The experience of war is associated with heightened distress symptoms that differentiate the members of various social groups from each other. The Israeli society is characterized by extreme social polarizations. Social polarization divides the population into opposing groups, with opposed beliefs and identities that undermine the pursuit of common goals. It can lead to extreme hostility, conflict, and even violence. Polarization signifies a significant decline in social solidarity across sectors of society and poses a grave threat to democracy. The present study examines the impact of being a part of each of three main polarizations (ethnic origin, supporting the government, and religiosity) on individual distress levels of Israeli Jewry, in response to the trauma of war that followed the Hamas invasion of October 7, 2023. A sample of 2002 individuals representing the diverse sections of the Jewish Israeli society, responded to an online questionnaire. The results indicated that, as hypothesized, the distress responses to the trauma of the war were consistently associated with one’s position on each of the three polarizations investigated. It was suggested that the high distress responses of members of the Mizrahi and the ethnically mixed groups represent their collective ethnic trauma. • Mizrahi versus Ashkenazi Jews showed higher distress after the Hamas attack. • Findings suggest that collective trauma can be rooted in historical discrimination. • Ethnicity predicted distress more strongly than income, religiosity, or politics. • Social polarization may shape psychological responses to national crises. • Results stress the need for culturally informed resilience interventions.

This study examines the role of the Muslim community in the establishment of the Jayapura Jami Mosque in 1943 and its significance in the socio-religious life of the Muslim community in Jayapura during the Dutch East Indies era. This study uses a qualitative approach with historical methods through the stages of heuristics, source criticism, interpretation, and historiography. The results show that the existence of the Muslim community in Jayapura is related to the migration process from Eastern Indonesia regions such as Buton, Ternate, Tidore, Halmahera, Waigeo, and Salawati, which was influenced by Jayapura's development as a colonial center and port. The Muslim community then built social solidarity in maintaining religious identity amidst colonial domination and Christian missions. This was manifested through the independent establishment of the Jayapura Jami Mosquein 1943. The mosque serves not only as a place of worship, but also as a center for education, preaching, and social activities, and has important historical value in the development of Islam in Papua, including the period of Papua's integration into Indonesia. This study confirms the significant contribution of the Muslim community in shaping socio- religious life in Jayapura and enriches the historiography of Islam in Papua.

ABSTRACT This study analyses how Polish school history textbooks published between 1991 and 2022 construct Jerzy Popiełuszko, a Catholic priest associated with the Solidarity movement, as a national hero. Drawing on Critical Discourse Analysis, it examines the values, ideologies and narrative strategies embedded in textbook accounts of his biography. The findings show that martyrdom remains the dominant strategy: Popiełuszko is most often presented as a victim whose death symbolizes national suffering under communism. Since around 2012, however, textbooks have increasingly portrayed him as a social and political actor, emphasizing his pastoral work, civic engagement and defence of human rights. This shift moves the narrative beyond moralized martyrdom towards a more agency-oriented model of national heroism. The article argues that such changes may shape students’ understandings of democratic role models, civic responsibility and national identity.

This study aims to conduct an in-depth examination of the implementation of the philosophical values of Rukun, Raket, Regeng, and Rumekso (4R) as the basis of social ethics within the Paguyuban Keluarga Besar Pujakesuma, a community of Javanese migrants in Sumatra. This study addresses the limited empirical research linking local values to social practices within diaspora communities. The research employs a qualitative approach using ethnographic methods, including participant observation, in-depth interviews, and document analysis. The findings reveal that the value of Rukun functions as a normative mechanism for maintaining harmony through consensus-based deliberation; Raket strengthens affective cohesion through intense interpersonal relationships; Regeng manifests in social solidarity practices rooted in collective action; while Rumekso serves as an ethical foundation for fostering empathy and social sensitivity. These four values operate not only as cultural symbols but also as an adaptive value system in responding to the dynamics of life in the diaspora community. Their implementation has proven capable of strengthening social cohesion, increasing collective participation, and maintaining the sustainability of cultural identity. Thus, this study offers conceptual and empirical contributions to enriching the study of cultural sociology, particularly regarding the transformation of local values in the context of contemporary society.

This article analyses the Hadrah as a form of cultural da‘wah in strengthening Malay-Islamic and Indonesian identity among the border communities of Temajuk (West Kalimantan) and Telok Melano (Sarawak). This study employs a qualitative approach through in-depth interviews and focus group discussions, involving community leaders, religious figures, and members of Hadrah groups in Temajuk and Telok Melano. The findings reveal that Hadrah functions as a strategic medium for strengthening Malay-Islamic identity, social solidarity, and Indonesian nationalism in border communities. Through practices that include zikir, the recitation of the Barzanji, religious study sessions, regular practice, and cross-border performances in Telok Melano—Hadrah reinforces Malay-Islamic identity whilst simultaneously embodying symbols of Indonesian identity. This article emphasises that community-based cultural da’wah can serve as a vital strategy in maintaining social cohesion and national identity in the border regions. This study contributes to da'wah studies by demonstrating how cultural performance serves as a mechanism for identity construction and social cohesion in border societies.

ABSTRACT By engaging with the conjunctural experience of three emblematic port cities – Seville, London, and Dubai – across the modern period, this paper surveys the changing relationship between ports and hinterlands at different historical moments, and how this delivers diverse expressions of social and political solidarity among locals and foreigners. Thinking about such historical differences through a geographical filter of a “terraqueous” land-sea nexus, the paper argues, can deliver novel insights into how and why the physical structure of port-cities might be so variable. Paying special attention to labor, infrastructure, and the dominant socio-legal regimes in the history of different port cities allows us to incorporate the political subjectivity of seafarers, enslaved and indentured peoples, as well as merchants, shippers, dockers and relevant public officials in their role as mediating agents between land and sea. This then serves as a foundation upon which to consider the conditions of possibility for different expressions of saltwater cosmopolitanism (and its opposites) at three different modern conjunctures, where notions and practices of colonialism, anti-colonialism, and working-class solidarity will have been markedly different, yet retaining some noteworthy continuities.

Background: The low halal certification rate among Indonesian MSMEs, with fewer than 10% of 64 million business units certified halal, and the sharia economic literacy rate of only 9.14%, indicate a weak internalization of Islamic production ethics in market offerings. Meanwhile, Ibn Khaldun’s thought, which contains strong values of Islamic production ethics, has not been sufficiently explored as a conceptual basis for strengthening Indonesian Islamic MSMEs. Objective: This study aims to analyze Ibn Khaldun’s concept of Islamic production ethics, examine its relevance to Islamic market offerings, and describe its implications for strengthening Indonesian sharia-compliant MSMEs. Method: This study employs qualitative library research with a historical-analytical approach. It systematically examines Ibn Khaldun’s ethical production thought through Muqaddimah as the primary source and relevant classical and contemporary Islamic economic literature as secondary sources, then contextualizes the findings within Indonesian sharia MSMEs. Results: The findings show that Ibn Khaldun’s production ethics is centered on ‘umran, which integrates labor value, ‘asabiyyah or social solidarity, justice, ethical efficiency, and civilizational sustainability. This study constructs a five-principle operational framework for Islamic production ethics applicable to Indonesian halal MSME market supply. Conclusion: Integrating ‘umran and ‘asabiyyah into MSME production orientation may address the dualism between Islamic identity and profit-driven conventional business practices.

Abstract: This essay introduces and explicates the doctrine of soteriological solidarity in Gregory of Nyssa and highlights its importance for understanding of his notion of apokatastasis and his social ethics. First, I argue that soteriological solidarity is intrinsic to Gregory's concept of deification, since he conceives of deification as an imitation of the will of the God who "wants all people to be saved" (1 Tim 2.4), and as a participation in the salvific operations of God. For Gregory, we are called to cooperate in the operation of God for the realization of his philanthropic will. I then demonstrate that this understanding of deification also plays a crucial role in his social ethics. For Gregory, the path of deification through participating in the "good work" and the "mercy" of God, constitutes human solidarity on both the social and the soteriological level. In the third section, I demonstrate how Gregory understands that assisting the conversion of the lost need not violate their freewill, by focusing on his belief that, through the participation in the salvific operations of God, one can cure others' vicious passions, which paralyze the sound function of their free will. Finally, I argue that Gregory insists on the responsibility to meet the physical needs of the poor and the sick, since in Gregory's doctrine of soteriological solidarity, the lepers and the poor are our "joint strugglers" who are assisting us for our salvation. Based on this discussion, I develop a theory of "mystical solidarity" which emphasizes the organic interconnection between the path of deification, soteriological solidarity, and social solidarity.

The post-truth era has fundamentally altered the information landscape, creating unique challenges and opportunities for the formation of social solidarity among millennial generations who rely heavily on social media as their primary mode of communication and community building. This study examined the role of social media in shaping social solidarity among millennials under conditions characterized by widespread disinformation, echo chambers, and political polarization. Methods: A systematic literature review was conducted, analyzing 20 peer-reviewed studies published between 2021 and 2024 that addressed social media use, millennial behavior, solidarity formation, and post-truth dynamics. Studies were retrieved from multiple academic databases using structured search protocols. Results: Social media platforms, particularly Instagram, WhatsApp, and YouTube, served as primary channels for millennial social solidarity expression, including hashtag activism, peer endorsement, and digital community building. Post-truth phenomena, including fake news, echo chambers, and political polarization, simultaneously threatened and paradoxically reinforced in-group solidarity mechanisms. Influencers and digital opinion leaders played a mediating role in shaping collective values and community norms. Counter-solidarity effects were most pronounced in politically charged contexts. Conclusions: Social media operates as a dual-edged mechanism in millennial social solidarity formation during the post-truth era. Strategic digital literacy interventions, platform governance reforms, and community-based trust-building are essential to harness the solidarity-promoting potential of social media while mitigating divisive forces rooted in disinformation and polarization.

This study aims to examine and analyze the values of Islamic Religious Education (PAI) contained in the Nyadran Tradition from the perspective of the local community of Jungpasir Village, Wedung District, Demak Regency. The Nyadran tradition in Jungpasir Village is unique because it explicitly functions as a substitute for the Sedekah Bumi tradition, combining the purpose of agricultural gratitude with Islamic religious rituals. This study uses a qualitative method with an ethnographic approach, allowing researchers to holistically describe cultural patterns, beliefs, and the process of internalizing religious values within the community. Data was collected through observation (of the Kirab Sesaji and Tirakatan), in-depth interviews with various key informants (religious leaders, traditional leaders, and youth), and documentation, with data validity testing using triangulation. The results of the study show that Nyadran is rich in Islamic religious education values that are lived by the local community, including the values of Aqidah (avoidance of shirk, reminders of death/the afterlife through tahlil), Ibadah and Akhlak (gratitude, generosity, almsgiving/feasting), and Kebersamaan (social solidarity and mutual cooperation). Functionally, the community interprets Nyadran not only as a ritual to honor their ancestors, but also as an authentic medium for Islamic Religious Education that is effective in strengthening character education based on Islamic values and maintaining social harmony in Jungpasir Village.

State Islamic Senior High Schools (Madrasah Aliyah Negeri/MAN) play a strategic role in strengthening students’ character and ethical development in Indonesia. This study investigates the strategies used to internalize mental revolution values in learning at four MAN in Indonesia: MAN 3 Jakarta, MAN 1 Kulon Progo Yogyakarta, MAN 1 Banda Aceh, and MAN 4 Aceh Besar. Employing a qualitative approach within a postpositivist paradigm, data were collected through in-depth interviews, participant observation, and documentation involving four principals and twenty teachers. Data were analyzed using the interactive model of Miles and Huberman, including data reduction, coding, data display, and interpretation. The findings reveal six interrelated strategies for implementing mental revolution values: integrating values into classroom learning, developing a conducive madrasah culture, applying student-centered learning, using cooperative learning models, strengthening teacher exemplarity, and organizing self-development activities. The implementation focused on three core values—integrity, work ethic, and mutual cooperation—which contributed to strengthening students’ discipline, responsibility, creativity, optimism, and social solidarity. This study offers a multidimensional framework for institutionalizing national values within Islamic education and provides a relevant model for global discussions on value-based education and moral citizenship.

This article examines the strategic role of propaganda in the Algerian War (1954-1962), highlighting how the Front de Libération Nationale (FLN) combined psychological strategies to wage a multidimensional struggle for justice and self-determination. Throughout the conflict and the years leading up to it, the FLN framed their resistance as a fight for justice, seeking to “sauvegarder notre dignité humaine [et] pour defender nos idées de justice et liberté” (“La Propagande”, 1957, 2). Confronted with a militarily superior French army, the FLN developed a propaganda system codified in the 1957 directive “La Propagande” to frame the conflict as a struggle against colonial injustice. Domestically, these efforts mobilized Algerians to the nationalist cause; internationally, they reframed the conflict as a moral and political indictment of colonialism, appealing to the United Nations and Afro-Asian solidarity movements. The FLN used propaganda as both a weapon of resistance and a tool for legitimacy. Through a critical analysis of FLN propaganda and directives in the French military archives held by the Service historique de la Défense in Vincennes and the United Nations archives, this article argues that propaganda played a pivotal role in the Algerians’ resistance and advancing the broader pursuit of justice and independence.

ABSTRACT This study argues that cancel culture in post-coup Myanmar operates as a form of moralizing politics through which citizens enact moral judgment to enforce democratic norms and accountability in digital political spaces while risking polarization and the contraction of deliberative dialogue. After the 2021 coup, activists, journalists, and civil society actors increasingly use social media to condemn, boycott, and socially sanction individuals and businesses perceived to collaborate with the military regime. The study draws on two theoretical frameworks. It uses Reactive Attitudes Theory to interpret public blaming, resentment, and moral condemnation as socially embedded responses that regulate accountability within political communities. It also applies Deliberative Democratic Theory to examine how these responses gain legitimacy through inclusive and reasoned public discourse. The findings show that cancel culture reinforces collective moral accountability and strengthens movement solidarity but also risks narrowing deliberative space and deepening fragmentation within opposition communities.

The coup d’état in Chile on September 11, 1973, sparked an immense wave of condemnation of the dictatorship and solidarity with its victims on a global scale. The events in Chile quickly acquired different and even contradictory meanings, depending on ideological affiliations, political cultures, and the needs of the moment. Chile was thus a socialist, Third Worldist, democratic, and human rights cause, among other possibilities. This article analyzes this phenomenon through the trajectory and global activism of one of the most prominent Chileans in exile, Hortensia Bussi, who went from being a relatively marginal political role as Salvador Allende’s wife to an influential figure with networks that crossed North-South and East-West borders. In this regard, we argue that Bussi skillfully articulated the different meanings of the Chilean cause, while also impacting the new political practices and transnational activism that emerged during the 1970s. In this way, Bussi shaped and fostered solidarity with Chile as a defense of the socialist horizon, democracy, human rights, and women’s rights in front of different audiences and in different scenarios.

Purpose The subject of this research is to examine birth and death rituals in Macedonian culture within a spiritual context. The study aims to provide a different perspective to the existing literature by analyzing data obtained from Macedonian immigrants who are knowledgeable about Macedonian culture, focusing on the spiritual meanings, beliefs, and practices embedded in these rituals. In this regard, the article explores how birth and death rituals function not only as cultural traditions but also as spiritual experiences that shape individual and collective identities. The scope of the study includes Macedonian immigrants who possess in-depth knowledge of Macedonian cultural and spiritual practices. Design/methodology/approach This study employed a qualitative research method and adopted a phenomenological research design to investigate the lived experiences and subjective meanings that individuals attribute to a particular phenomenon. The meaning of phenomenology is to reveal the common meanings and essences that emerge from individuals' experiences and to provide a deep understanding of how a phenomenon is perceived and experienced (Yıldırım and Şimşek, 2011). In this context, the phenomenological approach allows the researcher to go beyond surface-level descriptions and to interpret the deeper cultural, emotional, and spiritual dimensions of participants' experiences, thereby providing a holistic understanding of the phenomenon (Creswell, 2016). Findings An examination of the relevant table reveals that individuals' statements about Macedonian culture are predominantly positive. There are also widespread folk beliefs. An example of this is rubbing quince on the baby's cheek so that it will have dimples. Many of these rituals are also performed in Turkey. At this point, the birth rituals in Macedonian culture and those in Turkey show similarities. Upon examining the relevant table, it can be seen that participants' statements include gastronomic elements found in Macedonian birth rituals. Based on these responses, it can be seen that death rituals in Macedonian culture include reading the Quran and doing good deeds for the deceased, distributing food, sharing the pain experienced, solidarity, and painting the house. Research limitations/implications This research is limited to individuals who are knowledgeable about Macedonian culture and are in a migrant position. The results are based on the participants' subjective experiences and narratives. Data regarding birth and death rituals are based on participants' recollections of past experiences. Therefore, the findings reflect a specific period and may differ from current practices. Practical implications The findings of this study contribute to increasing cultural and spiritual awareness by revealing the spiritual meanings attributed by Macedonian immigrants to birth and death rituals. This can serve as a guide for institutions and professionals working with cultural diversity. The data obtained reveals that rituals are not only traditional practices but also elements of spiritual heritage passed down through generations. In this context, the results of the study can contribute to efforts to document and preserve intangible cultural heritage. The research findings reveal how immigrant communities maintain their identity and sense of belonging through spiritual rituals. This can be taken into account in policies and practices aimed at the social integration of immigrants. Social implications Research findings indicate that birth and death rituals are important social practices that strengthen social solidarity and reinforce a sense of belonging among Macedonian immigrants. These rituals contribute to individuals maintaining their social bonds within the community.Research findings indicate that birth and death rituals are important social practices that strengthen social solidarity and reinforce a sense of belonging among Macedonian immigrants. These rituals contribute to individuals maintaining their social bonds within the community. The spiritual values and cultural practices transmitted through rituals strengthen intergenerational communication and play an important role in ensuring cultural continuity. This helps younger generations to understand their cultural identity. The social functions of rituals play a supportive role in the adaptation processes of immigrant individuals in their relationships with the society they live in. Recognising cultural and spiritual practices can contribute to reducing social exclusion. Originality/value This study examines the birth and death rituals of Macedonian migrants within a spiritual framework, revealing that cultural rituals are not merely traditional practices but also processes of individual and social meaning production. In this respect, the research offers a unique contribution to the literature aimed at understanding the relationship between rituals, culture, spirituality, and social life. The value of the research lies in its examination of the phenomenon of migration in its cultural and spiritual dimensions and in making visible how migrant communities preserve and reproduce their identities. It is particularly significant in revealing how rites of passage such as birth and death strengthen feelings of belonging, solidarity and continuity for migrant individuals. Finally, the research findings are also valuable in terms of recognising cultural diversity, preserving intangible cultural heritage, and developing culturally sensitive social policies. In this context, the study offers meaningful contributions not only to academic literature but also to practitioners and policymakers.

The financial system and welfare distribution are fundamental components in ensuring the sustainability of Islamic governance, particularly during the era of the Rightly Guided Caliphs. This article aims to analyze the integration of rationality and empiricism in managing the financial system and welfare distribution under the leadership of Abu Bakr Ash-Shiddiq, Umar ibn Khattab, Uthman ibn Affan, and Ali ibn Abi Talib. Employing a literature review with a historical-descriptive approach, this study critically examines primary and secondary sources on fiscal and social policies of the period. The key findings reveal that each caliph implemented rational policies grounded in Sharia principles and structured institutional frameworks, while empirically adapting them to the diverse socio-economic realities of their societies. This dual approach-combining rational principles with practical empirical adjustments-resulted in an effective, just, and sustainable financial and welfare system. For instance, policies related to zakat collection, social assistance programs, and the management of baitul mal were designed to uphold social justice and meet the actual needs of the community. These measures demonstrated the caliphs' profound understanding of the economic and social complexities of their time, ensuring that their governance fostered public welfare and social solidarity. The findings of this study provide valuable insights for the development of modern Islamic economic policies, highlighting the importance of inclusivity and adaptability in addressing contemporary challenges.

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 study examines the phenomenon of Living Qur’an in the Nyulur Pupulur Takziah tradition in Kampung Lembur Jero, Pabuaran District, Serang Regency. The study aims to describe the implementation of the tradition, identify Qur’anic values, and analyze community perceptions. The method used is descriptive qualitative research through observation, in-depth interviews, and documentation. The results show that this tradition is carried out through a rotating system in providing food for tahlilan activities from the first night until the seventh night. This practice reflects social solidarity and the collective awareness of the community. The Living Qur’an values contained in this tradition include ta‘āwun (mutual assistance), infaq (charitable giving), sincerity, and empathy, which are internalized in daily life. Community perceptions of this tradition tend to be positive because it is viewed as an integration of Islamic teachings and local culture. Thus, Nyulur Pupulur Takziah is a tangible manifestation of the Living Qur’an in the social practices of the community.

The crisis of social relationships and students' social-emotional development in school settings has become a critical issue that threatens the creation of harmonious and inclusive educational environments. The increasing prevalence of bullying, low levels of empathy, interpersonal conflicts, and declining social solidarity among students indicates that contemporary education must address not only academic challenges but also the broader crisis of social cohesion. Although numerous studies have examined character education and multicultural counseling, the integration of local cultural values as a relational foundation for guidance and counseling services remains underexplored. This study aims to examine the implementation of the values of Sintuwu Maroso in guidance and counseling services as a local wisdom-based approach to strengthening students' social relationships, empathy, and character development in schools. Employing a qualitative case study design, the research collected data through in-depth interviews, participant observation, and document analysis involving school counselors and students participating in guidance and counseling services in secondary schools across Poso Regency. The findings reveal that the implementation of Sintuwu Maroso values is reflected in three key dimensions: (1) strengthening interpersonal relationships through empathetic communication and mutual respect; (2) fostering social solidarity through collaboration, peer support, and peaceful conflict resolution; and (3) creating a harmonious and inclusive school environment that sustainably promotes students' social-emotional development. Furthermore, the study demonstrates that the values of Sintuwu Maroso function not only as a cultural identity of the Pamona community but also as an effective social mechanism for developing humanistic, contextual, and relationship-oriented guidance and counseling services in schools. The study recommends strengthening local wisdom-based guidance and counseling services through collaborative partnerships among schools, families, and local communities to enhance students' character, empathy, and social cohesion within multicultural educational settings.

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.