Abstract:The passing of the Health Law is a strategic step in strengthening human rights guarantees in the field of public services, especially access to health services. This law affirms the state's commitment to fulfil the basic…
c right of the people to quality health in an equitable manner. However, the main challenge lies in reducing regional disparities and ensuring that vulnerable groups are not left behind in obtaining services that are inclusive and based on social justice. Through a human rights approach, Health Law has great potential to realise a more equitable and comprehensive national health system. With proper monitoring and implementation, this law can be the main foundation for achieving rights-based and equitable public services.
Abstract:External evidence can make retrieval-augmented generation (RAG) more informative, yet retrieved passages also provide a path for adversarial instructions to enter the model context. We examine that path in an English-Indonesian…
onesian RAG system and track cross-lingual indirect prompt injection separately at retrieval, reranking, and generation. The experiment starts from 75 semantic items and evaluates every item in eight query/body/payload language combinations, for 600 paired trials. Qwen3-Embedding-0.6B and BGE-M3 produce top-20 candidate sets, BGE-reranker-v2-m3 reduces each set to five documents, and Qwen3-0.6B answers from the resulting context with either a standard prompt or an explicit trust-boundary prompt. Statistical uncertainty is estimated by resampling semantic items, and paired binary outcomes are modeled with generalized estimating equations. Poison documents reached the top 20 in 80.50% of Qwen trials and 37.67% of BGE-M3 trials (odds ratio 6.94, 95% CI 4.53-10.63). Top-five exposure was 18.50% and 16.17%, respectively. Standard end-to-end attack success was 6.33% for Qwen and 6.00% for BGE-M3; boundary-aware prompting lowered both rates to 1.33%, with no canary false positives. The results indicate that multilingual RAG security depends on several linked stages rather than generation alone.
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:The participation of women in various spheres of life has witnessed significant progress; however, it is undeniable that patriarchal culture remains deeply entrenched and continues to reproduce discriminatory practices and…
nd violence against women, including through religious interpretation. In many instances, religion inadvertently reinforces gender inequality through scriptural interpretations that are predominantly shaped by male perspectives and patriarchal structures. Therefore, a hermeneutical approach is required, one capable of deconstructing such biases and rearticulating the voices of women in a just manner. This study aims to interpret Song of Songs 3:1-5 through the lens of feminist literary criticism, specifically employing the “woman as reader” approach developed by Elaine Showalter. This approach emphasizes the experiences, voices, and agency of women as subjects within the text. Through the stages of interpretation, narrative deconstruction, and critical evaluation, the analysis reveals that the female character in this passage is portrayed as an autonomous individual who demonstrates initiative and actively expresses her love and longing. This representation subtly challenges patriarchal constructions that traditionally position women as passive objects in gender relations. On the other hand, the text also opens a reflective space to examine how women, consciously or unconsciously, may contribute to the perpetuation of systems that oppress them. Consequently, a feminist reading of Song of Songs not only unveils the emancipatory potential within the biblical text but also offers a critical and transformative hermeneutical framework. This represents an effort to reclaim a gender-just theological space and to reimagine sacred scripture as a site of both spiritual and social struggle toward justice and equality.
Abstract:Contemporary congregational spirituality faces significant challenges due to the rise of individualism, competition, and self-centered orientations that hinder the practice of humility, service, and unity among believers.…
. This condition highlights the importance of a strong theological foundation for cultivating Christ-centered spirituality. This study aims to examine the concept of the ethics of the cross in Philippians 2:5–11 from the perspective of Pauline Christology, identify the ethical values embedded within the passage, and explain their implications for congregational spiritual formation. The study employs a qualitative method with a theological-expository approach through library research and exegetical analysis of Philippians 2:5–11. The findings reveal that the ethics of the cross is rooted in Christ’s self-emptying, His taking the form of a servant, His obedience unto death on the cross, and His subsequent exaltation by God. This ethical framework is expressed through three principal values: relinquishing personal rights and privileges, serving with humility, and demonstrating complete obedience to the will of God. The findings further indicate that congregational spiritual formation should be centered on the transformation of the mind, a life characterized by service, and communal relationships that reflect the character of Christ. The novelty of this study lies in its formulation of the ethics of the cross as a systematic and Christ-centered model of spiritual formation that bridges Pauline Christology and the spiritual development of contemporary congregations.