The purpose of this study is to describe the form and function of Jambi Malay customs seloko. Seloko adat here is a custom seloko contained in the procession of customary stir between custom handover at the traditional marriage of Jambi Malay. The method used in this research is descriptive-qualitative. The data of this research are word unit, phrase, clause, sentence, text of the ceremony of repetition between the handover of customary marriage of Fortuna Mazka and the text of seloko in the Customary Principles of Sepucuk Jambi Sembilan Lurah (2001). The two texts are reconstructed philologically (critical edition) as the study material.The results of this study indicate that seloko adat ulur between handover of Jambi Malay custom has five forms: (1) kato adat or kato undang (2) kias word (3) kato penyelo (4) petatah- petitih and (5) pantun. Each form has a typology of rhyme, array, stanza, and conventional formulas. Seloko adat ular between the hand-over of Jambi Malay customary has various functions: (1) informational, (2) expressive, (3) directive, (4) aesthetic, and (5) fatik. These functions are firmly attached to each form of the shell, with Jambi's diction and local ideology

Penulisan artikel ini bertujuan untuk mengetahui mengenai tradisi Kembang Mayang yang masih berkembang dalam kehidupan masyarakat Jawa. Istilah Kembar Mayang sering dipakai dalam berbagai upacara tradisional di Jawa. Misalnya digunakan pada upacara perkawinan di Jawa.Upacara ini adalah upacara saat bertemunya mempelai pria dan mempelai wanita, yang diselenggarakan ditempat kediaman mempelai wanita. Dalam prosesi temu manten disertakan berbagai simbol yangsarat akan makna. Kembar Mayang sering disebut megar mayang atau gagar mayang. Kembang mayang dikenal dalam bentuk janur ( daun kelapa muda ) yang dihias dengan bunga dan daun dengan sedemikian rupa pada batang pisang.Peneliatian ini bertujuan untuk mengetahui penyertaan kembar mayang dalam uapacara adat perkawinan Jawa dan mengetahui makna yang terkandung dari simbol-simbol kembarr mayang.Kata Kunci : Kembar Mayang, pernikahan, simbol dan makna.

Digitalization has brought many changes to human life. One of the actual examples is the emergence of communities in the field of literacy that move online, such as the Storial community. Komunitas Storial is a community engaged in literacy, especially writing and reading digital novels on the Storial.co application. In this journal, we will analyze the community using the Participatory Action Research method. The author will focus on analyzing several aspects of the community to find the core problems, as well as finding the right solution to solve the existing problems. The results of the analysis shows that the main problem of the community is the lack of reader members and structural conditions that are still unclear. As a solution, the community can improve the structural conditions of the community and balance the position between members with reading and writing roles.

penelitian ini bertujuan untuk mengetahui perkembangan dari Pondok Pesantren Darussakinah dalam upaya meningkatkan kualitas SDM nya di Batu Bersurat XIII Koto Kampar. Pesantren atau yang lebih dikenal dengan pondok pesantren merupakan salah satu pendidikan yang mengajarkan tentang ke Islaman. Keberadaan pondok pesantren serta lembaga kemasyarakatan yang telah memberikan warna pada daerah dimana ia berdiri. Pondok Pesantren Darussakinah didirikan setelah pemindahan Pondok Pesantren Darussalam ke Saran Kabun Rokan Hulu pada tahun 1992. Pondok Pesantren darussakinah memberikan dampak sosial bagi masyarakat Batu Bersurat serta mampu mengembangkan potensinya untuk bersaing dengan pesantren-pesantren besar lainnya. Penelitian ini menggunakan metode penelitian sejarah dengan pendekatan kualitatif yaitu cara untuk mengkaji suatu peristiwa, tokoh atau permasalahan yang dianggap layak dan penting yang terjadi pada masa lampau secara deskriptif, kritis, dan analitis. Hasil dari penelitian ini menyimpulkan bahwa Pondok Pesantren Darussakinah mengalami perkembangan yang cukup signifikan dari yang sebelumnya, hal ini dapat dilihat dari program-program yang telah dilaksanakan oleh Pondok Pesantren Darussakinah seperti telah dibuatnya kelas Thahosus (Khusus) untuk santri lebih mendalami pemahaman terhadap kitab-kitab kuning, serta penghafalan Al-Qur an dan Hadist. Serta pandangan masyarakat terhadap Pondok Pesantren Darussakinah mampu mendidik anak-anak mereka menjadi individualis yang baik dan paham akan agama yang berbudi pekerti luhur.  Kata Kunci : Perkembangan, Pesantren, SDM

Abstrak: Dewasa ini, informasi berbasis teknologi dan media internet melaju dengan cepat sehingga menciptakan berbagai komunitas virtual. Salah satu komunitas virtual yang ada di Indonesia adalah Komunitas Kontributor Brisik ID. Penelitian ini bertujuan untuk mengetahui partisipasi dan keaktifan dari Komunitas Kontributor Brisik ID. Jenis penelitian ini adalah kualitatif dengan pendekatan Participatory Action Research. Pengumpulan data dilakukan dengan wawancara, observasi, dan dokumentasi. Ada tujuh aspek yang menjadi bahan analisis yakni aspek geografis, demografis, mata pencaharian, struktural, stakeholder, sejarah, dan masalah serta tujuan komunitas. Hasil penelitian menunjukkan bahwa berdasarkan analisis pada ketujuh aspek tersebut, masalah utama komunitas ini adalah partisipasi kontributor yang rendah.

In the era of industry 4.0 as it is today, technology is rampant and has affected various aspects of life, including the way we communicate. Nowadays, the community does not have to do conventional methods, such as direct contact and doing kopdar or ground coffee once a week. A community can be born and develop online on various social media platforms. The community that we discuss in this journal is the religious community of knights2i.gram which was born on Instagram and already has more than 3 thousand followers and 300 people in its discord and wa groups. This community is engaged in the field of Christianity and fights for the rights of Christians as a minority community in Indonesia. This is a challenge for us because we analyze an online-based community as we are curious about how this community can develop while the members and the management have never met in person.

<p>Korupsi di Indonesia sampai sekarang belum dapat diberantas secara tuntas hal ini tidak lepas dari moralitas para pelaku. Dalam upaya pencegahan terjadinya korupsi di masa mendatang sangat penting para generasi muda diberikan pendidikan anti korupsi agar para generasi uda pada masa mendatang tidak berbuat korup dalam semua bidang. Para siswa sangat perlu diberikan pemahaman terhadap pendidikan anti korupsi karena para siswa pada umumnya belum memahami adanya pendidikan anti korupsi. Adapun tujuan diadakan pengabdian kepada masyarakat adalah untuk memberikan pemahaman dan penanaman pendidikan anti korupsi kepada siswa sebaga bentuk upaya pencegahan terjadinya korupsi dimasa mendatang. Solusi yan diberikan adalah dengan memberikan ceramah atau sosialisasi pendidikan anti korupsi kepada siswa. Metode yang digunakan adalah meliputi tahap persiapan , tahap pelaksaaan dan tahap evaluasi. Adapun hasil pelaksanaan kegiatan pengabdian kepada masyarakat bagi siswa menunjukan bahwa terjadi peningkatan pemahaman yang cukup signifikan antara sebelum dan sesudah diberikan penyuluhan atau sosialisasi tentang pendidikan anti korupsi. Hal ini dapat diihat dari data pengolahan kusioner peserta terhadap perbandingan sebelum dengan sesudah diberikan ceramah atau sosialisasi terhadap komponen pertanyaan yang diberikan kepada siswa. Sebelumnya menyatakan tidak tahu sebanyak 54,4% menjadi 5,9%, kemudian menyatakan kurang tahu sebelumya 30,8% menjadi 14,7% dan yang menyatakan tahu sebelumnya 14,7% meningkat menjadi 82,3%.. Dengan demikian diharapkan para siswa dapat memahami arti pentingnya pendidikan anti korupsi sehingga siswa terhindar dari perilaku yang digolongkan korupsi.</p>

Building awareness of multiculturalism in Indonesia has indeed become a continuous and never-ending agenda. Indonesia as a country that has various ethnic groups, languages ​​and religions, of course, makes this awareness of multiculturalism important and important
strategic.
In almost a decade, there have been many communities, groups and institutions actively involved in efforts to build awareness of this multiculturalism. These efforts are intensified through various methods and approaches, both formally, informally and non-formally. There are many handbooks, references and guides that attempt in ways from academic to practical to try to implement this multiculturalism awareness education.
One of the interesting things to strive for is the use of the Object-Based Learning method
(OBL) museum of the nation's history and various religious tourist attractions. Why is the use of the Object-Based Learning (OBL) method in museums and various religious tourist attractions interesting to study as an effort to build awareness of multiculturalism.
Object-Based Learning (OBL) or in simple terms as learning-based learning
object, is a method or method that is often developed when visiting a museum. Rosalind Duhs associates Object-Based Learning (OBL) with the technique of utilizing exhibition objects in museums with various general or special collections for the learning process. In essence, through the museum's exhibition collection, students are invited to actively view artifacts
museum. It is an attempt to link the pedagogical power of every museum collection (the pedagogical power of museum collections). In Michael's perspective
Grimmitt, Object-Based Learning (OBL) can be a fabric of inter subjective understanding (inter-subjective)
subjective understanding), so that it becomes a kind of educational constructivism power. That is, a person will gain a new understanding of what he has seen and learned by learning through Object-Based Learning (OBL) from religious tourist attractions, both the objects that exist, and the atmosphere they build.
This paper describes how Object-Based Learning (OBL) National History Museums and Religious Tourist Places can be used to build multicultural awareness.
The intended explanation is more of a methodological offer with theoretical and practical notes as well as
examples that have been developed

The business activity of savings and loan cooperatives is the collection and distribution of funds in the form of lending, especially from and for members. In its development, savings and loan cooperatives serve not only members but also the wider community. Savings and loan cooperatives were established to provide the opportunity for its members to obtain loans with ease and low interest rates. The purpose of this study was to determine the performance of internal auditors in detecting fictitious credit fraud at KSP Arta Niaga Makassar. The research method is descriptive qualitative, data analysis techniques used are data reduction or data simplification, data exposure or presentation, and drawing conclusions. The results of the study are 1) Auditors are expected to be able to detect fraud better because so far the ability of the Arta Niaga Makassar Savings and Loans Cooperative (KSP) has not been maximized in overcoming fictitious credit fraud. 2) The Arta Niaga Makassar Savings and Loans Cooperative (KSP) must be able to control fraud in detecting fictitious credit by maximizing fictitious credit.

Advances in information and communication technology have brought the world of education into a new era. Every student, especially in urban areas, has a gadget. They can easily and quickly navigate the virtual world, access information, socialize or have recreation with online games. They are comfortable spending time there. The audio visual design is so very tempting and catches their attention. Teachers and books are slowly getting overlooked. They prefer to look down at the screen and dissolve in virtual reality. This is the phenomenon of disruption that is hitting our world of education. The relationship between teachers and students is disturbed by the existence of gadgets with all the sophistication it offers.
The era of disruption is an era of desacralization. Schools and teachers are no longer primary sources of knowledge. Like the jargon of a cellphone advertisement, now the world is in everyone's hands. The role of the teacher becomes relative in the search for "truth". Because students have got what they want to know with just a few clicks. It's faster, tends to be certain and can be done whenever and wherever he likes.
Meanwhile, the teachers still hold tightly to the concept of three education centers, namely family, school and community. In fact, most of the children are active in cyberspace. An inevitable dimension of life exists and is real but is often overlooked. Teachers may often find students busy "playing cellphones" in class, uploads on social media that are so massive about their feelings. Although not infrequently there is also a talent for photography, art and positive expression. However, many parties are concerned about this as a threat.In my opinion, humans must always be the subject in all situations and conditions. So, responding to the phenomenon of disruption, as an educator, you must remain in a position of empowerment instead of feeling or allowing yourself to be deceived by gadgets that have already become a trend in students' lifestyles. Especially for religious teachers, students should not be influenced by negative content that can plunge them into pornography, spread provocations and hate speech, cyber crimes, and so on.This disruption phenomenon actually opens an opportunity for further learning exploration and learningdeep. Some of the things I have done are to invite students to criticize things that attract public attention on the internet related to religious, political and celebrity issues, use gadgets to create works (photos, videos, narrations) and upload them on social media. Like the cry of Saint Ignatius who reminded people to always try to find God in everything, so as educators we must try to help students find God and are sent to be bearers of glad tidings in virtual reality.