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The development of digital media has transformed virtual public spaces into major arenas for shaping public opinion on religious issues, including Islamic law and sharia in Indonesia. Discussions surrounding sharia on social media are frequently accompanied by stigma and misperceptions influenced by media framing, digital algorithms, and identity polarization. This study aims to analyze the construction of stigma toward Islamic law in the digital era, identify forms of sharia misperception in the Indonesian public sphere, and explain factors contributing to the reproduction of such stigma. This research employs a qualitative approach based on an integrative literature review combined with digital media discourse analysis. Data were collected through scientific literature reviews, social media observations, and analysis of digital content related to sharia discourse. The findings reveal that sharia is often associated with violence, anti-democracy, restrictions on women’s rights, and opposition to modernity due to media simplification and emotionally driven digital content. In addition, low levels of religious digital literacy and the prevalence of echo chambers reinforce the spread of stigma toward Islamic law in virtual public spaces. This study emphasizes the importance of strengthening religious digital literacy and promoting moderate and inclusive Islamic narratives in contemporary digital society.

The gobal ecological crisis reflects the deteriorating relationship between humans and nature caused by the anthropocentric paradigm that places human at the center of life. This perspective encourages excessive exploitation of nature, resulting in inviromental destruction and ecosystem imbalance. This study aims to analyze the decontruction of anthtropocentricm within the ecological crisis and to reconstruct the relationship between humans and creation through the perspective of eco-theology. The research employs a quaitative method using a literature study approach by analizyng  various theological and ecological sources. The findings reveal that the ecological crisis is not merely a technical, but also a crisis of human paradigms toward nature. Therefore, the deconstruction of anthropocentrims is necessary to challenge the exploitative mindset of humans toward creation. Eco-theology offers an understanding that humans are an integral part of creation and possess moral and spiritual responsibilities  top reserve ecological sustainability. The relationship between humans and nature needs to be rebuilt harmoniously through ecological awareness, invironmental ethics, and collective responsibility for the sustainability of life. Thus, reconstructing the relationship between humans and creation becaomes an essential step toward developing a more ethical, sustainable, respectful awareness of all  creation.

The democratic journey of the Indonesian nation has always experienced quite brilliant ups and downs and is not in accordance with the norms of good civility. By disobeying various things that always prioritize various principles of democracy and social life for society. The Constitutional Court (MK) as an institution that safeguards the constitution and protects the supremacy of law in Indonesia plays an important role in ensuring the sustainability of democratic principles and the protection of human rights. However, in recent years, the dignity of the Constitutional Court has often been questioned due to various controversies surrounding the integrity, independence and legitimacy of this institution. This article aims to analyze the causes and impacts of the collapse of the MK's dignity on legal governance and democratic stability in Indonesia. Using a normative-empirical approach, this article discusses the challenges faced by the Constitutional Court, including political interference, external pressure, and internal problems related to the code of ethics and professionalism of judges. This study found that the legitimacy crisis experienced by the Constitutional Court not only damaged the credibility of the institution but also threatened the stability of the law and constitutional order in Indonesia.

Deconstruction was introduced by a French philosopher born in Algeria, Jacques Derrida. This theory challenges the centralized and rounded mode of meaning as might be desired by the text or which is deliberately made clear by the logical relationship of the text. The “unspeakable” power of the text is the logic that is trivialized or underestimated as a secondary meaning that at times endangers the structure of the text or produces ambiguous paradoxes, which will erode the reader. Deconstruction aims to dismantle the Western metaphysical tradition such as Husserlin's phenomenology, Saussurean structuralism, structuralism. Derrida's deconstruction method is better known as metaphorical deconstruction. Metaphor here is not understood as an aspect of the expressive function of language but as an essential condition of speech. Metaphor represents one way of constructing discourse and strongly influences the understanding of various texts. Deconstruction is carried out on metaphorical texts composed by the author. Deconstruction can occur in the text itself or vice versa, we who deconstruct a text. In conclusion, deconstruction can be applied in everyday life by recognizing that other people's views on a topic and perspective may have different meanings from ours.

This study aims to deconstruct the technocratic rationality underpinning social investment policies implemented in Bima Regency by critically illuminating the ideological co-optation of neoliberalism, which manifests through the language of modernity, productivity, and pseudo-empowerment. Within a structurally asymmetrical and historically marginalized context, the global paradigm of social investment has been adopted in an ahistorical and depoliticized manner, resulting in policy architectures that are both irrelevant and exclusionary. Employing a critical-qualitative approach with a deconstructive design rooted in post-structuralist epistemology, this research conceptualizes public policy as an ideological text that demands reinterpretation and recontextualization. Data were obtained through rigorous analysis of institutional and academic literature and interpreted using the framework of Critical Discourse Analysis (CDA). The findings reveal that social investment policies in Bima function not as instruments of structural transformation but rather as symbolic mechanisms of ideological co-optation, which conceal systemic inequality under the guise of bureaucratic performance metrics. The local state apparatus has lost its articulative capacity, subordinated to a global epistemology that is profoundly indifferent to local particularities. Terminologies such as “empowerment” and “human capacity” are reduced to administrative slogans devoid of redistributive justice. Consequently, the social investment paradigm has shifted the state's role from an agent of justice to a managerial entity of poverty normalizing exclusion and reinforcing the subordination of the subaltern populace.

Culture is a determinant of the quality and even levels of human happiness. Culture is thought, reason and customs. However, the role of culture is so important, this culture still lacks attention from the government and surrounding communities. The Minahasa cultural museum in Tomohon City is a means of storing and providing information for the community and tourists to find out more about the culture in Minahasa, as a solution. The problem is that there is no Minahasa cultural museum in Tomohon City. With a Deconstruction Architecture approach by creating buildings that contrast with abstract and complicated shapes, so that they can attract tourists but can also attract local people to visit the museum.

Pembacaan Dekonstruktif Derrida, sebagai salah satu kritikan atas tawaran kemapanan strukturalisme, menawarkan pendekatan yang berbeda dalam menganalisis data riset kualitatif. Ketika berbicara tentang riset keagamaan, pembacaan dekonstruktif tidak dapat begitu saja meniadakan banalitas diskusi mengenai sifat apofatis realitas ilahi. Namun, ketika diskusi ditarik ke arah fenomena keagamaan, pembacaan dekonstruktif seperti ikan menemukan kolam yang tenang, tempat ia dapat berenang dengan bebas. Metodologi- metodologi studi keagamaan umum, seperti Fenomenologi, Fungsionalisme, dan Agama Terhayati menekankan kemungkinan untuk menarik dunia metafisis kepada realitas fenomenologis yang dapat diamati dan dipahami. Fenomena-fenomena tersebut, ketika dikaitkan dengan kaidah ruang dan waktu, akan selalu menghasilkan anomali. Keasingan dan penyimpangan dalam fenomena tidak perlu dimusuhi. Dalam pembacaan dekonstruktif, justru unsur pengejut dan pengesan unik dalam fenomena sering menjadi agen kuat untuk memahami suatu obyek pembacaan. Artikel ini bertujuan menunjukkan kedigjayaan pembacaan dekonstruktif sebagai sarana analisis data dalam suatu riset keagamaan. Pembacaan dekonstruktif ini dapat dipakai baik dalam riset kuantitatif maupun riset kualitatif, meskipun harus segera ditambahkan, bahwa riset kuantitatif memiliki handicap-nya tersendiri dalam riset keagamaan. Dalam fenomena keagamaan, jumlah tidak menentukan kebenaran. Justru lebih sering terjadi, fenomena yang unik atau menyimpang, entah itu dalam arti pribadi atau barang mati atau kejadian atau prediksi sekalipun, lebih ‘berkualitas’ dan lebih benar. Di sinilah ada konformasi antara riset kualitatif dan pembacaan dekonstruktif.