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The destruction of Sanggar Candi Busono (Sapta Dharma) in Rembang, Central Java in 2015 has shown a disharmony relationship between the adherents of Sapta Darma and those who refused it. This article describes the results of conflict analysis through the elements of conflict and chronological analysis of the vandalism of Sanggar Candi Busono (Sapta Dharma) in Blandok, Plawangan Village, Kragan Rembang. This study uses descriptive analysis method of qualitative data collected through interviews, observations, and document review. The findings of this study are that the construction of Sanggar Candi Busono (Sapta Dharma) becomes a trigger for unharmonious relationship between adherents of Sapta Darma and the local residents. Besides there are differences in reference to the regulations by the two parties in which the Sapta Darma referred to the Joint Regulations of Minister of Home Affairs and Minister of Culture and Tourism No. 43 of 2009 and No. 41 of 2009. While the religious scholars, community leaders and Blandok pleople rejected on the basis of Joint Regulations of the Minister of Religious Affairs and Minister of Home Affairs No. 9 of 2006 and No. 8 of 2006. The chronological conflict also denoted that the Rembang government has initiated conflict resolution effort by issuing the regulations of the use of Sanggar Candi Busono only for meeting activities but not functioned as a place of worship. It can be also used as a learning center for the followers of Sapta Darma and community in Blandok and surrounding areas.

The development of urbanization in Surakarta, which is not followed by land expansion, makes the availability of land for tombs reduced, minimal, and even unfit for burial places. The type of research is descriptive qualitative, and data collection is carried out: first, observation of community activities at the cemetery. Second, interviews with community leaders, religious leaders, policymakers; and third, documentation. The interactive analysis model includes data reduction, data submission, and concluding. Validity test by data triangulation and informant study. The results showed that the social change of the tomb was no longer a sacred place but became a public place. The management of graves regulated by the government and business institutions is changing. The term Public Cemetery has implications for the people of Surakarta City and its government. The tomb is a shared public space so that socially the grave is no longer a sacred space but is regulated by the state. The government provides equal access to its citizens regardless of religious differences and social status.

The Sundanese ethnic diaspora to Southeast Sulawesi, especially Sindangkasih Village, South Konawe, Southeast Sulawesi creates the potential for social interaction between the two different cultures. This interaction can produce harmony or conflict, while in certain aspects, it may create a new culture that is interesting to preserve. This research aims to identify, group, and analyze the forms of diaspora religious cultural treasures from the diaspora community. We recorded and mapped the potential diaspora of Sundanese religious cultural treasures in Sindangkasih Village, as well as identifying cultural interactions between immigrants and local culture, including the possibility of a dominant culture among them. In theory, the concept of diaspora is explained as a time when a nation is scattered throughout the world but still maintains collective myths or memories about its homeland. By distinguishing between migrants and diaspora, this research tries to understand the dynamics of social and cultural interactions between ethnic Sundanese and local communities, as well as the implications for cultural diversity in Southeast Sulawesi.

This study aims to determine leadershipPrincipals in developing character education in Madrasah Ibtidaiyah Negeri 2 Mataram City and the factors that become obstacles for Principals in developing character education in Madrasah Ibtidaiyah Negeri 2 Mataram City. The research approach used in this research is a qualitative approach. The research subjects were the principal, teachers and students. Determination of research subjects is done by using a purpose sampling technique. Data collection techniques were carried out using interviews, observation, and documentation. This type of data analysis uses the Miles and Huberman model, namely data reduction, data display, and conclusion drawing/verification data. The principal's role as a leader in the school is in the form of conducting continuous guidance in the development of education, namely: first, character modeling, the madrasa principal encourages all teachers and administrative staff to be good character models for all students. second, teaching (teaching), regular and continuous communication with madrasa residents regarding the realization of character education in madrasas. third, good character strengthening (reinforcing) for all school members (teachers, students, and administrative staff). This caring attitude is implemented by involving teachers in making various democratic decisions. good character strengthening (reinforcing) for all school members (teachers, students, and administrative staff). This caring attitude is implemented by involving teachers in making various democratic decisions. good character strengthening (reinforcing) for all school members (teachers, students, and administrative staff). This caring attitude is implemented by involving teachers in making various democratic decisions.

This research departs from the existing academic anxiety, namely photographing how the role of Islamic boarding schools, in this case Al-Muayyad as a religious education institution and agent of social change in linking between Islamic understanding and Indonesianness. In addition, this paper tries to read the pattern of shifting the narrative of the nationality of Al-Muayyad from pre-independence to post-independence Indonesia based on Islamic values developed. This study uses descriptive qualitative methods, intended to describe the data obtained from observations. The analysis uses cohesion interpretation with the verstehen method, namely the interpretations sought can explain the sociological symptoms observed in accordance with the meanings given by the observed object. Data collection uses observation, interviews, and documentation. The results of the study show that Al-Muayyad as the sālafīyāh pesantren which places Islam as mābdā 'al-hāyāh thus gives birth to Islamic character which is tāwāsüth (moderate) and inclusive. Aswaja as mānhāj al-fīkr provides a frame in the creation of Islam that respects local traditions, pluralism, multiculturalism, tolerance, democracy and other humanism values in accordance with the concept of māqāshīd al-syarī'ah which includes five basic human rights (al-küllīyāt al-khāms). Al-Muayyad as a sub-culture of society that has its own uniqueness in the next aspects of value, such as the way of life adopted, the outlook on life, the values followed, and its own internal power hierarchy that is fully adhered to. As a religious education institution and agent of social change, Al-Muayyad places moderate Islamic values and locality as a medium to build a society that is peaceful, tolerant, and appreciates the diversity that exists. In affirming national identity, Al-Muayyad is based on a dynamic Islamic understanding as a form of "Islam Nusantara", Islam that is distinctive in Indonesian-nuanced taste by promoting pluralist, populist, and national-minded values.