Society and Religious Moderation: Strategies of Community and Religious Leaders in Enhancing Adolescents' Religious Motivation

ABSTRACT: Juvenile delinquency is becoming a serious and complex issue in today's modern society. Juvenile delinquency can involve a variety of negative behaviors such as drug abuse, violent acts, risky sexual behavior, as well as involvement in criminal activities. Therefore, the role of religious and community leaders in minimizing juvenile delinquency is very important. This study aims to determine the factors that cause juvenile delinquency and the strategies of religious and community leaders in minimizing juvenile delinquency in Toman Village, Babat Toman District, Musi Banyuasin Regency. In this study, descriptive research was used sourced from primary data and secondary data. To obtain data, observations, interviews and documentation were carried out after which qualitative analysis was carried out. The results showed that the factors that cause juvenile delinquency in Toman Village, Babat Toman District, Musi Banyuasin Regency, are external and internal factors. The internal factors come from the teenagers themselves while external factors come from family factors, social factors and environmental factors and the strategies of religious and community leaders in minimizing juvenile delinquency in Toman Village, Babat Toman District, Musi Banyuasin Regency can be divided into 3 parts, namely a) village head strategy to minimize juvenile delinquency by taking preventive and curative actions, b) community leaders' strategy to minimize juvenile delinquency by conducting socialization on juvenile delinquency and involving adolescents in social service activities and community service, c) religious leaders' strategy to minimize juvenile delinquency by reviving mosque teenagers and conducting regular weekly public studies held at mosques. KEYWORDS: Strategy, Religious Leaders, Community Leaders, Juvenile Delinquency.

Engaging Fathers to Improve Dietary Diversity in Northern Nigeria: Perspectives From Community and Religious Leaders, Community Health Extension Workers, and Parents

Considering the need of training for community and religious leaders to deal with alcohol and other drug-associated problems, a distance learning course named Faith in Prevention was developed and offered to 10,000 Brazilian religious and community leaders. We used the following indicators to assess the course’s effectiveness: participant interest in the course, performance of the proposed activities, and use and applicability of the screening and brief intervention (BI) techniques. One year after the end of the 1st edition of the course and eight months after the end of its 2nd edition, an online questionnaire was sent to all approved participants (7387). The instrument contains questions on the use of the techniques, the implementation problems faced after the course, and their activities to disseminate the knowledge gained to other community or religious leaders. In all editions, adherence was high; about 80% of those who started the course went on to finish it. 1815 people (24.6%) agreed to answer the online questionnaire. Most of them (68.5%) considered the course was very important to their daily activities and felt very motivated to use the screening tools (57%) and BI (53.5%). Regarding dissemination, 54% of them had already trained between one to 20 people, and 15% reported having trained between 21 to 50 people. Most of the participants had already applied the ASSIST (61%), BI for alcohol (78%) and BI for tobacco (67%). We also found some differences between the participants in the two editions as regards the importance of the techniques, their incorporation in their daily activities, and colleague support. The participants from the 2nd edition were aware of the importance of SBI and used the techniques more often than those from the 1st edition. Results indicate religious and community leaders have been using and disseminating the techniques learned via the Faith in Prevention distance learning course.

This study aims to analyze the construction of the concept of religious moderation at IAIN Curup based on the perspectives of the academic community, religious leaders and community leaders of Rejang Lebong. This type of research is descriptive qualitative research. This research was conducted in October 2021 with research instruments in the form of questionnaire sheets, observation sheets, and interview sheets. The population taken in this study is the entire academic community of IAIN Curup and all religious and community leaders of Rejang Lebong. From the entire population, a sample of 200 people who are the academic community and 22 people who are religious leaders and community leaders of Rejang Lebong are taken. Sampling using purposive sampling technique. The results of this study indicate that the concept of religious moderation in IAIN Curup is returned to their respective lecturers through course licensing, maybe not 100% but the concept of religious moderation at IAIN Curup is still being pursued. Empirical experience of religious moderation at IAIN Curup has been felt starting from internal activities on campus as well as external activities in collaboration with parties outside the campus. The first strategy for implementing religious moderation in IAIN Curup is licensing in certain subjects and lecturer workshops, research on religious moderation, and thematic Community Service and Community Service. The understanding of religious moderation from the academic community, community leaders and religious leaders of Rejang Lebong is good. The direction of developing religious moderation within IAIN Curup by making activities from Real Work Lectures (KKN), lectures, research and others has the aim of leading to religious moderation. For further research on the construction of religious moderation in the IAIN Curup environment, it can be taken from even more perspectives.

Indonesia is a multi-cultural country characterised by hereditary traditions passed down by ancestors. Strands of this traditional culture are often specific to particular communities, for example the Pantuan Bunting tradition expressed and passed down in the customs of the Besemah community of Lahat Regency, South Sumatra. The purpose of this study is to analyze the social construction of the process of the formation of Pantauan Bunting tradition, the distribution of Pantauan Bunting tradition in different regions, and the existence of Pantauan Bunting tradition in Besemah Tribe community in Lahat Regency. The method used in this study was qualitative with ethnographic, historiographic, and spatial approaches. This research was conducted in three different locations, namely in Kota Agung Village, Penang Village, and Selawi Village where the research subjects consisted of traditional leaders, religious leaders, community leaders, and the Besemah community. The results of this study showed that (1) Pantauan Bunting tradition is constructed by the Besemah community since the time of its earliest ancestors and this process of transmission still continues. This tradition is characterised by a public invitation to prospective brides to come to their prospective bridegrooms’ homes. (2) Pantauan Bunting Tradition has spread to various areas in Lahat Regency, such as Kota Agung Village, Pulau Pinang Village, and Selawi Village. (3) in the modern era, the existence of Pantauan Bunting tradition is maintained by the Besemah community, and we can still find it in various areas in Lahat Regency. The Pantauan Bunting tradition, which has been practised in various parts of Lahat Regency since ancient times and is firmly ingrained in the Besemah community, highlights the community's resiliency and commitment to the preservation of its cultural legacy.

The goal of this research is to find out how religious leaders may help to avert conflict in a multicultural society. This study took place in Medan, Indonesia's North Sumatra Province. To conduct the study, the author employs a qualitative method in the form of a case study. Direct interviews with religious leaders from Islam, Christianity, Protestantism, Hinduism, Buddhism, Confucianism, religious organization leaders, and government officials were used to gather data. The Miles and Huberman approach was used to examine the interview data thematically. According to the findings of the study, religious leaders make three efforts to prevent conflict: I use online applications such as YouTube, Facebook, websites, and zoom meetings to disseminate religious teachings, and ii) using online applications such as youtube, Facebook, websites, and zoom meetings to disseminate religious teachings. iii) They hold regular meetings, both online and offline, to debate religious moderation and conflict prevention; iii) develop collaboration between religious harmony forums and security forces in the prevention of religious disputes. Religious leaders' involvement in a multicultural society plays a vital role in conveying information about religious moderation. Furthermore, the findings of this study show that religious leaders were successful in mediating religious moderation in order to create a moderate and tolerant community. Religious leaders' functions of monitoring and direction in conflict resolution are able to maintain religious moderation and avert disputes in Indonesia's multicultural society.

The purpose of life in Hinduism is Moksha which can achieve through the fulfillment of kama (needs), the use of artha (assets), and the path of dharma. This study aims to explore the public's understanding of Artha as a religious moderator, analyze the concept of Artha as a spiritual moderator, and analyze the challenges and strategies of the Hindu community of Mataram City regarding Artha as a religious moderator. Through a qualitative approach by combining primary and secondary data as well as data collection techniques, interviews, observation, and documentation of the community, community leaders, and Hindu community leaders in the city of Mataram. Data analysis using Miles and Huberman analysis. The results of this study indicate that the Hindu community of Mataram City understands religious moderation as a moderate perspective on religion. Artha is meant, in this case, both material and non-material. Will realize This reasonable condition if it has a national commitment, tolerance, and non-violence. Therefore, the Hindu Community of Mataram City already understands what religious moderation means, but it has not been maximized in practice. In addition, the concept of artha has a very close and interrelated relationship with religious moderation. To obtain and use it must always be based on dharma by following the ideas and sources of Hindu teachings, which are also in line with the values ​​contained in Pancasila. The implementation challenges are related to limited human resources, and it is hoped that in the future, they can carry out strategies through religious leaders and community leaders who continue to provide understanding and enlightenment, strengthening the importance of religious moderation.

BackgroundIn Indonesia, oral rotavirus vaccines are available but not funded on the National Immunization Program (NIP). New immunization program introduction requires an assessment of community acceptance. For religiously observant Muslims in Indonesia, vaccine acceptance is further complicated by the use of porcine trypsin during manufacturing and the absence of halal labeling. In Indonesia, religious and community leaders and the Majelis Ulama Indonesia (MUI) are important resources for many religiously observant Muslims in decisions regarding the use of medicines, including vaccines. This study aimed to explore the views of religious and community leaders regarding the rotavirus vaccine to inform future communication strategies.MethodsTwenty semi-structured in-depth interviews were undertaken with religious leaders and community representatives from two districts of Yogyakarta Province, Indonesia. Thematic analysis was undertaken.ResultsAlthough there was recognition childhood diarrhoea can be severe and a vaccine was needed, few were aware of the vaccine. Participants believed a halal label was required for community acceptance, and maintenance of trust in their government and leaders. Participants considered themselves to be key players in promoting the vaccine to the community post-labeling.ConclusionsThis study highlights the need for better stakeholder engagement prior to vaccine availability and the potentially important role of religious and community leaders in rotavirus vaccine acceptability in the majority Muslim community of Yogyakarta, Indonesia. These findings will assist with the development of strategies for new vaccine introduction in Indonesia.

This volume includes eight studies of faith and giving for youth and emerging adults. Combined,we find organizational, cultural, institutional, educational, informal, familial, and developmentalinfluences on the shape and contours of youth and emerging adult faith and giving. These studiesprovide some challenges to popular interpretations of Millennials, and to the ways researchers typicallystudy religiosity and charitable giving. Accounting for the greater demographic and cultural diversityof Millennials may require changes to interpretations of young people by religious and spiritualleaders, parents, and scholars.

Religious moderation is a crucial element in maintaining social harmony in Indonesia, especially in cities with religious diversity such as Semarang. Balinese Hindu traditions play a significant role in strengthening the values of tolerance and mutual respect through various cultural and religious practices. This study analyzes how Balinese Hindu traditions, including the Melasti ceremony and the Nyepi celebration, contribute to religious moderation in Semarang. This study uses a narrative descriptive approach with the aim of understanding in depth how Balinese Hindu traditions contribute to promoting religious moderation in Semarang. The data collection method was carried out through direct observation,in-depth interview, And Documentation analysis. Observations were conducted by observing religious practices and cultural activities involving the Balinese Hindu community as well as the participation of non-Hindus in religious events. Interviews were conducted with religious leaders, community leaders, and individuals involved in interfaith activities to gain a broader perspective on social interactions and the application of religious moderation values. Documentation analysis included literature studies from academic journals, official reports, and relevant statistical data to strengthen the research findings. The results of the study indicate that interfaith interactions in the Balinese Hindu tradition can increase understanding and respect between religious communities, as well as strengthen social harmony. In addition, cultural festivals and interfaith activities play an important role in building dialogue and cooperation between communities. These findings confirm that the Balinese Hindu tradition not only functions as a cultural identity, but also as an effective means of promoting religious moderation in a multicultural environment.

Teenagers are often influenced by various distractions, generational challenges, and differences in personality, which hinder their religious awareness, including for the teenagers at Masjid Telaga Zam-Zam Sidikalang. This study aims to understand how religious leaders use interpersonal communication to overcome these obstacles and enhance the religious awareness of teenagers. The research focuses on Masjid Telaga Zam-Zam Sidikalang in analyzing the interpersonal communication patterns of religious leaders, the obstacles faced, and the resulting impacts. This study uses a qualitative approach with data collection through in-depth interviews and direct observation. The informants consist of religious leaders and teenagers who are actively involved in religious activities at the mosque. The data obtained were analyzed using triangulation techniques with the data analysis approach of Miles and Huberman (1994), which includes data reduction, data display, and drawing conclusions. The findings of the study show that religious leaders use various interpersonal communication strategies, such as direct dialogue, providing good behavioral examples, group activities, and religious study sessions, to increase the religious awareness of teenagers. Despite the obstacles, such as distractions from social media and generational challenges, the interpersonal communication efforts successfully increased the teenagers' involvement in religious activities, strengthened emotional bonds, and encouraged positive changes in their attitudes and behavior. The implications of this study emphasize the importance of interpersonal communication in shaping teenagers' religious awareness, particularly in the mosque environment. This study contributes to the understanding of how religious leaders can utilize interpersonal communication to overcome challenges in guiding teenagers. Recommendations include the development of more adaptive and personal communication strategies to address the challenges faced by teenagers and to enhance their involvement in religious activities.

The focus of this article reveals the Galesong Observer Forum; this forum aims to instill cultural and religious values ​​so that there is harmony and religious adherents to strengthen the harmony and moderation of religious people. This study uses an ethnographic and sociological approach: Data Collection and Analysis Techniques for participatory observation and visual documentation. This article finds that there are efforts to reduce the degeneration of local cultural values. In the traditional bureaucratic order, community leaders are role models, symbols of adat. Thus, all aspects of their life, behavior, and social relations reflect traditional institutions that have the authority to reduce the degeneration of local cultural understanding. In actualizing religious and cultural values ​​to instill values ​​of religious moderation, FPG acts as a forum for the formation of diversity based on religion and belief to increase harmony between religious communities and followers of religions and contribute to strengthening religious harmony and religious moderation.

Historically, partnerships with community leaders (e.g., religious leaders, teachers) have been critical to building vaccination confidence, but leaders may be increasingly vaccine hesitant. In rural Guatemala, the extent of vaccine hesitancy among community leaders is unclear, as are their perceptions of advocacy for childhood vaccines. We sought to: (i) compare Guatemalan religious leaders' and community leaders' attitudes toward childhood vaccines, (ii) describe leaders' experiences and comfort with vaccination advocacy, and (iii) describe community members' trust in them as vaccination advocates. In 2019, we surveyed religious leaders, other community leaders, and parents of children under five in rural Guatemala. We recorded participant demographic information and assessed participant vaccine hesitancy regarding childhood vaccines. We analyzed data descriptively and via adjusted regression modeling. Our sample included 50 religious leaders, 50 community leaders, and 150 community members (response rate: 99%); 14% of religious leaders and community leaders were vaccine hesitant, similar to community members (P = 0.71). In the prior year, 47% of leaders had spoken about vaccines in their formal role; 85% felt responsible to do so. Only 28% of parents trusted politicians "a lot" for vaccine advice, versus doctors (72%; P < 0.01), nurses (62%; P < 0.01), religious leaders (49%; P < 0.01), and teachers (48%; P < 0.01). In this study, religious leaders and community leaders were willing but incompletely engaged vaccination advocates. Most community members trusted doctors and nurses a lot for vaccination advice; half trusted teachers and religious leaders similarly. Public health officials in rural Guatemala can complement efforts by doctors and nurses through partnerships with teachers and religious leaders to increase vaccination confidence and delivery.

ABSTRACTObjectiveAlcohol and other drug (AOD) use is a growing social and health issue, and culturally appropriate treatment is important, especially for people from culturally and linguistically diverse (CALD) backgrounds. This study aimed to explore the views of religious and community leaders on AOD use and treatment in CALD communities in New South Wales, Australia.DesignUsing a qualitative exploratory approach, eight religious and community leaders were purposively selected from Sub‐Saharan African, North African, Middle Eastern, East Asian and Pacific Islander communities. This approach is particularly suited to contexts where little prior research exists, allowing for in‐depth insights into participants' views.ResultsThe study identified four key themes in participants' perspectives on AOD use and treatment within CALD communities. First, cultural and contextual factors described how cultural and religious values influence community leaders' attitudes toward AOD. Second, community‐wide impact captured the collective nature of CALD communities, where individual behaviours are seen as reflecting on the broader family and community. Third, enablers to access and engagement with AOD Services highlighted the factors that support access to and engagement with AOD services. Finally, barriers to access and engagement with AOD Services addressed the obstacles that prevent individuals from seeking treatment.ConclusionOur findings show that AOD use and harms can be influenced by contextual and cultural factors, requiring culturally appropriate and targeted interventions and strategies to prevent harm and to manage AOD treatment among CALD communities.Implications for Public HealthFindings highlight the need for culturally tailored AOD prevention and treatment strategies that engage community and religious leaders to improve access, reduce stigma and increase uptake within CALD communities.

T03-O-03 “Mothers are not machines”. Perspectives of religious leaders, health professionals and community leaders about family planning in Pakistan