Abstract:The emergence of consumer boycotts driven by socio-political issues reflects a fundamental shift in consumer behavior in the digital era. In Indonesia, a country characterized by high religiosity and extensive social media…
ia engagement, the rapid dissemination of negative information through electronic word of mouth (e-WOM) can trigger strong emotional reactions toward brands. Starbucks Indonesia represents a salient case in which the brand became associated with the Israel–Palestine conflict, generating moral debates, religious sentiments, and intense brand-related hostility in digital spaces. In this context, consumers act not merely as rational economic actors, but as moral agents whose purchasing decisions are influenced by deeply held values and beliefs. This study aims to examine the effects of e-WOM and religiosity on purchase intention, with brand hate serving as a moderating variable among Starbucks consumers in Indonesia. Specifically, the research investigates how exposure to negative online narratives and consumers’ religiosity shape emotional responses in the form of brand hate, and how these responses influence purchasing intentions within a boycott context. A quantitative research design was employed using a survey method targeting Starbucks consumers in Indonesia who were aware of the boycott related to the Israel–Palestine conflict. Data were collected through structured questionnaires and analyzed using structural equation modeling to assess both direct and indirect relationships among variables, including the moderating role of brand hate. This approach enables a comprehensive understanding of the psychological and behavioral mechanisms underlying consumer responses to value-laden and morally sensitive issues. The findings reveal that electronic word of mouth has a significant effect on purchase intention. Religiosity also influences purchase intention, both directly and indirectly through the formation of brand hate. Moreover, brand hate significantly moderates the relationship between e-WOM and purchase intention, such that higher levels of brand hate intensify the decline in consumers’ willingness to purchase. These results highlight the critical role of morally driven negative emotions in explaining reduced purchase intention during boycott movements. This study contributes theoretically by extending consumer behavior literature through the integration of digital communication, religiosity, and negative brand emotions within a single conceptual framework. Practically, the findings suggest that global brand managers should adopt culturally and religiously sensitive communication strategies and proactively manage digital narratives to mitigate the escalation of brand hate amid socio-political controversies.
Abstract:Elementary education plays a strategic role in shaping students’ character, civic attitudes, and social-emotional development. Civic Education is a fundamental subject for instilling democratic values, responsibility, and…
and social awareness from an early age. Meanwhile, the advancement of digital technology, particularly Artificial Intelligence (AI)–based learning media, offers new opportunities to improve the quality of learning in elementary schools. This study aims to analyze the existence of Civic Education and the use of AI-based learning media in supporting students’ social-emotional development. This research employed a descriptive qualitative approach and was conducted at SD Negeri 0722 PTPN IV Lubuk Bunut. Data were collected through observation, interviews, and documentation. The findings indicate that Civic Education plays a significant role in fostering students’ social attitudes, empathy, and responsibility, while AI-based learning media enhance students’ learning motivation and engagement when implemented appropriately and in accordance with developmental stages. The integration of Civic Education, AI-based media, and developmental psychology perspectives contributes positively to students’ social-emotional development in elementary education.
Abstract:Social interaction that occurs on social media serves not only as a means of social interaction but also as a primary platform for information dissemination and public opinion formation. However, the ease of access and interactivity…
nteractivity of social media also pose serious challenges regarding the application of digital ethics. Freedom in social media is not limitless freedom. Digital ethics involves principles and norms that govern user behavior in creating, producing, and distributing content with full responsibility. The 2020 Digital Civility Index (DCI) report regarding changes in community behavior in social media usage and forms of communication interaction places Indonesia at the lowest rank in the civility index. Incivility in social media conduct by the community results in significant vulnerability and threats of division, unrest, and conflict within society. Digital ethics involves principles and norms that govern user behavior in creating, producing, and distributing content with full responsibility. Ethics and morals have an attachment to one another.
Keywords: Digital Ethics, social media, values, socio-cultural
Abstract:Leadership in Islam is a mandate that demands responsibility, justice, and spiritual values. This research aims to explain the integration between situational and spiritual leadership in an Islamic perspective. The method…
d used is a literature study by examining various scientific sources related to the concept of leadership. The results of the study show that situational leadership emphasizes the ability of leaders to adapt to the conditions of followers, while spiritual leadership is based on divine values, trust, and sincerity. Both, when integrated, give birth to a leadership model that is adaptive, moral, and oriented towards the benefit of the ummah as exemplified by the Prophet Saw.
Abstract:This study analyzes the strategies for internalizing cultural values at MAN 2 Kota Mataram and their contribution to educational quality. The study is based on the strategic role of madrasahs in integrating religious, academic,…
ademic, and social dimensions as a response to globalization and character crises. A descriptive qualitative method was applied, using in-depth interviews, participatory observation, and documentation, analyzed through the Miles, Huberman, and Saldaña model. The findings reveal that religious values are reinforced through routine religious activities, discipline is enhanced by school regulations and digital attendance systems, academic culture is promoted through advanced classes and competitions, and social responsibility is cultivated through community service programs. Visionary leadership of the principal was found to be the dominant factor ensuring the consistency of these implementations. The study concludes that internalizing madrasah cultural values fosters positive habitus, enhances educational quality, and provides a replicable model for other institutions. Its contribution lies in strengthening the literature on Islamic education management by offering an integrative, culture-based approach to quality development.
Abstract:The delivery of the first harvest by the people of Kolimasang Village to the King of Sagu in Adonara represents a symbol of agrarian relations rich in cultural and spiritual meaning. In Lamaholot tradition, the king is not…
ot only a political–traditional leader but is also regarded as a representation of cosmic power that must be respected. In this perspective, the delivery of the first harvest becomes a kind of “rite of passage” from the profane world (the field) to the sacred world (the palace). Within Lamaholot tradition, this relationship is known as the 4A: Atadiken (Human), God, Nature, and Ancestral Spirits.
The findings show that the procession of delivering the first harvest has been practiced for generations since the establishment of the Adonara Kingdom. The procession is carried out for two consecutive days, Tuesday and Wednesday, during the harvest week and month, usually March or April. On Tuesday, the ritual takes place in the fields during the first harvest, the yields of which are taken to the King of Adonara in Sagu. On Wednesday, the procession takes place in Lewo Sagu Atu Matang – Tanah Kota Dolu Wewang (the palace of the Adonara king), the site of the migration of King Arkian Kamba (the first Islamic King of Adonara). Both processions are preceded by traditional ritual prayers (Bao Lolon) addressed to God, Nature, and the Ancestral Spirits (3A). The equipment involved in the procession includes the harvest yield, tuak (palm wine) in bamboo containers, coconut-shell cups, gongs and drums, spears, machetes, and traditional clothing. In the procession, the king and his kin receive the harvest in a ceremonial welcome marked by traditional rituals, during which the king wears royal attire: the lipa sarong, a jacket, and a cap. The harvested produce is not only given to members of the royal family for consumption but also distributed to the wider community (ribu ratu). A tradition that remains preserved to this day—and considered the most essential—is the distribution of the first harvest by the king and his family to widows, the poor, orphans, and abandoned children. This symbolizes love, fairness, and equitable sharing—values that continue to be upheld today.
Abstract:This study aims to construct a conceptual model integrating value-based governance, value-based reputation, and the Sustainable Development Goals (SDGs) within the context of global Islamic banking. The research is motivated…
ated by the need to bridge Islamic ethical values with modern governance and sustainability paradigms that emphasize the balance between profitability, moral integrity, and social responsibility. Employing a systematic literature review and thematic synthesis through qualitative analysis, this study identifies, categorizes, and synthesizes key conceptual themes relevant to the research focus. The findings reveal that value-based governance serves as an ethical foundation that strengthens value-based reputation, while the latter functions as a catalyst for achieving sustainable development objectives. The synergy among these three elements produces a governance model that positions the principles of maqāṣid al-sharī‘ah as a normative framework for ethical, transparent, and sustainable Islamic financial practices. The primary contribution of this research lies in the simultaneous integration of the three major frameworks—value-based governance, value-based reputation, and SDGs—which enriches theoretical discourse on Islamic financial governance and provides strategic direction for the development of policy, sharia auditing, and sustainability reporting systems oriented toward ethical values and global welfare.
Abstract:Economics education plays a crucial role in developing entrepreneurs who understand economic concepts, possess managerial skills, financial literacy, and sustainable business innovation. Within the context of the Sustainable…
able Development Goals (SDGs), economics education contributes to job creation, inclusive economic growth, and socially and environmentally responsible businesses. Beyond simply transferring knowledge, this education shapes the character of creative, ethical, and sustainability-oriented entrepreneurs. Through a holistic approach, the values of business ethics, social responsibility, and environmentally friendly technology can be integrated into entrepreneurial practices. A literature review of research over the past five years shows that structured economics education can enhance individuals' capacity to build profitable businesses that positively impact society and the environment. Synergy between educational institutions, the government, and the private sector is needed to create an innovative and highly competitive entrepreneurial ecosystem.
Abstract:Religious moderation serves as a fundamental principle in the context of public service in Indonesia, where religious, cultural, and ethnic diversity demands fair, inclusive, and civilized governance. This study aims to…
analyze the role of religious moderation in public service policy in Indonesia, particularly in bridging the relationship between bureaucratic neutrality and social harmony within a multicultural society. To date, studies on religious moderation have largely focused on education and interfaith dialogue, while the dimensions of public policy and bureaucratic culture remain underexplored. Using a qualitative approach through policy analysis and literature review, this research examines how the values of religious moderation tawasuth (balance), tasamuh (tolerance), ‘adl (justice), and musawah (equality) can be integrated into an inclusive, fair, and ethical public service system. The findings indicate that the internalization of moderation values within public policy can strengthen governmental ethics, enhance public trust, and reinforce social cohesion amid diversity. This study also proposes a conceptual model called Moderation-Based Public Service Governance (MBPSG) as a new framework for public service management grounded in the values of religious moderation, balancing administrative efficiency with social justice.
Abstract:English language learning in Islamic colleges faces challenges related to motivation, engagement, and a classroom atmosphere that tends to be monotonous. In today's digital context, Game-Based Learning (GBL) offers an innovative…
novative approach that can change these dynamics through fun and interactive game elements. This study aims to explore the subjective experiences of students at the Susha Siak Islamic College (STAI) in using Gimkit as a game-based English learning medium. The approach used is interpretive phenomenology based on Heidegger's thinking, which focuses on the meaning of participants' life experiences. Data were obtained through in-depth interviews, participant observation, and reflective journals from seven students who actively used Gimkit in their English classes. Data analysis followed Colaizzi's (1978) steps to identify essential themes from the participants' experiences.
The results of the study show three main themes: (1) fun and challenging learning, (2) a more lively and competitive classroom atmosphere, and (3) increased cohesiveness and solidarity among students. The learning experience through Gimkit brings out strong intrinsic motivation, self-confidence, and positive emotional involvement. This study concludes that GBL through Gimkit not only improves the effectiveness of English language learning, but also strengthens the values of togetherness and collaboration in the context of Islamic higher education.