Penelitian ini bertujuan menganalisis mistisisme dengan perspektif simbol dan fungsi sosial religi pada ritual haul R.M. Iman Soedjono di pasarean Gunung Kawi. Ritual haul tersebut dilaksanakan setiap tanggal 12 Sura. Penelitian ini merupakan penelitian deskriptif kualitatif dengan landasan interpretatif. Data primer penelitian ini ritual haul R.M. Iman Soedjono, sedangkan data sekunder dari buku, jurnal, media massa, media sosial, maupun youtube terkait haul R.M Iman Soedjono. Sumber data penelitian informan, tempat dan  peristiwa, dokumen. Analisis data dengan model analisis interaktif, melalui empat tahapan, yaitu pengumpulan data, reduksi data, penyajian data, analisis data, dan penarikan kesimpulan. Ritual haul R.M. Iman Soedjono mencerminkan budaya Islam dan Jawa. Tata cara ritual haul menerapkan  laku budaya Jawa dan doa-doa yang dibacakan menggunakan bacaan ajaran Islam. Sesaji dan atribut yang digunakan dalam ritual mempunyai makna simbolik yang terkandung di dalamnya. Kebersamaan, gotong royong, toleransi antar umat beragama dan etnik tercermin pada acara haul tersebut.

Media is a tool to construct meaning to its readers. News that is released to the public is always related to the ideology and interests of the media in responding a problem. This research intends to see a representation of Pesarean of Mount Kawi which is conducted by local, regional, and national mass media in Indonesia. This research is a qualitative research with content analysis method. This study is going to be focused on the value embedded in texts which contain news about pesarean of Mount Kawi. This approach is very useful to figure out meaning that lies behind the news texts of pesarean of Mount Kawi. The result of the research shows that mass media supports the commodification process of pesarean of Mount Kawi. Through the narration of origin, genealogy, and heroism which are based on Indonesia's national historical event became one of the strategies that are used to demolish the representation of Mount Kawi as a haunted and taboo place to be visited by society. There is a similarity of vision in changing the representation of pesarean of Mount Kawi. Modernity and advancement of reasons have been the reasons for discarding cultural values and traditions that have developed within the culture of Javanese society for centuries by adapting them to the contexts of modern human life today.

This paper aims to find out how the production of Pesarean of Mount Kawi area which was originally a sacred has been developed into a cultural tourism area that aims to attract the number of tourists to this region. This research was conducted at Pesarean of Mount Kawi which is located at the administrative area of Wonosari Village, Wonosari District, Malang Regency, East Java. The study was conducted by using qualitative research with ethnographic approach. Specifically, researchers were investigating a cultural group in a natural environment in a sufficient period of time which carried out flexibly and developed according to conditions in the field. The results show the role of developer, government, and mass media is influential in changing the image of Pesarean of Mount Kawi today. This is done primarily to attract more tourists to visit. As a result, new cultural products emerged which are the impact of the process.

Karawitan, a traditional Javanese orchestra, is part of the ruwatan 'purification' ceremony in Pesarean Gunung Kawi for pilgrims and general spectators. Its repertoire includes gendhing giro-giroan, gendhing uyon-uyon, and lelagon, presented in Mataraman and East Javanese karawitan style. The performance also includes songs that symbolize glory, implied through the gamelan tones. This study aims to document the repertoire of the songs as literary objects and elements of the intangible cultural heritage. Data were collected from a karawitan performance in Gedong Wilis area on a Legi Sunday and Pahing Monday through observations and video recordings of the performance, and interviews with the composer. In addition, song lyrics and gendhing notations were gathered from a library at the Wiyaga Sasana Wilis community. Our research focuses on (1) the narrative of glory symbolism presented in the lyrics of the karawitan songs and (2) the narrative of glory symbolism conveyed through the image of instrumental gendhing musical presented during uluk gangsa procession. Our findings show that the narrative is intended to symbolize the prayers and hopes of the audience. The glory symbolism enables the gamelan players to guide the ceremony performers and the audience into the realm of rasa 'affect, feeling, intuition'.

Guru dan siswa dihadapkan dalam pembelajaran jarak jauh, mata pelajaran produktif merupakan pembelajaran praktik yang membuat guru harus berpikir kreatif agar siswa tetap dapat melaksanakannya di rumah. Kesulitan yang dialami selama kegiatan belajar secara daring ini antara lain; 1) pembelajaran praktik Produk Kreatif dan Kewirausahaan terkendala daring; 2) siswa sering terkendala kuota dan sinyal; 3) tidak semua media sosial dapat memuat video/ gambar interaktif yang dapat merekam kegiatan yang dilakukan siswa; 4) pengumpulan tugas siswa tidak tepat waktu. Solusi pembelajaran yang dilakukan guru yakni dengan mengimplementasikan model pembelajaran blended learning berbasis Instagram pada siswa kelas XII Tata Kecantikan 2 sebanyak 27 orang. Model blended learning adalah pembelajaran yang menggabungkan berbagai teknologi berbasis web untuk mencapai tujuan pembelajaran, atau kombinasi dari tatap muka dengan kelas online. Dalam pelaksanaannya guru menggunakan media sosial sebagai penunjang pembelajaran yakni Instagram. Hasil yang dicapai dari kegiatan ini munculnya dampak positif pada siswa yakni menjadi lebih bertanggung  jawab  dan  disiplin  (entrepreneurship) dalam  mengikuti  pembelajaran  secara online maupun offline. Pembelajaran  praktik dapat disolusikan dengan praktik di rumah dan dipresentasikan melalui live streaming Instagram, sedangkan efektivitas yang muncul adalah; 1)  sebanyak 70% siswa merasa senang karena dapat menjadi solusi praktik di rumah yang diawasi oleh guru secara daring; 2) munculnya rasa tanggung jawab siswa terhadap jadwal praktik yang telah disusun tanpa diperintah atau dipaksa; 3) munculnya rasa mandiri atas pekerjaan atau tindakan praktik yang dilakukan secara daring; 4) pengumpulan tugas siswa yang tepat waktu secara luring.