Mecula Haroano Laa is a local wisdom that includes beliefs, norms, and practices passed down from generation to generation in the context of agricultural resource preservation and community cultural identity formation. The author is interested in investigating the practices of the Mecula Haroano Laa tradition, which is unique to North Buton Regency and has unique specifications and characteristics. This research uses a qualitative approach. The data collection techniques used in this study are in-depth interviews and participatory observations. The results of this study demonstrate that Mecula Haroano Laa in North Buton society is more than just an agricultural custom; it is also an attempt to strengthen social solidarity among community members. This practice reflects the spirit of solidarity, gotong royong together, and respect for the environment. The North Buton community is actively involved in implementing Mecula Haroano Laa as a form of participation in developing sustainable agriculture. This research contributes to understanding the importance of local wisdom in building social cohesion in communities. Research implications include sustainable planning and efforts to empower communities in developing farms in North Buton Regency. Natural resource management policies may incorporate. Mecula Haroano Laa’s effective and sustainable resource management techniques to promote wise use, environmental conservation, economic resilience, and dependency reduction.

Objective: To explore the influencing factors of mental health and the mediating role of self-compassion between family cohesion and mental health. Method: Family Cohesion Scale, Symptom Checklist, and Self-compassion Scale were used to investigate 593 college students in Zhejiang Province. Result: Family Cohesion was negatively correlated with mental health and positively correlated with Self-compass- ion among college students; Self-compassion was negatively correlated with mental health. Self-compassion fully mediates the relationship between the two. Conclusion: The path of family cohesion is indirect, and strengthening Self-compassion education can improve the mental health level of college students.

Manyanda tradition, a tradition of taking over social roles after death, in addition to successfully maintaining social continuity in the family structure, is also a potential capital in strengthening social cohesion. However, this context has not been discussed comprehensively in previous studies so it is very important to explain. In addition to responding to the shortcomings of previous studies, this study also aims to explain the mechanisms, factors and implications of the practice of this tradition as a reflection of social cohesion based on customary and religious values. By using a qualitative descriptive case study approach, this study shows three important findings. First, the spontaneity of the community and traditional leaders when hearing the news of death and social activities forty days afterwards. Second, the dominance of spiritual and cultural factors in addition to social and structural factors that encourage the community to preserve this tradition. Third, the Manyanda tradition has implications for strengthening the community’s commitment and belief in the meaning of death, the importance of a replacement figure who takes over social roles and strengthens the tribal identity of the Nagari (local village) community. This study recommends the importance of this tradition to be preserved as the root of social cohesion.

This research uses both quantitative and qualitative research methodologies to examine the complex factors affecting community resilience in various settings. In this case, the research explores how social cohesion, governance effectiveness, adaptability, community involvement, and the specified difficulties influence resilience results by using the five pillars of resilience as variables. Descriptive and inferential statistics are used to test hypotheses on the relationships between social cohesion, governance effectiveness, adaptive capacity, and community resilience variables. Qualitative data provides further insights into the quantitative results by providing broader views and experiences of the community. The study shows how social capital is important in increasing community capacity, stressing the importance of social relations and trust in developing community solutions to disasters. Another major factor that stands out is the governance factor that ensures that decisions are made, and actions taken in line with the community’s best interest in improving its ability to prepare for and respond to disasters. Adaptive capacity is seen as a key component of resilience and this paper emphasizes the importance of communities to come up with measures that can be adjusted to the changing circumstances. In summary, this study enriches theoretical understanding and offers practical applications of the processes that can enhance community resilience based on the principles of social inclusion, sound governance, and context-specific solutions.

This article analyzes the modes of organizing the political realm of society in Aceh, especially after the signing of the Helsinki MoU in 2005 by representatives of the Indonesian government and GAM as the two parties most interested in the social organization of Acehnese society. The post-conflict social and political phenomenon in Aceh is the fragmentation between democratic and customary institutions that can be directly observed by the public through their competition in local government elections. Former GAM leaders have chosen to revive Majelis Wali Nanggroe and Gampong as customary and cultural institutions to help the government organize the lives of Acehnese people post-conflict. This paper contends that the various relationships and networks of relationships present in institutional formations are understood and explained through the different rules and frameworks that define and regulate them. Data sources were collected through in-depth interviews with several key informants, such as former GAM members, DPRA members, university rectors, local Aceh mass media editors, and socio-political observers, field observations for eighteen days (5–22 August 2018), and literature studies. This qualitative research uses a new institutionalism approach that focuses on the dynamics of the social structure of Acehnese society, which was largely controlled by GAM before the Helsinki MoU and began to loosen after the elections and even formed fragmentation among former combatants in the struggle for leadership in local government institutions. This article finds that GAM elite divisions and conflicts after the conflict for official government positions occurred due to the absence of imagination of modes of organizing society that was able to connect structurally and functionally formal and informal institutions. Pragmatically, GAM leaders and negotiators tend to maintain identity politics as a resistance movement against the central government and at the same time, they continue to run governance in a special autonomy model that gives them a lot of constitutional, institutional and symbolic freedom.