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This article discusses the da'wah communication strategy implemented by Habib Alwi Assegaf, a preacher known for his polite, inclusive, and heartfelt approach. This research focuses on the analysis of the discourse of his lectures that integrate universal Islamic values with the local wisdom of the Indonesian people. The research method used is a qualitative approach, with descriptive analysis of data in the form of lecture transcripts, da'wah videos, and audience responses. The results of the study show that Habib Alwi Assegaf uses three main strategies in his da'wah communication. First, the use of simple but meaningful language, which allows audiences from various social and educational backgrounds to understand the message conveyed. Second, an emotional approach that emphasizes compassion, empathy, and appreciation for the audience, thus creating personal closeness. Third, strengthening local cultural values, such as the tradition of mutual cooperation and customs, which are combined with Islamic teachings. This approach is not only effective in conveying religious messages, but also in building social harmony in a diverse society. This research shows that da'wah is not only a means of conveying religious teachings, but also a tool to strengthen relationships between individuals in a multicultural society. Thus, this study is expected to contribute to the development of da'wah communication studies in Indonesia.

Mount Merapi, Indonesia's most active volcano, poses significant threats to the Stabelan Hamlet situated nearby. This study delves into the community's indigenous knowledge, residing about 3 km from Mount Merapi's summit, in confronting volcanic eruption disasters. Employing qualitative methods, the research elucidates local customs and ancestral beliefs crucial for disaster readiness. Interviews provide primary data, complemented by secondary sources like journals and news. Employing purposive sampling, data analysis follows the Miles and Huberman model. Findings reveal the Stabelan Hamlet's adeptness in employing local wisdom like creating bonfires, maintaining calm during eruptions, and interpreting dreams as disaster coping mechanisms. This indigenous wisdom not only shapes preparedness but also preserves cultural heritage local wisdom, The community's receptiveness ensures the integration of traditional practices alongside contemporary disaster management strategies mandated by the government.

The government plans to increase the Value Added Tax (VAT) rate by 1%, from 11% to 12% in 2025. This policy has certainly triggered various reactions in society, from support to concern, especially regarding its impact on the prices of basic necessities and people's purchasing power. Value Added Tax (VAT) is a tax levied on the consumption of goods and services within the Customs Area, imposed at each stage of production and distribution. VAT collected by the central government applies to the purchase and sale of certain goods and services, such as motor vehicles, houses, and internet services, which will be subject to the 12% VAT rate. The Minister of Finance emphasized that the increase in VAT rates does not apply to people's basic needs.  Basic necessities, as well as critical services like healthcare and public education, will remain exempt from VAT or will be subject to lower rates. Secretary of the Coordinating Ministry for Economic Affairs, Susiwijono Moegiarso, said that the technical details of implementing 12 percent VAT will be contained in the Minister of Finance Regulation (PMK) which is currently being drafted by the Ministry of Finance (Kemenkeu). Will this policy become an obstacle to national economic growth, especially in the public purchasing power sector? What are the impacts on purchasing power, the business world and economic recovery? What are the government's steps to reduce the negative impacts of this policy

The purpose of this study is to understand Romans 12:-2 from a hermeneutic point of view, especially in relation to the concept of "renewal of the mind" as the key to spiritual transformation in the Christian life. Paul emphasizes the importance of a profound inner change in order to be in harmony with God's will, which is not only a change in behavior, but also a change in mindset influenced by God's Word. Paul's letter to the church in Rome, written to the church in Rome, teaches about salvation through faith and the relationship between the Law and faith in Christ. In Romans 12:2, Paul exhorts believers not to follow worldly values, but to have experiences that renew their minds so that they understand God's will. This hermeneutic interpretation suggests that the renewal of the mind leads believers to live differently from the norms of the world, which affects all aspects of daily life, including relationships with others. However, challenges arise from cultural influences, world customs, and personal weaknesses that hinder change. The results of this study show that the transformation of the heart and mind that Paul teaches is an ongoing spiritual journey that requires dedication, discipline, and patience. This change enables believers to live according to God's good, pleasing and perfect will and bear witness to the world in the truth.

The wedding feast or yuamul farah in each tradition certainly has its distensing or uniqueness that gives birth to the characteristics of each region. The traditions carried out by each tribe of the community are certainly different from one another, one of which is the phenomenon practiced in the traditional events of the Mandailing tribe of North Sumatra which is still attached to this day is the tuor tradition in the Mandailing traditional marriage. Tuor is the name of the marriage dowry in the Mandailing customary agreement. The general description of tuor is: a man is obliged to give tuor to the woman he is going to marry. Tuor is a custom that has existed for a long time. For the people of Mandailing, the practice is as a form of preserving estavet tradition, although some of them do not know the origin of this tradition before. The author's observation on the area can be said that some people agree with the existence of this tuor tradition, but it is undeniable that there are other parts of the community who contradict the practice of the tuor because it can burden the party who will carry out the marriage. The party who feels burdened is the young man who is about to get married. Because sometimes the nominal size of the tuor results in delays in the marriage procession due to economic problems. The result of this study is that the Islamic perspective related to the tour inherited by the Mandailing community is not contradictory, because it is carried out on the basis that it both have aspects of willingness between one party and another. In addition, there is also a sense of family, agreement and also a sense of sincerity between the two sides of the family. The amount of the tuor is no longer a benchmark in Islamic considerations Because the form of the agreement between the two sides became the main foundation in establishing the tour.

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

Cultural Islam and structural Islam are two approaches that reflect the dynamics of Islam in society. Cultural Islam Refers to religious expressions that are integrated with local culture, such as traditions, arts and customs. This approach emphasizes harmony between Islamic values ​​and cultural identity, making it more flexible in responding to social change. Meanwhile, structural Islam is more oriented towards systems and institutions, such as politics, economics and law. This approach aims to build a social order that is in accordance with Islamic principles through formal policies and regulations. This research aims to analyze the interaction and contribution of these two approaches in building a balanced life for Muslims between spiritual values ​​and social needs. This study uses a qualitative method with a text analysis approach and in-depth interviews with the main actors in each approach. The research results show that cultural Islam and structural Islam do not conflict with each other, but rather complement each other. Cultural Islam strengthens the spiritual and emotional aspects of society, while structural Islam provides a normative and regulative basis for society's life. In conclusion, integration between cultural Islam and structural Islam can be a solution to face the challenges of modernity without abandoning Islamic values. The synergy between the two is able to create harmony between local traditions and global demands, making Islam an inclusive and relevant religion in various contexts of life.

The The aim of this study is to examine the migration pattern of the Minahasa people to the Netherlands over three generations, focusing on the economic aspect that became one of the main drivers of migration. This research uses a qualitative approach with descriptive analysis that combines historical data, interviews and literature studies related to the migration phenomenon that occurred from the early 20th century to the present. The three generations of Minahasa migration to the Netherlands include: (1) the first generation that left during the colonial period, generally driven by employment factors and the role of the Netherlands as a colonial state, (2) the second generation that began to migrate in post-independence Indonesia, where economic and educational factors were the main considerations, and (3) the third generation that migrated with more diverse motivations, including the search for better economic opportunities and family reasons. The research found that economic migration was a very important factor in each generational phase, although personal motivations and socio-political developments in Indonesia and the Netherlands also played an important role. The impact of this migration is not only visible at the individual level, but also affects social and economic changes in both countries, both in terms of the integration of the Minahasa community in the Netherlands and their contribution to the economic development of the Netherlands. In addition, this study also highlights the differences in migration characteristics from generation to generation.The reasons for the Minahasa migrated to the Netherlands from the first generation to the present are as follows: (1) KNIL were soldiers of the Dutch East Indies Kingdom, some former KNIL soldiers from Minahasa chose to fly and migrate to the Netherlands. The interaction of culture, religion and language that lasted for a long time eventually gave birth to emotional closeness between immigrants, in this case the Dutch and the Minahasa. (2) The Netherlands and the Minahasa are closely related because Minahasa is the 12th province of the Netherlands. This made people loyal to Twapro choose to migrate to the Netherlands. (3) On Santa Claus (a celebration of Christmas welcoming day, which is celebrated by the Dutch and Minahasa residents), on December 5, 1957, the Indonesian government carried out a massive nationalization of assets belonging to the Netherlands, the embassy and consulate (Netherlands) was closed, and evacuation plans were prepared everywhere (massive expulsion of Dutch citizens out of Indonesia). At that time, not only Dutch citizens were forcibly evicted, but also many Minahasa people who migrated to the Netherlands on their own wishes and choices by boarding Dutch ships together to the Netherlands. (4) A movement involving Minahasa people occurred in 1958 which was Permesta. For a just and prosperous economy as well for a life that is safe, comfortable and peaceful. (5) The creation of the Jakarta Charter, which was signed on June 22, 1945. At this time, gradually, the Minahasa people migrated to the Netherlands because they were worried about their religion as a minority in their country. (6) Many Minahasa people have been displaced, as a result of the "prejudice" of some Indonesians towards them. In the post-Independence period of the Republic of Indonesia, there were prejudices against Christians. This prejudice was based on the a priori attitude of other groups who accused them of being Dutch 'sympathizers'. Because their religion is Christianity who came from the Netherlands and were educated by evangelists from the Netherlands. (7) Assimilate in the context of marriage. (8) The similarity of customs, customs, traditions, culture and beliefs between the Dutch and the Minahasa. There is a bright future in the exchange of personal stories between Minahasa people, migrated Minahasa and native Dutch who will understand each other much better. It is also hoped that the sciences in the fields of architecture, water management or agriculture, plantations and others will enable the Minahasa diaspora in the Netherlands to use them to develop and advance their Minahasa homeland, through hard skills and soft skills. There are many potentials and opportunities to tie and strengthen relations between the two countries.

This journal aims to explore the contextualization of theology in the development of the church in East Asia, focusing on the interaction between the teachings of the gospel and local traditional belief systems. The approach used in this study is a qualitative method. The findings of this study show that churches in East Asia attempt to integrate fundamental Christian teachings and adapt to local cultural needs and customs. The research found that despite efforts to create worship that is more relevant to local cultures, churches are still careful not to mix Christian teachings with traditions that could undermine the core teachings of the faith. In addition, the research also found that there is a difficulty in finding a balance between liturgical innovation and maintaining the holiness of Christian teachings. Too much adaptation to local cultural elements can lead to a loss of authentic Christian identity, while too little adaptation can make Christianity difficult to be accepted by society. To deal with this kind of conflict, churches in East Asia have endeavored to develop theologies rooted in their local traditions. In this way, churches in East Asia seek to create a deeper understanding of how the gospel can interact with the social, cultural and spiritual needs of local communities. One of the important findings of this study is also the importance of active congregational participation in the contextualization process. This congregational participation and diologetics help local churches to be more sensitive to existing social and cultural dynamics, as well as make a greater contribution in determining relevant forms of worship and teaching. This includes the avoidance of practices that could lead to syncretism, i.e. the mixing of Christian teachings with traditional elements that are contrary to the Christian faith.

The Baduy community located in Lebak Regency, Banten, is an ethnic group that still maintains its customs even today amidst the wave of modernization. This research aims to explore how the Baduy people preserve their customs and traditions as well as the challenges they face in facing changing times. In the era of globalization and modernization which has brought advances in technology and foreign culture, the Baduy people continue to maintain their cultural identity, especially through the principles of simple and sustainable living. This research uses qualitative methods combined with interview techniques and participant observation to understand their practices in preserving customs and traditions. The research results show that the preservation of Baduy customs is not only achieved through religious rituals but also the way they organize their socio-economic life, for example in an agricultural system that respects the environment and a lifestyle that prioritizes simplicity.  However, big challenges come from technological developments, economic changes and increasingly strong external cultural influences.

The role of the Operational Department in Handling the MT. Mumbai ship at PT. Pelayaran Multi Jaya Samudera Belawan begins when the ship arrives at the port. The shipper sends the documents required in the loading process when the ship arrives, the ship's agency also makes a request for inspection to related agencies such as the Port Health Office, Immigration, Customs and Excise and Belawan Harbor Master The methods used in writing this paper are field research and library research.  

The writing of this paper aims to find out more closely how the mechanism for issuing PEB (Notification of Export of Goods) with CEISA 4.0 Customs Excise at PT. Kemasindo Cepat Medan. BC 3.0 or PEB (Goods Export Notification) is a customs document used for the implementation of the export of goods by the exporter or his proxy PPJK (Customs Service Management Entrepreneur) to Customs made with CEISA 4.0 issued by Customs. The mechanism for issuing PEB using CEISA 4.0 Customs is the focus of this research. This study aims to find out the documents prepared, obstacles that occur during the work of B.C 3.0 using CEISA 4.0, procedures and obstacles that occur when completing PEB using CEISA 4.0. In the BC solution. 3.0 itself has several related parties, namely the exporter who informs his proxy, namely PPJK, that there will be goods that want to be exported. And after the goods are finished stuffed or loaded into containers, the exporter submits the documents as a condition for the issuance of PEB and the Customs checks the documents and approves the issuance of BC.3.0 or PEB through the CEISA 4.0 system. The data used in this study are primary data obtained through direct interviews with the company and secondary data obtained from books in the library and other reading sources related to the subject matter taken.

This research aims to analyze the role of Freight Forwarding (FF) in export document management at PT. Samudera Lautan Luas Medan. The process begins with shipping planning between ports, with documents being the primary requirement for export activities. PT. Samudera Lautan Luas Medan handles all documents involving various parties such as exporters, importers, shipping companies, banks, customs, and related agencies. Key documents include proforma shipping instructions, invoices, packing lists, bills of lading, and other supporting certificates. As a freight forwarding company, they act as the exporter's representative in managing export documents. The company requires supplementary documents from the exporter to complete the process. Recommendations include improving document accuracy, developing human resources in technology, and enhancing infrastructure to achieve professional freight forwarding performance.

Marriage is an institution that binds two individuals in a relationship officially recognized religion, law and customs. This becomes the foundation important in building a happy family life and sustainable. However, early marriage, especially under the age of 20, poses serious challenges. Teenagers often marry too young not ready to handle the responsibilities of marriage and the risks of experiencing health and economic problems. This problem occurs throughout Indonesia, reflects the complexity of social and economic problems. The need for action strong preventive and intervention to overcome early marriage and improve community welfare. Qualitative descriptive research uses an interview approach and data analysis. Combining qualitative methods, this research explores socio-economic factors that influence early marriage. The aim is to provide a holistic understanding for more effective development policies. Early marriage has a serious impact on individuals and society, influenced by social, economic factors and parental influence. Children or teenagers who marry at a young age are at risk of facing health, educational and economic problems, poverty and gender inequality. Steps such as upgrading education, women's empowerment, and economic development It is necessary to reduce early marriage and deal with its impacts appropriately.  

For the Langa indigenous people, Waja is a process of recovery for mistakes because someone has violated a prohibition or certain customary law norms that apply in the Langa indigenous people. There are several marriage problems that occur in the Langa community that are not resolved with waja. The practice of waja serves to break the bond of engagement or marriage that has occurred between a man and a woman, the purpose is as a deterrent effect and also as a means of value education for the community so that marriages that violate customary norms can be eliminated or no longer repeated. This research is an empirical research, so the data source used is the primary data source, the primary data is obtained from the results of interviews. The data were analyzed in a descriptive-qualitative manner. The results of this study show that: (1) The function of waja customs in the marriage legal system of the Langa indigenous people is for the enforcement of customary norms and rules, the restoration of good name, efforts to break the bond of engagement or marriage between men and women and to realize justice and balance in community life, including in terms of marriage. (2) The process of applying waja customs in the practice of marriage of the Langa indigenous people is carried out in accordance with the marriage violations that have been carried out by both parties. The types of violations of waja customs are infidelity, relationships that are not approved by parents and abusive behavior of husbands towards wives.

Sundanese culture is one of Indonesia's rich and unique cultures. Sundanese culture is known as a culture that upholds high manners. Sundanese has very diverse arts, for example pupuh, pupuh can be categorized as one of the Sundanese arts. Pupuh is an inseparable part of Sundanese tradition and culture, so preserving it means preserving cultural heritage. Pupuh is also a traditional poetic work in Sundanese literature that has characteristics that have certain rules such as the number of syllables (guru wilangan), the final sound of the word (guru lagu), and the number of lines (pada lisan) in each stanza. In addition, pupuh also has its own character or characteristics that distinguish it from one another. However, pupuh is not just written poetry. Pupuh is also often combined with music and dance. So that it becomes a complete art performance. Pupuh production involves creativity in word choice, rhyme and rhythm to convey a message. The themes raised in pupuh are very diverse, ranging from love, affection, life, daily life, to advice and moral teachings. Through pupuh, we can understand more about the history, customs and noble values of the Sundanese people.Pupuh kinanti and pupuh balakbak are pupuh in Sundanese literature. Pupuh kinanti is a pupuh known for its expression of affection. The characteristic of pupuh kinanti lies in its guru wilangan and guru lagunya. While pupuh balakbak is a pupuh that is more inclined to the theme of humor, satire, and even social criticism. The language used is more relaxed and straightforward, has a different guru song and guru wilangan from kinanti. The basic difference between pupuh kinanti and balakbak lies in the theme, atmosphere, and social function. Pupuh kinanti is more introspective and explores inner feelings while pupuh balakbak is more extroverted and functions as a means of entertainment.Besides being a form of self-expression, pupuh also has social functions such as education, entertainment, and cultural preservation. Pupuh has developed over time, both in terms of form and content. Pupuh is not only present in literary works, but also in the daily life of the Sundanese community, for example in folk songs or rhymes.

This research examines the influence of human resource development on the competency and performance of employees at the Customs and Excise Supervision and Service Office Type Madya Customs B Medan. Through interviews with five employees of the Medan Customs and Excise Supervision and Service Office of Type A Customs, this research identified the steps taken by the leadership to improve employee competency and performance, as well as overcome the obstacles faced. The main focus of research is development programs which include training, skills and mental development, assessment, and providing motivation through capacity building activities. The theory used refers to the concept of employee performance according to Sedarmayanti, with a qualitative approach that includes observation, interviews and collecting supporting documents. The research results show that the human resource development carried out plays an important role in improving the competency and performance of employees in the office.

For the Langa indigenous people, Waja is a process of recovery for mistakes because someone has violated a prohibition or certain customary law norms that apply in the Langa indigenous people. There are several marriage problems that occur in the Langa community that are not resolved with waja. The practice of waja serves to break the bond of engagement or marriage that has occurred between a man and a woman, the purpose is as a deterrent effect and also as a means of value education for the community so that marriages that violate customary norms can be eliminated or no longer repeated. This research is an empirical research, so the data source used is the primary data source, the primary data is obtained from the results of interviews. The data were analyzed in a descriptive-qualitative manner. The results of this study show that: (1) The function of waja customs in the marriage legal system of the Langa indigenous people is for the enforcement of customary norms and rules, the restoration of good name, efforts to break the bond of engagement or marriage between men and women and to realize justice and balance in community life, including in terms of marriage. (2) The process of applying waja customs in the practice of marriage of the Langa indigenous people is carried out in accordance with the marriage violations that have been carried out by both parties. The types of violations of waja customs are infidelity, relationships that are not approved by parents and abusive behavior of husbands towards wives.  

Competitiveness is the economic ability of a country to innovate, increase productivity, and maintain its position in the global market. Competitiveness is one of the most important activities for the development of the Indonesian economy, high competitiveness helps countries to adapt to global changes, improve the welfare of their people, and achieve sustainable economic growth. International trade is a trading activity carried out by the people of a country with the people of another country on the basis of mutual agreement. Trading activities are activities related to transactions of goods and services domestically and between countries with the aim of gaining profit. With the advancement and development of technology, in the future, international economic and trade activities will also increase. This international trade occurs because a country is unable to meet its needs, this encourages a country to trade. International trade consists of export and import activities. Export is the activity of removing goods from the Indonesian customs area and services from the territory of the Republic of Indonesia. The customs area is the territory of the Republic of Indonesia which includes land, waters, airspace above it, and certain places in the exclusive economic zone and continental shelf. Cocoa is one of Indonesia's leading export commodities. Cocoa commodities consistently act as a source of foreign exchange that contributes to the structure of the Indonesian economy. This study aims to analyze competitiveness, the influence of production, and international prices on the competitiveness of Indonesian cocoa exports. The data used in the study are secondary time series data from 1990 to 2023. The analysis used in this study is Relevant Comparative Advantage (RCA) and multiple linear regression. Based on the results of the Relevant Comparative Advantage (RCA) analysis, the RCA value is greater than 1, indicating that Indonesian cocoa exports have strong competitiveness. Based on the results of multiple linear analysis, it shows that production does not have a significant effect on the competitiveness of cocoa exports, international prices have a positive and significant effect on the competitiveness of cocoa.