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This study examines the reproduction of social inequality in education through the theoretical framework of Pierre Bourdieu within a critical sociology perspective. The background of this research is rooted in the persistent gap in educational access, participation, and achievement among students from different social classes, which indicates that education does not always function as a tool for social mobility. The objective of this study is to analyze how mechanisms such as habitus, cultural capital, social capital, and the educational field contribute to sustaining inequality. This research employs a qualitative descriptive approach, with data collected through in-depth interviews, observations, and document analysis within an educational setting characterized by diverse socio-economic backgrounds. The findings reveal that students from higher socio-economic backgrounds tend to possess dominant cultural capital and habitus that align with institutional expectations, giving them a significant advantage in academic achievement. Conversely, students from lower socio-economic backgrounds face structural and symbolic barriers that limit their opportunities. The study also finds that educational practices, including teaching methods and evaluation systems, implicitly favor certain groups, thereby reinforcing inequality. The implications of this research highlight the need for more inclusive educational policies and practices that recognize diverse forms of capital and promote equal opportunities for all students. Ultimately, this study contributes to a deeper understanding of how education functions as a site of social reproduction rather than merely a neutral institution.  

This article examines the relationship between Artificial Intelligence (AI), the concept of sensus communis proposed by Nicholas of Cusa (1401–1464), and the formation of religious communities. Through a theoretical-philosophical analysis, the author argues that sensus communis as the integrative capacity of the human intellect that unifies sensory, rational, and intuitive dimensions offers a normative epistemological framework for critically addressing the reductionism inherent in algorithmic AI. The main finding indicates that AI constitutes only a partial simulacrum of the integrative capacity of human reason and, therefore, cannot replace the ontological-transcendental dimension of authentic formation. Accordingly, this article proposes a model of critical-integrative formation grounded in three pillars: the selective use of AI, the preservation of AI-free spaces, and hermeneutical integration. The relevance of Cusa’s thought for contemporary religious formation is articulated in three contributions: docta ignorantia as a formative habitus, coincidentia oppositorum as a paradigm of dialogue, and ontological participation as the foundation of knowledge.

This study examines the lived faith of Catholic migrants from East Nusa Tenggara (NTT) who have migrated to the Muslim-majority landscape of South Kalimantan, Indonesia. These migrants face a profound crisis of identity as they transition from a dominant religious environment to a marginalized minority status, necessitating a research objective that explores how their faith is reinterpreted amidst such socio-religious pressures. Employing a qualitative phenomenological-hermeneutical method, the research utilizes Paul Ricoeur’s threefold mimesis - prefiguration, configuration, and refiguration - as its primary interpretive framework. The findings reveal a significant narrative shift from an inherited “communal Catholic habitus” to a “refigured faith” characterized by personal agency and reflective commitment. This transformation is sustained through adaptive relational ethics, such as the sanctification of work and collaborative hospitality, which allow migrants to navigate their vulnerability. The study synthesizes these experiences to conclude that internal migration constitutes a vital locus theologicus, wherein the rupture of traditional religious structures does not erode faith but rather matures it into a more resilient, intentional, and relational existential orientation. Consequently, migration emerges as a transformative theological process that redefines the intersection of faith, culture, and minority existence in pluralistic societies.

This study aims to explore the shift in students' ethical paradigms regarding the use of Generative Artificial Intelligence (AI) and its relationship to the phenomenon of plagiarism. Using a qualitative approach with the theoretical frameworks of Jean Baudrillard's Simulacra and Pierre Bourdieu's Habitus, this study examines how AI technology is changing the nature of scientific work. The results show the normalization of AI use as a new "digital habitus," where 83% of students consider AI a legitimate research tool, but on the other hand, it creates a condition of "Aesthetics Without Substance." The main findings reveal a reduction in originality where academic honesty is only measured through technical scores (such as Turnitin), rather than intellectual depth. The comparison between authentic and AI-based writing indicates the risk of systemic intellectual atrophy. In conclusion, this study recommends the need for a redesign of educational evaluation systems that focus on processes and verbal dialectics to mitigate the impact of pseudo-competence on college graduates.

This study examines the lived faith of Catholic migrants from East Nusa Tenggara (NTT) who have migrated to the Muslim-majority landscape of South Kalimantan, Indonesia. These migrants face a profound crisis of identity as they transition from a dominant religious environment to a marginalized minority status, necessitating a research objective that explores how their faith is reinterpreted amidst such socio-religious pressures. Employing a qualitative phenomenological-hermeneutical method, the research utilizes Paul Ricoeur’s threefold mimesis - prefiguration, configuration, and refiguration - as its primary interpretive framework. The findings reveal a significant narrative shift from an inherited “communal Catholic habitus” to a “refigured faith” characterized by personal agency and reflective commitment. This transformation is sustained through adaptive relational ethics, such as the sanctification of work and collaborative hospitality, which allow migrants to navigate their vulnerability. The study synthesizes these experiences to conclude that internal migration constitutes a vital locus theologicus, wherein the rupture of traditional religious structures does not erode faith but rather matures it into a more resilient, intentional, and relational existential orientation. Consequently, migration emerges as a transformative theological process that redefines the intersection of faith, culture, and minority existence in pluralistic societies.

The culture of patronage is a key characteristic of Indonesian political dynamics, having developed from the pre-colonial era to the contemporary democratic era. Despite decentralization and political reforms in Indonesia, patronage practices persist through relationships between political elites, bureaucracy, business actors, and communities, particularly at the local level. This study analyzes patronage using Pierre Bourdieu's Social Practice Theory framework, which emphasizes the interaction between habitus, capital, and the arena as factors shaping social practices. The method used is descriptive qualitative research with data collection techniques through desk studies, which allows researchers to examine various academic literature to build a comprehensive conceptual analysis. The research findings indicate that internalized political habitus, the accumulation of economic, social, cultural, and symbolic capital, and a competitive local political field are key elements in perpetuating patronage. Patronage is not merely a transactional political practice, but a social structure that is continuously reproduced and impacts the politicization of bureaucracy, the strengthening of oligarchy, power inequality, and the vulnerability of the poor to political manipulation. This research confirms that efforts to strengthen democracy in Indonesia require transformation of the political habitus of society, bureaucratic reform, and restrictions on the dominance of economic actors in the political arena to break the entrenched patron-client chain.

This study examines the construction of adolescent identity in Falistiyana's novel Argantara through a sociological literary approach. Adolescent identity is the result of a process of searching for identity that takes place during the transition to adulthood and is greatly influenced by social factors, such as family, school, peers, and community norms. The Argantara novel depicts the complexity of adolescent life through its characters who experience social pressure in various forms, ranging from family expectations, social competition in the school environment, to stigma against differences in social background. This study found that social pressure is a significant factor in shaping and often limiting the expression of adolescent identity. However, the characters in the novel also show various resistance strategies, such as symbolic rebellion, selective adaptation, and the search for meaning through emotional relationships. Using Erikson's identity theory and Pierre Bourdieu's habitus concept, this study concludes that adolescent identity in Argantara is formed through the dialectic between social structure and individual agency. Literature, in this context, not only reflects the social reality of adolescents, but also becomes a medium to criticize the social pressures faced by the younger generation.

Friedrich Silaban is one of Indonesia's prominent architects, renowned for his ability to integrate cultural and spiritual values into each of his works. This article explores Silaban's thoughts and design philosophy, which reflect the close relationship between architecture and spirituality. Through an approach that emphasizes aesthetics, functionality, and social context, Silaban successfully creates spaces that are not only beautiful but also meaningful, reflecting the identity of Indonesian society. In facing the challenges of the times, including political and social crises, Silaban's resilience and creativity serve as a testament to how architecture can adapt and endure. This article also discusses Silaban's legacy, which continues to inspire generations of contemporary architects, as well as the importance of understanding architecture as a medium for creating spaces that embody spiritual and cultural values. Thus, Friedrich Silaban's thoughts not only make a significant contribution to the world of architecture but also invite us to reconsider the meaning of space in our lives.

This study aims to reveal how symbolic interaction between principals and teachers is interpreted as a social strategy in improving the employability of vocational high school students, especially in the Mechanical Engineering Expertise Competence. Using a qualitative case study approach, the research population was conducted at the Center of Excellence Vocational High Schools in Pasuruan Regency/City, while the sample was 4 vocational high schools that have mechanical engineering expertise competencies. Data collection techniques include in-depth interviews, participatory observation, and documentation studies. The results of the study indicate that the symbolic interaction that occurs is not only verbal communication, but also reflects shared values, expectations, and visions in preparing graduates who are adaptive to the world of work. The principal builds meaning through symbols of consistent leadership actions, such as involving teachers in strategic decision-making and instilling an industrial work culture. Teachers, on the other hand, respond to these symbols with more contextual and work-oriented learning practices. This interaction forms a productive school habitus that is the basis for improving student employability

This study aims to analyze the design of Indonesian horror film posters through Pierre Bourdieu's sociological lens. The main focus of the study is to understand how the visual elements in the poster reflect the social dynamics, culture, and structure of the film industry. By using the concepts of habitus, capital (cultural, symbolic, economic), field, doxa, and social reproduction, this study reveals that the design of horror film posters not only functions as a promotional tool, but also as a medium that reproduces local cultural values ​​and community beliefs about the supernatural world. Elements such as traditional ghosts such as genderuwo, kuntilanak and mystical symbols such as keris, offerings, then there are dark colors, and a scary atmosphere reflect the habits of audiences who are familiar with local myths. This study also shows that horror film posters reproduce stereotypes about the relationship between humans and the supernatural world, and strengthen the hierarchy of spiritual power through visual symbols. These findings confirm the relevance of Bourdieu's theory in understanding cultural phenomena through visual media. This study is expected to provide new insights for filmmakers, graphic designers, and students in understanding the interaction between culture, aesthetics, and the film industry.

Adolescent delinquency behavior often stems from teenagers' involvement with peer groups at school or in the educational environment. This can develop into more serious criminal behavior later on. Adolescents engaged in delinquent behavior can be categorized as Juvenile Offenders (JO). Peer groups provide a social environment in which JOs can learn and develop various aspects of themselves; however, they also serve as a primary source of negative influence. Similar habitus within social groups reinforce solidarity and camaraderie within them, which may be a reason for teenagers to join peer groups from the same social class. This also provides a sense of comfort and acceptance, while joining groups from different social classes can lead to feelings of inferiority and inequality. Thus, peer groups can have both positive and negative implications depending on the social conditions within a peer group.

The franchise business trend is growing rapidly, including in the iced tea trade. One of them that is currently viral is the Solo iced tea franchise business. This research examines the widespread trading of solo iced tea franchises from the field and habitus perspective of Pierre Boudieu. In this research, researchers used a qualitative and descriptive approach about the rise of the Solo Ice Tea Business. The author uses case study research with literature study and in-depth interviews. Habitus' perspective shows that people's consumption habits and preferences for local products contribute to the popularity and growth of this franchise. The development of the Es Teh Solo franchise is strongly influenced by the interaction between social structure (Field) and individual disposition (Habitus). The combination of economic, social and cultural capital is the key to success in a competitive market.    

This research examines the influence of habitus on the lifestyle and social identity of Jakarta State University students through Pierre Bourdieu's perspective. Habitus, as a set of internal dispositions resulting from interactions with social structures, plays an important role in shaping individuals' mindsets, values and preferences. This research focuses on how factors such as socio-economic background, family education, friendship experiences, and interactions with peers and lecturers influence the formation of students' habitus. Furthermore, it explores how habitus influences lifestyles, including consumption patterns and cultural preferences, as well as social identities that shape students' self-perceptions within the context of a particular social group. Through a qualitative approach, this study aims to understand the relationship between habitus, lifestyle, and social identity of students, as well as the implications of these findings for the development of educational policies in the campus environment.

This study investigates the alignment between global competency frameworks and local educational practices, particularly in multilingual classrooms. With globalization influencing education, acquiring skills like intercultural communication and global citizenship is vital. However, integrating these competencies into local curricula remains inconsistent, especially in multilingual settings, where linguistic and cultural diversity pose challenges. Using qualitative methods such as curriculum mapping, teacher interviews, and classroom observations, the study identifies areas of alignment and misalignment. While global competencies are integrated into subjects like social studies and global health education, technical subjects like mathematics and science show less alignment. The study also highlights gaps in the development of intercultural competence and global communication skills, which are often underrepresented. Challenges like language barriers, the monolingual habitus of many schools, and limited professional development for teachers in multilingual contexts hinder the full implementation of global competencies. The study recommends improving curriculum integration of global competencies across all subjects and enhancing teacher training to support multilingual classrooms. Future research should explore regional variations in multilingual settings and how technology can aid in developing global competencies. Addressing these challenges will better prepare students for both local and global challenges in an interconnected world.

Society in the historical strata has had a fairly close relationship with religion since prehistoric times. For society, religion is seen as the beliefs and behaviors that society uses to address important problems that cannot be solved by the technical systems and organizational techniques for which it is known. To overcome this limitation, humans use the manipulation of supernatural powers. The notion of "culture" is generally understood as a complex definition. Culture or culture can be thought of as a concept whose definition follows the content of its users, although it also refers to objective reality. That is, one person may have an opinion about "culture" or "culture", but another person may object to the words used; Because it requires the person concerned to appreciate his culture. Like the definition of "culture" above, "religion" also has different meanings, both from the point of view of its adherents and from the point of view of the sciences that study it (Sena Adiningrat, 2010). In all areas of world society; religion, culture and belief are three important and very basic elements. All three have a very strong bond and correlation as the core of society, so that even in the craziest and sane times, they are never broken. Because where there is an association or community or society, there is a habitus, then lived and continues to exist, then it becomes a culture. Meanwhile, religion is a belief in one's conscience, which essentially has an inner connection with feelings and the desire to embrace something and believe in it. So religion requires faith or belief. So believing in something important in religion is called faith.

Cipacing Village, Jatinangor District, Sumedang Regency is an area that has extensive plantation land and rice fields. This village is still beautiful with lush green trees and vast fields which are its own attraction. Many people in Cipacing Village still use plant species to treat diseases. The aim of this research is to identify the use and utilization of medicinal plants in Cipacing Village. This type of research is descriptive with qualitative research methods. Sampling was carried out using purposive sampling technique. Data collection was obtained from the results of semi-structured interviews. There were 30 respondents in this study who were described by characteristics such as gender, age and level of education. Based on research conducted, the plants used as medicine by the community are 23 families, 28 genera and 29 species with the dominant family being Zingiberaceae (26%) and the co-dominant family being Piperaceae (8.7%). The highest habitus was found in herbaceous plants (40%) while the part of the plant that was widely used was the leaves (57%). The most dominant plant processing used is by boiling the leaves and then filtering the boiled water for drinking.

Mekarmulya Village Park, Cinambo District, Bandung City is a park in the middle of the city and industry. This area is designed to provide green open space in the midst of urban density, so it plays an important role in improving the quality of life in the environment. This research aims to conduct a diversity study and risk analysis of invasive plants in the Mekarmulya Village Park area. Sampling was carried out by roaming throughout the park area. Data processing is carried out qualitatively and is descriptive. The research results showed that the invasive plants found consisted of 11 families, 16 genera, and 16 spesies with the dominant family being the Poaceae family (25%) and the co-dominant family being the Asteraceae family (18.75%). Various habits were obtained consisting of seedlings, saplings and poles, with the largest habitus being the seedling habitus. These invasive plants have an risk on biodiversity and the ecosystem around the park.

Indonesia is a country with very high biodiversity both in flora and fauna groups so that Indonesia is nicknamed the "Megabiodiversity" Country. The flora group has high diversity so that it always provides space for continuous study. This can be continued from the provincial, district to sub-district levels. Like one of the provinces in the western part of Indonesia, namely West Java. This province has a wealth of flora that is spread to every corner, including in one of the areas directly adjacent to West Bandung district, known as Jatinangor District. Jatinangor District is one of the areas in Sumedang Regency which is currently in a transitional period towards urban areas. The transition period is certainly a study that needs to be considered because it will impact on the richness of the flora in the region. One group of plants that still survives and is quite often found in Jatinangor District is the Fabaceae or legume family. Fabaceae is a group of plants that ranks third largest (after Orchidaceae and Asteraceae). This plant belongs to the Angiospermae division or plants that have flowers. This family is interpreted as having around 730 genera and 19,400 species with the largest genus being Astragalus (has more than 2000 species), then Acacia (more than 900 species), then Indigofera (more than 700 species), then Crotalaria (600 species), and finally Mimosas (500 species). Fabaceae itself is grouped into 3 subfamilies, namely Mimosoideae, Caesalpinioideae and Papilionoideae. ), and Soybean (Glycine max L). Soybean is the main crop grown with quite a lot of results and uniform size. In addition, there are differences in habitus, leaf shape, and leaf surface between the three types of plants. The variation in the number of samples also indicates the diversity of plant populations in the Fabaceae family at the study site.    

Indonesia is a country with a tropical climate, so it can produce high diversity, and plants adapt. This includes educational areas with green areas and a fairly even level of diversity, especially in the Anacardiaceae family with special characteristics, such as woody trees, resin channels, plants belonging to the shrub habitus, and single and compound leaves. This study used cruise methods or cruising methods by calculating and analyzing the actual situation in the environment of State Islamic University Sunan Gunung Djati Campus I. There were two genera and three species found, namely the genus Spondias with its species Spondias pinnata or amra and the genus Mangifera with its species Mangifera indica or mango and Mangifera odorata or kweni.    

Sidoarjo Regency has a beach in the eastern region along 27 km which crosses several sub-districts such as Sedati, Buduran, Sidoarjo, Porong and Jabon. The Lapindo mud disaster that occurred in 2006 in Sidoarjo had a broad impact on people's daily lives. The Lapindo mud disaster was an event of hot mudflow and the emergence of gas onto the ground which claimed many lives and had a major direct impact on the community. The occurrence of the Lapindo mud disaster was initiated by oil drilling from PT. Lapindo Brantas Inc., which was later in the drilling process, experienced a failure resulting in an explosion from underground and then gushing out. Many were victims in the incident ranging from babies, children, adults to the elderly and many people, houses, villages, districts, schools and other buildings were drowned. In addition, many people have lost their jobs and their homes which makes them all feel stressed to the point of depression. Until now, the problems caused by the Lapindo mudflow disaster have not been resolved. This is because the responsibility for compensation that is given is not evenly distributed or does not even receive a penny. As a result, there are still frequent conflicts and prolonged demonstrations. Meanwhile, the victims of the Lapindo mudflow have used many strategies to survive and continue their lives so that they do not continue to mourn the sadness that exists.