Gayo coffee is one type of arabica coffee originating from the Gayo plateau, Central Aceh district. Where Gayo coffee has a distinctive flavor, strong aroma and taste specifically. In the Gayo coffee processing process, it is inseparable from various kinds of contamination, so analysis needs to be done. Analysis was carried out on two coffee samples taken from two factories, namely factories A and B. Analysis carried out included analysis of water, ash, and metal content of ground coffee originating from Gayo. The analysis of metal content was carried out by using Atomic Absorbtion Spectroscopy (AAS). The test results showed that coffee A had a water content of 0.0397% and ash content 4% while coffee B had a water content of 0.01772% and ash content 4.3%. The test results of heavy metal within coffee A and B revealed that the contaminants of Cu, Hg, Pb and Zn metals existed. The coffee A contained Cu and Hg metal contamination with levels of 6.4945 and 0.0029 mg/Kg respectively. While, the coffee B contained Cu and Hg metal contamination with levels of 7.6120 and 0.0042 mg/Kg, respectively. The contamination of Pb and Zn within the coffee A and B were low and insignificant (0.001 mg/Kg). From the results of the analysis, it was found that the water, ash and metal content in coffee A and coffee B complies to the Indonesian National Standards (SNI) 01-3542-2004.
This study aims to analyze verbal abuse in parenting and children’s emotional responses in Batumbulan Village, Babussalam District, Southeast Aceh Regency. The study focuses on parents’ understanding of verbal and nonverbal abuse, forms of verbal communication used in parenting, and children’s emotional responses to such treatment. This study employed a descriptive qualitative approach. The informants consisted of 11 participants, including five female parents aged 29–42 years, five children aged 6–12 years, and one village head as a supporting informant. The main informants were selected purposively based on predetermined criteria. Data were collected through non-participant observation, semi-structured interviews, and documentation. Data credibility was examined through source and technique triangulation, while data were analyzed through data reduction, data display, conclusion drawing, and verification. The findings show that some parents had limited understanding of verbal abuse because child abuse was more commonly understood as physical violence. In parenting practices, the forms of communication identified included scolding, shouting, using a high tone of voice, and giving harsh reprimands when children made or repeatedly made mistakes. Based on the children’s experiences, such communication was associated with various emotional responses, including sadness, disappointment, fear, embarrassment, crying, hurt feelings, silence or withdrawal, and reduced self-confidence. These findings indicate the need to improve parents’ understanding of the boundary between disciplinary practices and communication involving verbal abuse. The use of positive, calm, and respectful communication is important for creating a safer parenting environment for children’s emotional development.
The Reje Linge Tomb Site is a significant historical landmark that represents both the ancestral legacy and the cultural identity of the Gayo people. This study aims to identify the cultural remains at the site, examine its current condition, and evaluate preservation efforts based on the Cultural Resource Management (CRM) framework and Indonesian Law No. 11 of 2010 on Cultural Heritage. Employing a descriptive qualitative approach, data were collected through observation, interviews, and documentation. The analysis focuses on preservation strategies and the heritage values embodied in the site. The findings reveal that the site comprises the Reje Linge tomb complex, the Telege Linge (historic well), and a replica of the traditional Umah Pitu Ruang (seven-room Gayo house). A designated site custodian currently manages the site. Preservation initiatives include protection through the construction of protective shelters and boundary fences, development through infrastructure improvements, and utilization through the strengthening of Gayo cultural identity and historical awareness. The study concludes that the sustainable preservation of the Reje Linge Tomb Site requires stronger collaboration and long-term commitment from both the government and the local community to ensure effective management in accordance with established cultural heritage conservation principles.
This study aims to describe the implementation of the macro role-playing method as an effort to support emotional regulation in early childhood. The research employs a qualitative approach with a descriptive design. The study was conducted at Intan Payong Kindergarten, with role-play center teachers as the research subjects. Data were collected through observation, interviews, and documentation to obtain an in-depth understanding of the implementation process of the macro role-playing method. Findings reveal three main strategies for children's emotional management: (1) organization through four structured scaffoldings and play rules; (2) delivery through contextual thematic scenarios, varied media, and emotional language modeling; and (3) classroom management through calm behavior modeling, gentle persuasive communication, and interactive conflict mediation. Continuous evaluation through behavioral observation indicates the method effectively helps children recognize, express, and control emotions in social situations. These findings contribute to understanding emotional development strategies in Islamic early childhood education.
Banjir yang melanda Gampong Ie Bintah, Kabupaten Aceh Tamiang, tidak hanya menyebabkan kerusakan fisik, tetapi juga berdampak pada menurunnya aktivitas keagamaan masyarakat akibat hilangnya atau rusaknya peralatan ibadah. Kondisi ini berdampak pada menurunnya semangat beribadah serta terganggunya interaksi sosial berbasis keagamaan. Oleh karena itu, kegiatan pengabdian ini mengusulkan program revitalisasi aktivitas keagamaan melalui pemberian bantuan peralatan ibadah yang dipadukan dengan pendekatan psikososial berbasis silaturahmi. Tujuan kegiatan ini adalah untuk meningkatkan kembali semangat beribadah masyarakat serta memperkuat kondisi sosial dan spiritual pasca bencana. Metode yang digunakan meliputi pendataan partisipatif, pengadaan dan pengemasan bantuan, serta penyaluran bantuan secara langsung ke rumah penerima. Selain itu, dilakukan evaluasi melalui kuesioner sebelum dan sesudah kegiatan untuk mengukur perubahan motivasi beribadah masyarakat. Hasil kegiatan menunjukkan bahwa terjadi peningkatan yang menunjukkan perubahan positif pada motivasi beribadah, dari 62% kategori tinggi sebelum kegiatan menjadi 90% setelah kegiatan, disertai meningkatnya partisipasi dalam aktivitas keagamaan. Pendekatan distribusi yang humanis juga terbukti mampu memberikan dampak positif secara emosional dan memperkuat hubungan sosial. Dengan demikian, kegiatan ini menyimpulkan bahwa integrasi bantuan material dan dukungan psikososial-spiritual merupakan strategi yang efektif dalam mendukung pemulihan dan revitalisasi kehidupan keagamaan masyarakat pasca bencana
