As a foundational Islamic kingdom in the Indonesian archipelago, the Pasai Sultanate possesses a strategic heritage that remains underutilized in addressing contemporary challenges, such as the erosion of cultural identity, declining social tolerance, and low historical literacy. This study adopts a qualitative approach utilizing historical-interpretive analysis. Data were gathered through comprehensive documentary reviews of inscriptions and artifacts, field observations at heritage sites, and in-depth interviews with key stakeholders, including museum curators, educators, researchers, and the youth of North Aceh. The research offers three primary contributions: First, it identifies the strategic value of Pasai’s legacy as 'living heritage'—a dynamic symbol of a cosmopolitan civilization defined by tolerance and global integration. Second, it reveals a significant generational divide, wherein many young people perceive this legacy as static and disconnected from modern life. Finally, the study proposes an adaptive revitalization model built on three pillars: integrating the Pasai narrative into multicultural education, developing technology-driven heritage tourism, and leveraging digital media and creative industries to foster a sense of collective ownership.

Traditional cultural expressions offer robust, community-based pathways for advancing sustainable development; however, their concrete contributions to the Sustainable Development Goals (SDGs) are frequently overlooked in local policy and research. This study examines how Tembang Bocah Banyumasan supports SDG-related initiatives in Banyumas, Indonesia, with a particular focus on economic growth, health and well-being, education, and environmental awareness. Utilizing a qualitative phenomenological approach, data were gathered through in-depth interviews with musicologists, cultural activists, and community members involved in the production and promotion of this tradition. The findings were analyzed thematically through a sustainable development lens, linking cultural heritage and local wisdom to social transformation. Results indicate that Tembang Bocah Banyumasan not only solidifies cultural identity but also serves as an accessible platform for transmitting values, fostering children’s creativity, and encouraging civic participation. Furthermore, these cultural functions generate broader sustainability benefits by enhancing informal learning, reinforcing healthy social behaviors, stimulating creative economy opportunities, and promoting environmental stewardship. This study concludes that Tembang Bocah Banyumasan provides an authentic mechanism for localizing SDG initiatives while sustaining regional heritage and community resilience. Its novelty lies in the explicit mapping of a specific musical tradition to the SDGs, demonstrating how localized practices serve as grounded catalysts for sustainable development.

This study explores the socio-religious phenomenon of displaying photos of Ungku Saliah, a charismatic cleric from Pariaman, by Minangkabau traders in various Indonesian regions. The research aims to understand the motivations behind this practice and how religious symbols are integrated into modern trade strategies. Using a qualitative ethnographic approach, data were collected between 2021 and 2024 through field observations and in-depth interviews with traders in Pariaman, Padang, and South Tangerang. The findings reveal that the display of Ungku Saliah’s photo functions as a form of "religious branding" and symbolic capital, believed by traders to provide spiritual protection, blessings (barakah), and a distinct market identity. Furthermore, the study identifies a contemporary transformation where these traditional symbols are now utilized in digital marketing on social media platforms. This research concludes that the practice is not merely an act of piety but a complex negotiation between maintaining local religious authenticity and adapting to pragmatic economic demands in a globalized market.

This study shifts the focus of religious moderation discourse from abstract interfaith conflict to subtle intra-Muslim fragmentation at the grassroots level. Centered on the case of Teratai Putih, East Jakarta, it explores the symbolic boundaries and doctrinal tensions between two mosques representing traditionalist and reformist orientations. Employing a qualitative case study through interviews, field observations, and document analysis, the research applies Nurcholish Madjid’s framework to analyze how ethical substance overrides formalistic piety in shaping communal trust. The findings reveal a critical anomaly: worshippers transcend theological divisions to contribute zakat and donations to institutions that demonstrate higher ethical credibility and transparent management. This phenomenon affirms that Ethical Credibility has surpassed Doctrinal Supremacy as the primary currency of communal trust. Conceptually, the study advances the paradigm of religious moderation by redefining legitimacy from Creed Legitimacy to Credibility Legitimacy, resonating with Madjid’s vision of an inclusive and ethically grounded Islamic community.

This study explores the meaning of forgiveness within the sirih pinang tradition as a cultural mechanism for conflict resolution in the Arab-Malay community of Seberang, Jambi City. Using a qualitative phenomenological method, the research examines the lived experiences of a traditional leader and a family member of a conflict perpetrator. Data were gathered through semi-structured interviews and analyzed using Interpretative Phenomenological Analysis (IPA). Findings reveal nine key themes, including symbolic meanings, ritual functions, stages of reconciliation, and the interplay between customary and formal law. The tradition emphasizes sincerity, moral responsibility, and mutual agreement, expressed through cultural symbols such as white cloth and ritual offerings. However, this study is limited by the small number of participants and its focus on a specific cultural setting, which may affect the transferability of the findings to other communities or conflict contexts. Despite these limitations, the study highlights sirih pinang as a culturally embedded form of forgiveness both social and spiritual rooted in local wisdom and communal values.

This study aims to examine Islam sociologically with the point of view of Durkheim about mechanical and organic solidarity, race, religion and morality. Mechanical solidarity arises because of the similarity of fate, conditions, and challenges encountered. Race and religion are a reinforcement that binds between their fellow mothers while morality is related to beliefs, and sentiment from the majority, as well as the ability to survive in the midst of French social life. Islam in France is an interesting factor to study, not only related to the facts as the second largest religion (8-9 %) but also about the conditions faced by Muslims there. Literary works provide other alternatives to see the social reality. Qu ‘Allah Bénisse La France gave a picture of the struggle of minorities and immigrants in France. They are faced with the challenges of identity and at the same time differences in identity. One side, they must carry out their obligations as a Muslim and the other, they must adapt to different social norms and life. This study chose the theoretical approach in the form of material and non-material concepts. Data in this study is in the form of words and sentences related to research topics.

This study examines the integration of Samin cultural heritage within the development of the Bojonegoro Geopark, with particular attention to its representation in geopark planning, educational functions, and community participation. The research examines the integration of Samin cultural values, historical narratives, and social practices into the geopark framework. It also analyzes the forms and extent of Samin community participation in geopark-related initiatives and identifies the challenges of maintaining cultural identity within tourism-oriented development. The research employs a qualitative methodology that draws on empirical, historical, and conceptual approaches. Data were collected through in-depth interviews with Samin elders, community leaders, village officials, and members of Samin communities. Document analysis was used to examine policy documents, cultural records, and geopark planning materials. The data were analyzed using thematic analysis to identify recurring patterns, meanings, and relationships relevant to cultural representation and participation. The findings indicate that Samin's teachings emphasize honesty, non-violence, social responsibility, religious devotion, and harmony with nature. These values function as living traditions that support the educational, conservation, and community empowerment pillars of UNESCO Global Geoparks. The study also reveals active community participation in cultural preservation through rituals, traditional architecture, and cultural products. However, challenges emerge in balancing cultural authenticity with tourism-driven economic interests. The study concludes that inclusive governance and culturally sensitive geopark management are essential to ensure sustainable heritage preservation and community-centered development.

This study aims to examine the Begawe Merariq tradition of the Sasak community in Lombok by analyzing the integration of Islamic values and the gendered division of roles within the ceremonial process. The research focuses on how men’s and women’s roles are structured, legitimized, and sustained through customary norms and religious principles. The research employs a descriptive qualitative approach to explore social realities as they occur within the community. Data were collected through direct observation, in-depth interviews, and documentation. Informants were selected using purposive sampling, involving traditional leaders, community leaders, youth leaders, and male and female chefs who actively participate in Begawe Merariq activities. Primary data were complemented by secondary data obtained from relevant scholarly literature. Data analysis was conducted using the interactive model developed by Miles and Huberman, which encompasses data collection, data reduction, data display, and conclusion drawing. The study's results indicate that Begawe Merariq functions as a cultural and religious institution that structures collective participation and strengthens social cohesion. Men mainly undertake public decision-making, coordination, and physically demanding tasks, while women play strategic roles in preparation, hospitality, and consumption management at later stages of the ceremony. This complementary division of labor is rooted in Sasak customs and Islamic ethical values, enabling the tradition to sustain cultural continuity amid social change.

Digital transformation has brought new challenges and opportunities in cultural preservation in Indonesia, particularly through the application of Virtual Reality (VR) technology to the Gamelan tradition in Yogyakarta, Bali, and Lombok. This study highlights the urgency of cultural revitalisation and the transmission of traditional Gamelan values, which are increasingly being eroded by modernisation and changes in the lifestyles of the younger generation. Applied a qualitative approach and Design-Based Research (DBR) methods, this study examines local wisdom, structure, and the function of Gamelan through the Ethno-Stream model framework, which integrates science, technology, religion, engineering, art, and mathematics. Data were obtained through in-depth interviews with expert informants, Gamelan maestros, and cultural observers, as well as multimedia documentation. The study's results demonstrate that the development of an interactive VR-based Gamelan model has successfully increased cultural engagement and appreciation among the digital-native generation, thereby expanding the scope of learning across social, spiritual, and cultural domains. Analysis shows that immersive learning experiences through VR can bridge the generational gap in tradition and strengthen the global relevance of local culture. In conclusion, the integration of VR in Gamelan preservation can be an effective solution to enhance cultural identity, encourage multidisciplinary education, and build a sustainable model for cultural revitalisation in the digital age.

This study examines the Surau education pattern in Minangkabau, Indonesia, as a response to the growing disconnect between youth and their cultural heritage amidst modernization. This research aims to re-document the Surau education pattern, analyze its historical and cultural aspects, and propose a revitalization model that adapts it to contemporary challenges. The study seeks to expand the paradigm of Islamic education by incorporating local cultural heritage and practices, recognizing the significance of regional traditions in shaping educational experiences within Islamic contexts. Employing a descriptive qualitative approach with an ethnopedagogical framework, this research utilizes in-depth interviews with traditional leaders, religious figures, youths, and community representatives, and participatory observation and documentation study. Data analysis was executed using thematic analysis techniques, focusing on educational patterns, values imparted, and their implications for youth's social preparedness. The findings reveal that Surau education implements a contextual and practical learning model, enabling students to gain theoretical knowledge of religion and practice these values through various social and cultural activities. The Surau is an effective educational arena for instilling honesty, responsibility, deliberation, and preserving Minangkabau cultural identity. Moreover, Surau education fosters resilient mental character and social skills that support students' adaptation within broader society. Surau education significantly contributes to the holistic life readiness of Minangkabau youth, establishing Surau as a traditional education model relevant to future development. This model significantly shapes a morally grounded, religious, and socially prepared younger generation. It positively impacts Islamic value-based community education and revitalizes Surau as a relevant spiritual and social learning space in contemporary society.