This study aims to formulate a learning communication model that is able to replace or modify the type of learning communication from the face-to-face system to blended learning during the Covid-19 pandemic and in the new normal period. This study focuses on learning communication in tertiary institutions on the grounds that students are expected to be independent in learning so that they no longer expect parental guidance in taking online classes, as happened at the primary and secondary education levels. With the consideration of the two things above, namely changes in learning communication with e-learning and the level of student independence, it is necessary to have a learning communication strategy in higher education to welcome the formation of a digital society. In this study, the tertiary institutions that were the object of research were three state universities in the North Aceh region and Lhokseumawe city, namely Malikussaleh University, Lhokseumawe State Polytechnic, and UIN Malikussaleh. The choice of the three universities refers to an effort to avoid long trips during the pandemic, because in addition to interviews using interactive virtual media remotely, in obtaining some information, direct observation must be used. The research was conducted using mixed approach -quantitative and qualitative-by involving respondents and informants from three main elements of the object of education, namely lecturers, students, and the community. In addition to interviews, Focus Group Discussion (FGD) was also conducted using the zoom application, by presenting an expert resource person who is active in Online learning training, namely Prof. Ujang Sumarna from the Bogor Agricultural Institute. The outcome in this study is the existence of a learning communication strategy in tertiary institutions in a region with regional criteria that are relatively far from the nation's capital with relatively lacking information and communication technology facilities. The outcomes are a model of blended learning as an alternative and a model of e-learning Maturity Model (eMM) as a strategy to prepare all elements of colleges to face the changes in education in this disruptive era.

In all parts of the world, every human being has various kinds of habits. One of the human habits is smoking. Today, smoking itself is not something that is considered taboo by society. Cigarettes have become objects that are familiar to humans in general. This smoking habit is difficult to break. On this occasion, researchers will try to raise a theme of smoking habits that have become more modern among teenagers, namely vape as a lifestyle for today's smokers. The background of this research is the author's curiosity about why active smokers, especially teenagers, consume vapes as a substitute for tobacco cigarettes. As for the problem formulation in this study, namely why has vape become a trend in Lhokseumawe City? What effect does vape have on the lifestyle of today's smokers? This research took place in Lhokseumawe City. The method used in this research is qualitative research with data collection techniques, namely observation, interviews, documentation, and literature studies using the perspective of consumerism culture and lifestyle studies. AbstrakIn all parts of the world, every human being has various kinds of habits. One of the human habits is smoking. Today, smoking itself is not something that is considered taboo by society. Cigarettes have become objects that are familiar to humans in general. This smoking habit is difficult to break. On this occasion, researchers will try to raise a theme of smoking habits that have become more modern among teenagers, namely vape as a lifestyle for today's smokers. The background of this research is the author's curiosity about why active smokers, especially teenagers, consume vapes as a substitute for tobacco cigarettes. As for the problem formulation in this study, namely why has vape become a trend in Lhokseumawe City? What effect does vape have on the lifestyle of today's smokers? This research took place in Lhokseumawe City. The method used in this research is qualitative research with data collection techniques, namely observation, interviews, documentation, and literature studies using the perspective of consumerism culture and lifestyle studies.

Aceh Utara, sebagai salah satu kabupaten terbesar, baik dari segi luas dan penduduk, termasuk wilayah tutupan hutan, mengalami masalah lingkungan yang sama hebatnya seperti semua daerah yang memiliki lahan subur. Problem yang sama dimiliki oleh Aceh Utara adalah mulai hilangnya area hutan baik akibat illegal logging, legal logging baik oleh Hak Penguasan Hutan (HPH), Hak Guna Usaha (HGU), dan Hak Pengelolaan (HPL) sebagaimana diatur di dalam PP No 40 tahun 1996. Namun masalahnya, pengaturan agraria secara konstitusional tersebut melahirkan prahara di dalam praksisnya, apalagi ketika politik desentralisasi yang menjadikan lingkungan dan hutan yang dikuasai pemerintah daerah tingkat dua sebagai ruang yang dieksploitasi atas nama kesejahteraan dan kepentingan pendapatan asli daerah (PAD).Dari penelitian ini, diupayakan untuk menelisik masalah pengelolaan lingkungan yang telah melahirkan krisis ekologi tersebut. Salah satunya adalah masalah sawitisasi yang telah melahirkan dampak kerusakan lanjutan (collateral damage) yang menyebabkan terjadinya defisit sosial, ekonomi, antropologis, kultural, dan ekologis sendiri. Tentu kemudian berdampak pada defisit pembangunan secara keseluruhan yang menyebabkan indeks pembangunan manusia (human development index) ikut menurun.Banjir besar terakhir yang menimpa Aceh Utara pada awal Desember 2020 menyebabkan 23 kecamatan terdampak dan ribuan lahan pertanian menjadi terendam hingga menyebabkan gagal panen. Kejadian ini tidak dapat dianggap sebagai siklus alami, tapi memang kerusakan di wilayah hulu yang semakin parah dan menjadi tumbal bagi masyarakat yang tinggal di wilayah penyangga terutama masyarakat rural.Penelitian ini menunjukkan bahwa sawit telah menyebabkan krisis lingkungan dan kerugian yang diterima masyarakat akibat deforestasi dan munculnya perkebunan ilegal, termasuk yang dilakukan oleh perusahaan Satya Agung. Ada pola mafia dalam pemanfaatan lahan negara yang digunakan untuk industri sawit.

Gayo is the second largest ethnic groups in Aceh, which is most misunderstood. Actually, Aceh has consisted nine ethnics, including one smallest ethnic that has been founded several years ago, named “Haloban” in Pulau Banyak, Singkil Regency. This arcticle shows the distinctive characters and culture of Gayo people. They were not only inhabiting in area “Gayo continent” such as Central Aceh, Bener Meriah, Gayo Lues Regency, but also Southeast Aceh (Alas), East Aceh (Lokop) Aceh Tamiang (Kalul), and Southwest Aceh Regency (Lhok Gayo). This article uses an ethnographic approach on the condition of culture, art, and history in Gayo landschape. In the long history of the Gayo people, Islam has become a value that has penetrated the joints of the socio-cultural life of its people. This situation is quitely different with Aceh east and west coastal. That happened because the Gayo people had faced challenges to live diverse, so that it influenced the appreciation of their Islamic life. in the religious practice, the Gayo people pay more attention for the esoteric values perspective rather than the exoteric perspective. This is the rich account of a muslim society in highland Gayo, that has been a long debate among themselves ideas of what Islam is and should be as it pertains to all areas of their lives, from work, arts performance, and worship. Many previous anthropological studies, like Snouck Hurgronje works have concentrated on the purely local aspects of culture and the tension between the local and universal in everyday life of Gayo people.

Ziarah awalnya merupakan kegiatan ritual keagamaan, kemudian berkembang menjadi wisata ziarah (pilgrimage tourism). Wisata ziarah adalah perjalanan wisata yang tujuaanya berkaitan dengan agama, sejarah, adat istiadat dan kepercayaan dari peserta tur atau kelompok dari masyarakat. Praktik ziarah memunculkan perilaku yang bervariasi diantara satu daerah dengan yang lainnya. Penelitian ini mengkaji tentang “Wisata Ziarah Sebagai  Identitas Sosial (Studi Antropologi Budaya di Makam Sultan Malikussaleh Kecamatan Samudera, Kabupaten Aceh Utara)”. Penelitian ini menggunakan metode sosial kualitatif dengan pendekatan kualitatif. Pengumpulan data penelitian dilakukan dengan teknik observasi, wawancara, studi dokumen, dan studi literatur. Penelitian ini bertujuan untuk mengetahui motif serta perilaku peziarah yang bisa diidentifikasi sebagai identitas sosial masyarakat. Hasil penelitian ini menunjukkan bahwa Ada beberapa motif peziarah mengunjungi makam Sultan Malikussaleh, diantaranya; (1) karena tradisi agama, (2) sebagai wasilah atau perantara berdoa, dan (3) cok beurkat (mengambil keberkahan). Kemudian berdasarkan tujuan pelaksanaan ziarah, ada beberapa perilaku yang sering terjadi di Makam Sultan Malikussaleh, diantaranya berdoa, peuphon kitab, bernazar, dan belajar sejarah. Perilaku tersebut cenderung menampilkan karakter identitas masyarakat Aceh dalam berziarah