In Aceh, ancient gravestones, as well as the peusijuek ritual, are increasingly marginalized by modernization and infrastructural development. However, they contain profound symbolic, spiritual, and aesthetic values that remain underrepresented in visual arts discourse. This study aims to explore how local cultural phenomena, particularly Aceh's ancient gravestones and the peusijuek ritual, can serve as conceptual and visual inspiration in the development of contemporary painting techniques. Employing a qualitative method with hermeneutic and artistic practice approaches, the exploration process was conducted through field observations at gravestone sites, visual technique experiments using rubbing, washing, collage, and the gestural act of reutek as a form of spiritual symbolism. All stages were organized in a tiered structure, visualized through a triangular diagram, illustrating an integrative process from observation to visual affirmation. The results show that creating visual techniques based on local culture can produce an authentic and meaningful visual language, while also serving as a reflective medium on the dynamics of cultural preservation amid modernization. These findings affirm that exploratory documentation of the technique creation process plays a crucial role in shaping visual distinctiveness and strengthening the artist's identity within the landscape of contemporary Indonesian art. The study further suggests that experimental practices grounded in local cultural symbols not only enrich the discourse of contemporary painting but also offer a model for sustainable artistic innovation that bridges tradition and modernity.

The article “Oath Expressions in Vietnamese Prose (1930–1945) and Reflections of Vietnamese Cultural Characteristics” examines 127 oath expressions found in Vietnamese prose works, demonstrating that oaths vividly reflect the distinctive cultural identity of the Vietnamese people. These oath expressions embody cultural elements through two major aspects: first, the use of spiritual symbols such as Heaven, Earth, deities, and ancestors; and second, the speaker’s self-attribution of harm or loss, including being punished by Heaven, losing honor, or even sacrificing one’s life. Through this analysis, the article contributes to clarifying the interrelationship between language and culture within the spiritual life of the Vietnamese people.

Introduction. Architecture and construction have always been important factors in the formation of the cultural, economic and social face of any region. This is especially true of the Carpathian region, a territory characterized by diverse natural conditions, rich history and unique traditions. The development of architecture in these lands took place in constant interaction with the natural environment, historical and political circumstances and social needs of the population. The study of this topic is relevant, as it makes it possible to trace the formation of architectural thought in the region, identify its features, determine the influence of external cultural factors and understand the role of the Carpathian region in the general context of the development of Ukrainian architecture. The article considers a wide range of issues related to the formation and transformation of the architectural environment of the Carpathian region. The stages of the development of architecture are highlighted — from the Old Russian period, when wooden sacral buildings dominated, to the Baroque, Classicism and Art Nouveau eras, which brought new forms and stylistic solutions to the region. Considerable attention is paid to folk architecture, which was formed under the influence of natural conditions and economic needs. Traditional wooden architecture of the Carpathians is a unique phenomenon that has become part of the cultural heritage not only of Ukraine, but also of Europe. Characteristic features are the use of local materials, organic integration with the landscape, as well as the symbolic fullness of architectural forms. Purpose. A special place in the study is occupied by the sacred architecture of the region. Churches, monasteries and chapels constitute a significant part of the architectural heritage of the Carpathians. They not only performed religious functions, but also served as centers of education, culture and national identity. The wooden churches of the Hutsul region and Boykiv region, which are included in the UNESCO World Heritage List, are examples of a unique architectural phenomenon. Their original compositional structure, decorative decoration and harmony with the natural environment have become a symbol of deep spirituality and high skill of local builders. The influence of historical events and socio-economic processes on the development of architecture is separately analyzed. Periods of change of state ownership of the Carpathian region (Polish-Lithuanian Commonwealth, Austria-Hungary, Poland, USSR, modern Ukraine) brought different architectural traditions and styles. New forms of residential and public buildings appeared in cities and towns, engineering innovations were introduced, and urban space planning changed. Thus, during the period of Austrian rule, the styles of historicism, secession, and modernism were actively developed in the cities of the region, which gave them a European appearance.

Abortion remains one of the most polarizing public issues, with social media playing a crucial role in shaping narratives and influencing public opinion. This study examines how Czech pro-life actors strategically construct abortion discourse social media, focusing on key linguistic and visual strategies, underlying ideologies, and the role of digital platforms in amplifying their messages. Focusing on three representative voices—an activist movement (Movement for Life), a confrontational initiative (Stop Genocide), and the institutional Catholic Church—the analysis explores how emotional testimony, moral absolutism, and spiritual symbolism are mobilized to shape public narratives. Six Facebook posts are analyzed using discourse and visual framing theory, revealing a multi-layered ideological communication strategy. The article highlights the interplay between empathy, visual provocation, and religious authority in constructing abortion as a moral issue. The study also outlines a future phase based on semi-structured interviews to validate and deepen the discursive findings. The Czech case illustrates how pro-life actors operate in a post-secular, digitally mediated context and contributes to the scholarly dialogue on religion, communication, and contested moralities.

This paper explores the critical role of economic power in shaping the architecture of Gothic cathedrals during the medieval period. While Gothic architecture is often admired for its spiritual symbolism and grandeur, this study argues that financial resources from the Church, monarchs, and lay donors were equally decisive in determining the form, ornamentation, and scale of these monumental buildings. Using examples such as Sainte Chapelle and Chartres Cathedral in France and Canterbury Cathedral in England, the paper highlights how expensive materials like stained glass, vertical innovations such as spires and rib vaults, and competitive city rivalries were made possible through tithes, royal patronage, pilgrimage income, and even financial contributions from female donors. By examining Gothic architecture through an economic lens, this research reveals how these cathedrals were not just places of worship but also visual embodiments of wealth, civic pride, and institutional power.

The periodic emergence of Lokananta sounds in the Batu Mountain region of Malaya Sriwijaya represents a unique cultural and spiritual phenomenon that connects the physical and supernatural realms. This study aims to explore how the Lokananta sounds function as a form of social technology that reinforces social cohesion and collective identity within the community. Additionally, it investigates the relationship between the sounds and lithophonic artifacts, such as stone drums, gongs, and canang, within the cultural and spiritual context of the region. Utilizing a qualitative and phenomenological approach, the research was conducted in the Batu Mountain area of South Sumatra, Indonesia, in July 2024. Data were collected through field observations, in-depth interviews with traditional leaders and local community members, and an analysis of lithophonic artifacts. The study found that the Lokananta sounds, characterized by a unique four-beat minor scale, act as an auditory ritual bridging the human and supernatural realms. These sounds, along with the lithophonic artifacts like the Gendang Batu and Gong Batu, serve as spiritual symbols that strengthen the community’s cosmological beliefs. The findings highlight the importance of preserving both the sonic and spatial dimensions of cultural heritage, emphasizing their role in maintaining psychosocial and spiritual well being.

Background Tattoos have long served as a form of self-expression and body modification. While research has explored their psychological and social dimensions, little attention has been given to their role in the gender affirmation pathways of transgender and gender-diverse (TGD) individuals. For TGD individuals, bodily modifications, both medical and esthetic, can be significant tools for self-determination and resistance to societal norms. Aim This study investigates the emotional, symbolic, and practical significance of tattoos for TGD individuals, focusing on their impact on self-esteem, body image, and personal identity. It explores the motivations behind tattooing, placement choices, and the role of tattoo artists, particularly in relation to tattoos used to cover or highlight surgical scars or represent gender-affirming narratives. Method A total of 26 self-identified TGD individuals participated in an online questionnaire, providing demographic data and details about their tattoos. Reflexive thematic analysis, as outlined by Braun and Clarke (2006), was conducted to identify recurring patterns and meanings. Results Tattoos in this study encompassed diverse subjects, including cultural motifs, spiritual symbols, personal quotes, and animals. Many participants described their tattoos as tools for reclaiming medicalized bodies, affirming gender identity, and symbolizing transformation. Tattoos served as permanent markers of growth, and resilience. Scar-related tattoos were used to either highlight surgical scars or to conceal them. Participants also described tattoos as mechanisms for challenging gender norms, fostering healing, and alleviating dysphoria. Emotional responses included feelings of euphoria, pride, self-love, and empowerment, as well as frustration and anger toward societal barriers to gender diversity. Discussion The findings align with existing theories of embodiment, which frame the body as a site of both personal and political identity construction. Tattoos not only serve as a means of self-expression but also strengthen a sense of agency over one’s body. By acting as a counter-narrative to the medicalization of transgender identities, tattoos shift the discourse toward personal autonomy and self-affirmation.

This paper aims to explore more deeply the clustering of society in the understanding of Islam. Clifford Geertz's clustering or classification of society in his previous research, as an initial reference to look at the development of the era until now. This clustering, if seen carefully, is still strongly felt in modern society today. So the author tries to detect back from previous research to the symptoms that occur today. This research uses the Systematic Literature Review (SLR) method. The main literature is Clifford Geertz's research in his book The Religion of Java. By reviewing the book, the author found a clustering or classification of people in East Java about the understanding of Islam divided into 3 (three), namely: (1). the abangan, (2). the santri, and (3). the priyayi. By looking at the clustering of society according to Clifford Geertz's perspective, which is then used as a basic theory to look at modern society today, it turns out that there is still no change. In society, this clustering is still felt indirectly. There is still a group that is the object of preaching as the abangan, there is a group of santri as preachers and also the priyayi or officials. Which starts from the seat will be made different, both quality and position. Then from there are certain areas that can only be accessed by certain groups. Based on this theory, we can also observe shifts in the social and spiritual values of modern Javanese society. Specifically, regarding the traditions of slametan, religious study circles, and mosques, which have been central to Javanese society since ancient times. There have been several shifts in the values of the slametan tradition, namely a shift from communal-symbolic values to functional-practical values. The symbolic meaning of culture has begun to fade. In the general pengajian tradition, as a means of religious education, there has been a shift from face-to-face, charismatic values to digital, informative values. The style of religious communication has become more informal, audiovisual, and entertaining. Mosques, as social-spiritual centres, have shifted from being collective social-spiritual centres to formal spiritual symbols. Young people are beginning to distance themselves from physical religious activities.

Borobudur Temple in Indonesia and Kiyomizudera Temple in Japan are Buddhist places of worship reflecting local wisdom in spiritual practices and architectural structures. This study aims to analyze the values of local wisdom in the spiritual and architectural aspects of both structures, which contribute to a system of meaning, social practices, and community identity. The benefit is to enrich knowledge about the local wisdom embodied in these two historical buildings, which also function as Buddhist places of worship. The method employed is a comparative study using a descriptive qualitative approach through literature review. Findings reveal that Borobudur Temple, influenced by Mahayana Buddhism, reflects local wisdom through communal cooperation (gotong royong), harmony with nature, and spiritual symbolism in its reliefs and tiered structure (kamadhatu, rupadhatu, arupadhatu) representing the path to enlightenment. Meanwhile, Kiyomizudera Temple, influenced by Tendai Buddhism, expresses local wisdom through spiritual activities such as pilgrimage, ritual use of Otowa Waterfall, and the application of traditional, nail-free wooden construction techniques that are earthquake-resistant. The temple is also designed to blend with its natural surroundings and foster inner peace. In conclusion, both structures represent a fusion of spiritual values, traditional architecture, and cultural preservation, reflecting the profound understanding of past societies regarding the interconnection between humanity, nature, and spirituality

This study examines the Living Qur'an in the Religious Tradition of the Sasak Ethnic Group in Karya Mukti Village, Dampelas District, Donggala Regency from the Perspective of Islamic Education. The main focus of this study is how the implementation of the Living Qur'an in the religious tradition of the Sasak ethnic community in Karya Mukti Village is reviewed from an educational perspective, especially in forming Islamic character through the values ​​of the Qur'an. This study uses a qualitative method with a descriptive approach. Data were obtained through interviews with village heads, religious leaders, traditional leaders, and community leaders, as well as related documentation. Data collection techniques involve observation, interviews, and document analysis. The collected data are analyzed through data reduction, data presentation, and drawing conclusions. The results of the study show that the implementation of the Living Qur'an is reflected in various religious tradition practices such as completing the Qur'an, praying together, serakan, and hiziban, which are full of Qur'anic values. In addition, Islamic values ​​are also manifested in the social life of society through attitudes of tolerance, mutual cooperation, and respect for religious figures. From the perspective of Islamic education, this tradition plays an important role in the informal inheritance of Islamic values ​​that shape the religious and social character of the younger generation. Thus, the Living Qur'an is not only a spiritual symbol, but also a contextual educational medium based on local culture.

The character Kolya Krasotkin in Fyodor Dostoevsky’s “The Brothers Karamazov” appears infrequently, but is strongly connected to the ideological transformations of Russia during the period of transitioning development models after the Peasant Reform of 1861 (Nguyen et al., 2024). In this context, even a child can mature prematurely due to the rapid impact of social realities. Kolya can be seen as a spiritual symbol of the young Russian intelligentsia during this stage of ideological ferment. This period was characterized by a vibrant atmosphere with an interweaving of different, even opposing, intellectual currents; specifically, Western philosophical trends of the 18th-19th centuries, especially French Enlightenment thought, including Voltaire and Diderot. Throughout “The Brothers Karamazov,” Kolya Krasotkin is depicted as an adolescent archetype with an aspiration to reach intellectual maturity, yet still wavering and impulsive in his choice of ideals. This choice lies between scientific materialism, atheistic thought, and religious faith, influenced by Alyosha Karamazov. Through Kolya’s case, Dostoevsky conveys a profound philosophical message about the mood and aspirations of the young Russian generation in their ideological choices during this historical transitional period: they might go astray due to “rationalist illusions” but can also find the light of truth if they learn to reconcile reason with faith. Kolya Krasotkin is often considered a minor character and has not been deeply analyzed. This article aims to contribute to the study of Kolya Krasotkin’s role as a philosophical symbol in the context of contemporary Russia. He is a contradictory figure: both superficial and profound, both upright, benevolent, and altruistic, yet also extreme, embodying a naive voluntarism in his worldview.

This study aims to describe how the existence of the sacred belief of Moneng Imam in the culture of the Muara Nilau community, Selangit District, Musi Rawas Regency. The method used by the author is the historical method (history) with a qualitative approach. The research procedure uses Heuristics (Source Collection), Verification (Source Criticism), Interpretation (Interpretation), and Historiography. The results of the study are the existence of the sacred belief of Moneng Imam in the culture of the Muara Nilau community, Selangit District, Musi Rawas Regency, namely the community strongly believes in the sacred tomb, namely the Tomb of Moneng Imam and has been cultured and passed down from generation to generation. However, not all people believe in this, many also do not believe that the Tomb of Moneng Imam can help and answer prayers. The belief in Moneng Imam in Muara Nilau Village, Selangit District, Musi Rawas Regency, is not just an old story but a vibrant cultural phenomenon that continues to resonate in the lives of the local community. This sacred belief is deeply rooted because it serves as a spiritual, social, and identity pillar for the community. Moneng Imam has transformed into a cultural centre of gravity, whether as a legendary historical figure or a purely spiritual symbol. Through pilgrimage practices, rituals, vows, and oral narratives that are continually passed down, the people of Muara Nilau not only preserve the memory of this figure but also reproduce and strengthen their value system and worldview. This belief provides a sense of security, hope, and moral guidance, helping people face life's challenges in a way that aligns with their beliefs. The synthesis of local Islamic teachings and ancestral traditions is a hallmark of the Moneng Imam belief, demonstrating how cultures can adapt and create a unique harmony. In short, Moneng Imam is more than a tomb or a legend; it is a spiritual and social foundation that continues to shape and bind the culture of the Muara Nilau community to this day. Its survival underscores the crucial role of sacred beliefs in maintaining the cohesion and sustainability of a community amidst the changing times.

Spiritual consumerism-the processes and practices when consumers buy goods and services to seek fulfillment is often used as a marketing strategy. This study investigates five jewelry websites (Buddha Stones, Shubhanjali, Karma and Luck, Buddha&Karma, Moaura), which use spiritual discourse to promote their products. 20 screenshots (including advertising page, products classification page, products/service display page, and product description page) were analyzed through multimodal discourse analysis and critical discourse analysis, focusing on legitimation, intertextuality, and visual grammar strategies. This study shows that the website makers use spiritual symbols, traditional colors, intertextual references, and legitimation to link buying their products with spiritual practice. Although the use of these discourse strategies blurs the boundary between spiritual practice and commerce, they may mislead consumers by hiding true promotional intention behind spiritual texts.

The article examines the personal and literary relations of Ya. P. Polonsky and F. M. Dostoevsky. Despite some discord in the later years, they managed to maintain friendly relations. Special attention is paid to the joint work of Ya. P. Polonsky and F. M. Dostoevsky in the journals “Vremya” (“Time,” 1861–1863) and “Epokha” (“Epoch,” 1864–1865). As an active contributor to these publications, Polonsky shared Dostoevsky’s thoughts on the fate of Russia, addressing the issue of responsibility for the spread of liberal ideas and expressing his opinion on the “Polish question.” He was interested in the type of a Russian European, which he depicted in his novel in verse “Svezhee predanie” (“New Tradition,” 1861–1862) and in his drama “Razlad” (“Disagreement,” 1864). Like Dostoevsky in his prose, Polonsky in his poetry gravitated towards paradoxes and absurd proofs, rejecting logic and rationalism. In the poem “Dvoynik” (“The Double”), he reveals the duality of the lyrical hero, who is willing to switch to being a “ghost” from being “himself.” In the poem “Belaya noch” (“White Night”), he expresses the “constrained thought” of the residents of St. Petersburg, who seek release through anger and hatred, foreshadowing the Paradoxalist in “Notes from Underground” and Raskolnikov in “Crime and Punishment.” The two writers held similar principles and were united by moral ideas, Christocentrism, spiritual symbolism, and love for their homeland.

This article delineates the stylistic similarities between Hölderlin's poetry and Sufi poetry within the manuscript of the 'Secret Book of Bainal Haq'. Accordingly, this research aims to highlight the shared stylistic features found in both types of poetry within the context of understanding the existence of God. The expressions of Sufi poetry contained therein reflect universal spiritual symbols capable of transcending cultural and historical boundaries. The Sufi literary discourse in the 'Secret Book of Bainal Haq' is connected to past literary traditions and anticipates the future direction of literature, as reflected in the poetry and metaphors used in the manuscript. This research approach adopts a qualitative descriptive content analysis method, employing Wittgenstein's 'Philosophical Investigations' approach. The research findings demonstrate that this approach effectively traces the relationship between transcendental existence (God) and religious aspects through Sufi literature in the 'Secret Book of Bainal Haq'. Within the framework of this research, the philosophy of language is considered an effective tool for understanding transcendental existence through literary discourse.

The purpose of this study is to compare the symbolism of Tea, the central material, and crane , the subsidiary material, in the poem of Lee Kyu-bo and Kim Si-seup. The reason why these two were selected as comparison targets is that they lived in different times but lived in upheaval of the times. Lee Kyu-bo was a writer who was active during the military coup d'état and was a reality-oriented and practical person. Kim Si-seup was a person who resisted the existing regime by living a life as a foreigner to protect his religion and fidelity as a Confucian scholar during the Gyeyujeongran period. For Lee Gyu-bo, who was reality-oriented, the tea was a medium of mental evocation while living in a reality that could not leave. For him, the symbolism of the crane was a medium to enter the Zen world , the ideal world that Lee Kyu-bo aimed for, and it appears as a subject that represents his mind that he wanted to go to the transcendent world he dreamed of through the crane in the reality that he could not escape. For Kim Si-seup, tea was also a medium to comfort his longing for and anguish over the reality that had left him. For Kim, the symbolism of the crane represents a Taoist symbolism, but it can be seen that it emerges as a spiritual symbol that symbolizes the fidelity and incision of the Confucian. The symbolism of tea and crane in the two's class is a universal subject of oriental literature, but it can be confirmed that it is an important subject that can confirm the attitudes and values of life in the circumstances of the times.

Sindh has long been known as the land of Sufis, dervishes, and faqirs, where the philosophy of faqr emphasizes purifying the self and cultivating virtuous action. The region is rich with shrines and spiritual centers that have guided seekers of truth for generations. Among its eminent mystics, Budhal Faqir, born in 1865 near Shikarpur, stands out as a master of Sufi thought and practice. From an early age, he displayed a natural inclination toward the spiritual path, with a detached lifestyle and mystical temperament.He became a disciple of Pir Pagari Mian Hizbullah and adopted the Qadri Sufi order, showing no distinction of caste or religion. Beginning his poetry at fifteen, Budhal Faqir composed verses in moments of ecstasy, often while tending livestock or wandering in nature. He organized musical recitations at his shrine and mentored other Sufi singers, blending devotion with artistic expression.His poetry emphasizes universal love, the unity of existence, and spiritual ascent through fana (annihilation) and baqa (subsistence). Using simple language, allegorical characters, and local narratives, he conveyed mystical truths, divine love, self-purification, and union with God. His 178 published kafis reflect devotion, moral guidance, and spiritual insight, securing his place as a central figure in Sindhi Sufi literary heritage.Budhal Faqeer’s poetry delves into the profound concepts of Wahdat al-Wujud and Divine Love, exploring how these spiritual and ethical themes are expressed through his kafis. This study examines the artistic qualities and technical limitations of his poetry, focusing on how mystical concepts, prominent spiritual symbols, and allegorical elements are conveyed, while evaluating his contribution to Sindhi Sufi literary tradition. Using qualitative methods, the research analyzes the content and text of available kafis, compares Sufi doctrines, and reviews manuscripts, published collections, and historical references to highlight his poetic and spiritual significance. The findings establish Budhal Faqeer as a distinguished Sufi poet whose kafis embody fana, baqa, spiritual gnosis, and Divine Love. He conveys these concepts through allegorical characters, mystical metaphors, and symbolic motifs such as the alif, separation, and the Light of Truth. His poetry blends simplicity, classical tone, and mystical resonance, preserving the legacy of Sindhi Sufi literature. Keywords:Sufism, Wahdat al-Wujud, Divine Love, Kafis, Fana, Baqa, Symbol of Alif, Allegory.

The people of Kerinci have their own interpretation of the tiger. Tigers are considered sacred animals, with various meanings. However, on the other hand, tigers that attacked the people of Kerinci during the Dutch East Indies were still killed. This study aims to look at the relationship between the myths that developed and the attacks carried out by Sumatran tigers against people in Kerinci during the Dutch East Indies Government. With the approach of human and animal relations in the perspective of local traditions, this research analyzes the influence of local mythological narratives, the causes of tiger attacks on the community, and the steps taken to overcome these attacks. This research uses the historical method as a scalpel, with the flow of heuristics, source criticism, interpretation and historiography. Data were collected from various historical sources, such as colonial archives, ethnographic records, as well as local oral traditions about tigers. The research findings show that tiger myths associated with spiritual symbols play an important role in shaping people's perceptions of the species. However, attacks by tigers caused by disturbed areas of their habitat led to a reaction by placing tigers as a threat to security and interfering with the exploitation of natural resources.

This study examines the historical roots of amulet usage and its role in the socio-cultural, religious, and spiritual traditions of human civilizations. Utilizing a qualitative research method with a historical approach, data were collected through literature analysis from various sources, including scholarly articles, books, and online documents. The findings indicate that amulets have been an integral part of people's beliefs and identities since early civilizations, serving as tools for protection and supernatural power. In various religions such as Islam, Hinduism, Buddhism, and Christianity, amulets are often incorporated into religious rituals, albeit with differing perspectives. This research reveals the role of amulets in shaping spiritual and cultural identity, both in the past and in contemporary times. The study contributes to interdisciplinary research in the fields of socio-cultural studies, religion, and the humanities, and broadens the understanding of the function and significance of amulets as universal spiritual symbols

Excellent traditional Chinese culture is the spiritual symbol and cultural gene of the Chinese nation, and the practical significance and historical value behind it is of key importance. This article elaborates on the significance and existing problems of integrating traditional Chinese culture into college English teaching under the background of "new liberal arts", and explores the path of integrating excellent traditional Chinese culture into college English teaching, aiming to fully leverage the educational guidance advantages of excellent traditional Chinese culture and improving the quality and effectiveness of college English curriculum teaching.