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This study aims to analyze the implementation of Dayak local wisdom values in the Merdeka Curriculum at public elementary schools in Pulang Pisau Regency, Central Kalimantan. Dayak local wisdom, which encompasses values such as mutual cooperation, solidarity, tolerance, environmental awareness, and respect for cultural traditions, plays a significant role in shaping students' character amid the challenges of globalization and the disruptive era. This research employs a qualitative approach using a case study method. The research participants include school principals, teachers, students, and educational stakeholders from several public elementary schools in Pulang Pisau Regency. Data are collected through observations, in-depth interviews, documentation, and literature reviews. Data analysis is conducted using an interactive model consisting of data reduction, data display, and conclusion drawing. The findings are expected to provide a comprehensive description of how Dayak local wisdom values are integrated into the planning, implementation, and evaluation of learning activities within the Merdeka Curriculum framework. Furthermore, the study seeks to identify supporting and inhibiting factors affecting the implementation of local wisdom in educational practices and to formulate strategic recommendations for strengthening character education and preserving local culture in elementary schools. The results are expected to serve as a reference for educational policy development that promotes cultural preservation and enhances the quality of learning in accordance with the socio-cultural context of local communities.

This research documents and analyzes the variations of banana (gedhang) names in the Southern Brebes dialect of the Javanese language from a sociolinguistic viewpoint. The study explores how language reflects social and cultural realities within a local community. Indonesia’s vast cultural and linguistic diversity makes the study of regional registers essential for understanding how people use language to represent their environment. The Southern Brebes area shows a wide range of banana varieties, each identified by distinct local names that convey information about their physical traits, uses, and cultural significance. These linguistic variations also have educational potential, particularly as supplementary materials for courses such as Pharmaceutical Botany. The research further examines social, cultural, and environmental factors shaping the creation and usage of these names. Findings are expected to enhance understanding of the Javanese lexical system especially the Southern Brebes dialect and to highlight the deep connection between language, culture, and identity. Ultimately, this study contributes to the preservation of local linguistic and cultural heritage.

  Abstract.. The development of modernization in corn farming in Kalibareng Village, Patean District, Kendal Regency has the potential to cause the loss of traditional terms used by the farming community. This study aims to describe and analyze the lexicon of corn farming in Kalibareng Village, Patean District, Kendal Regency, and to reveal the lexical and contextual meaning contained therein. This study uses a descriptive qualitative approach with  field research and semantic studies as the main approach. Data were obtained through participatory observation, in-depth interviews, and documentation of corn farmers in Kalibareng Village. The results show that there are 44 lexicons divided into three categories, namely cultivation processes, agricultural tools, and agricultural materials. The lexical meaning in the lexicon refers to the basic meaning according to its referent, while the contextual meaning is influenced by the situation of use in agricultural activities. The contextual meanings found include process context, time context, and function context. This study shows that the corn farming lexicon not only functions as a communication tool, but also represents local knowledge, culture, and farming experiences of the Kalibareng Village community that have been passed down from generation to generation.

This study aims to describe the implementation of the Poago tradition in Kapoa Barat Village, South Buton Regency, identify the Islamic values embedded within it, and explain its role as a form of local wisdom in the community. The research employed a descriptive qualitative approach. Data were collected through observation, interviews, and documentation involving traditional leaders, religious leaders, village officials, tradition practitioners, and local community members. Data analysis was conducted through data reduction, data presentation, and conclusion verification. The findings reveal that the Poago tradition continues to be preserved as an integral part of the community’s cultural life and serves as a medium for strengthening social relationships among residents. The tradition embodies various Islamic values, including gratitude, mutual assistance, deliberation, social bonding, togetherness, and social care. These values reflect the harmonious integration of Islamic teachings and local cultural traditions. In addition to functioning as a means of cultural preservation, the Poago tradition contributes to strengthening social solidarity and serves as a medium for transmitting religious and moral values to younger generations. Therefore, the Poago tradition can be regarded as a form of local wisdom that remains relevant in maintaining social harmony and religious life within the community.

Evolving tourism trends indicate a transition among tourists from merely visual recreation (hedonic) toward transformative travel (eudaimonic), which is oriented toward self-reflection and the search for meaning in life. Museum Topeng Cirebon holds significant potential for transformative tourism due to its mask collection that is rich in life philosophies. The urgency of this research is to analyze these transformative tourism experiences to support the quality of tourists' intellectual experiences and the sustainability of local culture. This qualitative research employed thematic analysis with purposive sampling techniques, involving 70 respondents who completed a Google Form questionnaire, which was further supported by interviews and a literature review. The results from the pre-visit phase showed that initial motivations were dominated by hedonic tourism at 37.1%. During the visit, a transformation occurred; tour guides acted as human catalysts in building narrative engagement (62.9%), and the chronological, philosophical flow of the masks sparked an awakening of consciousness for 80% of respondents. In the post-visit phase, eudaimonic impacts were experienced by 91.4% of respondents, including an expanded worldview (37.1%) and a commitment to becoming agents of cultural change (27.1%). However, operational challenges remain, including inconsistent opening hours and a lack of digital self-information facilities.

This study aims to analyze the political culture of the community in supporting the implementation of social assistance programs in Rantau Indah Village, Tanjung Jabung Timur Regency. This research employed a descriptive qualitative approach to understand community political culture through cognitive, affective, and evaluative orientations toward social assistance programs. Data were collected through interviews, observations, and documentation involving village officials, RT/RW leaders, and social assistance beneficiaries. The findings indicate that community political culture plays an important role in supporting the implementation of social assistance programs. In the cognitive aspect, most people understand the existence and objectives of social assistance, although some still have limited understanding of beneficiary criteria. In the affective aspect, the community shows trust in village officials despite perceptions of inequality in aid distribution. Meanwhile, the evaluative aspect reflects community participation in supervision and feedback. Overall, community political culture tends to be participatory in supporting social assistance implementation. The study also reveals that transparent communication, active community involvement, and accountability of village authorities contribute significantly to strengthening public trust and improving the effectiveness of program implementation. Community participation in monitoring and evaluating the distribution process helps minimize potential conflicts and encourages greater transparency. These findings suggest that strengthening political awareness, enhancing public access to information, and promoting participatory governance are essential to ensure that social assistance programs are implemented fairly, effectively, and sustainably while improving community welfare and reinforcing good local governance practices.

This study aims to identify the pragmatic failures of Large Language Models (LLMs) and the biases of Anglophone-based AI moderation algorithms in detecting Indonesian hate speech expressed through sarcasm, satire, euphemism, and local cultural metaphors. It also examines the extent to which AI systems understand and interpret the pragmatic meanings within the corpus. This study employs a qualitative descriptive approach with a comparative design. Data were collected through the documentation of hate speech expressions on social media containing elements of local cultural hatred. The data were analyzed using qualitative descriptive methods with pragmatic and thematic approaches. The findings show that all corpus data contain political satire and indirect hate expressed through irony, sarcasm, absurd metaphors, and popular culture wordplay. Testing with Claude AI showed that the system was capable of identifying the data as implicit criticism and recognizing the pragmatic functions of emoticons and contextual meanings in the utterances. However, the analysis also demonstrated limitations in understanding local sociocultural contexts, particularly the metaphors “daun nangka” and “daun sawit,” which were interpreted merely as absurd humor. These findings indicate that AI detection accuracy does not necessarily reflect a deep pragmatic and cultural understanding within the Indonesian context.

Christian religious education teachers act as agents of social, spiritual, and cultural transformation by integrating Christian values ​​into the lives of communities that are still strongly bound to ancestral customs and beliefs. The transformation of customs through contextual evangelism is both a challenge and an opportunity for Christian religious education (PAK) teachers in carrying out their roles as educators and servants of God in a pluralistic society. This study aims to analyze the strategic steps of PAK teachers in integrating Gospel values ​​with local culture without eliminating the identity of the Christian faith or damaging the noble values ​​of customs. The research method used is a qualitative approach and literature study. The results of the study indicate that PAK teachers need to have three main strategic steps, namely contextual understanding by studying in depth the values, symbols, and practices of local customs, a transformational approach, namely presenting Gospel values ​​through education that respects culture but leads to renewal of life and pedagogical implementation through creative and reflective learning methods that foster students' awareness of faith and social responsibility. With this strategy, Christian Religious Education teachers can become agents of transformation, bridging the gap between Christian faith and local culture, ensuring that evangelism is not confrontational but contextual, dialogical, and builds lives rooted in the love of Christ.

Car Free Night (CFN) activities, which are held periodically in urban public spaces, have become one of the local government's strategies to support emission reduction and empower Micro, Small, and Medium Enterprises (MSMEs). This study aims to analyze the economic impact of CFN implementation on MSMEs in the handicraft sector in Sumbawa Regency. The method used is a mixed methods approach through a quantitative survey of 30 craft MSME actors and in-depth qualitative interviews with five key informants from government agencies, business actors, and visitors. The results show that the implementation of CFN has a positive impact on increasing MSME turnover by an average of 30-40% per event, opening up new market access, and strengthening the existence of local culture through regional craft products. However, the challenges faced include limited production capacity, suboptimal digital marketing, and dependence on physical events. Therefore, sustainable policy interventions are needed in the form of business management training, integrated digital promotion, and MSME support facilities in public spaces. This study reinforces previous findings that creative public spaces such as CFN contribute significantly to local economic growth.

The development of information technology has encouraged the transformation of government administration toward digital-based governance, including correspondence management systems. Digital correspondence governance plays an important role in improving administrative effectiveness, bureaucratic efficiency, and the quality of public services. However, the implementation of digital correspondence systems in local government institutions still faces several challenges, including limited system integration, inadequate human resource capacity, and unstandardized electronic archive management. This study aims to analyze and construct a digital correspondence governance model in realizing administrative effectiveness at Dinas Komunikasi, Informatika, Statistik dan Persandian Kabupaten Gowa. This study employed a qualitative approach with a descriptive research type. Data collection techniques were conducted through observation, in-depth interviews, and documentation. Research informants were selected using purposive sampling techniques, while data analysis employed the interactive model of Miles, Huberman, and Saldaña through data condensation, data display, and conclusion drawing. The results indicate that the implementation of digital correspondence governance has improved the speed of document disposition, administrative efficiency, accessibility of documents, and organizational work coordination. However, the implementation has not been fully optimal due to constraints in system integration, human resource capacity, and digital archive management. This study produced a digital correspondence governance model emphasizing the strengthening of information technology, enhancement of employee competence, integration of administrative systems, and development of a digital work culture. It is recommended that government institutions strengthen the integration of digital correspondence systems, improve employee competencies, and establish sustainable electronic archive management standards.

This study was motivated by the lack of standardized and objective assessment instruments for the teaching of the Syofyani Minang Payung Dance at the junior high school level, resulting in an assessment process that remains largely subjective and fails to measure psychomotor, affective, and cultural aspects in a balanced manner. This study aims to design and test the validity and reliability of a performance assessment rubric for the Syofyani Minang Payung Dance in cultural arts education at SMP Negeri 1 Bukittinggi. The research method used is a mixed-methods approach with a sequential explanatory design. The research subjects consisted of three dance instructors serving as expert judges, one cultural arts teacher, and 33 junior high school students. The research instrument was a performance-based assessment rubric covering five competency indicators: basic movement techniques; alignment with musical rhythm and dynamics; expression and character interpretation; mastery of payung props and movement safety; and accuracy of floor patterns and group synchronization. Quantitative data analysis was conducted using IBM SPSS Statistics through the Corrected Item-Total Correlation validity test and Cronbach’s Alpha reliability test, while qualitative data was analyzed using descriptive-interpretive methods. The research results show that all indicators have validity scores above 0.30 and are therefore considered valid, and the Cronbach’s Alpha reliability score is above 0.70, indicating good internal consistency of the instrument. Furthermore, the interview results indicate that the rubric is considered relevant, clear, and aligned with the learning characteristics of Syofyani’s Minang Payung Dance at the junior high school level. Consequently, the developed assessment rubric is deemed suitable for use as an objective, standardized, and contextually appropriate assessment instrument for dance education rooted in local culture.

The objective of this research is to examine how Minangkabau migrants in Bandung negotiate their cultural identity and how the philosophy "di mana bumi dipijak, di situ langit dijunjung" is implemented in their social adaptation. Data were collected through in-depth interviews with migrant students from West Sumatra at Universitas Pendidikan Indonesia, utilizing a qualitative approach and phenomenological method. The study indicates that Minangkabau migrants actively and dynamically negotiate their identity through integration patterns rather than assimilation. Situational strategies are employed; informants gain social acceptance by adopting local linguistic identities and behaviors (Sundanese) in public spaces, while maintaining core values in private spaces. The religious principles of Adat Basandi Syarak, Syarak Basandi Kitabullah, and the communication ethics of Kato Nan Ampek serve as adaptation guidelines that allow for external flexibility, such as in language and daily habits, while preserving fundamental, non-negotiable values. The success of this negotiation is significantly supported by the educational environment and the early internalization of traditional values. This process results in a hybrid identity, enabling migrants to preserve their authentic Minangkabau identity while becoming an integral part of the Bandung community.

This research aims to analyze how gender and culture are represented in the Grade VIII Indonesian language textbook of the Merdeka Curriculum. The focus is on various aspects of gender representation, such as the depiction of characters, their roles, activities, attributes, social status, gender equality, and stereotypes related to gender. Additionally, the study explores cultural representation, which encompasses cultural forms, diversity, local traditions, context, ways of presentation, and the cultural values expressed in the textbook's texts and illustrations. The methodology employed is descriptive qualitative research with a content analysis framework. Data were gathered through documenting and note-taking methods on the content of the textbook, followed by an analysis process that includes identification, classification, interpretation, and drawing conclusions. Findings indicate that the gender representation in the textbook predominantly portrays men as leading figures in public roles, leadership, and decision-making, whereas women are mainly shown in nurturing, domestic, and supportive capacities. On the other hand, the cultural representation illustrates the variety of Indonesian culture by showcasing regional customs, languages, art forms, traditional cuisine, practices, and societal norms. The study concludes that although the textbook presents cultural diversity adequately, there is a need for improvement in gender representation balance to better reflect equality values in the educational experience.

Culture and traditions in Southwest Maluku contain a wealth of local wisdom that serves as a social glue, one of which is reflected in the use of the greeting Kalwedo. This greeting is not just a mere pleasantry, but has a very strong meaning in presenting the values ​​of brotherhood and local wisdom of the people of Southwest Maluku. This study shows several things, including, this study aims to interpret the antagonistic meaning of the greeting Kalwedo as a symbol of brotherhood by using the hermeneutic approach of Hans-Georg Gadamer. The research method used is qualitative descriptive-analysis. Data analysis was carried out through three hermeneutic movements, namely phenomenology, reconstruction, and dialogue. The results of the study show that Kalwedo contains the meaning of "we are together" or "we are one" which means emphasizing the unity of existence between the greeter and the greeted. Based on Gadamer's perspective, this meaning is formed from the fusion of horizons, namely between the past and the present, where the tradition will remain alive and meaningful in the contemporary context. The Kalwedo greeting serves as a medium for erasing barriers of difference, strengthening bonds of brotherhood, and building awareness of an inclusive collective identity. In conclusion, Kalwedo is a manifestation of wirkungsgeschichte (influential history) that continuously shapes and maintains social harmony amidst the dynamics of community life in Southwest Maluku.

The use of local raw materials in Nile tilapia feed formulation needs to be developed to reduce dependence on increasingly expensive conventional feed ingredients. This study aimed to analyze the effect of different formulations of chicken feather meal and moringa leaf meal with turmeric addition as a phytobiotic on the chemical composition of Nile tilapia (Oreochromis niloticus) feed. The study used a completely randomized design with three treatments and three replications. P1 consisted of 55% chicken feather meal, 25% moringa leaf meal, 5% turmeric, 10% corn flour, and 5% starch; P2 consisted of 40% chicken feather meal, 40% moringa leaf meal, 5% turmeric, 10% corn flour, and 5% starch; and P3 consisted of 25% chicken feather meal, 55% moringa leaf meal, 5% turmeric, 10% corn flour, and 5% starch. The parameters analyzed were crude protein, moisture, ash, crude lipid, crude fiber, and carbohydrate. Data were analyzed using analysis of variance followed by the least significant difference test when significant differences occurred. The results showed that P3 produced the highest protein content (22.60%), ash content (6.65%), crude fiber (6.55%), and carbohydrate (8.45%), whereas P2 produced the highest lipid content (6.54%). Based on chemical analysis, P3 was the most prominent formulation for most proximate parameters. However, this formulation cannot be directly concluded as the best feed for fish growth because digestibility, palatability, feed conversion ratio, growth, survival, and health responses were not evaluated. Further biological testing is therefore required to confirm its feasibility for Nile tilapia culture.

Saparan Tradition is one of the cultural traditions that is still preserved by the people of Dusun Krangkeng. This tradition functions not only as an annual customary ritual but also as a medium for instilling character values in the younger generation. This study aims to describe the forms of preservation of the Saparan Tradition and to identify the character values embedded within it. This research employs a qualitative approach with a descriptive research design. Data were collected through observation, interviews, and documentation. The research subjects included community leaders, traditional leaders, religious leaders, and young people involved in the Saparan Tradition. The results show that the preservation of the Saparan Tradition is carried out through active community involvement in every stage of the activities, from preparation and the main event to the closing ceremony. This tradition embodies strong character values, including harmony, mutual cooperation, religiosity, responsibility, and love for local culture. These values are directly instilled through social practices and the active participation of the younger generation in traditional activities. Thus, the Saparan Tradition plays a strategic role as a means of character education based on local culture, which remains relevant in facing the challenges of modernization. Preserving this tradition is essential to maintaining cultural identity while strengthening the character of the younger generation

The development of halal tourism has encouraged sharia hotels to provide services that are not only comfortable and functional, but also consistent with Islamic values and halal assurance. This study aims to analyze the integration strategy between sharia hotels and halal restaurants in increasing guest visits and satisfaction at Mangkuto Sharia Hotel Payakumbuh. This research employed a qualitative approach with a case study design. Data were collected through in-depth interviews, observations, and documentation involving hotel management, operational employees, guests, sharia certification experts, and representatives of the local government. The data were analyzed descriptively and strengthened through strategic analysis using the Resource-Based View (RBV), Value Chain, SWOT analysis, IFAS-EFAS matrix, TOWS matrix, and Blue Ocean Strategy. The findings reveal that service integration was implemented through sharia-based operational policies, halal assurance systems in restaurant activities, and cross-departmental coordination between the front office, housekeeping, and food and beverage departments. This integration created added value in the form of physical comfort, emotional trust, and spiritual peace for guests. Internal hotel data also indicated an increase in occupancy rates from 26% in 2020 to 52% in 2024 following the implementation of the sharia concept and halal restaurant integration. Strategic analysis positioned the hotel in Quadrant I (aggressive growth strategy), supported by its halal reputation, Islamic organizational culture, guest trust, and its uniqueness as the first sharia hotel in West Sumatra certified by the National Sharia Council–Indonesian Ulema Council (DSN-MUI). The implication of this study shows that the integration of sharia hospitality can serve as a competitive product strategy rather than merely a compliance instrument, while also supporting the development of regional halal tourism.

Surau is the oldest traditional Islamic educational institution in Minangkabau and played an important role in the development of Islamic education in Indonesia before the twentieth century. This study is motivated by the modern shift in understanding the function of surau, which is often viewed merely as a place of worship, whereas historically it possessed broader educational, social, and cultural functions. The research aims to analyze the origins and transformation of surau, identify the roles of influential figures in its development, and examine its social functions within Minangkabau society. This study employs a qualitative approach using the historical research method through library research based on various primary and secondary sources. Data analysis was conducted through the stages of heuristics, source criticism, interpretation, and historiography to produce a systematic and factual historical account. The findings reveal that surau transformed from a Hindu-Buddhist ritual center into an Islamic educational institution that functioned as a center for religious instruction, character building, intellectual development, and social integration. Figures such as Syekh Burhanuddin Ulakan, Tuanku Nan Tuo, and Syekh Muhammad Djamil Djambek made significant contributions to the reform and development of the surau educational system. In addition, surau also served as a center for community deliberation, a residence for young men, and a space for moral and cultural development. The study implies that surau became an important foundation in shaping the Islamic educational system in the Nusantara by harmoniously integrating religious values, local culture, and social life.

This study aims to examine the traces of acculturation between Islam and local culture in Margorejo Village, Kerek District, Tuban Regency. The research is based on the understanding that the spread of Islam in Indonesia occurred peacefully, persuasively, and adaptively, allowing Islamic teachings to interact harmoniously with local traditions without eliminating existing cultural identities. This process produced forms of religious culture that combine Islamic values with local customs and continue to be preserved by the community. The study employed a qualitative descriptive approach. Data were collected through observation, interviews with religious leaders, community leaders, and local residents, as well as documentation of religious and social traditions. Data analysis was conducted through data reduction, presentation, and conclusion drawing. The findings show that acculturation is reflected in the tradition of pilgrimage to the tomb of Sheikh Ahmad Subaqir or Mbah Mboja, who is regarded as an important figure in spreading Islam in the region. The pilgrimage serves not only as a spiritual activity but also as a means of strengthening social solidarity. Another form of acculturation appears in the “sedekah bumi” or “manganan” tradition, which expresses gratitude for agricultural harvests and community welfare. The study concludes that Islam and local culture in Margorejo coexist harmoniously and contribute to strengthening religiosity, social solidarity, and cultural preservation.

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