Natural disasters have an impact on educational, economic, social, political aspects, even at the religious level of the community. Some of the main factors causing many victims due to disasters are the lack of public knowledge about disasters, thus causing a lack of preparedness in anticipating the disaster. This research is a literature research, which aims to find a post-disaster management format based on Permendikbud Number 33 of 2019 concerning the Implementation of the Disaster Safe Education Unit Program. This research is motivated by the lack of socialization of the Minister of Education and Culture Number 33 of 2019 in educational institutions in Indonesia which causes schools to be unprepared in dealing with disasters. School unpreparedness further increases vulnerability to disasters. The research method uses content analysis and comparison. The results of this research analysis lead to a conclusion that school residents must be literate in disaster education as an effort to reduce disaster risk. This can be done through the following steps: 1) realizing structurally and non-structurally safe schools 2) incorporating disaster education into subject matter either through integration or separate materials, as well as intra and extra-curricular activities, 3) collaborating with the health office, BNPB , Search and Rescue, NGOs and institutions related to post-disaster management.

The industrial revolution that penetrated the world of education forced Islamic boarding schools (Pesantren), as part of education, to mutate in new form to find the ideal format as an adaptive step to keep up to date. Pesantren which have a cultural base of traditional society make various efforts to make acculturation with technology. The efforts of these pesantren can be seen from the number of pesantren websites, which provide information about pesantren and religious programs online. On the other hand, virtual pesantren have also emerged, which do not have a real pesantren institutional base in the community, using online media as an operational base. Some of these virtual Islamic boarding schools have strong buildings in cyberspace, with a wider reach than Islamic boarding schools. Its flexible and open nature makes virtual pesantren have their own community in cyberspace. Furthermore, problems arise when virtual Islamic boarding schools intersect with conventional Pesantren in cyberspace. This research is a library research that uses printed and online media as data sources. This study aims to find differences in the characteristics of virtual pesantren, and their relationship with the dynamics of pesantren in the era 4.0. From the content analysis conducted at several virtual pesantren, it was found that some of them used the same name as real pesantren, thus creating ambiguity of virtual pesantren

The existence of religious pluralism in Indonesia cannot be separated from the dynamics of Islamic contestation in the Archipelago. The reasoning and practice of religious pluralism have not yet received full support from Muslims. Social conflicts are often injured in practice, such as intolerance, violence, and persecution between religious believers. This study aims to reveal the significance of reasoning and practice of religious pluralism in building religious harmony in the context of the plurality of the Indonesian as a nation. This literature research seeks to explore relevant data from various sources such asbooks, proceedings, and journals (Zed, 2004: 2-3). Data analysis was conducted through content analysis related to Indonesia's concept and practice of religious pluralism. This study shows that the reasoning and practice of religious pluralism have great significance for shaping the understanding, awareness, and religious attitudes of the majority of Indonesian Muslims who are tolerant in responding to differences in faith, worship rituals, and religious cultures. This religious attitude can display the moderate face of Islam in interfaith social and humanitarian interactions in society. The dialectical reasoning of religious pluralism in this study resulted in five basic findings, namely: Islam Nusantara: a localized meaning of Islam; religious plurality from a multiculturalism perspective; pluralism reasoning in building inclusive religious attitudes; religious meeting point towards religious harmony; and Pancasila (Five Principles of the republic) as the indigenous style of Islam Nusantara. The original form of Islamic contestation in the Archipelago is reflected in Pancasila is a common consensus, the estuary of encounter, and the style of the struggle of Islam Nusantara to date.

Religious education in schools is expected to have a significant impact on the development of students' religious and social character so as to prevent them from immoral social behavior. This research tries to identify extracurricular activities that help improve the social and religious character of students. This research uses qualitative methodologies, with in-depth interviews providing as data collecting technique. The data were subsequently analysed utilising triangulation techniques by modifying existing theories. According to the findings of this study, the school offers an Islamic tarbiyah programme as an extracurricular activity from Saturday through Sunday. Every day, a programme called tawjihat murabbiyat is used to control Islamic tarbiyah activities. In addition to extracurricular activities, the improvement of students' religious and social character is accomplished by the incorporation of religious principles into subject matter and the entrenching of appropriate behaviour in school culture. Developing social character involves working on a variety of skills, including discipline, respect for others, serving both parents, tolerance, humility, and caring for others and the environment. Concerning the religious attitudes fostered by the program, such as the practise of congregational prayer, the wearing of the veil, and hostility towards Wahdah Islamiyah and Mutamayyiz Muslims.

The social changes of the Palu community after the 2018 disaster affected the values, attitudes, behaviors, and perspectives of some religious groups in society, which in turn forced the Balia tradition to transform as an adaptive step. This qualitative research aims to find the transformation of Balia by using an ethnographic approach. The research location was in the cities of Palu and Sigi. The sample was determined twice using the snowball technique and convenience sampling, which resulted in five respondents. Data was collected using depth interviews and analyzed using triangulation. This study found that Balia has transformed into a new form adapted to the community's needs and demands, called Sakaya. The term Sakaya is intended for someone who can be a medium or a means of communication with supernatural beings. Sakaya is not a colossal ritual but a personal ritual. The transformation occurs in the second aspect of Balia and does not leave the primary aspect. As a result, these rituals have become more effective, efficient, inexpensive, and easily accessible to the public. Another finding of this research is that the function of the Sakaya is extended beyond Balia, which includes economic, social, and political aspects, which makes it more acceptable in the social life of the Kaili tribal community.  Perubahan sosial masyarakat Palu pasca bencana 2018 berdampak pada nilai, sikap, perilaku, dan cara pandang sebagian kelompok agama di masyarakat, yang pada gilirannya memaksa tradisi Balia bertransformasi sebagai langkah adaptif. Penelitian kualitatif ini bertujuan untuk menemukan transformasi Balia dengan menggunakan pendekatan etnografi. Lokasi penelitian berada di kota Palu dan Sigi. Penentuan sampel dilakukan sebanyak dua kali dengan teknik snowball dan convenience sampling, yang menghasilkan lima responden. Pengumpulan data dilakukan dengan wawancara mendalam dan dianalisis menggunakan triangulasi. Kajian ini menemukan bahwa Balia telah menjelma menjadi bentuk baru yang telah disesuaikan dengan kebutuhan dan tuntutan masyarakat, yang disebut Sakaya. Istilah Sakaya ditujukan untuk seseorang yang mampu menjadi media atau sarana komunikasi dengan makhluk gaib. Sakaya bukanlah ritual kolosal, melainkan ritual pribadi. Transformasi terjadi pada aspek sekunder Balia dan tidak meninggalkan aspek primer. Alhasil, ritual-ritual tersebut menjadi lebih efektif, efisien, murah, dan mudah dijangkau oleh masyarakat. Temuan lain dari penelitian ini adalah bahwa fungsi Sakaya diperluas di luar Balia, yang meliputi aspek ekonomi, sosial, dan politik, yang membuatnya lebih dapat diterima dalam kehidupan sosial masyarakat suku Kaili.