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Land conversion associated with renewable energy expansion generates profound socio-cultural transformations in agrarian communities. This study aims to analyze how wind power development reshapes agrarian identity, social capital configuration, and the meaning of land within rural society from an anthropology of development perspective. This research applies qualitative literature-based analysis supported by recent peer-reviewed scholarship on land use change, rural transformation, social capital, and political ecology. Conceptual synthesis integrates sustainable livelihood framework, identity negotiation theory, and energy landscape analysis to construct an interpretive analytical model. Findings indicate that agricultural land conversion produces deagrarianization, occupational shifts, and reconfiguration of social stratification. Land is redefined from a genealogical and productive space into infrastructure and investment asset. Social capital grounded in kinship networks, customary institutions, and local organizations functions as a resilience mechanism through risk redistribution, collective solidarity, and participatory negotiation. Energy landscapes restructure symbolic and material relations between community and territory, generating both hybrid identities and conflict dynamics. Inclusive governance determines whether renewable energy fosters adaptive transformation or deepens commodification and exclusion. Renewable energy transition in rural areas requires socio-cultural recognition beyond technical implementation. Integrating local identity, participatory governance, and community ownership strengthens just and sustainable transformation pathways.

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.

This study analyzes the implementation of cultural preservation policies in Lebak Regency in the context of the Seren Taun tradition as part of efforts to maintain local wisdom and sustainable development. The approach used is qualitative with a case study method, through interviews, observations, and documentation studies of local governments, traditional leaders, and the Kasepuhan Citorek community. Data analysis was carried out using the Miles and Huberman model, including data reduction, data presentation, and conclusion drawn. The results of the study show that the implementation of cultural preservation policies in Lebak has been regulated through Regent Regulation Number 435 of 2022 concerning Regional Cultural Promotion, which emphasizes the importance of indigenous peoples' participation. The implementation of this policy is analyzed using Edwards III's theory, which includes communication, resources, disposition, and bureaucratic structure. The Seren Taun tradition has proven to play an important role in strengthening cultural identity, fostering social solidarity, maintaining food security, and teaching ecological awareness. However, challenges such as budget constraints, low cultural documentation, and shifting values of the younger generation remain major obstacles. This research emphasizes that synergy between the government, customary institutions, and communities is the key to the success of sustainable and inclusive cultural preservation in Lebak Regency.

Physical violence against journalists remains a serious threat that hinders the functioning of democracy in Indonesia. Law Number 40 of 1999 concerning the Press explicitly guarantees legal protection for journalists through Articles 8 and 9, which emphasize freedom from censorship and the right to seek and disseminate information. However, criminal law enforcement against perpetrators of physical violence has not been optimal, leading to a culture of impunity. This study uses a normative juridical approach by analyzing the Press Law regulations, the provisions of the Criminal Code on assault (Articles 351-355), as well as the theoretical basis of Satjipto Rahardjo's preventive-repressive legal protection and Moeljatno's law enforcement principles. The results of the study indicate a significant gap between strong legal norms and weak enforcement practices,  characterized by the dominance of mediation by the Press Council and a culture of impunity for perpetrators, often involving state apparatus. According to AJI reports from 2020-2025, there have been 84 to 89 cases annually, with only 15-20% processed criminally. The main obstacles include a lack of coordination between institutions, minimal awareness of law enforcement officials, victims' reluctance to report due to social pressure and fear of reprisals, and institutional solidarity among perpetrators. This impunity not only traumatizes journalists but also induces self-censorship, reduces investigative journalism quality, and weakens democratic checks and balances. Recommendations include revising the Press Law for stricter sanctions, enhancing law enforcement training, and establishing independent investigation teams under Komnas HAM to combat impunity effectively. 

The Indonesian Solidarity Party (PSI) distinguishes itself as the sole political party actively promoting its platform through mainstream media. Social media has become integral to political campaigns in Indonesia, with PSI leveraging these platforms more effectively than its contemporaries since its establishment in 2014. PSI sought to position politics as an engaging activity for diverse audiences and to reduce political apathy among young people. The research method used by the researcher was a qualitative descriptive-analytical approach, utilizing the theory of Harold D. Laswell's concepts of new media and political communication (propaganda). Thus, the results of the research that has been conducted, it can be concluded that, (1) PSI is able to establish itself as a party that is closely related to young people and digital; (2) Instagram is PSI's main platform that focuses on attracting the sympathy of young people, becoming the most effective platform in conveying political messages visually and audio-visually, (3) In the elections for the Indonesian House of Representatives and the Jakarta Province DPR D, PSI obtained an increase in votes compared to the 2019 Election, (4) PSI's political communication has characteristics that prioritize party communication with a youthful style and the capacity of figures.

Medical emergency services demand swift and precise action; however, medical personnel are often hindered by the risk of criminalization resulting from unintended outcomes. Although Law Number 17 of 2023 concerning Health mandates the provision of assistance, the regulation has not yet provided explicit criminal protection for good-faith rescuers, thereby triggering the practice of defensive medicine. This study aims to examine the implementation of the Good Samaritan Law (GSL) concept as an alternative legal protection for health workers. The research methods employed are juridical-normative and juridical-empirical, utilizing statutory, comparative, and case approaches. The findings indicate that current regulations, including Article 531 of the Criminal Code (KUHP) and Law No. 17/2023, have limitations as they emphasize the obligation to assist rather than the protection of the rescuer. In comparison, the international GSL concept offers a standard of "limited immunity," which explicitly protects rescuers from civil and criminal liability, provided the actions are performed without gross negligence. The impact of implementing GSL in Indonesia is projected to provide stronger legal certainty than existing regulations, reduce the psychological burden on medical personnel in emergency situations, and encourage social solidarity without the fear of unnecessary lawsuits. The study concludes that the adoption of GSL is an urgent legal reconstruction to ensure the professional protection of health workers in Indonesia.

The Bemeteng tradition in Cempaka Hamlet, Tebas Sungai Village, Tebas District, Sambas Regency, is a form of community mutual cooperation in helping to organize wedding parties, especially for families who experience economic limitations. The implementation of the event involves extended family, neighbors, and local residents, while the main responsibility remains with the host. This tradition reflects the value of togetherness, social solidarity, and a culture of helping in community life. This study uses a qualitative method with a historical and sociocultural approach. Data was collected through observations, interviews with traditional leaders, religious leaders, and communities, and documentation studies. The analysis was carried out through data reduction, data presentation, and conclusion drawing to understand the dynamics and sustainability of the Bemeteng tradition during the period 2001–2025. The results of the study show that the implementation of Bemeteng began with a call from the community by the sarok about one week before the party. The Head of the Hamlet opened the activity by conveying the host's wishes, followed by the division of tasks such as collecting aid, kitchen work, and welcoming guests, then closed with prayers and a simple banquet. This tradition developed from a simple self-help pattern (2001–2010), underwent revitalization (2011–2019), restrictions during the pandemic (2020–2021), and has been active again since 2022 with digital support and cultural policies. The community views Bemeteng as an important heritage that strengthens unity and is in line with the values of deliberation and helping in Islamic teachings.

This study explores the practice of participatory communication and creative production implemented by the Anggrek Waste Bank along the Ciliwung River as an educational strategy for flood disaster mitigation. The research aims to understand how community-based waste management initiatives can serve as platforms for environmental learning and social empowerment. Using a qualitative approach with a case study method, this study investigates social dynamics, interaction patterns, and meanings constructed by residents through collaborative waste management and creative production activities. Data were collected through observation, in-depth interviews, and documentation. The findings reveal that participatory communication is manifested not only in formal education, counseling, or campaigns, but also in everyday interactions, creative workshops, and collective community work. Creative products such as recycled crafts, soap made from used cooking oil, and eco enzymes function as symbolic communication media that persuasively convey ecological messages while providing tangible economic benefits. These practices foster a sense of ecological responsibility, strengthen social solidarity, and enhance community resilience to flooding. This study concludes that participatory communication integrated with creative production serves as an effective model for promoting sustainable behavior and community-based flood mitigation in urban environments.

This research is entitled Lopo as Symbol of Local Democracy in the Atoin Pah Meto indigenous Community” (Study of the Lopo Traditional House as a Symbol of Local Democracy in Saenam Village, Miomaffo Barat District, North Central Timor Regency). The main problem in this research is how Lopo as a symbol of local democracy in the lives of the Atoin Pah Meto indigenous community. The purpose of this research is to analyse and describe Lopo in the lives of the Atoin Pah Meto indigenous community. This research uses  qualitative methods. Data were collected through interviews, observations, and dokumentation with traditional leaders, religious leaders, village government officials, yo uth, womwn, and the community. Data analysis was conducted by systematically reviewing and interpreting field data. The finding reveal that lopo is not merely a place for storing harvests, but also serves as a central space for deliberation in resolving social, cultural, and political issues. It open structure without walls symblolizez valuesnof openness, equality, and participation. The local democratic values embodied in lopo include family values (mutual cooperation, solidarity, kinship), cultural values (traditional rituals, marriage, harvest celebrations), and political valuess (consensus, adherence to customary rules, and equality in decission making). Therefore, lopo is not only a cultural heritage but also a symbol of local democracy that strengthens the identity and social cohesion of the Atoin Pah Meto community.

This community engagement activity aims to introduce and promote Es Pisang Ijo, a traditional culinary delight from Makassar, to the mothers of Aisyiyah Ranting Suterejo in Surabaya. The program was implemented through the National KKN-Dik collaboration between Universitas Muhammadiyah Makassar and Universitas Muhammadiyah Surabaya. The method applied was a field study involving several stages—explanation, demonstration, and direct hands-on practice. The activity received a highly positive response, as participants were actively involved in every phase, showing enthusiasm and curiosity. The outcomes of this activity include improved culinary skills, strengthened cultural awareness, and the creation of new opportunities for micro-enterprise development rooted in traditional cuisine. Additionally, this program enhanced cross-cultural communication and strengthened social solidarity among Aisyiyah members. Es Pisang Ijo thus represents not only a dessert but also a symbol of togetherness, women’s empowerment, and cultural preservation. This initiative reaffirms Aisyiyah’s role as an empowered women’s community that contributes to economic independence and cultural resilience through traditional culinary innovation as a medium of empowerment and community development.

Students, as agents of change, play a significant role in instilling Islamic values and tolerance in a diverse society. One of the ways to implement these values is through the Student Creativity Week, which involves various educational, innovative, and collaborative activities. This study aims to analyze the effectiveness of the Student Creativity Week in realizing Islamic values and tolerance in Manik Maraja Village. The research uses a descriptive qualitative approach, involving the community participatively in the planning, implementation, and evaluation stages. The results show that the Student Creativity Week successfully enhanced religious understanding among the youth, strengthened social solidarity, and fostered an inclusive attitude among residents. This program proved to be effective in building harmonious relationships among villagers and creating a more tolerant environment. Therefore, the Student Creativity Week program can be a collaborative community service model, with potential to be replicated in other villages to achieve sustainable social harmony.

The state has a mandate to guarantee citizens' freedom of expression by protecting symbolic representations in public spaces. However, legal construction in Indonesia tends to use the law as a tool to limit visual interpretation, including popular cultural symbols such as the One Piece flag. This study aims to explain two main aspects of the mechanism of symbol criminalization: the state's construction of symbols as threats without any basis in actual violations, and the political use of fear through the production of imaginary enemies. The research method employed a qualitative approach with a conceptual approach. The results show that the state's interpretation of visual symbols rests not on the legality of the action, but on controlling the potential meanings that develop outside the official narrative. Within this construction, the law operates as a filtering mechanism for forms of articulation deemed inconsistent with the state's ideological interests. This strategy shifts the focus from concrete violations to the surveillance of social imagination. Thus, the criminalization of symbols occurs not because of their factual content, but because they open up pathways of solidarity that cannot be institutionally controlled. A critical criminological approach demonstrates that the state uses the law to enforce symbolic domination through techniques of controlling meaning within a democratic regime that formally promises freedom of expression.

This study investigates the ritual of worshipping the God of Fortune, particularly Kongco Han Tan Kong, as practiced by the Chinese-Indonesian community in Sentul, Bogor, where Bio Dewa Rejeki serves as the central site of ritual performance. Viewed through an anthropolinguistic lens, the research explores the interplay between language and cultural practices within the ritual, employing an ethnographic approach to examine the meanings, symbols, and values embedded in it, as well as their role in shaping communal identity. Beyond its religious dimension, the ritual reflects complex social and cultural dynamics, functioning as a mechanism for reinforcing solidarity and fostering identity amidst rapid social change. Statistical data indicate a significant rise in visitors to Bio Dewa Rejeki during the Lunar New Year celebration, averaging 5,000 daily visitors, thereby highlighting its strong appeal and integrative role within the local community while also attracting interest from non-Chinese participants seeking spiritual experience. Data collection is conducted through participant observation and in-depth interviews with organizers and participants over several months, providing a comprehensive understanding of the ritual’s implementation, symbolic meanings, and perceived significance in daily life. The findings are expected to contribute to a broader understanding of the interrelationship between language, culture, and religious practice within the Chinese-Indonesian community, underscoring the central role of language and communication in shaping spiritual experience and communal identity.

This study aims to explore how interpersonal communication plays a role in the process of constructing self-identity within the “Jemuah Keos” community in Surabaya. This community functions as an alternative social space inhabited by individuals with diverse creative backgrounds, such as musicians, motorcycle builders, visual artists, and subculture enthusiasts. The formation of identity in this community is not solely driven by individual expression but also shaped through social interactions that are reflective and rich in meaningful symbols. The study uses a qualitative approach with a descriptive case study method. Data were collected through participatory observation, semi-structured interviews with nine informants, and documentation of various visual artifacts representing the community’s activities. The data analysis process follows the interactive model by Miles and Huberman, which consists of three main stages: data reduction, data presentation, and drawing conclusions. The theoretical framework used in this study refers to Joseph A. DeVito's concept of interpersonal communication, which includes self-disclosure, empathy, emotional support, symbolic exchange, social values, as well as reflective interaction and role negotiation in social relationships. The findings indicate that interpersonal communication is a key element in shaping and negotiating personal identity. Cultural symbols such as clothing style, vehicle modifications, visual language, and daily interaction patterns become primary means of identity expression. The "Jemuah Keos" community demonstrates openness, equality, and a critical stance against the dominance of mainstream culture. Interpersonal communication within this community also plays a role in building collective solidarity and voicing critical views on existing cultural standards. The identity formed is not only personal but also part of a larger community identity.

This study analyzes the phenomenon of judgmental attitudes among women in public spaces, particularly in women-only train carriages, through the perspective of radical feminism and the concept of internalized misogyny. Internalized misogyny is a form of internalization of sexist and discriminatory values ​​against women that are accepted and carried out by women themselves without realizing it, as a result of the influence of patriarchal culture that has taken root in society. This judgmental attitude appears in the form of rivalry, mutual demeaning, and the tendency to compare oneself with other women to gain validation or feel superior. A case study conducted in a women-only train carriage shows that spaces that should be safe for women actually create new social dynamics, such as competition for facilities, conflicts between passengers, and the erosion of empathy and solidarity among women. These findings indicate that internalized misogyny exacerbates negative stereotypes against women and strengthens rivalries between them, thus creating an environment that does not support solidarity. For example, women tend to demean each other or feel threatened when they are in spaces that should be safe for them. This research highlights the importance of understanding the mechanisms of internalized misogyny and its impact on women's social interactions in public spaces, as this phenomenon hinders the creation of more equal and supportive relationships between women. A deeper understanding of these dynamics can facilitate women's empowerment and foster stronger solidarity within society. Therefore, it is crucial for women to dismantle their internalized patriarchal values to foster equality and support among women in public spaces.

This study examines the practice of reciprocity within the persatuan barang (goods-sharing) group during the implementation of the rewang tradition in Desa Banglas, Kecamatan Tebing Tinggi, Kabupaten Kepulauan Meranti. The main focus of the research is to identify the various forms of exchange that occur, whether in the form of money, goods, or labor. A narrative qualitative approach was used, with data collected through in-depth interviews, non-participant observation, archival review, and documentation of bookkeeping records. The subjects of this research are members of the persatuan barang group who actively participate in social and cultural events in the village. The findings reveal three types of reciprocity: generalized, balanced, and negative. Generalized reciprocity is evident in voluntary contributions without expecting immediate return, often practiced among close kin or neighbors. Balanced reciprocity is demonstrated through exchanges of equal value with a certain expectation of timely return, particularly during communal events like weddings or funerals. Negative reciprocity, although rare, involves unequal exchanges that may lead to social tensions or perceptions of unfairness. These findings indicate that the persatuan barang group functions not only as an informal economic mechanism but also as a cultural institution that fosters mutual assistance, reinforces social cohesion, and preserves traditional values. The exchange systems operate within an implicit moral economy that prioritizes collective welfare over individual gain. Additionally, the tradition of rewang and the organizational role of persatuan barang highlight the resilience and adaptability of indigenous practices in supporting rural livelihoods amid changing socioeconomic conditions. The study suggests that such local systems of reciprocity play a vital role in sustaining social capital, strengthening community identity, and ensuring social security in the absence of formal welfare structures. Further research is recommended to explore the long-term impact of these practices on community resilience and rural development.  

This study aims to examine the implementation of the selapanan tradition among Javanese postpartum women in Limau Manis Village, and to understand the meaning and community perceptions of this practice in the context of modern life. The selapanan tradition is part of local wisdom that has been passed down from generation to generation and has important value in postpartum maternal care. This study uses a qualitative method with an ethnographic approach, which allows researchers to understand cultural practices in depth through direct interaction with the community. Data collection techniques include participant observation, in-depth interviews with mothers who practice the tradition, community leaders, and traditional birth attendants, as well as documentation and field notes. The results show that selapanan is still preserved and practiced by the people of Limau Manis Village, although it has undergone several forms of adaptation to modern developments and modern medical guidelines. In its implementation, this tradition uses various natural ingredients such as parem (traditional body scrub), pilis (forehead concoction to refresh the eyes and mind), bengkungan (cloth to wrap the stomach), gerita (a kind of stagen or body binder), and the consumption of herbal medicine as part of physical care and body recovery. In addition to its physical aspects, selapanan also has a psychological dimension, providing emotional comfort and social support to postpartum mothers, thereby helping to prevent psychological disorders such as baby blues syndrome. This tradition serves not only as a form of traditional healthcare but also as a symbol of social solidarity and respect for local cultural values. Amidst the tide of modernization, preserving selapanan is crucial as a cultural identity that remains relevant. This study concludes that despite adjustments to medical developments, the selapanan tradition continues to play a significant role in maintaining maternal well-being and strengthening Javanese cultural values in the modern era.

The digital media era is marked by a major shift in how information is accessed, produced, and disseminated. The internet and electronic devices such as smartphones enable anyone to become an information producer through social media, blogs, and other digital platforms. Media is no longer dominated by large institutions but also by ordinary individuals, creating a more democratic communication space. Digital communication enables the two-way exchange of messages in the form of text, images, audio, and video, accelerating the dissemination of information and strengthening collaboration across distances. However, challenges such as the spread of hoaxes and the ethical use of digital media still require attention. One form of active community participation is citizen journalism, where individuals cover and share local issues through digital media. This was evident in the OMK Week activities at Liwulagang Parish, which were documented by the OMK team through photos and videos. This documentation aims to preserve archives, serve as material for reflection, and expand publications to the congregation through social media, especially Facebook. The content shared emphasizes the spirituality, solidarity, and creativity of OMK, while also motivating the younger generation to become active in church life. To support citizens' ability to utilize digital media appropriately, journalism training was conducted to increase public understanding of the wise use of social media. The research methods used in this activity included data collection, outreach, and interviews, with results demonstrating the importance of open communication, feedback between presenters and participants, and active community participation.

Community empowerment is a strategy to strengthen the community's economy in order to improve the quality of life and socio-economic independence of residents, especially in areas with high poverty rates. This article aims to examine the impact of providing business capital on improving the community's economy in supporting the success of the program implemented by Muhammadiyah University Prof. Hamka. The implementation method is through a counseling approach on community empowerment. In addition, this program also encourages a sense of hard work and social solidarity. The results of the activities show an increase in socio-economics and can overcome poverty problems. Empowerment carried out by students also creates values ​​of mutual cooperation and social solidarity. Student involvement in capital assistance-based empowerment programs is a driver of economic change in society. Therefore, synergy is needed between the surrounding community and community institutions to create a just society and reduce poverty in certain areas.

This study aims to describe the forms of community participation and analyze the supporting and inhibiting factors in the preservation of the Wolotopo Traditional Village tourism site, located in Ende Regency, East Nusa Tenggara. Employing a qualitative approach with a case study method, data were collected through in-depth interviews, participatory observations, and documentation involving purposively selected key informants, including traditional leaders, village officials, local residents, and representatives from the Tourism Office. The findings indicate that community participation comprises four main forms: psychological (idea contribution), physical (labor), material (goods), and financial (monetary) participation. Psychological participation remains limited due to low cultural literacy and a lack of participatory space, while other forms of participation demonstrate more active community involvement in cultural and environmental preservation efforts. Supporting factors include strong social solidarity, collective programs such as the “Clean Friday” initiative, and institutional collaboration, whereas obstacles consist of inadequate infrastructure, economic dependence on the primary sector, and limited human resource capacity in tourism management. Therefore, the preservation of Wolotopo Traditional Village requires a sustainable, collaborative approach grounded in community empowerment, local economic strengthening, and the enhancement of social and cultural competencies.