This study delves into the concept of the “cultural bomb” within the framework of non-military defense empowerment strategies in Indonesia. This approach can potentially change society’s views and attitudes towards various security threats as a realization of strengthening the defense and security system of the universal people (Sishankamrata) per article 30 paragraph (2) of the 1945 constitution. By leveraging media, education, and information technology, the cultural bomb acts as a social weapon that operates powerfully in the “space of mind,” shaping behavior and actions nonviolently. The issue of cultural threats pertains to the infiltration and imposition of foreign cultural values and practices that undermine local traditions and national identity, leading to social fragmentation and weakness. This study proposes the concept of a “cultural bomb” as a policy framework to address and mitigate these cultural threats. The research employs a qualitative approach using the Delphi technique, engaging experts from cultural studies and defense strategies to reach a consensus on the strategic application of the cultural bomb. The results indicate that the cultural bomb can effectively strengthen national identity and awareness of national defense by promoting local values and cultural resilience, thus enhancing societal cohesion and mitigating the impact of foreign cultural influences. The paper outlines the components of a cultural bomb, analyzes its application in international contexts, and discusses its implications in efforts to strengthen national identity and foster a sense of national defense awareness. Focusing on the “war over space of mind” ideology, it introduces “cultural hacking” as a strategic initiative to address cultural power imbalances in the post-truth era.

After the oil and economic boom of the 20th century, Doha experienced significant development in terms of the architectural scene, design, function, and sociocultural transformations. The advancements in global architecture have facilitated innovative and streamlined construction processes, while creating a paradigm shift in the overall architecture of dwellings and how people navigate around the house. In this context, this research aims to study the impact of globalization on housing typologies and the factors influencing their evolution, focusing on the city of Doha as a case study. This study is based on a qualitative research approach that centers its investigation on Doha while exploring strategies for preserving Arabic-Islamic identity. The research investigation used a content analysis methodology to analyze three additional case studies within the MENA region. The results indicate that new housing typologies have emerged in cities due to globalization and changes in physical and sociocultural dimensions. In addition, preserving older neighborhoods and housing typologies through a bottom-up approach is essential for design creativity and climatic and sociocultural sensitivity while exchanging knowledge and sharing experiences between generations. Furthermore, this article promotes heritage awareness and encourages local authorities to preserve Doha’s surviving historic neighborhoods and architectural language to restore the city’s urban identity. The findings of this research can provide helpful guidance to architects and urban planners on how Doha’s housing has developed until the contemporary period.

Based on the analysis of phenomenology and etymology, we argue that as three different components of Chinese philosophy, Confucianism, Taoism and Buddhism focus on human beings’ transcendence of behavior, body, and mind, which is made concrete as Ming (name of reputation), Qi (physical body), and Dao(way)-De(virtue), respectively. Chinese philosophy has its own system, but it is still a philosophical component in ontology, and its constituent elements are identified as “affirmative universal” by Euler’s Identity Diagrams in contrast both to existences in Heidegger’s triad Seinede-Dasein-Sein ontology, i.e., Being-Beings-To be, and to Freud’s triple self-Ego, Id (body-ego), and Superego. Taoism shapes the physical id with the “Type 1” natural Dao(way) personality”,Buddhism shapes the bodhisattva”Type-1” selfless De(virtue) personality and Confucianism pursues the mediocre”Type 0” social Dao-de(morality)personality”. Therefore, when q equals p, the ideal personality shaped by Chinese philosophy is the perfect combination of the three, displaying its “affirmative particular” unity in elemental composition and the ideal realm of Chinese philosophy follows the Euler’s Identify. Individuals who believe in the tenets of Chinese philosophy should have the personality of triadic mixtures. Nevertheless, one may become an extremely selfish hypocrites wearing social masks while one’s morality value reaches 1.