This study evaluates the depth of local wisdom integration in supporting sustainable tourism in Samosir Regency through diagnostic mapping across the attraction, accessibility, and amenity sectors. Using a qualitative-descriptive design, data were gathered from 14 key stakeholders representing government, private sectors, and communities, then analyzed through systematic reduction and axial coding. Results reveal an “integration paradox”; Batak Toba local wisdom is aesthetically accommodated in cultural attractions and architectural designs but remains absent as an operational principle in accessibility and environmental practices. This is evidenced by an “X” status regarding technical sustainability, such as the lack of low-emission transport and waste management systems aligned with traditional nature conservation values. The novelty of this research lies in the formulation of a systematic model mapping the “integration gap” between symbolic representation and functional sustainability. These findings confirm that without functional Triple Helix collaboration, local wisdom remains a mere visual commodity with no impact on ecosystem preservation. The study recommends a policy shift from cultural promotion to mandatory green infrastructure regulations and the revitalization of endangered heritage narratives. By providing specific operational indicators, this research offers a strategic roadmap for stakeholders to synchronize infrastructure development with traditional environmental ethics to ensure long-term tourism sustainability.
Marriage in Islamic law is a legal contract that carries theological, social, and juridical consequences, the validity of which depends on the fulfillment of its essential pillars (arkān al-nikāḥ). Among these pillars, marriage guardianship (wali nikah) remains one of the most fundamental and contested issues in Islamic jurisprudence. This article examines the legal status of wali nikah as a pillar of marriage through a normative–comparative analysis of major Sunni legal schools and explores its reconstruction within Indonesian Islamic family law. Employing doctrinal legal research with a conceptual and comparative madhhab approach, this study analyzes classical fiqh texts alongside contemporary legal instruments, particularly the Indonesian Compilation of Islamic Law. The findings demonstrate that the majority of jurists (jumhūr) regard guardianship as a constitutive element determining the validity of marriage, primarily to ensure legal certainty and the protection of women’s interests. In contrast, the Hanafi school grants greater legal autonomy to adult women under specific conditions. The article argues that Indonesia’s adoption of the jumhūr position represents not merely a transplantation of classical doctrine but a normative reconstruction aimed at safeguarding legal order, women’s rights, and social stability within a modern Muslim legal framework.
Studies of tabayyun, Q. 49:6, Tafsir Al-Misbah, and misinformation on social media generally emphasize the obligation to verify information or describe its application to particular groups and platforms. However, these studies have not sufficiently reconstructed M. Quraish Shihab's interpretation into an integrated and operational framework for digital information ethics. This study analyzes the meaning of tabayyun in Tafsir Al-Misbah and formulates its principles as an ethical framework for receiving, evaluating, and disseminating digital information. It employs qualitative library research using a focused thematic-exegetical approach. The primary source is Tafsir Al-Misbah, particularly its interpretation of Q. 49:6, while secondary sources include academic books, journal articles, and conference proceedings on tabayyun, misinformation, disinformation, and digital communication. Data were collected through documentation and analyzed using qualitative content analysis involving textual reduction, coding, categorization, contextual comparison, and interpretive synthesis. The study identifies five principles: caution, selectivity regarding sources and content, avoidance of prejudice and backbiting, social responsibility, and proportionality. Its novelty lies in reconstructing these principles into three dimensions: epistemic verification, moral-discursive restraint, and social-pragmatic responsibility. The resulting framework positions tabayyun not merely as fact-checking but as an ethical process governing judgment, speech, action, and the social consequences of digital information.
This study explores English teachers’ self-efficacy in teaching students with special needs within inclusive primary school classrooms through a phenomenological approach. Inclusive education requires teachers to respond to diverse learning needs; therefore, teachers’ beliefs in their instructional capabilities are critical to the successful implementation of inclusive practices. This qualitative study was conducted in an inclusive primary school in Medan, Indonesia, involving ten English teachers who taught both inclusive and regular classes. Data were collected through the Teacher Efficacy for Inclusive Practices (TEIP) questionnaire and semi-structured interviews with three selected participants. The questionnaire provided an overview of teachers’ perceived self-efficacy levels, while the interviews captured teachers’ lived experiences of self-efficacy in inclusive teaching contexts. The interview data were analysed thematically, guided by Bandura’s self-efficacy theory. The findings indicate that English teachers generally demonstrate a high level of self-efficacy, which is shaped by mastery experiences in inclusive classrooms, professional collaboration, participation in professional development, and teachers’ ability to regulate their emotional responses when facing instructional challenges. Teachers with higher self-efficacy showed greater confidence and flexibility in implementing adaptive instructional strategies and managing diverse student needs. This study contributes to the literature by providing an in-depth phenomenological understanding of how English teachers construct and experience self-efficacy in inclusive primary education contexts.
This study aims to examine the representation of theology in Islamic public festivals in Indonesia, focusing on Grebeg Maulud in Yogyakarta, Tabuik in Pariaman, and Sekaten in Surakarta–Yogyakarta. These three rituals are understood not only as cultural practices but also as theological heritage that transforms in the context of modernity. The research method used is qualitative with a descriptive approach, through literature studies utilizing cultural documents, references from the Qur’an, and academic literature. Data analysis is conducted using the interactive model by Miles, Huberman, and Saldana, while the validity test employs source triangulation. The results show that Grebeg Maulud represents the theology of gratitude and social legitimacy through the symbol of gunungan; Tabuik displays the theology of sacrifice assimilated into Minangkabau identity; and Sekaten demonstrates the theology of cultural da’wah through gamelan art and the rakyat market. Modernity encourages these three rituals to be institutionalized as cultural heritage as well as tourism attractions, giving rise to a dialectic between sacredness and commodification. The contestation between Islamic orthodoxy and local traditions strengthens the view that public rituals are dynamic arenas for theological negotiation, where faith, culture, and politics interact. This study concludes that Nusantara Islam presents a contextual, flexible, and globally relevant model of public theology, offering a significant contribution to the international discourse on religion and the public sphere.
