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Studi ini menganalisis elemen desain dan semiotika visual konten Instagram pada akun @disparekrafpora_gorontaloprov milik Dinas Pariwisata, Ekonomi Kreatif, Pemuda, dan Olahraga Provinsi Gorontalo sebagai media komunikasi visual dalam membangun identitas pariwisata daerah. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan metode semiotika Roland Barthes pada tiga tingkat makna: denotasi, konotasi, dan mitos. Objek penelitian adalah konten visual pada akun Instagram dengan 1.989 unggahan dan 5.643 pengikut per Mei 2026, yang dipilih secara purposif berdasarkan kategori foto destinasi alam, infografis promosi, dan konten budaya/agama. Analisis berfokus pada elemen desain termasuk tipografi, warna, tata letak, dan fotografi. Hasil penelitian menunjukkan bahwa konten secara konsisten menggunakan palet warna hijau-putih yang mewakili alam Gorontalo, tipografi sans-serif yang berani yang memproyeksikan modernitas, dan fotografi destinasi (pantai, air terjun, hiu paus, Masjid Baiturrahim) yang membentuk narasi mitologis Gorontalo sebagai surga tersembunyi dan 'Serambi Madinah' Sulawesi. Elemen-elemen desain ini bekerja secara sinergis untuk membangun identitas pariwisata Gorontalo di ruang digital.

Traditional wedding rituals constitute intangible cultural heritage rich in symbolic meaning, serving to strengthen social solidarity and transmit cultural values. The massive penetration of modernization and digitalization has created new pressures for the Bugis-Makassar community in maintaining this heritage. This study analyzes the transformation of Bugis-Makassar traditional wedding rituals in South Sulawesi within the digital era context, focusing on how the community negotiates their cultural identity between the forces of tradition and modernity. Using a critical ethnographic approach with a multiple case study design grounded in Bhabha's concept of the third space, the study involved 42 informants from three groups: young couples (digital generation, aged 22–35), parents/family (middle generation, 40–60), and customary elders (to panrita lopi/bissu, 65+) in Makassar City, Bone Regency, and Wajo Regency. Data were collected through in-depth interviews, participant observation in 12 wedding ceremonies, and social media content analysis. Results reveal three main transformation patterns: (1) digital spectacularization—rituals adapted for social media consumption; (2) reflective selectivity—young couples actively choosing which traditional elements to retain; and (3) procedural hybridization—the integration of customary procedures with contemporary elements. These transformations are colored by intergenerational contestation that generally ends in compromise between demands for customary completeness and the aesthetic preferences of the younger generation. The study concludes that this transformation is not merely a loss of tradition, but a creative form of identity negotiation in which the Bugis-Makassar community actively reconstructs the meaning of siri' (self-esteem/dignity) and pesse (solidarity) within the changed socio-cultural landscape. The findings imply the need for cultural preservation policies that understand change as inherent to living culture, and open avenues for longitudinal studies on the intergenerational transmission of cultural values.

This study is motivated by the rapid proliferation of hadith dissemination in the digital era, which has Living hadith in a socio-cultural context is a contemporary approach in hadith studies that emphasizes how the traditions of Prophet Muhammad SAW are practiced, internalized, and brought to life within society. This study does not only focus on textual aspects such as sanad (chain of transmission) and matn (text), but also on its practical manifestations in the form of traditions, rituals, and local culture. This paper aims to analyze the epistemology of living hadith, examine the theoretical frameworks utilized, and observe its relevance in modern society, particularly within Muslim communities. The research method employed is qualitative with a descriptive-analytical approach based on a literature review. The findings indicate that living hadith serves as a bridge between normative texts and dynamic empirical reality. In practice, living hadith manifests in oral traditions such as lectures and religious advice, written traditions like hadith calligraphy, and practical traditions like tahlilan and grave visitation (ziarah kubur). Thus, living hadith allows Islamic teachings to remain contextual, adaptive, and relevant in facing modern socio-cultural transformations.

Perkembangan budaya populer, khususnya musik sekuler, menghadirkan tantangan sekaligus peluang baru bagi pemahaman spiritualitas manusia modern. Selama ini musik sekuler sering dipandang terpisah dari pengalaman iman karena dianggap berada dalam ruang profan. Penelitian ini bertujuan untuk menganalisis nilai-nilai spiritualitas dalam musik sekuler serta memahami potensinya sebagai ruang transendensi dan refleksi iman. Penelitian ini menggunakan metode kualitatif dengan pendekatan hermeneutik melalui kajian teori Rupert Till dan konsep spiritualitas sekuler. Kebaruan penelitian ini terletak pada pemahaman musik sekuler sebagai ruang teopoetis, yaitu medium di mana pengalaman estetis dapat menjadi tempat perjumpaan manusia dengan makna, harapan, dan yang transenden. Hasil penelitian menunjukkan bahwa lirik, melodi, dan pengalaman kolektif dalam musik populer mampu menghadirkan refleksi spiritual, pencarian makna hidup, dan keterhubungan manusia dengan pengalaman transendental. Penelitian ini menyimpulkan bahwa musik sekuler dapat menjadi sarana pengayaan spiritualitas serta membuka paradigma baru bagi gereja dalam memahami hubungan iman dan budaya populer.

Artikel ini membahas filsafat eksistensialisme dalam konteks dunia modern, dengan fokus pada tantangan yang dihadapi oleh individu dalam pencarian makna hidup di tengah kemajuan teknologi, perubahan sosial, dan kompleksitas kehidupan kontemporer. Filsafat eksistensialisme, yang berakar pada pemikiran tokoh seperti Søren Kierkegaard, Friedrich Nietzsche, dan Jean-Paul Sartre, menekankan pentingnya kebebasan, tanggung jawab pribadi, dan pencarian makna yang autentik. Dalam artikel ini, eksistensialisme dianalisis dalam kaitannya dengan dinamika sosial dan budaya modern, serta relevansinya dalam membantu individu mengatasi masalah seperti kecemasan eksistensial, alienasi, dan pencarian identitas dalam masyarakat yang cepat berubah. Diharapkan bahwa pemahaman yang lebih dalam tentang eksistensialisme dapat memberikan wawasan tentang cara-cara individu dapat menemukan makna dalam kehidupan mereka di dunia yang serba cepat dan serba digital.

This study aims to analyze the implementation of the Project Based Learning (PjBL) model in art education as an effort to enhance the creativity and artistic understanding of Animation Department students at SMK Negeri 2 Palu. The study employed a descriptive qualitative approach involving animation students and supervising teachers as research subjects. Data were collected through observation, documentation, and reflective analysis during the teaching assistance program. The learning implementation was carried out through the introduction of traditional, modern, and contemporary art concepts integrated with practice-based creative project activities. The findings indicate that the application of PjBL significantly increased students’ active engagement in the learning process, strengthened their conceptual understanding of visual arts, and improved their ability to express creative ideas through visual works. Furthermore, the establishment of the “Kreasi Animasi Seni Budaya” community provided a collaborative space that supported the sustainable development of students’ creativity and artistic reflection. These findings demonstrate that project-based art learning is effective in optimizing the artistic competencies.

This study aims to analyze the reinterpretation function in the development of Orek-Orek Dance in Ngawi Regency carried out by Sanggar Tari Sri Budaya. Orek-Orek Dance is a reinterpretation of the traditional folk art of Orek-Orek, which previously existed in the form of petilan performances or traveling folk theater that developed within the society of Ngawi Regency. This study employed a qualitative descriptive method with data collection techniques consisting of observation, interviews, and documentation. The research informants included the founder of Sanggar Tari Sri Budaya, representatives from the Department of Tourism and Culture of Ngawi Regency, and the local community of Ngawi Regency. The results of the study indicate that reinterpretation was carried out through the modernization of dance forms without eliminating traditional elements, choreography development, the use of digital media, and the creation of new functions for Orek-Orek Dance. Sanggar Tari Sri Budaya succeeded in establishing Orek-Orek Dance as a cultural identity of Ngawi Regency through youth training programs, cultural performances, and digital promotion. The reinterpretation process generated educational, social, creative economic, cultural identity, and modern performance functions. Furthermore, reinterpretation successfully maintained the existence of Orek-Orek Dance amidst the development of modern times so that it remains recognized by people across generations.

This study aims to analyze the consumptive culture of students in following trends using Karl Marx’s social class theory perspective. The phenomenon of consumptive behavior among students is no longer based on rational needs but is influenced by social, economic, and digital technological developments. This research uses a qualitative approach with a library research method by collecting and analyzing various relevant literature sources. The findings indicate that students’ consumptive behavior is part of modern capitalism mechanisms that shape consumption patterns through class relations, digital media, and social identity construction. From Marx’s perspective, consumption functions as a tool for reproducing the capitalist system that maintains social inequality, while Herbert Marcuse’s perspective reinforces that modern consumption is driven by “false needs” constructed through media and industry. In addition, factors such as family socioeconomic status, social environment, digital media, and the need for social recognition also strengthen students’ consumptive behavior. Therefore, student consumptive culture can be understood as a multidimensional phenomenon resulting from the interaction between economic, social, and ideological structures in modern society.

Local wisdom is an important part of a nation's cultural identity, but its existence is beginning to be marginalized in the midst of modernization. The Kajang Indigenous People in Bulukumba Regency, South Sulawesi, are one of the communities that still maintain their traditional values through a customary legal system called Pasang ri Kajang. This community service activity aims to introduce the potential of Kajang cultural tourism to students as an educational effort in instilling the values of local wisdom. The partners in this activity are the Kajang indigenous people and local traditional leaders, including Ammatoa as the traditional leader. The activity is carried out with a participatory and educational method based on direct experience, which involves students in observation, discussion, and reflection on local culture. The results of the activity showed an increase in student knowledge by 31% and a significant change in attitudes towards the preservation of local culture, where more than 80% of participants showed an appreciative attitude towards the values inherited by the Kajang community. This activity also received a positive response from the local community because of its approach that respects traditional values. In addition, this activity produces several outputs, such as cultural introduction modules, activity documentation, and draft service articles. This activity shows that student involvement in the introduction of local culture can be an effective strategy in building multicultural awareness and preserving the nation's cultural heritage.

Randai traditional art is one of the cultural heritages of Minangkabau that holds significant aesthetic, educational, and social values; however, its existence is increasingly threatened due to globalization and the declining interest of the younger generation. The lack of attention and limited preservation efforts are the main factors contributing to the decline of this traditional art. Therefore, concrete efforts are needed to preserve randai as part of local cultural identity. This article aims to examine the preservation of randai as an effort to strengthen cultural identity through the Community Service Program (KKN) using a participatory approach involving students and the community in activities such as socialization, training, and performances. The results indicate that these activities can increase public awareness of the importance of local culture and revive the interest of the younger generation in learning and preserving randai. Furthermore, the program also strengthens social cohesion and cultural identity within the community. In conclusion, the preservation of randai not only serves to maintain cultural heritage but also acts as a means of strengthening local cultural identity in the midst of modernization.

This study aims to analyze the representation of culture and myth in the film "KKN di Desa Penari" (Community Service in Dancer Village) using Jean Baudrillard's hyperreality perspective. This film's phenomenon is not merely entertainment but also demonstrates the blurring of the boundaries between reality and fiction in modern society. The method used is a literature study with a descriptive qualitative approach through a search of scientific sources from 2022–2025. The results show that the representation of culture and myth in film has undergone a transformation into simulacra, a form of representation that no longer reflects reality but instead replaces it. Mystical elements in film tend to be constructed as aesthetic and dramatic visual elements, thus shifting sacred meanings to mere entertainment. Furthermore, the incorporation of magical realism reinforces the experience of hyperreality, making it difficult for viewers to distinguish between fact and fiction. The role of mass media and social media also reinforces this process through the collective production and reproduction of meaning. This study also found a tendency towards stereotypical gender representation, particularly in the depiction of female characters. Thus, the media not only represents reality but also plays an active role in shaping and even replacing social reality in society.

The rapid advancement of information technology has reshaped modern society, in particular influencing how young individuals express their identities through fashion. The choice of clothing goes beyond mere practical functions, becoming a symbol of social status and values as young people attempt to adapt to rapidly changing trends, driven largely by digital platforms such as social media. These phenomena have simultaneously led to alarming waste production and environmental degradation, reflecting the mismatch between modern lifestyles and theological mandates on the management of creation. The fast-paced fashion industry, characterized by rapid production cycles and high consumerism, exacerbates the ecological crisis by generating large amounts of textile waste and contributing to detrimental practices in global supply chains. The study uses a qualitative approach, emphasizing literature research to analyze relevant literature and synthesize findings into meaningful discourse. Ultimately, it advocates a transformative catechesis that integrates ecological awareness into the formation of young people's faith, leveraging digital spaces to advocate for simplicity and community engagement in sustainable practices. The challenges faced in fostering this ecological awareness include the prevalence of a culture of instant gratification and the gap between knowledge and action, which hinders the alignment of belief with action. Theological reflection further emphasizes the spiritual implications of consumer behavior, placing ecological responsibility as a fundamental aspect of authentic expression of faith. Based on these insights, this paper underscores the importance for the Church to be proactively involved in the fight for ecological preservation, recognizing that true faith is manifested through tangible actions that honor the divine creation.

Fahombo (Hombo Batu) is a cultural heritage of the South Nias people that not only displays visual beauty and symbolic meaning, but also contains educational values for character building for the younger generation. This study aims to explore the pedagogical aspects contained within it while examining its relevance to the integration of arts and culture in holistic learning in the modern era. A qualitative approach with descriptive methods was chosen to understand the meaning, function, and educational messages that are alive and passed down through this cultural practice. Data collection was conducted through field observations, in-depth interviews, and documentation involving traditional leaders, parents, and actively participating youth. Analysis was carried out through stages of reduction, presentation, and drawing conclusions by applying triangulation of sources and techniques to ensure the validity of the findings. The results of the study indicate the existence of character-building values such as courage, discipline, responsibility, perseverance, and social solidarity. Furthermore, this activity reflects a comprehensive learning process because it involves the physical, mental, emotional, social, and cultural dimensions in an integrated manner. These findings confirm that local wisdom can be utilized as a relevant contextual learning resource to develop a holistic education model that is adaptive to current developments while rooted in cultural identity.

Seni dan estetika visual sangat penting bagi gereja modern yang menghadapi sekularisasi dan perubahan budaya visual digital yang memengaruhi pengalaman rohani jemaat. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kepustakaan untuk menganalisis pemikiran teologi seni Paul Tillich serta relevansinya bagi estetika gereja. Tujuan penelitian ini adalah menjelaskan bagaimana seni abstrak dapat berfungsi sebagai medium simbolik yang membuka pengalaman transendensi dalam ibadah. Kebaruan penelitian ini terletak pada integrasi konsep simbol dan kritik idolatri Tillichian dengan praktik estetika visual gereja mainstream di Indonesia yang selama ini jarang dibahas secara aplikatif. Hasil pembahasan menunjukkan bahwa seni abstrak mampu menjalankan fungsi simbolik yang lebih murni melalui prinsip via negativa, sehingga tidak terjebak dalam representasi literal yang berpotensi idolatris. Integrasi estetika abstrak dalam ruang liturgi membuka kemungkinan baru bagi jemaat untuk mengalami dimensi kedalaman iman secara kontemplatif dalam praktik ibadah gereja masa kini.

The phenomenon of tedong petarung in Toraja has generated controversy due to its shift from the traditional tedong silaga, which historically formed part of Torajan customary rituals. This practice has evolved into entertainment and competition frequently associated with gambling activities. This study aims to analyze tedong petarung as a form of cultural distortion from the perspectives of customary law and criminal law, as well as to examine the limits of customary culture recognition within the national legal system. This research employs a normative legal method using statutory, conceptual, and sociological approaches. Legal materials were collected through library research consisting of legislation, legal literature, journals, and related documents. The study finds that tedong silaga possesses legitimacy as part of Torajan customary culture containing social, symbolic, and spiritual values. However, modern tedong petarung practices demonstrate a shift toward commercialization and gambling, obscuring the philosophical values of the original tradition. From a criminal law perspective, such practices potentially fulfill the elements of gambling offenses under Indonesian positive law. This study concludes that recognition of customary culture must remain aligned with public order, morality, and national law.

This study examines moke as a cultural instrument of reconciliation and identity within the community of Nawang Kewa Village, Sikka Regency. The research is grounded in the concern over the shifting meaning of moke due to modernization and globalization, which potentially weakens its cultural and social significance. The objective of this study is to analyze the social functions, symbolic meanings, and the role of moke as a reconciliation mechanism in resolving social conflicts. This research employs a qualitative approach with a descriptive-interpretative and ethnographic design. Data were collected through in-depth interviews, participatory observation, and documentation, involving traditional leaders, moke producers, and younger community members. The findings reveal that moke functions in three main dimensions: as a ritual-sacred symbol in traditional ceremonies, as a social-integrative medium that strengthens solidarity and communication, and as a socio-reconciliative instrument in conflict resolution through symbolic peace practices. Furthermore, the study identifies a shift in meaning among younger generations, where moke tends to be perceived more as a consumptive product rather than a cultural symbol. The implications of this research highlight the importance of preserving local cultural values through intergenerational transmission and strengthening customary institutions to maintain social cohesion and cultural identity.

This study analyzes the role of the indigenous belief system of the Dayak Tomun community as a foundation for social solidarity, a mechanism of non-formal social control, and a strategy of cultural adaptation in the context of modernization. Grounded in Émile Durkheim’s sociology of religion, particularly the concepts of mechanical solidarity and collective consciousness, this research employs a qualitative approach through a phenomenologically oriented literature review. Data were obtained from ethnographic documents, customary law manuscripts, scholarly articles, and official publications. The findings indicate that indigenous rituals, such as Babukung and Bana’i Tamu, function as means of strengthening emotional bonds and reproducing collective values through communal participation and sacred symbols. Customary law and the pamali system operate effectively as mechanisms of non-formal social control derived from supranatural authority, while simultaneously serving as strategies for ecological conservation. Indigenous beliefs also constitute the foundation of collective consciousness through the internalization of values such as mutual cooperation, respect for nature, and veneration of ancestors. Amid modernization, the Dayak Tomun community demonstrates creative adaptation through ritual reinterpretation, flexible application of pamali, and the integration of formal education with indigenous knowledge. This study affirms that the indigenous belief system of the Dayak Tomun functions as a strategic social, cultural, and ecological instrument in sustaining social cohesion, community resilience, and the continuity of collective identity in the face of contemporary social transformation.  

Maddoja Bine is an agrarian tradition of the Bugis people in Soppeng Regency, performed before sowing rice seeds in the nursery. This ritual contains social, religious, and cultural values ​​deeply rooted in the belief system and social structure of the local community. This study aims to examine the history, ritual procession, socio-religious dimensions, and the dynamics of change and preservation of the Maddoja Bine tradition through an ethnographic approach. The research method used is a literature study by reviewing various national and international journal sources published in the last ten years, supplemented by a qualitative analysis of the results of previous research. The results of the study indicate that Maddoja Bine functions not only as an agricultural ritual, but also as a medium for collective prayer, a means of transmitting moral values, and strengthening social solidarity in the Bugis community. Along with social change, agricultural modernization, and religious influences, this ritual has undergone transformations in form and practice, but still maintains its core values ​​as a local cultural identity. Thus, Maddoja Bine is a tradition that is dynamic and adaptive to changing times, yet remains relevant as an intangible cultural heritage of the Bugis community.

Accera Kalompoang is a royal ceremonial tradition held at Balla Lompoa, Gowa, South Sulawesi, as a form of respect toward the sacred royal heirlooms (kalompoang) of the Kingdom of Gowa. The ritual reflects historical memory, political legitimacy, and spiritual beliefs inherited from the Gowa kingdom era and preserved by the local community. This study aims to analyze the historical background, ritual procession, symbolic meanings, socio-religious functions, and the dynamics of preservation of the Accera Kalompoang tradition. The research uses a qualitative descriptive approach through literature review and analysis of previous ethnographic studies and cultural documentation. The findings show that Accera Kalompoang functions not only as a ceremonial cleansing of royal heirlooms but also as a medium of collective identity, cultural continuity, and social integration between traditional authorities and society. Despite modernization and changing social structures, the tradition continues to be maintained as a symbol of historical legitimacy and cultural pride of the Gowa people. Therefore, Accera Kalompoang represents a living heritage that adapts to contemporary contexts while preserving the values of the Gowa Kingdom’s cultural legacy.  

Penelitian ini dilatarbelakangi oleh realitas krisis ekologis yang menyingkap keretakan relasi antara manusia, budaya, dan alam. Walaupun gereja dan umat Kristen pada umumnya memahami tanggung jawab iman terhadap ciptaan, pemahaman tersebut belum diwujudkan secara konsisten dalam praktik hidup sehari-hari. Penelitian ini bertujuan menganalisis solidaritas ekologis sebagai dimensi esensial iman Kristen serta mengkaji peran kearifan lokal dalam memperkuat etika ekologis umat. Metode yang digunakan adalah kualitatif dengan pendekatan etnografi teologis melalui observasi partisipatif, wawancara mendalam, dan refleksi teologis atas pengalaman hidup jemaat. Kebaruan penelitian ini terletak pada perumusan kerangka integratif yang menghubungkan teologi penciptaan, etika solidaritas, dan kearifan lokal dalam membangun solidaritas ekologis yang kontekstual. Hasil penelitian menunjukkan bahwa pemahaman teologis tentang pelestarian lingkungan cukup memadai, tetapi belum diterapkan secara berkelanjutan. Nilai mapalus terbukti selaras dengan prinsip tanggung jawab terhadap ciptaan, namun mulai terkikis oleh arus modernisasi. Penelitian ini menyimpulkan bahwa integrasi teologi, etika solidaritas, dan kearifan lokal merupakan pendekatan efektif dalam kerangka Missio Dei untuk memulihkan relasi manusia dan alam melalui peran gereja sebagai agen transformasi.