Publication Search

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 research examines digital charity practices within Christian media communication on YouTube, focusing on two distinct donation formats: marapthon live stream donations (e.g., 24‑hour fundraising events) and sermon‑based donations (offerings collected during or after online worship services). Despite the rapid growth of faith‑based online giving, a critical problem remains: the absence of an integrated system that aligns these two donation models with Christian values of transparency, accountability, and community stewardship. Existing platforms often treat live marapthon and sermon donations separately, leading to fragmented donor experiences and inefficient fund utilization. Therefore, this study aims to develop a conceptual framework for an integrated digital charity system by comparatively analyzing media communication strategies in both donation contexts. The proposed method is a netnographic comparative analysis, involving systematic observation of YouTube comments, chat logs, and video descriptions from 10 Christian channels (5 marapthon‑focused, 5 sermon‑focused) over six months, supplemented by semi‑structured interviews with content creators and donors. The main findings reveal that marapthon donations emphasize urgency and real‑time social proof, while sermon donations rely on theological framing and pastoral trust. The synthesis proposes a hybrid system architecture incorporating real‑time donation tracking, automated acknowledgment, and weekly theological reflection modules. In conclusion, integrating both models into a single development framework enhances donor engagement and aligns digital charity with Christian communication ethics, offering practical guidelines for church‑based YouTubers and platform developers.

This study describes Islamic public and social finance: the role and mechanisms of government oversight of economic activities from an Islamic perspective. The purpose of this study is to explain Islamic public and social finance: the role and mechanisms of government oversight of economic activities from an Islamic perspective. The research method is qualitative. Data analysis was conducted using thematic analysis techniques through the stages of data reduction, data presentation, and drawing conclusions. This research finds that the government's role from an Islamic public and social finance perspective is not only as a regulator but also as an active supervisor, ensuring that economic activities are run in accordance with Sharia principles. Supervisory mechanisms are implemented through the institution of hisbah (Islamic tax), Sharia-based regulations, and a system of public financial accountability and transparency. Furthermore, Islamic social finance instruments such as zakat (alms), infaq (donations), sedekah (charity), and waqf (endowments) have been proven to play a role in equitable wealth distribution and reducing social inequality. This supervisory concept remains relevant in the modern economic context, including the digital sector and Sharia finance. The implications of this research suggest that the government needs to strengthen the implementation of Islamic-based supervision in the modern economic system by strengthening Sharia financial institutions, optimizing the management of Islamic social funds, and enhancing transparent and accountable regulations. Furthermore, adaptation of Islamic supervisory mechanisms is necessary to address the development of the digital economy. This research also implies the importance of increasing Sharia economic literacy among the public to support the creation of a more sustainable and equitable economic system.

Collecting donations for natural disaster victims is a form of social solidarity widely practiced by the community, including students. However, in practice, these fundraising activities must be carried out in accordance with applicable legal provisions, specifically Regulation of the Minister of Social Affairs of the Republic of Indonesia Number 8 of 2021 concerning the Implementation of the Collection of Money or Goods (PUB). This study aims to analyze the implementation of Ministerial Regulation Number 8 of 2021 in the practice of collecting donations for natural disasters by students. The research method used is a normative empirical research method with a legislative and sociological approach. Data were obtained through literature review and interviews with the Social Services Agency and student organizations. The results show that the implementation of Ministerial Regulation Number 8 of 2021 in student fundraising activities has actually taken place, but is not yet fully optimal. This is evident in the continued discovery of donation collections carried out without official permits from authorized agencies and the lack of accountability reporting for collected funds. This condition indicates that the level of compliance with administrative provisions in the implementation of fundraising is still relatively low. Therefore, increased regulatory dissemination, more effective oversight, and increased legal awareness among students are needed to ensure that fundraising activities are carried out transparently, accountably, and in accordance with applicable laws.

The internet has penetrated various aspects of human life, changing the way individuals interact with one another. Everything from reading the news and searching for information to working and studying, to fundraising, can now be done online. Fundraising, often referred to as donations, can now be done through social media. People can contribute their funds online, a process known as crowdfunding. Crowdfunding is an internet-based funding method that allows certain initiatives to be funded through contributions from many people online, without any specific time limits. This fundraising generally focuses on social, educational, or humanitarian initiatives. In Indonesia, fundraising is often carried out by non-profit organizations or individuals. The success of a fundraising campaign is influenced by several factors, such as clarity of campaign objectives and a compelling narrative to attract donors. However, fundraising is still vulnerable to abuse by irresponsible parties. Therefore, regulations in Indonesia need to be strengthened to prevent abuse and increase accountability. Rules related to fundraising are regulated in Law of the Republic of Indonesia Number 9 of 1961 concerning the Collection of Money or Goods. Thus, optimizing fundraising requires a combination of effective communication strategies, transparent management, and clear regulations. The results of this study are expected to serve as a guide for organizations and individuals seeking effective fundraising, as well as provide input for policymakers regarding fundraising regulations in Indonesia.

The rapid development of digital communication has encouraged social organizations to optimize online-based donation campaigns. Grandma Foundation still faces limitations in utilizing visual content, particularly video, due to the limited video editing skills of its volunteers. This Community Service Program aimed to enhance volunteers’ capacity in producing creative video content to strengthen the foundation’s online donation campaigns. The program employed a participatory educational approach through video editing training, content production assistance, campaign video simulations, and output evaluation. The activity was conducted on October 25–26, 2025, involving 20 volunteers of Grandma Foundation in South Tangerang. The results indicate an improvement in volunteers’ understanding and skills in visual storytelling, video editing techniques, and social media content distribution strategies. The program produced campaign videos that were more communicative, persuasive, and aligned with the characteristics of digital audiences. This initiative contributed to strengthening the foundation’s institutional image, expanding the reach of online donation campaigns, and enhancing the readiness of human resources to respond to digital communication challenges.