This study aims to determine the communication pattern of the village government in creating public awareness of health protocols during the Covid-19 pandemic and the obstacles of the village government in creating public awareness of health protocols during the Covid-19 pandemic. The theory used in this research is communication theory and OR theory. The subjects of this study were heads and employees of village government offices. The location of this research was carried out at the Sei Kasih Village office, Bilah Hilir District, Labuhanbatu Regency starting from July - September 2021. The method used in this study was a qualitative method. The analysis technique used is descriptive qualitative. The results of this study are that the communication pattern of the Sei Kasih village government in creating public awareness of health protocols during the pandemic uses primary and secondary communication patterns, and the constraints of the village government in creating public awareness of health protocols during the pandemic are that not all people are always in place at the time of the pandemic. the process of delivering information, it is difficult for people to take the time to listen to information then some people still do not believe that the corona virus in this case is the lack of people to comply with health protocols during the Covid-19 pandemic.

This study aims to find out (1)What content is contained in instagram secial media that affects the religious behavior of mosque adolescents in Siumbut Baru (2) Instagram Social Media which has an impact on the religious behavior of mosque adolescents (3)the effect of instagram on the mosque adolescent religious behavior. From the result of this study indicate that instagram social media gives influence to mosque youth through the use of features presented, so that with social media instagram teen mosque caneaffected by daily behavior that reflects islamic values through positive content that can mativate to carry out such worship to Allah SWT respect parents, is not excessive in worldly matters, cares for others. Then, invite others to promote social service activities based on information obtained in instagram religious accounts. Adolescent religious behavior can be explained by the use of content or features from instagram social media.

This article discusses the dynamics of the spread of Islam in the Siantar Kingdom at the beginning of the 20th century. The interaction of coastal communities with inland areas through trade routes made this area then influenced by Islam. This study uses the historical method in four writing steps, namely; heuristics, verification or criticism, interpretation, and historiography, with a historical approach. After King Sang Naualuh Damanik embraced Islam, the development of Islam in this area spread quite massively. The king and the preachers and other court officials became the front guard in preaching Islam in Siantar. In the process of spreading, Islam also faced some serious challenges. First, there are still many Siantar people who embrace the religion of their ancestors (Habonaron Do Bona). Second, the entry of Christian missionaries from the RMG (Rheinische Missions Gesellschaft) organization from Germany, which was tasked with evangelizing the people of Simalungun and the coast of Lake Toba. With his increasingly active activities in preaching Islam, finally, Raja Sang Naualuh Damanik was arrested by the Dutch colonialists in 1905. The following year, he was exiled to Bengkasli, Riau. After the exile of the King, the spread of Islam in the Siantar region practically stopped.

This article discusses the history and development of the Persulukan Ma'arif Muslimin in the city of Padangsidimpuan. The long history of the arrival of the Naqsabandiyah teachings in the southern Tapanuli region was manifested in the form of religious activities at Pondok Persulukan. This research uses qualitative research methods with two approaches; historical and social approaches. In this research, the writer wants to examine how this Persulukan Pondok is one of the places for spreading the teachings of the Naqsyabandiyah Order in the city of Padangsidimpuan. Apart from that, the writer also wants to see what developments have been since the presence of Pondok Persulukan Ma'arif Muslimin. Pondok Persulukan Ma'arif Muslimin was founded in 1970 by Sheikh Imom Daulay. The Pondok Persulukan has experienced ups and downs in its journey. At the beginning of its establishment, Pondok Persulukan also had an educational institution (pondok pesantren), but due to several reasons, the boarding school was no longer operational. During its development, Pondok Persulukan changed its name to the Ma'arif Muslimin Padangsidimpuan Social Welfare Institution. Until now, Pondok Persulukan is still used by the local community as a place to study religious sciences, especially for those who are elderly.

This article discusses the Magido Bantu tradition practiced by the Mandailing ethnic group in Jorong Tamiang Ampalu, West Pasaman Regency. This tradition has become a custom that is commonly practiced before a horja (wedding ceremony) is held. This study uses the historical method in four writing steps, namely; heuristics, verification or criticism, interpretation, and historiography, with a cultural approach. The Padri war that occurred to the Mandailing land area led to the migration of the Mandailing ethnic group who had embraced Islam to the Minangkabau region. This migration also brings with it customs and traditions that were previously practiced, one of which is the Magido Bantu tradition. This tradition has its own procession and implementation procedures that are different from the traditions commonly practiced by the Mandailing ethnic group in other regions. The implementation of this tradition has so many positive values in it, including: an attitude of help, mutual respect, deliberation, and so on. This tradition is still being maintained until now, if a horja is not held it will feel less than perfect.