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This community service program aimed to strengthen community development in Negeri Soya by reinforcing group kinship ties within a multicultural society. As a traditional village in Ambon City, Negeri Soya is inhabited by people from diverse ethnic and social backgrounds who live together in one area. This diversity requires harmonious social relations supported by solidarity, brotherhood, and social awareness. The program focused on the men’s service group of the Elim Sector, Soya Congregation, as a forum for social and spiritual development. The activities were conducted through lectures, question-and-answer sessions, and collaborative practices in church services. The materials emphasized group kinship, social solidarity, togetherness, and the understanding that kinship is not limited to blood relations, but can also be built through shared territory, life experiences, and continuous social interaction. The results show that the Negeri Soya community has strong solidarity and active participation in religious and social activities. Values such as mutual cooperation, masohi, and the concept of orang basudara serve as important foundations for social integration. Men’s church service activities strengthened care, cooperation, and shared responsibility among members. These findings indicate that local cultural values remain relevant for managing diversity and building collective resilience in post-conflict communities. Overall, this program contributed positively to strengthening social relations and supporting harmonious, inclusive, and sustainable community life in Negeri Soya in daily life.

This study examines the integration of Al-Farabi’s and Ibn Khaldun’s values into the reconceptualization of Civic Education (PKn) in Indonesia. Civic Education has often been criticized for its normative orientation, which lacks relevance to the multicultural realities and democratic challenges of contemporary society. The objective of this research is to construct a conceptual framework that combines Al-Farabi’s emphasis on rationality, morality, and human perfection with Ibn Khaldun’s focus on social solidarity (asabiyyah) and adaptability to societal change. Using a qualitative descriptive approach with a library research design, this study analyzes classical and contemporary literature to identify the relevance of these contributions to PKn. The findings reveal that integrating Al-Farabi’s moral dimension and Ibn Khaldun’s social dimension enriches the ethical, spiritual, and civic aspects of PKn, while aligning with the foundational values of Pancasila. This integration offers a transformative model of PKn that not only develops cognitive competence but also nurtures moral integrity, social justice, and civic engagement. The implication is that PKn can serve as a holistic instrument for shaping citizens who are intellectually critical, ethically responsible, and socially cohesive. Nevertheless, the limitation of this study lies in its conceptual nature, as empirical testing has not yet been conducted, suggesting the need for further applied research to validate the proposed model.

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.

This study is motivated by the importance of preserving local wisdom amid the flow of modernization that influences community life, particularly in the tradition of Ramadan Sahur Patrol in Kademangan Village, Pagelaran District, Malang Regency. This research aims to describe the implementation of the sahur patrol, identify the local wisdom values embedded within it, and analyze community responses to the tradition. The method used is qualitative with a cultural anthropology approach and a descriptive research design. Data were collected through interviews and documentation involving purposively selected informants, including community leaders, patrol participants, and local government officials. Data analysis was conducted using an interactive model consisting of data reduction, data display, and conclusion drawing. The results show that the sahur patrol is carried out in a structured manner by utilizing traditional musical instruments, involving cross-generational participation, and being integrated with the community’s religious activities. This tradition contains religious, social, educational, cultural, mutual cooperation, togetherness, and responsibility values. In addition, the community shows a highly positive response through active participation and support for the sustainability of the tradition. The implications of this study emphasize that the sahur patrol plays an important role as a medium for cultural preservation, strengthening social solidarity, and forming collective identity and character within the community.

This study examines the cultural meanings contained in student protest slogans during the October 2025 demonstrations using an anthropolinguistic approach. Language in protest slogans functions not only as a communication tool but also as a cultural representation reflecting social values, ideology, collective identity, and social practices. The purpose of this study is to reveal the cultural meanings embedded in student protest slogans and explain how these meanings are constructed through linguistic choices. This research employs a descriptive qualitative method with observation, note-taking, documentation, and brief interviews with participants as data collection techniques. The data were analyzed using distributional methods by identifying linguistic elements such as metaphors, irony, lexical choices, and sentence structures, then relating them to socio-cultural contexts. The findings show that protest slogans represent values of social solidarity, nationalism, social justice, transparency, criticism of power, gender equality, and resistance to state repression. In addition, slogans construct collective identities between citizens, government, and authorities, while carrying strong socio-political ideologies. These findings confirm that protest slogans are complex cultural practices and reflect students’ collective awareness in responding to social dynamics.

This research is motivated by the reality of ethnic and cultural diversity in congregation life which reflects the dynamics of a multicultural society, where differences in cultural identity have the potential to cause social friction if not managed wisely. This research uses a descriptive qualitative approach with normative studies, with data collection techniques through interviews, observations, and documentation of informants consisting of pastors, congregation councils, and presbyters. The theory used is Ralph Linton's role theory which explains how individuals carry out social functions according to their status in society. The results of the study indicate that the life of the GMIT Sion Oepura congregation is characterized by multicultural dynamics as seen from the diversity of ethnicities such as Timor, Rote, Sabu, Flores, and Alor which not only enriches church life through cultural expressions in worship and church activities, but also gives rise to symbolic friction between ethnic groups, such as the tendency for the dominance of certain cultural symbols and the emergence of group ego attitudes in several worship activities, for example in the celebration of Language and Culture Month. In this situation, religious leaders play a role as leaders who embrace diversity, mediators in managing potential conflicts, and social and moral role models for the congregation through sermons, pastoral guidance, and various service activities that involve the entire congregation without differentiating cultural backgrounds. Despite the existence of cultural differences and the tendency for certain symbolic dominance, religious leaders are able to manage this diversity normatively so that it does not develop into open conflict. This study concludes that the role of religious leaders is very important in strengthening social solidarity and maintaining harmony in multicultural congregations.

This study examines the role of digital philanthropy in fostering social solidarity in Indonesia through community-based social actions. The rapid growth of digital philanthropic practices in the post-pandemic era, mediated by social media and online platforms, has transformed collective humanitarian engagement. This study aims to explore how digital philanthropy contributes to the formation of social solidarity and social cohesion. A qualitative approach using a case study method was employed. Data were collected through in-depth interviews with fifteen community-based philanthropic actors, participant observation, and social media document analysis. Data analysis followed Miles and Huberman’s interactive model, including data reduction, data display, and conclusion drawing. The findings reveal that digital philanthropy strengthens social solidarity through digital empathy, trust-building, and collective participation. Social media functions as an inclusive interactive space that expands cross-group solidarity networks. However, challenges such as digital inequality and algorithmic bias remain significant. This study concludes that digital philanthropy holds strategic potential to enhance social solidarity when supported by inclusive and sustainable governance frameworks.

The study of Islamic manuscripts contributes to understanding the development of thought, values, and social practices in Muslim communities, especially when texts are viewed as cultural artifacts. This research examines the Eid al-Adha sermon manuscript from the private collection of Mgs. Muhammad Jufri using a philological approach combined with value and da'wah analysis. The method is qualitative, applying philological stages such as inventory, description, transliteration, and textual criticism to produce a reliable text edition close to the original form. The analysis is strengthened by hermeneutics and da'wah studies to interpret meanings, values, and messages contextually. The findings show that the manuscript has a structured sermon format consisting of opening, main content, and closing, with strong rhetorical and religious functions. The text contains core values such as tawhid, obedience, sacrifice, social solidarity, and morality, as well as da'wah messages emphasizing piety, qurban practice, ukhuwah, and social awareness. Although limited by the absence of data regarding authorship and transcription time, the manuscript remains relevant as a source of Islamic values. This study shows that combining philology with interpretive approaches can enrich textual meaning and support Islamic studies development in contemporary society and strengthening cultural understanding among modern Muslim communities today worldwide context.

Community dues are a form of public participation in supporting social activities and neighborhood development. However, low participation in paying dues remains a common issue in many communities. This study aims to analyze the role of community awareness and the management system of youth organizations in improving the effectiveness of dues collection in Neighborhood 15, Geluran, Sidoarjo. The method used is Asset-Based Community Development (ABCD), with data collected through observation, interviews, and focus group discussions. The results show that increased community awareness, supported by continuous socialization, has positively influenced residents’ perceptions, transforming dues from being seen as a burden into a shared responsibility. In addition, improvements in management systems, including transparent financial recording and regular reporting, have strengthened public trust. The findings also indicate a strong relationship between awareness and management systems, where transparency enhances trust and encourages higher participation. Furthermore, the ABCD approach successfully utilizes local assets such as youth involvement and social solidarity, leading to strengthened community engagement and the emergence of local leadership. Despite these improvements, some residents still show inconsistent participation, indicating the need for continuous efforts to sustain the program. This study highlights the importance of integrating awareness-building and transparent management to achieve sustainable community participation.

This community service activity is motivated by the suboptimal implementation of sharing values during Ramadan in Taman Sepanjang Village, Sidoarjo, particularly among economically disadvantaged communities who require both material and spiritual support. This study aims to enhance religious awareness, strengthen social solidarity, and empower the community through a takjil-sharing program based on charity. The method used is the Asset Based Community Development (ABCD) approach, consisting of discovery, dream, design, define, and destiny stages. Data collection techniques include participatory observation, interviews, Focus Group Discussions (FGD), and documentation. The results indicate an increase in community understanding of charity and piety, higher participation of residents as volunteers and donors, and stronger social relationships among community members. Furthermore, the program successfully fostered a sustainable culture of sharing and strengthened social cohesion. Despite challenges such as limited funding and coordination, the program is considered effective in providing positive social and spiritual impacts and has the potential for sustainable development.

The distribution of takjil in Pucang Village, Buduran, Sidoarjo a tradition of sharing food to break the fast is not only viewed as a form of individual worship but also plays a vital role in strengthening social bonds among residents. In addition to fostering brotherhood, the practice of sharing takjil also serves as a means of instilling social values such as empathy, mutual cooperation, and a sense of responsibility toward the surrounding community. In the context of the takjil-sharing activity, social solidarity is key to strengthening bonds of brotherhood. In the social life of Muslim communities in Indonesia, the tradition of sharing takjil during Ramadan is not merely a routine distribution of food for breaking the fast, but a social practice that can strengthen the sense of brotherhood among residents. This study employs the Participatory Action Research (PAR) method, an approach that positions the community as both the subject and an active partner throughout the entire research and community service process. The primary purpose of the iftar-sharing activities during Ramadan is not merely to meet the practical needs of breaking the fast, but also to strengthen social bonds and brotherhood among community members through shared experiences and direct interaction.

This community service program addresses the decline of local wisdom values of Siri’ na Pacce among younger generations due to modernization and foreign cultural influences. Siri’ na Pacce represents the cultural foundation of Makassar society, emphasizing self-esteem, honesty, and social solidarity, which are essential for maintaining social harmony. The program aims to identify youth understanding of these values, develop social education based on local wisdom, and enhance awareness and application in daily life. A participatory approach was applied, including initial observation, material development, interactive workshops, discussions, mentoring, and evaluation. The program involved 40 purposively selected youths from Bontomanai Village, Bungaya District, Gowa Regency, an agrarian community experiencing cultural shifts. The results indicate improved understanding of Siri’ na Pacce, increased critical awareness of globalization’s impact, and stronger internalization of cultural values in social interactions. Additionally, cultural preservation initiatives emerged through creative media. In conclusion, social education based on Siri’ na Pacce is effective in strengthening youth character rooted in cultural identity while mitigating negative effects of modernization. Continuous mentoring and integration of local values into formal and non-formal education are recommended.

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.

Majelis Taklim (Islamic study groups) in urban areas play a strategic role beyond traditional religious education, specifically as a means of empowering women's social movements. This study aims to analyze the mechanisms of women's empowerment through Majelis Taklim Dar El Ihsan and its impact on strengthening social solidarity in Bambu Apus Village, Pamulang. Using a qualitative approach with a case study design, primary data were collected through in-depth interviews with administrators and congregants, supported by participant observation and documentation studies. The results indicate that Majelis Taklim Dar El Ihsan implements an empowerment model by integrating religious material with practical guidance, such as on family management and microeconomic empowerment. The resulting social solidarity is manifested in emotional and material support (bonding social capital) and social inclusiveness (bridging social capital), which bridges interactions between existing residents and newcomers. These findings confirm that Majelis Taklim effectively functions as a "third space" in building social resilience in urban communities through empowering women's institutions.

This study examines the local culture of Nagari Gadut as preserved through the traditions of Manjapuik Batu and Manampuang. The main issue addressed in this research is the limited written documentation and academic studies on these traditions, which are predominantly transmitted orally and are vulnerable to changes in meaning over time. The purpose of this study is to describe the implementation, cultural meanings, and social functions of Manjapuik Batu and Manampuang within the community of Nagari Gadut. This research employs a qualitative approach, with data collected through literature review, direct observation, and in-depth interviews with traditional leaders and local community members. The data were analyzed using descriptive qualitative analysis to interpret the values and meanings of the traditions from the perspective of the supporting community. The findings indicate that the Manjapuik Batu tradition functions as a customary practice related to death rituals, emphasizing values of mutual cooperation, togetherness, and adherence to adat norms. Meanwhile, the Manampuang tradition reflects social solidarity, discipline, and principles of equality through the equal distribution of sacrificial meat to all participants. The study concludes that both traditions serve not only as local cultural heritage but also as value systems that shape the social character of the Nagari Gadut community and therefore need to be documented as part of cultural preservation efforts.

Women Farmer Groups play an important role in strengthening household food security, yet limited food diversity remains a challenge in rural communities. This study analyzes the empowerment process of the Melati Women Farmer Group (KWT Melati) through an integrated farming program in improving household food security in Sarengkol Hamlet, Sukagalih Village, Sukaratu District, Tasikmalaya Regency. The research employed a qualitative descriptive method with a case study approach. Data were collected through in-depth interviews, observation, and documentation. The findings show that the empowerment process was participatory, gradual, and sustainable, implemented through five stages. The enabling stage expanded women’s access and participation through social support and extension facilitation. The empowering stage strengthened technical and organizational capacities as well as women’s roles in decision-making. The protecting stage was reflected in social solidarity and mutual cooperation as informal protection. The supporting stage appeared through continuous assistance and community support. The maintaining stage indicated organizational independence despite reduced external aid. The study concludes that empowerment through integrated farming strengthens household food security based on social capital and women’s autonomy.

The Megengan tradition is a Javanese ritual performed before the month of Ramadan as a form of spiritual preparation, strengthening social solidarity, and maintaining relationships with ancestors. However, the development of modernization, urbanization, educational advancement, and changes in mindset have caused this tradition to experience a significant shift in meaning. This study aims to describe the changes in function, meaning, and position of Megengan in modern society using Max Weber's modernization theory as an analytical framework. The research method used is a literature study from various journals, cultural documents, and previous research related to the Megengan tradition in various regions of Java. The results show that Megengan has undergone a transformation from a sacred ritual full of cosmological symbols to a more functional and efficient socio-cultural activity. The process of rationalization in modern society has caused the spiritual and symbolic meaning of ritual foods such as apem, ketan, and ingkung to be reduced, while the form of ritual implementation has become more formal and centered on religious institutions. The change in ritual authority from elders to modern religious figures is one indication of the shift from traditional authority to rational-formal authority as explained by Weber.  Despite the simplification of its meaning, Megengan remains a living tradition that serves to strengthen cultural identity, social harmony, and intergenerational relationships. This research confirms that the shift in Megengan does not indicate a weakening of Javanese tradition, but rather a form of cultural adaptation in response to the dynamics of modernity.

Community Service Program (Kuliah Kerja Nyata/KKN) is a community engagement program organized by Universitas Negeri Padang as an implementation of the Tri Dharma of Higher Education. This program was conducted in Nagari Sikucur, V Koto Kampung Dalam District, Padang Pariaman Regency, West Sumatra Province, from January 9 to February 9, 2026. The program aimed to empower the local community through a participatory approach based on the identification of local needs and potentials. The methods applied consisted of several stages, including observation, planning, implementation, evaluation, and reporting, while actively involving community members in every activity. The implemented programs covered several areas, such as education and religious development, social and psychosocial activities, as well as economic empowerment and strengthening of village physical facilities. The results of the activities indicated an increase in community participation, the strengthening of religious values and social solidarity, and support for the development of local economic potential. Despite several challenges, including limited implementation time and adjustments to program targets, the collaborative approach proved effective in encouraging community engagement. Therefore, the KKN program of Universitas Negeri Padang in Nagari Sikucur contributed positively to strengthening the social, religious, and economic capacities of the local community.

The global environmental crisis requires a development approach that not only focuses on economic aspects but also on ecological sustainability and humanity's moral responsibility toward nature. The perspective of ecotheology views the environment as a trust that must be preserved through spiritual awareness and social practices. This community service aims to internalize the values of ecotheology to strengthen ecological culture and support sustainable village development. The method used is a participatory approach based on community empowerment through three stages: preparation, implementation, and follow-up. The core activities include educating ecotheology values, fish seed distribution, tree planting, and strengthening waste bank management. The results show an increase in ecological awareness among the community, marked by a change in their view of environmental responsibility, the development of eco-friendly habits, and strengthened social solidarity. The integration of spiritual values in ecological practices has proven effective in building a collective culture that supports village sustainability. This program demonstrates that a value-based approach and direct experience can drive a sustainable transformation of ecological behavior.

This study is motivated by the importance of politeness strategies in film discourse as a reflection of social interaction and cultural values. It aims to identify the types of politeness strategies used in the film Dilan 1990 and to determine the most dominant strategy along with its contextual use in interpersonal interactions, based on Brown and Levinson’s framework. Employing a descriptive qualitative method, the data consist of 40 utterances containing potential face-threatening acts. The data were analyzed through identification, classification, and interpretation according to four politeness strategies: Bald on Record, Positive Politeness, Negative Politeness, and Off-Record. The findings reveal that all four strategies appear in the film dialogues, with Positive Politeness as the dominant strategy, indicating closeness, humor, and social solidarity, particularly between the main characters, Dilan and Milea. Bald on Record is mainly used in instructional and hierarchical relationships, while Negative Politeness and Off-Record occur in more sensitive situations or when indirect meanings are intended. These results imply that Dilan 1990 represents politeness values within Indonesia’s collectivistic culture, especially in youth communication that emphasizes harmony and social cohesion.