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Inclusive education aims to provide equal learning opportunities for all students, including those with special needs, within regular educational settings. However, mathematics learning in inclusive classrooms remains challenging because mathematical concepts are often abstract and require logical reasoning that may not be easily accessible to learners with diverse cognitive characteristics. Ethnomathematics has emerged as an alternative approach by integrating cultural practices, local wisdom, and students’ daily experiences into mathematics instruction, creating more meaningful and accessible learning environments. This study aims to analyze the development, implementation patterns, opportunities, and research gaps related to ethnomathematics in inclusive mathematics learning. A literature review method was employed by examining scientific publications from 2020–2025 obtained from Google Scholar, Scopus, ERIC, Springer, and ProQuest databases. Data were analyzed through content analysis involving reduction, classification, interpretation, and synthesis. The findings indicate that ethnomathematics has been implemented through cultural artifacts, digital teaching materials, and project-based contextual learning. The approach supports inclusive learning through multi-representational access, instructional adaptations, scaffolding strategies, and collaborative teaching practices aligned with Universal Design for Learning principles. Furthermore, ethnomathematics enhances students’ motivation, conceptual understanding, mathematical literacy, and cultural identity. Nevertheless, studies focusing on disability-specific adaptations and long-term learning outcomes remain limited and require further investigation.

This study investigates the decoupling phenomenon between ESG (Environmental, Social, and Governance) sustainability reporting and communal Tri Hita Karana (THK) sustainability practices in a Rural Bank in Bali. Through Ethnographic Content Analysis (ECA) of official documents from BPR Luhur Damai covering 2023–2025, this study identifies that the Sustainability Report (SR), prepared strictly according to Financial Services Authority Regulation (POJK) 51/2017, does not incorporate substantial THK practices, namely banten (ceremonial offerings) Rp131.6 million, dana punia (religious donations) Rp8.5 million, and monthly banjar (communal community unit) contributions, producing a Hindu religious expenditure to formal Social and Environmental Responsibility (SER) ratio of 10:1. Drawing on the Institutional Logics perspective, this study identifies four decoupling mechanisms: (1) cognitive, namely THK as taken-for-granted, not perceived as “sustainability”; (2) administrative, namely departmental silos between Compliance and General Affairs; (3) template, namely POJK 51/2017 provides no space for local wisdom; and (4) capacity, namely limited Human Resources (HR) and institutional capacity. These findings lead to the concept of “invisible sustainability,” that is, real sustainability contributions that are invisible to conventional reporting frameworks, and “cultural accounting gap,” that is, the absence of accounting categories for local cultural-religious contributions. The theoretical contribution is demonstrating that decoupling in Global South contexts is not merely symbolic compliance but results from structural misalignment between transnational and communal logics that renders local sustainability contributions institutionally invisible.

This study aims to analyze the role of the Regional Disaster Management Agency (BPBD) of East Flores Regency in managing the eruption disaster of Mount Lewotobi Laki-Laki during the pre-disaster, emergency response, and post-disaster phases. The study employed a descriptive qualitative method involving 18 informants from BPBD and affected communities in Wulanggitang and Ile Bura Sub-districts. Data were collected through observation, interviews, and documentation. The findings show that during the pre-disaster phase, BPBD implemented preparedness measures through disaster-prone area mapping, the establishment of Disaster Preparedness Teams and Disaster-Resilient Villages, public outreach, and the use of local wisdom. However, outdated contingency plans, limited early warning systems, weak relocation efforts, and low public awareness contributed to panic and casualties during the eruption. In the emergency response phase, BPBD successfully coordinated evacuation efforts, established emergency posts, and distributed logistics effectively. Nevertheless, displaced communities experienced discomfort due to prolonged emergency conditions and limited fulfillment of basic needs in temporary shelters. In the post-disaster phase, BPBD conducted rehabilitation and reconstruction through transportation recovery, trauma healing programs, and permanent housing development based on the Rehabilitation and Reconstruction Plan (R3P). However, limited funding and delays in reconstruction processes remained major challenges. Therefore, improving coordination, institutional capacity, disaster communication, and community participation is essential for effective disaster management.

This article examines umpasa as the determinant of the validity of the Mangalahat Horbo ritual and as a vehicle for transmitting the cultural values of the Batak Toba people from an anthropolinguistic perspective. Mangalahat Horbo is a buffalo sacrifice ritual that functions simultaneously as a cosmological, political, and linguistic event. This study employs a descriptive qualitative approach using three theoretical frameworks: Dell Hymes' (1974) SPEAKING model to analyze the ritual as a speech event, Roland Barthes' (1968) semiotics to dissect the denotative and connotative meanings of umpasa, and Kluckhohn's (1953) theory of cultural values and Sibarani's (2014) local wisdom theory to identify embedded cultural values. The findings reveal that umpasa operates on three simultaneous layers of meaning: pragmatic-performative, social-hierarchical, and cosmological-ecological. Umpasa is not merely an aesthetic ornament but a constitutive element of the ritual that shapes the social and cosmological reality of the Bius community. Eight cultural values are identified: communicative courtesy, adat knowledge transmission, self-restraint, collective responsibility, cultural preservation, cosmological reciprocity, distributive justice, and ecological harmony. This study affirms the urgency of anthropolinguistic documentation of Mangalahat Horbo before the Parhata masters of umpasa diminish further.

Flood disasters have repeatedly affected Aceh Tamiang Regency for over fifteen years, causing significant material and socio-cultural losses. This study aims to examine the social response of the community through a literature review approach, using Jurgen Habermas's Communicative Action Theory as the analytical framework. Data were collected systematically from national journal articles, scientific proceedings, and academic reports related to flood mitigation and community social response in Aceh Tamiang. Data analysis was conducted using content analysis and thematic analysis techniques. The findings reveal that the community's response is primarily driven by local solidarity rooted in cultural values and local wisdom such as hadih maja. In Habermasian terms, this social response reflects the lifeworld domain, manifesting in voluntary collective action. However, a structural tension exists between the government's top-down system and the community's communicative rationality. Effective disaster mitigation requires the development of participatory public spaces that bridge the system and lifeworld, enabling the transformation from instrumental action to communicative action, thereby strengthening collective resilience against flood disasters.

This study aims to identify and analyze the application of Pancasila values in the development of Indonesian tourism as a foundation for ethics and character. The method used is library research, reviewing various relevant written sources, including books, journals, articles, and other academic publications. The findings indicate that globalization exerts both positive and negative influences on Indonesian tourism, while simultaneously opening opportunities for the advancement of more ethical and responsible tourism practices. The integration of Pancasila values within the tourism sector such as mutual cooperation, environmental stewardship, social justice, and respect for cultural diversity can foster sustainable tourism development that balances economic growth with moral responsibility. Furthermore, these values contribute to strengthening national identity, preserving local wisdom, and enhancing community participation in tourism activities. The study also highlights that tourism grounded in Pancasila principles can improve social welfare by empowering local communities and promoting inclusive development. In conclusion, the application of Pancasila principles in tourism development is essential for maintaining a balance between economic progress and socio-cultural preservation, while reinforcing national character and resilience in the face of globalization and rapid global change.

The global ecological crisis is not only a scientific issue but also reflects the decline of human moral and spiritual awareness toward nature. This study aims to examine the acculturation approach of Islam Nusantara in Islamic Religious Education (PAI) learning as an effort to foster students’ ecological awareness. The research employed a qualitative library research method using various relevant sources, including books, national and international journal articles, and educational policy documents. Data analysis was conducted through data reduction, thematic presentation, and interpretive-analytical conclusion drawing. The findings indicate that Islam Nusantara, as a product of the acculturation between universal Islamic values and local Nusantara wisdom, contains various ecological traditions such as sasi, subak, and hutan larangan (forbidden forests), which can be contextually integrated into PAI learning. The developed learning model includes the use of local wisdom as learning resources, participatory project-based learning methods, and thematic Qur’anic interpretation related to environmental issues. The ecotheological approach of Islam Nusantara is considered effective in connecting religious teachings with students’ ecological realities, thereby fostering a religious-ecological character that views environmental preservation as part of worship. Although challenges remain in theological, pedagogical, and institutional aspects, this approach contributes strategically to shaping environmentally responsible Muslim generations.

This study aims to analyze the factors that influence the residential spatial system of the Marori and Mengge ethnic groups in Wasur Village, Merauke, South Papua, in the context of their involvement in the eucalyptus oil industry as a leading tourism product of Wasur National Park. A rationalistic qualitative approach is used with the main theory of behavioral setting to examine the relationship between behavior, local culture, and spatial structure. The results of the study indicate that houses not only function as domestic spaces, but also as places for the production of eucalyptus oil, especially at the packaging stage. The overlapping use of space causes space invasion, changes in function, and the emergence of high spatial flexibility. The space of the house undergoes a temporal functional transformation, adjusting to the intensity of economic activities and cultural rituals of the community. Private, semi-public, and spiritual spaces experience shifting boundaries, which have an impact on social relationship patterns and living comfort. This study also found that social structure, customary values (Boan/marga), and division of customary areas play an important role in the formation of the spatial system. These findings are expected to be an important contribution to the development of residential architecture based on behavior and local wisdom, as well as community-based conservation area management. This study also highlights the urgency of preserving the culture and existence of indigenous tribes amidst the current of modernization and the threat of extinction.

This study analyzes the evolution of indigenous knowledge within the context of Islamic da'wah in South Sulawesi, focusing on social and cultural dimensions. This research is predicated on the premise that Islamic da'wah in South Sulawesi evolves within a social framework influenced by persistent local cultural values and traditions. In this context, local wisdom serves as both a cultural identity and a strategic vehicle for disseminating Islamic doctrines. This research seeks to examine the transformation of local wisdom within Islamic da'wah methods and to discern its social and cultural ramifications. The study utilized a qualitative methodology using a descriptive-analytical framework. Data were gathered by library research, observation, and comprehensive interviews with religious leaders, traditional leaders, and community people engaged in culturally oriented da'wah activities. The results indicate that the evolution of local wisdom transpires through the adaptation, accommodation, and reinterpretation of indigenous cultural values within the context of Islamic teachings. This method makes da'wah more acceptable to society, enhances social integration, protects local cultural identity, and encourages a moderate, inclusive, and contextual type of religiosity.

 The ecological crisis calls for faith formation that can foster contextual ecological awareness among the faithful. One relevant approach is through catechesis that integrates local wisdom, such as the Batang Garing symbol in Dayak culture. This study aims to explore the ecological values embedded in the Batang Garing symbol and to reflect on them in the light of Church teachings in order to formulate a contextual ecological catechesis model. The method used is qualitative research with a literature study approach, employing descriptive-analytical and comparative analysis of theological and cultural sources. The findings show that Batang Garing contains values of relationality, cosmic balance, and moral responsibility that are aligned with the concept of integral ecology in Church teachings. The integration of these values into catechesis enables a more contextual, communicative, and transformative faith formation. The implication of this study highlights the importance of developing catechetical models based on local culture as an effective means to foster ecological awareness among the faithful and to encourage concrete actions in caring for creation as an expression of faith.

The Bajo tribe is a group of people who depend on the sea. The Bajo tribe views the sea as a fundamental entity, and believe that the sea is the source of life. The life of the Bajo tribe is inseparable from the noble values and local wisdom that they hold upto. This Bajo tribal area, with its immense marine biodiversity, faces serious threats from a variety of factors, including overfishing as well as fish bombing, coral reef damage, and environmental pollution. This study uses a Qualitative Descriptive method using an ethnographic study with a number of subjects of two people , informant determination techniques using purposive sampling and subject retrieval using triangulation techniques. The forms of local wisdom of the Bajo Tribe that play a role in preserving the environment are: The Bajo Tribe's belief in spirit spirits or the supernatural, the Tibaanca tradition, and the use of traditional fishing gear. Local wisdom has a role in preserving the environment such as: Sustainable use of natural resources, protection of biodiversity, and control of environmental pollution. The Bajo tribe in Torosiaje uses local wisdom that they hold fast to to preserve the environment from environmental damage.

UMKM Digital transformation in local governance is an important instrument in realizing the principles of good governance, especially in regions with complex geographical challenges. This study aims to analyze the effectiveness of e-government implementation at the district level in encouraging community participation in the local development planning process, using a case study of the Fof District Office, Tambrauw Regency. The methods used were descriptive qualitative through field observations, in-depth interviews with district officials and community leaders, and analysis of development documents. The data was analyzed through the stages of reduction, presentation, and drawing conclusions. The results of the study show that the implementation of e-government in Fef District is in a transition phase. Bureaucratic digitization improves administrative efficiency and transparency of public information. However, its effectiveness in expanding community participation is still low. The main obstacles include limited telecommunications infrastructure in several villages and low community digital literacy. As a result, participation in Musrenbang remains dominated by conventional mechanisms, while digital platforms serve primarily as a means of one-way reporting. This study emphasizes that the success of digital transformation depends on the readiness of infrastructure and community capacity, so a hybrid approach that integrates technology with local wisdom is needed to strengthen participation in regional development.

This study aims to analyze the contribution and potential of the Lampung Province tourism sector to national economic growth in the 2020-2025 period. Using a quantitative descriptive approach using the Location Quotient (LQ) and Shift Share methods, this study processes secondary data on Gross Regional Domestic Product (GRDP) at constant prices from the Central Statistics Agency. The analysis shows that although Lampung's macroeconomic performance is still dominated by the primary sector, the tourism sector, particularly the accommodation and food and beverage subsector, has demonstrated post-pandemic resilience with a significant positive growth trend. In 2024, the GRDP value of this subsector at the provincial level reached IDR 4,616.76 billion, with strategic areas such as Bandar Lampung City confirming the accommodation sector as a base sector (LQ > 1) with a high competitive advantage. The integration of a creative economy based on local wisdom, such as the use of Tapis cloth and digital marketing, has been proven to increase the attractiveness of destinations, capable of driving the volume of domestic tourist trips to reach 17.87 million trips by 2024. This finding confirms that Lampung's tourism sector is not only a regional economic driver, but also makes a substantial contribution to national income through a multiplier effect on job creation and increasing domestic foreign exchange. Optimizing collaboration between policymakers and accelerating infrastructure development are key to strengthening the strategic position of Lampung tourism in the future.

This study aims to examine the influence of local wisdom as a living law on personal data protection behavior, as well as assess the role of Islamic law ethics and digital literacy in the context of intimate digital crime in Indonesia. The background of this research is based on the increasing cases of misuse of personal data in the digital space that have not been fully responded to effectively through formal legal approaches. The method used a quantitative approach with a correlational explanatory design. Data were obtained through the distribution of a questionnaire based on the Likert scale to 150 respondents who were selected purposively, then analyzed using descriptive statistics, Pearson correlation, and simple linear regression. The results showed that local wisdom of alwasliyahan had a positive and significant influence on personal data protection behavior (β = 0.42; p < 0.05). Islamic legal ethics serve as a mediating variable that strengthens the relationship, while digital literacy provides a positive influence at a moderate level. These findings show that the internalization religious and cultural values plays an important role in shaping individual awareness and behavior in protecting personal data in the digital era. The conclusion of this study emphasizes that local wisdom can function effectively as a living law in supporting the protection of personal data. This research makes theoretical contribution the development of the study of Islamic law and the sociology of law, as well as practical implications for policy formulation that integrates formal regulations, cultural values, and digital literacy.

This research examines the innovation of community empowerment rooted in local wisdom for environmental management and green economy advancement in Ketegan Village, Taman District, Sidoarjo Regency. The study stems from the increasing environmental issues resulting from urban development and the limited public understanding of sustainable economic measures. The research examines how local values—like cooperative efforts and social responsibility—can be incorporated into innovative, economically effective environmental management frameworks. Employing a qualitative descriptive method, data collection involved in-depth interviews, participatory observation, and the documentation of environmental policies and socio-economic information. The results indicate that residents of Ketegan have effectively created an empowerment model that integrates tradition and innovation via waste bank management, the use of organic waste for compost and biogas, and community-driven green economy projects engaging women and youth. Cooperation between the government, community, and universities has been essential in maintaining these initiatives. However, institutional capability, online marketing, and program viability continue to pose considerable obstacles. The research suggests enhancing community potential by providing training in green entrepreneurship, facilitating digital transformation, and incorporating local wisdom principles into sustainable development strategies. The results confirm that innovation rooted in local wisdom can effectively create resilient, competitive, and environmentally aware communities.

The creation of institutional signature music is typically understood as a technical compositional process intended to accompany a performance. This study aims to elucidate how the music of the Rene Hu dance is constructed as a medium for representing institutional identity through the integration of local wisdom and organizational values. Utilizing an artistic autoethnographic approach, this research positions the creative experience of the composer as a reflective data source analyzed through both thematic and conceptual lenses. The findings indicate that the composition of Rene Hu music emerges from the interaction of cultural, ecological, and institutional dimensions, all mediated by the composer’s reflection as a strategic agent. The integration of Sentani traditions, the soundscape of Mount Cycloop, and digital technology forms a sonoric identity that represents both cultural legitimacy and the vision of the Papua Province Language Center. This study formulates the Reflective Sonoric Cultural Strategy Model, which explains the mechanisms of identity negotiation within the composition of such signature music. The novelty of this research lies in its conceptualization of institutional music as an arena for identity negotiation analyzed through the composer’s creative journey. This research offers a conceptual framework applicable to the creation of similar representational musical works.

The community service program in Dusun Bendrong aimed to foster environmental awareness through the planting of timber and fruit seedlings as a response to declining forest quality and reduced water availability caused by vegetation loss. This program sought to enhance community participation in forest conservation while strengthening local wisdom related to environmental stewardship. The activity was conducted in three stages: pre-activity observation and coordination with the Village Head and community leaders, joint planting of 14 seedlings by Student Community Service (KKM) participants and local residents, and monitoring and evaluation to assess implementation and participant understanding. The results showed that all seedlings were successfully planted, with high levels of participation from both students and community members. The activity increased awareness of forest conservation and highlighted the importance of collective action in maintaining environmental sustainability. Timber trees contributed to forest restoration, improved water absorption, and reduced erosion risk, while fruit trees provided additional economic and social benefits for the community. Overall, this participatory approach proved effective as a sustainable model for community service programs that integrate environmental conservation and community empowerment.

Micro, Small, and Medium Enterprises (MSMEs) play a vital role in supporting the Indonesian economy, especially in rural areas where they contribute significantly to employment and local income. Sait Buttu Saribu Village in Simalungun Regency possesses considerable potential in the agricultural, tourism, and culinary sectors, which can be developed through strong MSME activities. Nevertheless, many local MSMEs continue to experience challenges related to limited promotion, weak branding, and restricted market access. This study aims to analyze visit-based and promotional strategies for MSMEs as an effort to strengthen the village economy and enhance business competitiveness. The research methods consist of a literature review of relevant previous studies and field observations conducted through community service activities in the village. The findings indicate that industrial visits, digital promotion via social media platforms, the utilization of Google Maps for location visibility, and branding that highlights local wisdom are effective strategies for expanding market reach and increasing MSME competitiveness. Through strong synergy among the village government, MSME actors, and the local community, MSMEs in Sait Buttu Saribu Village can grow more optimally and contribute to sustainable economic development and tourism.

This community service program aimed to strengthen the capacity of local communities in managing sustainable tourism in Pesawaran Regency, Lampung Province. The initiative was motivated by the region's rich natural and cultural tourism potential, which has not yet been matched by adequate community understanding, institutional capacity, and sustainable practices. The program employed a participatory approach, including socialization, training, mentoring, and evaluations using pre- and post-program indicators. Target participants comprised Pokdarwis (tourism awareness groups), local business actors, village officials, and community leaders. Findings indicate significant improvements in understanding sustainable tourism, institutional capacity, environmentally friendly practices, utilization of local wisdom, and community participation. The program also fostered collective awareness regarding the importance of socially, economically, and environmentally sustainable destination management. Implications extend beyond individual behavior changes to the strengthening of local governance and community readiness to develop community-based tourism destinations. Overall, this initiative contributes to the development of a community empowerment model that supports regional sustainable tourism policies and has potential for replication in other areas with similar characteristics.

This community service program aims to develop a local wisdom-based literacy model as an effort to improve students’ reading interest at SD Negeri 025 Samarinda Utara. The low level of reading interest among elementary school students remains a challenge in the implementation of the School Literacy Movement initiated by the Kementerian Pendidikan, Kebudayaan, Riset, dan Teknologi. One of the contributing factors is the lack of contextual reading materials that are relevant to students’ socio-cultural environment. Therefore, integrating local wisdom into literacy activities is considered an innovative strategy to enhance students’ engagement in reading activities.The implementation method included needs analysis, the design of a literacy model, program implementation through storytelling of East Kalimantan folktales, the development of a culturally themed reading corner, and teacher mentoring in integrating literacy into classroom learning. Evaluation was conducted through observation of student participation, reading interest questionnaires, and reflective discussions with teachers.The results indicate an increase in students’ enthusiasm for reading activities, a higher frequency of classroom reading corner utilization, and improved understanding of local cultural values. The local wisdom-based literacy model proved effective in creating a contextual, engaging, and meaningful learning atmosphere. This program is expected to serve as a sustainable model for strengthening literacy culture in elementary schools.