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This review explores the integration of artificial intelligence in higher education, focusing on its impact on teaching and learning, barriers to adoption, and strategies for sustainable implementation. A narrative review of peer-reviewed literature published from 2023 to 2026 was conducted, emphasizing student and educator perspectives. The findings show that AI improves learning efficiency, supports personalized learning, and enhances academic writing, while also introducing concerns related to academic integrity, algorithmic bias, AI colonialism, and limited formal training. The review suggests that successful adoption depends on institutional support, AI literacy, ethical policy frameworks, and cross-disciplinary professional development. Generative AI should serve as an enhancer rather than a replacement in human-centered education.

This study discusses the leadership values reflected in the folklore of Panglima Wangkang in Marabahan as a representation of the local wisdom of the Banjar-Bakumpai community. Panglima Wangkang is recognized as a prominent figure who played a significant role in resisting Dutch colonialism in the Barito region. This research aims to examine Panglima Wangkang not only as a war hero but also as a symbol of cultural unity, religious values, and traditional leadership that still lives in the collective memory of society today. The study employs a qualitative historical method with a postcolonial approach. The data were collected through library research involving historical archives, scientific journals, books, and documented folklore. The research stages included heuristics, source criticism, interpretation, and historiography. The findings reveal that Panglima Wangkang’s leadership reflects the values of courage, strategic intelligence, loyalty, religiosity, and social concern. His well-known military strategy, referred to as the “Trojan Horse” technique, demonstrates his tactical ability in confronting colonial forces. In addition, religious values are reflected in his message to always maintain ablution and in the belief regarding martyrdom. The story of the golden bullet also symbolizes the community’s respect for the struggle and honor of local heroes. Panglima Wangkang’s cross-ethnic identity as both Banjar and Bakumpai further strengthened community unity in facing colonialism. This study shows that folklore functions not only as a cultural heritage but also as a medium for transmitting leadership values and local identity that remain relevant in the social life of the Marabahan community today.

This article analyzes the security crisis in Haiti through the lens of constructivist theory in International Relations. Haiti represents one of the clearest examples of a failed state in the Western Hemisphere, where state authority has collapsed and been replaced by armed criminal groups known as gangs. Using a constructivist perspective, this article traces how social constructions, identities, and historically formed norms have shaped the fragility of the Haitian state. The study also integrates the concept of human security to illustrate the real impact of this crisis on citizens' security across seven dimensions: economic, food, health, environmental, personal, community, and political. The main finding suggests that Haiti's state failure is not merely a product of weak formal institutions, but the result of a long process of social construction, encompassing the legacy of colonialism, crippling reparation payments, counterproductive foreign intervention, and the normalization of violence in everyday life. From a constructivist perspective, restoring security in Haiti requires narrative reconstruction, rebuilding social trust, and comprehensive reform of institutional norms.

This study examines the historical development of education in Malaysia, which has undergone a shift from the traditional pondok system to modern religious schools. This change was influenced by various factors, including social dynamics, colonial influence, and societal demands for a more structured and relevant education system. This study aims to explain this development process and identify the various factors driving this change. The research employed a qualitative approach through literature review, utilizing various sources, books, journals, and scientific documents, which were analyzed descriptively to gain a deeper understanding. The results show that the pondok system, which was initially informal and simple, even focusing only on teaching religious knowledge and moral development, underwent changes due to the influence of colonialism, the development of Western education, and the increasing societal need for formal education. This change gave rise to modern madrasahs and religious schools with more structured curricula, integrating religious and general knowledge, and implementing more systematic methods. The findings of this study confirm that this development did not completely eliminate the pondok system, but rather developed it into a more comprehensive educational system, enabling Islamic education in Malaysia to remain steadfast in Islamic values ​​and adapt to modern demands.

This article aims to analyze Sie Hian Ling's Hikajat Njonja Kam Giok Nio (1925) through Judith Butler's theory of gender performivity in order to uncover the mechanism of gender regulation in the colonial context of the Dutch East Indies. The narrative tells the social destruction of Njonja Kam Giok Nio, the wife of a Chinese Luitenant in Tjibingin, who loses her status, family, and dignity due to her involvement with Stamboel comedy actor Siek Ting San. The analysis shows that text functions as a discursive regulatory apparatus that constructs gender as a performance that must be repeated through signs of modesty, chastity, and marital status, rather than innate identity. With the concepts of iteration, desire-performattity, radical transgression, abjection, and normative re-iteration, this article reveals how colonial moralistic narratives maintain heteronormativity through the threat of systematic social destruction. Njonja Kam Jade Nio, who originally succeeded in the performance of honorable femininity, experienced gender un-doing when entering public spaces without supervision, became an active desire agent, and was in contact with lower-class subjects. The consequence is total abjection in the form of physical expulsion, renaming, economic exclusion, and intervention by the colonial apparatus. The results of the study confirm that gender analysis cannot be separated from colonialism and class as a system of power that produces each other in the historical context of the Dutch East Indies in the 1920s.

This study aims to examine the development of Islamic educational institutions in Indonesia from the classical to the modern era, as well as the factors influencing their transformation and strategies for strengthening them to remain relevant to contemporary needs without abandoning Islamic values. The research method used is a literature review (library research) by analyzing books, scientific journals, and official documents related to Islamic education, both nationally and internationally, published within the last five years. The findings indicate that Islamic education evolved from informal learning through majelis taklim, surau, and langgar, to the establishment of pesantren, madrasahs, and modern Islamic higher education institutions that integrate religious and general knowledge. The transformation of these institutions is influenced by local cultural factors, international scholarly networks, political pressures and colonialism, reformist figures, globalization, economic demands, social mobility, and national education policies. In the era of globalization and the Fourth Industrial Revolution, Islamic educational institutions face challenges such as technological access disparities, limited teacher competence in digital pedagogy, curriculum integration, and the risk of educational commodification. Strengthening strategies include developing integrative curricula, professionalizing teachers, utilizing digital technology, promoting media literacy based on Islamic values, developing entrepreneurship, revitalizing traditional knowledge, and enhancing alumni networks and visionary leadership. This study emphasizes that the synergy among pesantren, madrasahs, and Islamic higher education institutions forms a national Islamic education ecosystem that is adaptive, rooted in spiritual values, and capable of producing Muslim generations who are morally upright, knowledgeable, and globally competitive.

The development of Islamic political thought cannot be separated from the historical context and social dynamics surrounding it. One significant period that influenced the direction of this thought is the era of Western colonialism in the 19th to early 20th centuries. During this period, much of the Islamic world was under Western colonial rule, which had a profound impact on the social, political, and intellectual conditions of Muslims. Within the Muslim community itself, various internal issues related to religious understanding arose, causing difficulties in facing the dominance and hegemony of the West. Islamic political thought became one of the fields of study in political science, which is not only relevant today but also gained attention during the classical Islamic period. This study is highly significant, both in the development of knowledge and as a framework for political practice. Therefore, it is important to study Islamic political thought, as it provides deep insights into political dynamics and Islam’s contribution to shaping existing political systems, as well as offering perspectives that are useful in facing contemporary global challenges.

The development of Islamic Religious Education in Banjar Land represents a long historical process marked by social, political, and religious transformations. Since the era of traditional da‘wah conducted by ulama through halaqah, surau-based instruction, and religious study circles (majelis taklim), the Islamic education system in this region has continuously evolved, eventually giving rise to formal educational institutions such as madrasahs and Islamic-based schools. This study aims to chronologically describe these historical dynamics, examine the factors influencing educational change, and analyze the roles of ulama, the Banjar Sultanate, and community institutions in the transformation of Islamic education. The research employs a qualitative method with a historical approach, involving the stages of heuristics, source criticism, interpretation, and historiography. Data were collected from scholarly literature, local manuscripts, and the works of Banjar ulama. The findings indicate that the transformation of Islamic education in Banjar Land, from the period of Islamization to the emergence of madrasahs and Islamic Religious Education in public schools, occurred through at least three major phases: (1) family- and community-based traditional da‘wah through langgar (prayer houses) and halaqah institutions; (2) the establishment of modern madrasahs in the twentieth century as a response to colonialism and modernity; and (3) the integration of Islamic education into the formal national education system in the post-independence era. This study affirms that Islamic education in Banjar Land possesses distinctive characteristics, is adaptive in nature, and is deeply rooted in local culture.

This manuscript does not aim to resolve ideological, historical, or religious claims over territory. Instead, it examines how contemporary forms of power shape protracted conflict through governance mechanisms that regulate land, labor, and resources. Drawing on conflict transformation theory, political economy, and critical governance studies, the article argues that dominant peace frameworks—centered on territorial partition, security coordination, or economic cooperation—are structurally limited because they leave asymmetric governance arrangements intact. These arrangements enable control without political integration, allowing domination to persist even in the absence of formal annexation. By reframing territorial maximalism as a governance project rather than a purely ideological aspiration, the study demonstrates how expansionist ambitions are operationalized through regulatory authority over space, mobility, and economic life. The case illustration of Jericho shows how localized stability and development initiatives can coexist with deep structural dependency when governance authority is not shared. Economic activity and administrative capacity, often interpreted as indicators of progress, may instead stabilize unequal power relations. To address these limitations, the article advances the concept of cooperative territorial governance as a pathway for conflict transformation independent of final-status agreements. By institutionalizing shared authority over labor regulation, land use, and resource management, this framework challenges governance-based domination and offers a pragmatic foundation for transforming the structural conditions sustaining modern territorial conflicts.

This study examines the representation of injustice in the film Bumi Manusia as a medium of collective memory and moral reflection for contemporary Indonesian society. Using a qualitative method with a literature-based approach, the research identifies seven key scenes that portray forms of structural injustice related to race, gender, law, power, and access to knowledge. The analysis reveals that these depictions not only illustrate the oppressive colonial system but also resonate with present-day social realities in Indonesia, where legal inequality, marginalization, and power abuse persist. The findings show that the film offers significant moral and social lessons: the primacy of human dignity, the necessity of a humane legal system, the role of education as a path to liberation, and the ethical responsibilities embedded in power relations. Furthermore, the film’s narrative demonstrates how historical memory shapes critical awareness and encourages resistance against ongoing injustice. The study concludes that Bumi Manusia functions as a cultural text that bridges past and present, providing insights for building a just, dignified, and civilized society today.

This article explores the significance of ontological security in shaping Indonesia’s foreign policy formulation. Moving beyond material conceptions of security focused on military, economic, and territorial dimensions it argues that Indonesia’s foreign behavior is deeply influenced by the need to maintain a stable sense of national identity and historical continuity. As the world’s largest Muslim-majority democracy and a leading Southeast Asian nation, Indonesia consistently projects itself through identity-based narratives rooted in anti-colonialism and the “free and active” foreign policy doctrine. Its unwavering support for Palestinian independence, participation in the Non-Aligned Movement, and regional leadership in ASEAN illustrate how ontological security underpins diplomatic consistency and domestic legitimacy. However, the same identity-driven approach can also create friction between ideological commitments and pragmatic interests, particularly in managing relations with major powers such as China and the United States. The study concludes that while ontological security provides coherence and credibility, it also demands adaptive strategies. It recommends identity-sensitive diplomacy, coherent narrative management, strategic flexibility, and inclusive public engagement to ensure that Indonesia’s foreign policy remains balanced between identity preservation and practical global engagement.

This study aims to examine the development, challenges, and prospects of the Indonesian education system from a historical, regulatory, and curriculum perspective. Using a descriptive qualitative method with a library study approach, this study examines relevant literature, laws and regulations, and previous research findings. The study results indicate that the Indonesian education system is a dynamic entity, influenced by internal and external factors from the Hindu-Buddhist era, the arrival of Islam, colonialism, to the Reformation era and the Independent Curriculum. A strong legal basis through the 1945 Constitution and Law Number 20 of 2003 provides a basic framework for national education, but in practice, challenges still arise in the form of disparities in quality between regions, limited facilities, and educator readiness. The Independent Curriculum is one of the latest innovations that emphasizes flexibility, 21st-century competencies, and the Pancasila student profile, although its implementation faces technical and resource constraints. This research emphasizes the importance of consistent education policies, strengthening teacher competencies, and equalizing access and facilities as strategic steps in realizing the national goal of enlightening the nation's life and preparing a generation with character, innovation, and the ability to compete globally.

This study aims to describe the social criticism of the short story "Ama Tobi di Antara Konten Batas Kampung Serumpun" by Silvester Petara Hurit. This study uses a qualitative method with data analysis using a sociology of literature approach. The results of the study indicate that there is social criticism of the short story "Ama Tobi di Antara Konten Batas Kampung Serumpun" by Silvester Petara Hurit, namely 1) Criticism of social relations. The social relations that are expected to live, grow and develop in the village of Lewolema, have now changed into a conflict that eliminates the values ​​of family, brotherhood, solidarity, cooperation between residents, 2) Criticism of identity starting from the change of the name of the village, can be considered as an effort to eliminate the cultural and historical identity of the community. In addition, the influence of colonialism, where the arrival of European missionaries and traders has brought changes in the value and belief system. The role of schools established by religious foundations has brought changes in the community's education system, and 3) Criticism of power is a struggle between traditional values ​​and modernity. Indigenous peoples have strong values ​​and traditions, but they also feel that they must adapt to the changing times and the presence of the government and religious foundation

Song lyrics are often a vehicle for creatively conveying messages and social criticism. The song Peradaban by Feast is one example, where various forms of satire are delivered in a sharp and meaningful style. This study aims to identify and analyze the use of sarcasm in the song. Using qualitative descriptive methods and semantic approaches, the researcher examines the forms of sarcasm and the meaning behind the lyrics used. The results show that the song contains various types of language styles such as sarcasm, hyperbole, irony, and metaphors that convey concerns about injustice, colonialism, and social identity crises. This study shows that song lyrics can be a powerful medium for voicing social criticism in a subtle but still effective manner.

This research was conducted in order to find out the characteristics of Banyumas people via the lyrics of Lengger Banyumasan, as one of the work arts, that the lyrics reflect the culture and also the society's thought. The researcher tries to focus the research only in the one of districts in Banyumas region named Ajibarang as this district is a very special place that in the past time it was a region (on the colonialism era). The researcher thinks that it is a phenomenon in the field of ethnolinguistics, which can enrich the language people knowledge about how language depicts the culture of society in certain place that can be also their identity, which differ them from any other society at the same region. In order to collect the data, the researcher uses direct observation among the society of Ajibarang about the lyrics of Lengger Banyumasan. The researcher records and writes the data by doing a direct interview in order to get the data the researcher needed. After the researcher has collected the data, it was founded that the 11 famous songs of Lengger Banyumasan show different characteristics of the people in Ajibarang. So it can be concluded that they have various way to express their idea including via the Ivrics of song, or it can be said that song is the way to express one-way communication of social criticisms.

This study uses a qualitative literature review methodology to examine the influence of local philanthropy on the formation and sustainability of social welfare systems in Indonesia. Local philanthropy has flourished through religious teachings, cultural values, and community-oriented charitable acts since before colonialism. It has become an essential component of the social framework for addressing poverty, natural disasters, and social injustice. This study examines the evolution of traditional local philanthropic organizations, including zakat, infaq, waqf, gotong royong, and village barns, into a structured and formal framework. The study shows that, in addition to strengthening the national welfare system, local philanthropy pursues strategic goals aimed at increasing social capital and fostering citizen unity. This research shows that the revitalization of local philanthropic principles can significantly replace the establishment of an inclusive, dynamic, and sustainable social welfare system in Indonesia.

This study explores the transformation of Moksha Patam, a traditional Indian board game rooted in spiritual and moral education, into the globally commercialized game Snakes and Ladders. Originally designed to teach concepts like karma and moksha, the game was secularized during British colonialism and later commodified in the West, losing its original cultural and pedagogical meanings. Using a qualitative library research method, the paper analyzes historical texts, colonial records, and contemporary versions to examine how the game’s symbolism has evolved. Despite widespread homogenization, modern adaptations in countries like Indonesia, Pakistan, and Iran reflect local values and current social issues, indicating the game’s ongoing relevance and semiotic flexibility. Recent efforts by Indian educators and NGOs to reintroduce Moksha Patam into schools highlight a broader movement toward cultural reclamation and decolonized education. The study underscores the need to recognize and preserve indigenous knowledge systems in modern learning environments.

The article discusses about history and development of two main Islamic educational institutions in Indonesia, Islamic boarding schools and madrasahs are well-known educational institutions in the Islamic tradition. Islamic boarding schools, in particular, have existed as traditional institutions since the early period of Islam's spread throughout the Indonesian archipelago, with a dormitory-based education system and teaching of yellow books. Meanwhile, madrasahs emerged as a response to the need for more systematic and structured Islamic education, especially during the period of Islamic renewal and colonialism. Through a historical-descriptive approach. This paper examines the developmental trajectories and growth dynamics of the two institutions, as well as their important roles in shaping the identity and direction of Islamic education in Indonesia. The findings indicate that, despite differences in their educational approaches and systems, Islamic boarding schools and madrasahs function complementarily in fulfilling the roles of religious and social education within the community.

This study examines the role of the church in dealing with political dynamics in Indonesia, especially in the context of colonial and post-independence history. Indonesia is a country with historical and cultural uniqueness, including in terms of religious diversity that grew amidst the dominance of colonial powers. Although Islam developed rapidly under the Christian Dutch colonialism, the spread of Christianity continued significantly, especially through Portuguese Catholic missions and non-Dutch Protestant mission organizations. The role of the church in Indonesian history shows the tension between political authority and the autonomy of religious institutions, where the church often fell victim to colonial political control but survived and developed through social, educational, and public service roles. This study highlights how the church continues to have relevance and influence in the context of modern nationality and politics, despite facing historical and structural challenges. Through a historical-critical approach, this study seeks to uncover the dynamics of the church's role in the trajectory of Indonesian politics and its contribution to building a just and plural society.

This study examines Chairil Anwar's poem "Diponegoro" from the perspective of literary sociology, focusing on the analysis of the values ​​of struggle contained therein. This poem depicts the figure of Prince Diponegoro as a symbol of resistance against colonialism, which reflects the spirit of the Indonesian people's struggle during the colonial period. Through the approach of literary sociology according to Wellek and Warren. This analysis also pays attention to how Chairil Anwar uses the figure of Diponegoro to convey messages about courage, sacrifice, and steadfastness in fighting oppression. The results of the study show that the poem "Diponegoro" not only functions as an individual expression of the author, but also as a form of representation of the collective aspirations of the people who are fighting for independence. Thus, the values ​​of struggle in this poem have strong social relevance, illustrating the relationship between literary works and the social dynamics around them.