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Haul Guru Sekumpul is one of the biggest religious traditions in Indonesia that brings together millions of participants from various regions to commemorate KH. Muhammad Zaini Abdul Ghani, better known as Guru Sekumpul. This activity not only serves as a religious commemoration, but also reflects the value of togetherness, solidarity, and deep spirituality. This research aims to reinforce the argument that in fact the feedback process between group involvement and emotional reactions strengthens solidarity, both in mechanical and organic contexts, thus creating deeper social bonds. Thus, mechanical and organic solidarity are not separate but interrelated. Through a qualitative approach, this research analyzes how mechanical and organic solidarity interact with each other in the context of this activity. The results show that mechanical solidarity, characterized by shared values and beliefs, serves as the foundation for a more complex organic solidarity, where individuals with different roles depend on each other. The findings also serve as a critique of Émile Durkheim's theory of solidarity. In addition, the use of social media and traditional media plays an important role in disseminating information and organizing activities, creating a sense of community among congregants. This is also a new additional factor that is in line with the changing times but was previously undeveloped during Émile Durkheim's time. Thus, Haul Guru Sekumpul is not only a religious event, but also a symbol of collective power that binds people in a common goal, creating a harmonious and respectful community.

This study examines the effectiveness of integrating the demonstration method with audio-visual interactive multimedia to enhance Grade III elementary students' proficiency in sunnah rawatib prayers. A quasi-experimental design was employed with an experimental group (n=21) receiving demonstration-assisted multimedia instruction and a control group (n=22) undergoing conventional teaching. The primary instrument was a validated worship practice observation checklist (CVR=1; Cronbach's Alpha=0.873). Data analysis included the Shapiro-Wilk normality test, N-Gain calculation, and the Mann-Whitney U test. The experimental group achieved a posttest mean of 85.95 (100% mastery rate) compared to the control group's 74.32 (77.27% mastery). The experimental group's N-Gain score of 0.7146 (high category) substantially exceeded the control group's 0.4423 (moderate category). The Mann-Whitney U test yielded an Asymp. Sig. (2-tailed) value of < .001, confirming a statistically significant difference between both groups. These findings affirm that demonstration enriched by interactive multimedia scaffolding effectively constructs students' procedural knowledge of worship rituals and optimally engages multiple sensory modalities at the primary level.

Traditional wedding rituals constitute intangible cultural heritage rich in symbolic meaning, serving to strengthen social solidarity and transmit cultural values. The massive penetration of modernization and digitalization has created new pressures for the Bugis-Makassar community in maintaining this heritage. This study analyzes the transformation of Bugis-Makassar traditional wedding rituals in South Sulawesi within the digital era context, focusing on how the community negotiates their cultural identity between the forces of tradition and modernity. Using a critical ethnographic approach with a multiple case study design grounded in Bhabha's concept of the third space, the study involved 42 informants from three groups: young couples (digital generation, aged 22–35), parents/family (middle generation, 40–60), and customary elders (to panrita lopi/bissu, 65+) in Makassar City, Bone Regency, and Wajo Regency. Data were collected through in-depth interviews, participant observation in 12 wedding ceremonies, and social media content analysis. Results reveal three main transformation patterns: (1) digital spectacularization—rituals adapted for social media consumption; (2) reflective selectivity—young couples actively choosing which traditional elements to retain; and (3) procedural hybridization—the integration of customary procedures with contemporary elements. These transformations are colored by intergenerational contestation that generally ends in compromise between demands for customary completeness and the aesthetic preferences of the younger generation. The study concludes that this transformation is not merely a loss of tradition, but a creative form of identity negotiation in which the Bugis-Makassar community actively reconstructs the meaning of siri' (self-esteem/dignity) and pesse (solidarity) within the changed socio-cultural landscape. The findings imply the need for cultural preservation policies that understand change as inherent to living culture, and open avenues for longitudinal studies on the intergenerational transmission of cultural values.

The development of Artificial Intelligence (AI) technology has created various digital innovations, but it has also generated new forms of crime through the misuse of deepfake technology. This study aims to analyze the legal liability of social media platforms for the dissemination of AI-based deepfake content and the forms of legal protection for victims of digital fraud, particularly elderly groups, in the case of the “magical money ritual” scam using the identity of Ujang Busthomi. This research employs normative legal research methods using statutory and case approaches. The results show that perpetrators of deepfake fraud can be held criminally liable under Article 28 paragraph (1) in conjunction with Article 45A paragraph (1) of the Electronic Information and Transactions Law and Article 378 of the Indonesian Criminal Code concerning fraud. In addition, social media platforms as Electronic System Providers also bear preventive and repressive responsibilities under the ITE Law, Government Regulation on Electronic Systems and Transactions, and the Personal Data Protection Law to prevent the spread of illegal content. Legal protection for victims is carried out through criminal law enforcement, personal data protection, restitution mechanisms, and the enhancement of digital literacy in society.

The Celeng Behel tradition is a form of local wisdom practiced by the people of Soropadan Village, Pringsurat District, Temanggung Regency, and is carried out through the Sadranan Kali ritual. This study aims to explain the form and function of the Celeng Behel tradition in the community’s daily life. The research uses a qualitative descriptive method with folklore and semiotic approaches. Data were collected through interviews, observations, and documentation, then analyzed to understand the cultural meanings behind the tradition. The results show that the Celeng Behel tradition has two main forms. First, it exists as oral folklore in the form of stories passed down from generation to generation. Second, it appears as a ritual practice, namely Sadranan Kali, which is held every year on the 10th of Sapar at Bendung Pondoh. The ritual includes communal prayers, the preparation of offerings, and the release of ducks into the river. These activities symbolize the community’s gratitude for the water that supports their farming and daily needs. The tradition also has important functions. It serves as a way for the community to express their hopes and concerns about nature, especially related to water and agriculture. It also strengthens social rules and cultural values that have been passed down over time. From a semiotic point of view, the symbols used in the ritual have both direct meanings and deeper cultural meanings that form shared beliefs in the community. In conclusion, the Celeng Behel tradition is not only a cultural activity, but also an important way to maintain harmony between humans, nature, and spiritual values in the life of the Soropadan community.

This study discusses the practice of morning prayer as a form of lived religion within the school culture of a public elementary school. Morning prayer is understood not only as a formal religious activity, but also as a daily ritual that shapes students’ emotional experiences, religious habits, and social interactions. This study aims to explain the empirical practice of morning prayer, the social relationships formed through it, and its implications for religious education and school culture. The research employs a qualitative approach using school ethnography methods. Data were collected through observations, interviews with the principal, Islamic Religious Education (PAI) teachers, classroom teachers, and students, as well as documentation of the school’s religious activities. The findings show that students participate in morning prayer routinely every day before lessons begin, followed by the collective recitation of short surahs from Juz 30. The daily practice of morning prayer gradually becomes a habit for students in starting their learning activities, both at school and at home. Teachers perceive morning prayer as an opening activity for learning, as well as a means of fostering emotional calmness, discipline, and students’ religious character. Students also reported feeling calmer, happier, and more prepared to learn after praying. In addition, the presence of Juz Amma books, Asmaul Husna texts, the school prayer room (mushola), and the habituation of congregational dhuha prayer indicate the institutionalization of a religious culture within the school, even though these practices are not yet fully included in the official schedule. The findings indicate that morning prayer has become part of students’ daily school experience. Through routine collective prayer activities, students gradually develop emotional readiness, discipline, and religious habits before learning begins.

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

This study analyzes the formation of a digital brand community through Persib Bandung fan interactions on social media. The research aims to examine how content distribution, message functions, and engagement patterns contribute to the construction of collective identity and digital rituals among supporters. Using a qualitative-interpretative content analysis supported by quantitative descriptive data, this study analyzes 418 posts published on Persib Bandung's official Instagram, TikTok, Facebook, X/Twitter, and YouTube accounts from November 27 to December 10, 2025. The findings reveal that Persib Bandung generated 29,543,663 total interactions, with Instagram and TikTok emerging as the most affective platforms for engagement. Non-match content (41.4%) and emotional or motivational messages (40.2%) dominate communication. Despite high public engagement, no evidence of two-way talkback from the official account was found, indicating a predominantly one-way communication model. The study concludes that Bobotoh function as a digital brand community characterized by collective identity, digital rituals, loyalty, symbolic ownership, and co-creation of brand meaning through measurable public interactions. This research contributes to the understanding of sports communication and digital brand communities in emerging football markets.

Prayer (ṣalāh) holds a central and indispensable place within the Islamic faith as one of the most fundamental acts of devotion. This study is designed to investigate the extent to which salah contributes to the formation and strengthening of religious consciousness among Muslims, as manifested in changes to individual attitudes, conduct, and discipline in everyday life. Employing a qualitative design grounded in library-based research, this study draws on primary Islamic sources, including the Qur'an and prophetic traditions, alongside relevant contemporary scholarly works. The findings reveal that the consistent practice of salah, carried out with sincerity and mindfulness, plays a meaningful role in cultivating spirituality, deepening the bond between humanity and the Creator, and fostering conduct that aligns with Islamic values. Moreover, salah is demonstrated to serve as an effective mechanism for self-regulation, discouraging unethical behavior while enhancing individual moral character. In conclusion, salah transcends its ritual dimension to function as a vital and holistic instrument for building comprehensive religious consciousness in the daily lives of Muslims.

The Kepus Pungsed ritual, a Balinese Hindu life-cycle ceremony performed in Menyali Village, embodies a set of culturally and spiritually significant lexicons that function as a medium for transmitting traditional knowledge. This study aims to (1) describe the level of perceived understanding of the Kepus Pungsed ritual lexicons among adults, (2) describe the level of perceived understanding among elders, and (3) determine whether there is a significant difference between the two groups. This research employed a quantitative comparative cross-sectional design. Data were collected through a structured questionnaire consisting of 36 ritual lexicons administered to 100 respondents, comprising 50 adults and 50 elders in Menyali Village. The data were analyzed using descriptive statistics and inferential analysis through the Mann–Whitney U test. The findings reveal a substantial generational gap in perceived understanding. Adults demonstrate a low level of perceived understanding, with 76% categorized as very low and 24% as low. In contrast, elders show a high level of perceived understanding, with 72% categorized as very high and 28% as high. The inferential analysis confirms that there is a statistically significant difference between adults and elders in their perceived understanding of the ritual lexicons. These findings indicate that the lexicons of the Kepus Pungsed ritual are in a vulnerable state due to the decline in comprehension among the younger adult generation. This study highlights the urgency of strengthening intergenerational transmission and suggests the integration of cultural and linguistic elements, particularly through English language education, to support the preservation and revitalization of endangered ritual lexicons.

This study examines the Massuru’ Tondok ritual as a space for encountering the Transcendent within the Aluk Todolo belief system of the Torajan community in the villages of Suppiran, Mesakada, and Salisali (SMS), Pinrang Regency, South Sulawesi. The ritual is understood not merely as a cultural tradition, but also as a religious expression through which the community establishes a relationship with Puang Matua as the Supreme Being. This research employs a qualitative method using a literature review approach. The analysis is based on Ninian Smart’s theory of the dimensions of religion, particularly the doctrinal, mythological, ritual, experiential, ethical, social, and material dimensions. The findings reveal that Massuru’ Tondok contains interconnected religious elements manifested through myths, ritual symbols, sacrificial offerings, prayers, customary regulations, communal participation, and sacred material objects. The ritual functions as a medium for expressing gratitude, seeking protection, fertility, and prosperity, while also strengthening social solidarity and maintaining harmony between humanity, nature, and the Divine. Therefore, this study concludes that Massuru’ Tondok represents a living religious and cultural heritage that continues to hold deep spiritual and social significance for the Aluk Todolo community.

This study examines the tradition of nikah malem songo within the framework of cultural Islam as a form of acculturation between Islamic teachings and local traditions in the coastal community of Tuban, East Java. The research aims to analyze the acculturation process, identify the religious and cultural values embedded in the tradition, and explore its relevance in contemporary society. A qualitative descriptive approach with a case study design was employed. Data were collected through observation, in-depth interviews, and documentation involving religious leaders, community figures, and local residents. The findings show that nikah malem songo reflects a harmonious integration of Islamic principles and local cultural practices while maintaining the essential requirements of Islamic marriage. The tradition also contains symbolic elements, such as selecting a sacred time believed to bring blessings. In addition, the practice serves as a social mechanism that strengthens community solidarity, reinforces cultural identity, and transmits values across generations. Although challenged by modernization, globalization, and puritan religious views, the tradition continues to survive through reinterpretation and selective preservation. The study concludes that nikah malem songo represents an inclusive and contextual form of Islam capable of adapting to changing social dynamics.

The phenomenon of celebrations in rural communities is currently experiencing a significant cultural shift, marked by the dominance of modern entertainment and the rise of alcohol consumption. This phenomenon indicates a degradation of socio-Islamic values ​​and a weakening of social control based on religious and customary norms. This study aims to analyze the transformation of socio-Islamic values ​​in the practice of celebrations accompanied by entertainment and alcohol consumption in rural environments. Using a qualitative approach using a case study method, data were collected through in-depth interviews, participant observation, and documentation studies. Data analysis was conducted thematically using the interactive model of Miles, Huberman, and Saldaña, which includes stages of condensation, data presentation, and verification of conclusions. The results reveal that the meaning of celebrations has shifted from a socio-religious ritual to an arena for displaying social status and mere entertainment. The practice of alcohol consumption has begun to normalize, particularly among young people, driven by the tide of modernization, pressures of social prestige, and the waning authority of religious and traditional leaders. This study concludes that celebrations have become a space for contestation between tradition, Islamic values, and modernity, impacting fundamentally the social structure of rural communities.

This study aims to know the management of the Mosque Prosperity Board (BKM) of At- Tawwabin Mosque, Jalan Pimpinan, Medan City, in community economic empowerment. The background of this research is based on the need to optimize the function of mosques not only as places of ritual worship but also as centers of social and economic empowerment. In practice, the management of mosque assets such as parking areas and the organization of Ramadan stalls has become a strategic effort implemented by BKM to improve the welfare of the surrounding community. However, the implementation of these policies also creates social dynamics that require professional and equitable management.This research employs a qualitative approach with a descriptive method. Data were collected through field observations, in-depth interviews with the chairman and administrators of BKM, parking attendants, and Ramadan stall traders, as well as documentation of mosque activities. Data analysis was conducted through data reduction, data presentation, and conclusion drawing, supported by triangulation techniques to ensure data validity.The findings indicate that the management of BKM At-Tawwabin has implemented planning, organizing, actuating, and controlling functions in managing mosque-based economic programs. Parking management provides employment opportunities for local residents, while Ramadan stalls significantly increase the income of small traders during the holy month. Overall, participatory and structured management enables the mosque to function not only as a center of worship but also as a center of economic empowerment that contributes meaningfully to community welfare.

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.

This study aims to analyze the regulatory characteristics of the Regulation of the Minister of Home Affairs Number 77 of 2020 as a technical guideline for regional financial management, particularly in examining the tension between its normative nature and mandatory provisions, as well as their implications for regional financial governance. The research employs a normative juridical approach, utilizing both statute and conceptual approaches, complemented by a critical analysis of the regulation’s implementation. The findings indicate that, formally, Regulation No. 77 of 2020 is normative in nature as a guideline; however, in practice, it contains numerous mandatory provisions that bind local governments. These mandatory elements have been shown to enhance accountability and transparency through the standardization of procedures, reporting obligations, and strict supervisory mechanisms. On the other hand, the dominance of detailed rules tends to create policy rigidity, increase administrative burdens, and reduce the flexibility and discretion of local governments in adapting policies to local needs. Furthermore, the study identifies a phenomenon of formalistic or ritualistic compliance, which risks producing symbolic accountability without improving the quality of public services. The effectiveness of the regulation’s implementation is also influenced by disparities in human resource capacity, information systems, and regional fiscal capabilities. Therefore, a balance between mandatory approaches and normative flexibility is necessary to ensure that regional financial governance operates effectively, adaptively, and in accordance with the principles of good governance.

This study aims to formulate an integrated Islamic Religious Education (PAI) learning strategy that synthesizes the acculturation of Islam Nusantara and ecological ethics as a response to the fragmented character of conventional PAI learning which has not yet optimally integrated local cultural values and ecological awareness. This research employs a qualitative library research method with a systematic literature review approach, analyzing 28 primary sources selected from 67 identified literature published between 2019 and 2025. Data were analyzed using Braun and Clarke's thematic analysis through six stages: familiarization, initial coding, theme searching, theme reviewing, theme defining, and report writing. The findings reveal that Islam Nusantara contains three relevant pedagogical principles cultural humility (tawadu' budaya), cosmological inclusivity, and peaceful transformation while Islamic teachings hold rich ecotheological dimensions through the concepts of ecological tauhid, khalifah fi al-ardh, amanah, and rahmatan lil 'alamin. Based on this synthesis, four integrated learning strategies are formulated: Contextual-Cultural Learning, Eco-Thematic Quranic Interpretation, Community-Based Ecological Projects, and Ecological Spiritual Reflection. This study proposes a new conceptual framework termed "PAI Nusantara-Ekologis," which positions students not merely as ritually devout individuals but as responsible stewards (khalifah) of the earth.

This study examines the Common Dange Mess at the Parish of Santo Antonius Padua Mendalam as a manifestation of the inculturation of Catholic faith with the Dayak Kayan culture. Using a descriptive qualitative approach, the study focuses on the meaning and relationship between the Church altar and the Lasah as symbols of liturgy and culture. The altar remains the sacramental center of the Eucharist, while the Lasah channels prayers, offerings, and local cultural identity, forming a harmonious dialogue without altering theological meaning. Cultural elements such as language, songs, dances, traditional attire, and ritual symbols are purified and aligned with the liturgy, ensuring that all offerings are directed to God. The findings indicate that the Common Dange Mess strengthens the faith of the Dayak Kayan community, preserves cultural identity, and affirms the practice of contextual theology, in which the proclamation of the Gospel is realized contextually, dialogically, and complementarily with local traditions, making this celebration a mature model of inculturation centered on Christ.  

This study aims to describe and analyze the understanding of the faithful and the implementation of Eucharistic liturgical gestures at Saint Christopher Parish, Siborongborong. Liturgical gestures such as the sign of the cross, standing, sitting, kneeling, and striking the chest are essential elements of active participation in the Eucharistic celebration. These gestures are not just physical actions but carry profound spiritual significance. This research employed a descriptive qualitative approach, with data collected through participant observation, in-depth interviews, and documentation. The findings reveal that the faithful’s understanding of the symbolic meaning of these gestures remains limited, which leads to a tendency to perform them mechanically without deep spiritual reflection. This lack of understanding results in a disconnect between the physical actions and their intended spiritual effects. Nevertheless, in practice, the faithful generally follow these gestures in accordance with the liturgical norms of the Church. Therefore, the study emphasizes the need for continuous and contextual liturgical formation programs. These programs should aim to deepen the awareness and spiritual engagement of the faithful in the Eucharistic celebration, ensuring that the gestures are not just performed but fully understood and internalized.

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.