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This study examines the influence of income inequality and poverty on the prevalence of stunting in ten provinces across Sumatra Island during the 2016–2024 period. Using a panel dataset of 90 observations and applying a Fixed Effect Model, the results indicate that both income inequality—measured by the Gini Ratio—and poverty have a positive and significant effect on stunting. The Gini Ratio shows a coefficient of 1.46 (p = 0.0002), while poverty records a coefficient of 6.28 (p = 0.0140), jointly explaining 52% of the variation in stunting prevalence. Spatial analysis further supports these findings, with Moran’s I values exceeding 0.40, suggesting strong spatial autocorrelation and clustering of high-stunting regions. High-risk clusters—Aceh, Jambi, and Bengkulu—are characterized by Gini Ratios above 0.33 and poverty levels exceeding 12%, reinforcing the existence of an intergenerational poverty–stunting trap, particularly influenced by urban–rural disparities (rural 53.3% vs urban 34.9%). The study highlights that specific nutrition interventions such as supplementary feeding, micronutrient programs, and breastfeeding promotion are insufficient without accompanying structural reforms addressing economic inequality. Therefore, multisectoral convergence strategies are required, including expanded conditional cash transfers, progressive local taxation reforms, nutrition-focused social assistance, and universal basic infrastructure to accelerate stunting reduction toward the 14.2% target by 2029.

Heritage language loss among immigrant and diaspora communities represents a critical challenge to cultural identity, intergenerational communication, and cognitive diversity. Traditional heritage language maintenance approaches face significant barriers including limited resources, lack of qualified instructors, geographic dispersion, and competing demands of dominant language acquisition. This study investigates the effectiveness of bilingual digital story applications as innovative tools for heritage language maintenance among children aged 4-12 years. Through a 24-month longitudinal mixed-methods study involving 1,843 families across eight language communities (Spanish, Mandarin, Arabic, Korean, Tagalog, Vietnamese, Hindi, and Polish), we examined language proficiency development, cultural identity formation, family engagement patterns, and app usage behaviors. Quantitative analysis of pre- and post-intervention language assessments revealed statistically significant improvements in heritage language vocabulary (effect size d=0.68), listening comprehension (d=0.54), and oral production (d=0.47) among children using bilingual story apps for at least 20 minutes daily. Qualitative findings from parent interviews and child focus groups highlighted the apps' role in making heritage language learning enjoyable, facilitating parent-child interaction, connecting children to cultural narratives, and normalizing bilingualism. However, effectiveness varied substantially based on app design features, with interactive elements, culturally authentic content, parent involvement scaffolds, and adaptive difficulty showing strongest associations with outcomes. This research demonstrates that thoughtfully designed bilingual story apps can serve as accessible, scalable tools for heritage language maintenance, though they function most effectively as complements to rather than substitutes for rich home language environments and community connections. The study contributes empirical evidence to inform app development, family language planning, and policies supporting linguistic diversity in increasingly globalized societies.

ABSTRACT Background: Traditional medicinal plants play a significant role in public health in Indonesia, particularly in Bali, where the local wisdom of Usada is upheld. One of the commonly used plants is sandalwood (Santalum album L.), which is empirically believed to treat skin issues and minor injuries. Purpose: This study aimed to examine the community's perceptions of sandalwood in Perean Tengah Village using the HBM approach. Method: A qualitative method with an ethnographic study design was employed, and five informants (four sandalwood users and one traditional healer) were purposively selected. Data were gathered through in-depth interviews, participant observation, and documentation, and they were analyzed thematically using NVIVO software. Results: The results indicated that the community recognizes their susceptibility to minor injuries resulting from daily physical activities and uses sandalwood as a form of first aid. Sandalwood is perceived as beneficial because it provides a cooling sensation, reduces pain and swelling, and is considered safe and practical for use. However, the main barriers to its use include the limited availability of sandalwood in the local area and reliance on supplies from other regions. Conclusion: The tradition of using sandalwood is preserved through intergenerational practices and positive personal experiences. This study emphasizes the significance of sandalwood for health applications, cultural identity, and the local wisdom of the Balinese community.

This study aims to analyze the social quality of the population in Medan Estate Village through three main indicators: life expectancy, employment conditions (salary), and education level. A quantitative approach was used, utilizing demographic and socioeconomic data obtained from relevant agencies and field surveys. The analysis results indicate that life expectancy in Medan Estate Village is in the fairly good category, supported by relatively adequate access to healthcare. However, job quality and income levels remain diverse, with the majority of residents working in the informal sector, which offers salaries below the regional average. The population's education level tends to increase, although intergenerational gaps remain. Overall, this study confirms that the social quality of the community in Medan Estate Village is influenced by the relationship between health conditions, economic capacity, and educational attainment. These findings are expected to inform the formulation of more targeted social development policies.

This study aims to analyze the relationship between the concept of responsive law developed by Robert Nonet and Philip Selznick and the benefits of sustainable development in the context of Indonesian law. Using normative legal research methods, this study focuses on the study of legal doctrines, scientific literature, and regulations related to sustainable development. The results of the study show that responsive law has the potential to become a more adaptive and participatory regulatory framework. This legal model is relevant to strengthening sustainable development policies because it supports the integration of social values, environmental protection, and intergenerational justice. However, structural challenges such as bureaucracy, regulatory inconsistency, and weak law enforcement remain obstacles to the implementation of responsive law in Indonesia. This study confirms that the application of responsive law can increase the effectiveness of sustainable development policies when developed in conjunction with the strengthening of national legal institutions.  

Balinese langauge as a core element of Balinese culture, faces challenges amidst urbanization and globalization, particularly in Denpasar City. This study analyzes the implementation of Balinese language development policies based on regulations such as Bali Provincial Regulation No. 1 of 2018 and Bali Governor Regulation No. 80 of 2018. A descriptive qualitative approach is used through document analysis and literature review. The results demonstrate the success of programs such as Balinese Language Month in increasing community participation, although challenges such as declining language use among young people remain. The discussion emphasizes the need for digital and family integration for revitalization, with a focus on language maintenance aspects using Fishman's sociolinguistic theory that highlights intergenerational transmission and strengthening the domain of language use. The conclusion recommends strengthening policies for the sustainability of Balinese language, including a synergistic approach between the government, communities, and educational institutions. This study contributes to the understanding of regional language maintenance in urban contexts, with implications for national policy in Indonesia.

This article examines Moses’ leadership narrative from his divine appointment to the post-succession phase through the lenses of servant, transformational, and situational leadership. Using a qualitative narrative approach and thematic analysis, the study explores selected texts in Exodus, Numbers, and Deuteronomy to identify leadership patterns that are theologically grounded and practically relevant for churches in Indonesia. The findings show that Moses’ leadership integrates service and empowerment, vision and transformation, as well as contextual adaptation and succession preparation. Moses’ delegation in Exodus 18 reflects servant leadership that distributes responsibility and forms accountable structures. His call in Exodus 3 represents transformational leadership that shapes collective identity and mobilizes hope. His response to conflict and his public commissioning of Joshua demonstrate situational leadership and responsible succession. The article argues that Moses’ leadership offers a theological-practical model for Indonesian churches seeking leadership that is participatory, visionary, adaptive, and regenerative. This model is especially relevant amid plural social contexts, intergenerational transitions, organizational complexity, and the need for ecclesial accountability.

Family waqf is a classic instrument in Islamic economics that plays a crucial role in maintaining wealth sustainability and intergenerational well-being. However, its application in the context of modern law and economics still faces various challenges, such as overlap with Islamic inheritance law (farāʾiḍ), limited regulations, and weak governance. This article aims to systematically review the academic literature on the revival of the family waqf concept in the context of contemporary Islamic law, modern governance, and its potential contribution to wealth preservation. The approach used is a Systematic Literature Review (SLR) using the PRISMA method, covering studies from 2000–2025 from various sources indexed by Scopus, DOAJ, and Google Scholar. The results of the study indicate that regulatory modernization, integration with the Islamic financial system, and the implementation of technology-based governance are key factors in reviving the role of family waqf as an instrument of social justice and economic sustainability for the community.

Early marriage in Indonesia, including in Desa Pelimbangan, Kecamatan Cengal, Kabupaten Ogan Komering Ilir, remains a significant reproductive health issue. This phenomenon leads to negative impacts such as the disruption of education, reproductive health problems, high divorce rates, and intergenerational poverty. This study aims to identify the factors influencing early marriage among adolescents in Desa Pelimbangan in 2025. The factors examined include knowledge, socio-cultural factors, and parental involvement in prevention. This study uses a quantitative approach with a cross-sectional design, involving 95 couples who married between 2022–2024. Data collection was done using a questionnaire that was tested for validity and reliability. The results show that low knowledge is significantly associated with early marriage (p = 0.026; OR = 3.275), with adolescents having low knowledge being 3.275 times more likely to marry early. Socio-cultural factors were not significantly related (p = 0.053; OR = 2.865), while parental involvement was significantly associated (p = 0.018; OR = 3.358). The conclusion of this study suggests enhancing reproductive health education and strengthening parental roles as effective and sustainable strategies to prevent early marriage.

The Community Service Program (KKN) is one of the important ways of serving the community in preserving local culture. This activity was carried out in Pangkat Village, Lembah Sorik Marapi Subdistrict, with the aim of safeguarding Gordang Sambilan as a symbol of Mandailing local wisdom. The program sought to raise awareness among the community, especially the younger generation, about the philosophical, spiritual, and social values embedded in Gordang Sambilan, while also encouraging the emergence of a new generation of traditional art performers. The method applied combined a participatory-collaborative approach with educational and cultural strategies, along with the Asset-Based Community Development (ABCD) model. The stages of the program included preparation, socialization, cultural performances, and basic training. The results showed increased community participation, strong enthusiasm among the younger generation to practice, and support from village officials and cultural leaders. This program demonstrates that active intergenerational involvement through direct practice can strengthen Mandailing cultural identity and open opportunities for the development of culture-based tourism.

Local religious traditions play a crucial role in maintaining spirituality, cultural identity, and social cohesion within communities, particularly in rural areas that continue to uphold traditional values. This study aims to examine in depth the influence of the Puja Bhakti Keliling tradition on the level of participation of Buddhist devotees in various religious activities in Sumogawe Village. The study employs a quantitative approach with an associative design, involving 60 purposively selected respondents, and the data were analyzed using simple linear regression. The findings indicate that this tradition contributes significantly to the active engagement of the devotees, with an R² value of 0.634 and a regression coefficient of 0.756, confirming its positive effect. Dimensions of togetherness, social interaction, and spiritual meaning were identified as the main factors driving active participation. The results also reveal low participation in Dhamma learning sessions, highlighting the need for innovation in educational methods and more engaging learning approaches within lay communities. The Puja Bhakti Keliling tradition has proven to serve as a spiritual, social, and educational medium that holistically supports community resilience and the sustainability of religious practices. This study recommends strengthening this traditional model through intergenerational support, innovative participatory learning methods, and contextual approaches that align with community needs.

Science axiom is a branch of philosophy that discusses ethical, aesthetic, and moral values in science, as well as their role in human life. This research aims to examine the role of science axioms in daily life, especially in directing the wise and responsible use of science. This study uses the Systematic Literature Review (SLR) method to analyze literature related to the role of science axioms in education, technology, health, and environmental aspects. The results of the study show that science axioms not only function as an ethical framework in technological and scientific innovation, but also serve as a guide in decision-making based on moral values. In education, the axioms of science help instill a critical and ethical mindset; in the field of technology, it sets limits in the use of new innovations; In the health sector, axiology is a guideline in ethical medical decision-making, while in environmental contexts, it promotes sustainability and intergenerational justice. Thus, the axiom of science ensures that the development of science is always directed towards human welfare and environmental sustainability.

This article explores the symbolic meanings embedded in nonverbal communication present during the series of traditional Javanese wedding ceremonies from the Pakem Surakarta tradition. The purpose of this study is to identify and interpret the cultural symbols hidden in each phase of the ritual, such as the exchange of kembar mayang, stepping on eggs, sindur binayang, kacar-kucur, dhahar klimah, and sungkeman. The approach used in this study is a descriptive qualitative method with an ethnographic communication framework. Data was collected through direct observation and in-depth interviews with community leaders or wedding officiants, as well as cultural figures from the villages of Cendono and Bakalan in Pasuruan Regency. The findings of the study emphasize that the nonverbal symbols present in the ceremony carry meanings related to values of responsibility, role equality, purity, blessings, and affection, which are directed not only toward the bride and groom but also to the extended families and the surrounding community. Therefore, Javanese traditional marriage is not merely a ritual event, but also a means of preserving cultural teachings and spiritual values across generations. The ceremony reflects a strong bond between individuals, families, and the community, fostering social and spiritual harmony. Furthermore, this ceremony serves as a medium for strengthening intergenerational relationships within society, with the aim of preserving traditions and moral values in social life. Thus, a traditional Javanese wedding not only symbolizes the union of two individuals but also acts as a medium for maintaining and spreading cultural and spiritual values within the community.

This study aims to explore the challenges and strategies for the regeneration of Christian youth leaders in the Society 5.0 era, focusing on an adaptive leadership mentoring approach to digital dynamics. Through a qualitative literature study method, the study identified three main challenges: intergenerational gaps in mentoring practices, the impact of digitalization on youth spirituality, and the lack of structured mentoring programs. The theological principles of 1 Timothy 4:12 and 2 Timothy 2:2 serve as the foundation for formulating a holistic mentoring model, including exemplary integrity, legitimacy of leadership beyond age, holiness in the digital space, and multiplicative discipleship. The findings of the study indicate that the hybrid mentoring model (a combination of online and offline), the integration of Christian values with digital literacy, and a project-based approach are effective in forming relevant young leaders. The theoretical and practical implications of this study contribute to the development of digital leadership theology and contextual church curriculum, while encouraging intergenerational collaboration in youth development.

Child marriage remains a serious problem in Indonesia despite the revision of the Marriage Law, which raised the minimum age for marriage to 19 for both men and women through Law No. 16 of 2019. This practice remains widespread, especially in rural areas with a high prevalence due to economic and cultural factors, the existence of marriage dispensation mechanisms, and low legal literacy. The phenomenon of child marriage has multidimensional impacts, including reproductive health risks, high school dropout rates, low quality human resources, economic vulnerability, and psychological problems that can ultimately lead to high divorce rates and intergenerational structural poverty. Through Community Service Activities (PKM), prevention efforts are carried out by providing legal education and outreach regarding the risks of early marriage. Methods used include lectures, presentations, modeling, role plays, and small group discussions involving teenagers, parents, traditional leaders, and religious leaders. The results of the activities showed a significant increase in legal understanding, where 85% of participants were aware of the minimum age for marriage according to the latest regulations. Furthermore, there was increased awareness of the negative impacts of child marriage and a growing commitment from community leaders to continue ongoing outreach. The conclusion of this activity confirmed that marriage law education is an effective strategy in raising public awareness. However, preventing child marriage cannot rely solely on legal outreach; it needs to be strengthened through cross-sector collaboration, integration of materials into the school curriculum, family economic empowerment, and strengthening the role of religious and traditional leaders in shaping social opinion. Therefore, efforts to prevent early marriage require a more holistic, participatory, and sustainable strategy to protect children's rights and realize the development of a quality future generation.

Child marriage remains a serious problem in Indonesia despite the revision of the Marriage Law, which raised the minimum age for marriage to 19 for both men and women through Law No. 16 of 2019. This practice remains widespread, especially in rural areas with a high prevalence due to economic and cultural factors, the existence of marriage dispensation mechanisms, and low legal literacy. The phenomenon of child marriage has multidimensional impacts, including reproductive health risks, high school dropout rates, low quality human resources, economic vulnerability, and psychological problems that can ultimately lead to high divorce rates and intergenerational structural poverty. Through Community Service Activities (PKM), prevention efforts are carried out by providing legal education and outreach regarding the risks of early marriage. Methods used include lectures, presentations, modeling, role plays, and small group discussions involving teenagers, parents, traditional leaders, and religious leaders. The results of the activities showed a significant increase in legal understanding, where 85% of participants were aware of the minimum age for marriage according to the latest regulations. Furthermore, there was increased awareness of the negative impacts of child marriage and a growing commitment from community leaders to continue ongoing outreach. The conclusion of this activity confirmed that marriage law education is an effective strategy in raising public awareness. However, preventing child marriage cannot rely solely on legal outreach; it needs to be strengthened through cross-sector collaboration, integration of materials into the school curriculum, family economic empowerment, and strengthening the role of religious and traditional leaders in shaping social opinion. Therefore, efforts to prevent early marriage require a more holistic, participatory, and sustainable strategy to protect children's rights and realize the development of a quality future generation.

Involvement across generations in church worship remains a significant challenge in building a solid and inclusive congregation community. At GKSI Sui Deras Estate, worship tends to be divided according to age groups, which limits spiritual interaction between generations. This creates a gap between younger and older congregation members, ultimately affecting the harmony and cohesion of the community. This community service program aims to optimize intergenerational worship as an effort to strengthen social and spiritual cohesion among the congregation by fostering mutual respect and enhancing relationships between generations. The activities began with an initial observation to identify the issues and needs of the congregation concerning worship. Based on the observation findings, a worship design was created involving representatives from various age groups, ensuring that each generation could feel included in the worship experience. This design process also took into account aspects that could bridge generational differences, such as the selection of hymns, liturgical readings, and approaches that were appropriate for different age groups. In addition, intergenerational liturgy training was conducted to ensure that worship could proceed harmoniously, with active participation from all age groups, from children to the elderly. Intergenerational worship was conducted periodically, providing opportunities for the entire congregation to interact and experience unity in worship. The results of these activities showed a significant increase in participation from congregation members of various ages. A sense of mutual respect between generations grew, something that had previously been lacking. This intergenerational worship also contributed to the strengthening of the community's identity as one body in Christ, where every member, regardless of age, felt valued and involved. Overall, intergenerational worship has proven to be a relevant and practical approach to strengthening the congregation community in a sustainable way, creating a more inclusive and loving atmosphere among fellow congregation members.

family conflict is portrayed in the film Uang Panai Maha(R)l 2 using Roland Barthes' semiotic framework. The film reflects the social reality of the Bugis-Makassar community, which highly upholds cultural values, particularly regarding arranged marriage, family honor, and the significant role of parents in their children's lives. The main objective of this research is to understand how family conflict is represented through visible and spoken symbols within the film’s narrative. This research employs a descriptive qualitative method by analyzing semiotic elements in several scenes that depict conflict, such as forced marriage, intergenerational differences, and the pressure of tradition against personal desires. The analysis is conducted through the three levels of meaning proposed by Barthes: denotation, connotation, and myth. The results show that Uang Panai Maha(R)l 2 illustrates the tension between traditional values and modern realities, which still occur within family life in Indonesia.

This article explains the Bakaua ritual at sacred graves, a tradition of the Nagari Sungai Limau community that has deep theological value. This research aims to analyze the meaning of theological values in the Bakaua ritual and how its practice can strengthen people's spiritual relationships. Using a descriptive qualitative approach, this research examines the spiritual, social, and cultural aspects inherent in the Bakaua tradition. The research results indicate that this ritual serves not only as a means of prayer and respect for ancestors but also as a medium for strengthening social relations and preserving local wisdom. Apart from that, the Bakaua ritual is seen as a form of asking for protection, expressing gratitude, and fulfilling vows, which reflects the close relationship between culture and theology in the life of Minangkabau society. The method used in this research is qualitative, encouraging a different approach from previous research, which only discussed Bakaua dramaturgy in the Minangkabau society. However, this paper places more emphasis on aspects of theological values in the Bakaua ritual tradition at sacred graves. This study highlights how theological meaning is embodied through symbolic practices, offerings, and communal prayers that represent submission to divine will. It also reveals how the ritual facilitates intergenerational transmission of spiritual values, maintaining continuity of belief systems in modern contexts. By analyzing community participation and oral narratives, the research uncovers deep spiritual motives rooted in Islamic beliefs intertwined with local cultural expressions. In addition, the findings underscore the community’s resilience in preserving traditional theology-based rituals despite the influence of modernization and shifts in religious interpretations. The Bakaua ritual thus becomes a cultural-theological bridge that binds generations and sustains spiritual identity within the dynamic life of the Minangkabau people.

This study examines the implementation of the Sigalovada Sutta as a form of ancestral devotion within the Nyadran Dauwang tradition practiced by the Buddhist community in Depok Hamlet, Java. Grounded in the understanding that religion and culture are deeply intertwined, the research aims to explore how Buddhist doctrinal values are actualized through local communal rituals and how these practices contribute to social cohesion, environmental stewardship, and cultural continuity. Using a qualitative case study approach, data were collected through participant observation, in-depth interviews with religious leaders, elders, and community members, and analysis of ritual documentation. Triangulation of methods and sources was applied to enhance the credibility and depth of interpretation. The findings reveal that Nyadran Dauwang consists of four interrelated components: communal cleaning of irrigation canals (Susuk Wangang), ritual journeys accompanied by offerings and food sharing, interfaith prayer gatherings, and Wayang Kulit performances. These practices embody key Buddhist values such as spiritual friendship, loving-kindness, compassion, ethical reciprocity, and collective merit-making, as articulated in the Sigalovada Sutta. The tradition also reinforces respect for ancestors, strengthens intergenerational bonds, promotes ecological awareness, and fosters harmony in a pluralistic religious setting. Rather than functioning as a rigid doctrinal text, the Sigalovada Sutta operates as a living ethical framework that guides communal life through culturally resonant forms. In conclusion, the study demonstrates that Nyadran Dauwang represents a contextualized enactment of Buddhist ethics that integrates religious teachings with local cultural heritage. This integration offers an important model for Buddhist religious education, cultural preservation, and community-based approaches to social and environmental sustainability.