Abstract:This study originates from the increasing prevalence of subclinical narcissistic traits among church congregants, manifested in religious practices that appear devout yet are latently oriented toward external validation…
rather than an intimate relationship with God. This phenomenon generates a distortion of spirituality, as religious identity is constructed upon social recognition, thereby hindering spiritual-psychological well-being and displacing the longing for divine love. The research problem focuses on how subclinical narcissism operates as a psycho-spiritual disorder within the context of worship and how faith community engagement moderates this dynamic. Employing an integrative conceptual analysis and critical engagement with the psychology of religion literature, including the typology of grandiose and vulnerable narcissism, this study finds that performance-based community cultures intensify narcissistic tendencies through symbolic competition and religious self-imaging, whereas inclusive and transformational communities function as corrective spaces that reorient the existential framework of congregants. The study concludes that restoration cannot be achieved merely through behavioral modification or the intensification of religious activities, but through a reorientation of worship that restores the True Self in relationship with Christ as the authentic source of self-worth. The novelty of this research lies in its conceptualization of subclinical narcissism as a form of worship disorder and in its emphasis on the role of faith community as a moderating variable within holistic spiritual therapy, thereby offering both theoretical and pastoral contributions to contemporary churches facing the challenges of performative spirituality.
Abstract:The use of the phrase “sit with Me on My throne” has long been debated among scholars regarding whether it should be understood literally or symbolically. Textual analysis of Revelation 3:21 shows that the word “sit” (kathízō,…
t” (kathízō, καθίζω) carries an important meaning in the Book of Revelation. It not only refers to the physical act of sitting but also contains a symbolic aspect: participation in divine authority and governance. This study applies the historical-grammatical method of exegesis to explore the true meaning of this phrase and its relevance to the spiritual life of Christians today. This method focuses on the historical and grammatical context of Revelation 3:21. The findings show that Christ’s promise to those who overcome is not merely about future heavenly honor but also an invitation to share in His mission, authority, and glory. The phrase signifies the restoration of identity and covenantal fellowship between Christ and the victorious believers. It reflects Christ’s exaltation by the Father and shows that the “throne” is not only a symbol of power but also a theological image of shared rule and divine communion. This study affirms that the concept of “sitting with Christ” offers both eschatological hope and present spiritual empowerment. The theology of victory in Revelation encourages perseverance and faithfulness, placing believers within the narrative of divine triumph. Thus, this study contributes to a deeper understanding of New Testament eschatology, Christian discipleship, and the believer’s role in God’s redemptive plan. Revelation 3:21 is a message of promise, restoration, and identity where participation in Christ’s reign is both a future hope and a present reality.
Abstract:The development of digital technology over the past two decades has revolutionized human communication, social interaction, and the formation of both individual and collective identities in a global context. Digital media…
a no longer merely function as communication tools but have become socio-cultural spaces that actively shape values, norms, symbols, and everyday practices. This phenomenon raises research questions regarding how cultural transformation and identity construction are influenced by the dominance of digital technology, as well as how social media and platform algorithms shape cultural visibility and digital identities. This study employs a qualitative approach through a critical narrative literature review, synthesizing theories of network society, mediatization, cultural globalization, digital capitalism, and digital identity. The analysis focuses on four key issues: cultural digitalization, the role of social media in identity formation, the emergence of hybrid identities, and platform power in determining cultural representation. Findings indicate that digital technology has ambivalent effects: it expands spaces for cultural expression, enhances public participation, and provides opportunities for marginalized groups to represent their identities; however, global platform dominance drives cultural homogenization, identity commodification, and inequitable symbolic representation. The novelty of this study lies in integrating a critical perspective on the influence of algorithms and digital capitalism in identity formation, which has rarely been addressed comprehensively in digital cultural studies. These findings offer theoretical contributions to media and cultural research as well as practical implications for understanding identity representation in the global digital era.
Abstract:The phenomenon of increasing consumption of homoromantic fiction content among early adult women has given rise to the term Fujoshi, which is often directly associated with support for LGBT issues, although such an interpretation…
pretation does not necessarily reflect individuals’ attitudes in a comprehensive manner. This study is grounded in the need to understand the attitudes of early adult Fujoshi in a more nuanced and non-simplistic way, particularly through the framework of attitude theory encompassing cognitive, affective, and conative dimensions. The research problem focuses on how Fujoshi aged 18-40 interpret, experience, and express their attitudes toward homoromantic fiction content and its relationship to social values and norms in real life. This study employed a descriptive qualitative approach using in-depth interviews with three Fujoshi informants who are members of the XX fan chat group. The findings indicate that social media and peer networks play a significant role in the process of becoming a Fujoshi, as well as in shaping relatively intensive and repetitive patterns of content consumption as a form of emotional entertainment. Cognitively, the informants recognize that homoromantic fiction is related to LGBT issues; however, at the affective level, their interest is primarily driven by the uniqueness of the narrative structure and character dynamics rather than by sexual orientation itself. In the conative dimension, most informants do not demonstrate a tendency to support LGBT practices in real life; some even hold conservative views and display critical awareness of the potential negative impacts of their hobby, which they perceive as not fully aligned with prevailing social norms. The study concludes that Fujoshi attitudes are complex, ambivalent, and highly contextual. The novelty of this research lies in revealing a clear differentiation between the consumption of homoromantic fiction as a form of symbolic entertainment and individuals’ value positions toward social reality, which are often normatively conflated in previous assumptions.
Abstract:The rapid advancement of digital technology has brought significant changes to various aspects of life, including how individuals interact and access information. Young people, particularly university students, are among…
the most affected by these changes. One phenomenon that has emerged alongside the increasing use of social media is Fear of Missing Out (FoMO)—a feeling of anxiety or worry about being left out of trends, information, or social activities experienced by others. This phenomenon not only affects individuals psychologically but also has implications for students’ consumer behavior. This study aims to analyze the influence of FoMO on students’ consumptive behavior and to identify the mediating or reinforcing factors that shape this relationship. The research employs a qualitative approach, using data collection techniques through literature review from various recent and relevant sources. The findings indicate that FoMO has a significant correlation with the rise of consumptive behavior among students, especially in the context of purchasing symbolic goods that enhance one’s self-image on social media. Key factors influencing the relationship between FoMO and consumptive behavior include the level of digitalization, social dynamics such as peer pressure, and low self-control. Furthermore, the study finds that financial literacy plays an important protective role. Students with higher levels of financial literacy tend to be more capable of managing the consumptive urges triggered by FoMO. This research contributes new insights into the psychological impact of social media on students’ economic behavior. The novelty of the study lies in its in-depth analysis of the link between FoMO and student consumer behavior in the digital era, as well as the identification of relevant mediating factors. Therefore, the results of this study are expected to serve as a foundation for developing more adaptive digital and financial literacy education programs to meet the challenges of the technological era.
Abstract:This study examines the Islamic legal status of Valentine's Day celebrations through a hadith based approach and explores how Indonesian Muslims understand the phenomenon. The study addresses the tension between the prohibition…
ibition of tasyabbuh in the hadith “Man tasyabbaha bi qaumin fahuwa minhum” and the growing practice of Valentine's Day celebrations among young Muslims. Using a sequential mixed-methods design, the study combines desk research including analysis of the sanad, matn, and fiqh of hadith from six journal articles and one primary hadith source with an online survey of 47 Indonesian Muslims aged 16–28 selected through purposive and snowball sampling. The textual analysis found that the hadith is hasan (Islamic law) and that the prohibition of tasyabbuh specifically relates to the imitation of religious symbols and rituals, not all forms of cultural practices. The survey findings support this conclusion: most respondents understand the hadith (80.9%), have never actively celebrated Valentine's Day (89.3%), and believe the prohibition applies primarily to religious or symbolic imitation (55.3%). This study concludes that the primary concern among contemporary Indonesian Muslims is not the religious origins of Valentine's Day, but rather the associated practices, particularly khalwat, which risk violating sharia principles.
Abstract:This study investigates the communicative practices of youth volunteers involved in Surabaya’s Kelurahan Bersinar anti-drug initiative, highlighting the role of grassroots messaging in shaping public health discourse. Grounded…
Grounded in framing theory, narrative theory, and social capital theory, the research explores how volunteers construct persuasive anti-drug messages through culturally rooted storytelling, emotional framing, and symbolic communication. Using a qualitative case study approach, data were gathered through interviews, focus groups, observations, and campaign materials with 18 youth volunteers. The findings reveal that volunteers effectively used personal experiences and local narratives to foster trust and collective identity, transforming individual challenges into shared stories of hope and resistance. Emotional strategies, such as gain-framed and fear-based appeals, were deliberately crafted to trigger empathy and promote behavioral change. Volunteers also capitalized on their deep integration within community networks to enhance message credibility and reach, cultivating both bonding and bridging social capital. The study challenges top-down approaches in health campaigns, illustrating the power of peer-led, culturally resonant communication. It contributes a layered communication model for grassroots health advocacy and underscores the transformative impact of narrative-driven volunteer engagement. The study recommends integrating cultural framing in training programs and exploring digital channels to scale grassroots messaging in future research.
Abstract:Financial independence remains a critical challenge for Islamic educational institutions, primarily due to their persistent reliance on external funding sources. Such dependency not only undermines financial stability but…
t also constrains institutional autonomy and long-term sustainability. This article aims to conceptually examine pathways toward financial independence in Islamic educational institutions through a zero capital approach. Employing a qualitative library research design, this study critically analyzes scholarly books and peer-reviewed journal articles related to Islamic education management, social entrepreneurship, and non-profit organizational governance. The findings reveal that financial independence is not solely determined by the availability of financial capital, but rather by the institution’s capacity to optimize non-financial assets, including social capital, intellectual capital, and symbolic capital. The zero capital approach emerges as a transitional strategy that encourages the effective utilization of internal resources, competency-based productive innovation, and operational efficiency through digitalization. The novelty of this article lies in repositioning financial independence as a structural, asset-based process aligned with Islamic values, rather than as an instant outcome driven by monetary capital. This study contributes to the advancement of Islamic education management discourse and offers strategic insights for institutional leaders seeking sustainable financial independence under resource constraints.
Abstract:Discourse on constitutionalism often emphasizes the existence of a written constitution as the foundation of democratic governance. Yet, constitutionalism is not merely about the text but it is about the lived practices…
that give substance to constitutional ideals. This article interrogates the extent to which participation moves beyond symbolic consultation to become a substantive mechanism that embodies constitutionalism in practice. The central research question is how can meaningful public participation be conceptualized and operationalized as the essence of constitutionalism in legislative processes? It examines constitutional provisions, statutory frameworks, and judicial interpretations in selected jurisdictions. The analysis is enriched by theoretical frameworks of deliberative democracy and participatory constitutionalism, which highlight the normative value of inclusivity, transparency, and accountability in law making. The article concludes that embedding meaningful public participation transforms law-making from a formal exercise of authority into a constitutional practice that legitimizes governance, strengthens democracy.
Abstract:Lingga Village in Karo Regency, North Sumatra, is a cultural village that preserves the traditional architecture of the Karo people, particularly the Siwaluh Jabu traditional house, which reflects the community’s life philosophy,…
philosophy, social order, and spirituality. The surrounding environment of these traditional houses remains poorly organized, with vacant land left unmanaged and declining awareness of cultural preservation, resulting in suboptimal utilization of the area’s aesthetic value, cultural function, and tourism potential. This community service program aims to arrange a cultural garden around the traditional houses while empowering the local community to manage the cultural landscape in a sustainable manner, with a focus on preserving cultural identity, improving environmental quality, and strengthening the local economy through the development of cultural tourism and agrotourism. The implementation method adopts a community-based participatory approach, carried out through several stages: site observation and mapping, focus group discussions, planning and designing the cultural garden, training and knowledge transfer, collective implementation of garden arrangement, as well as evaluation and documentation. The garden design integrates the orientation of the Siwaluh Jabu house, the cosmological meaning of space, ecological landscape principles, and the selection of local vegetation with symbolic, aesthetic, and economic value, organized into aesthetic, educational, and productive zones. The results of the program indicate the establishment of a well-arranged cultural garden rich in Karo cultural symbols, increased community capacity and participation, and the creation of a sustainable cultural landscape management model that functions as a “living laboratory” combining aesthetic, educational, economic, and spiritual roles. This model positions the community as the main actor and holds potential to be replicated in other cultural villages with similar characteristics.