Pulau Kera merupakan salah satu wilayah di Kabupaten Kupang yang terdampak bencana badai seroja, badai tersebut menyebabkan puluhan rumah serta perahu nelayan rusak parah akibat hantaman badai tersebut dan hal tu membuat masyarakat pulau Kera mengalami kerugian materil dan non materil. Dari hal tersebut diatas maka Fakultas lmu Sosial dan lmu Politik Universitas Muhammadiyah Kupang memutuskan untuk melakukan pengabdian masyarakat dipulau tersebut sembari memberikan sedikit donasi kepada masyarakat setempat. Pengabdian masyarakat yang dilakukan berupa trauma healing terhadap anak-anak pulau Kera dengan cara melakukan storytelling serta bermain sambil belajar. Kegiatan tersebut disambut baik bukan hanya oleh anak-anak tapi juga orang tua, hal ni dibuktikan dengan hadirnya orang tua yang kut melihat anak-anaknya menjalani proses trauma healing dari awal sampai akhir. Trauma healing sendiri adalah proses penyembuhan setelah trauma yang dilakukan agar seseorang bisa terus melanjutkan hidup tanpa bayang-bayang kejadian tersebut. Hal ni kerap kali terjadi pada anak-anak serta remaja, akibat pengalaman traumatis tertentu (liputan6.com). Proses trauma healing sendiri menggunakan 2 metode yaitu storytelling dan bermain sambil belajar. Storytelling atau mendongeng dilakukan oleh para mahasiswa dengan menceritakan cerita-cerita yang dapat memancing majinasi anak sehingga terjadi proses nteraksi tanya jawab antara mahasiswa dan anak-anak. Selanjutnya dilakukanlah proses bermain sambil belajar dimana anak-anak diajarkan bernyanyi dan menari sambil mengingat huruf, angka dan cara mencuci tangan yang baik dan benar, selain tu anak-anak diajarkan untuk mengasah kekompakan mereka. Selama kegiatan anak-anak terlihat senang dan ceria, hal ni berlanjut sampai dengan perpisahan keesokan harinya yang mana mahasiswa dan anak-anak menari dipinggir pantai pulau Kera.

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This article discusses religious reforms and reforms in Indonesia which are linked to the forerunner to the birth of Muhammadiyah. Using a library survey, this article found that the reform movement in Indonesia began to occur in the early 20th century and could not be separated from the birth of Muhammadiyah. In this context, the renewal of Islam in Indonesia through Muhammadiyah is inseparable from the thoughts of Middle Eastern figures, such as Ibn Taymiyah and Muhammad Ibn Abdul Wahhab, especially in the aspect of creed (tawḥīd) in the form of purification.This article presents the idea that renewal and reform are a dynamic movement and is still needed in the context of national development as a form of continuity of awareness in modern society.

The Atoni people of East Nusa Tenggara, Indonesia, is a community with cultural values in the form of lyrics or dances to celebrate momentums in the lifecycle such as birth, marriage, death, welcoming guests, and the change of seasons, especially the planting season. This research is carried out in Maubesi village, North-Central Timor Regency. This is a qualitative type of research. The data is collected through profound observation and interviews. The researcher becomes the critical informant, and the data is analysed descriptively. From the results of this research, it may be concluded that the rites of the Natoni religion for the Maubesi People, North-Central Timor, East Nusa Tenggara is worship to Uis Neno, which is a belief inherited from the ancestors with special rites. These rites involve the customary structure, including the king, which is completed with rice and betels, and the slaughtering ceremony. This makes the Natoni religion a force or local wisdom which binds the Maubesi people who have embraced other religions such as Catholic and Protestant to carry out the syncretism process, revising the values of that belief. Such rites are then defined as the same as worshipping God the Almighty.

Humans and the natural environment have a very close relationship; it can even be called interdependence. The relationship is very active and interactive because indeed humans have a very high dependence on fulfilling the necessities of life, the most important of which are clothing, food and shelter which have the main source of raw materials from the natural environment, especially in communities whose farmers depend on the natural environment and land. Therefore, humans have an important role in preserving natural resources and the environment so that the community's life will last for a long time. The culture of people's lives in the shifting cultivation system called ogo is one of the main factors in forest and environmental damage in a broad sense because forests are not only related to grass and timber trees but also land, rocks, water, fauna. The research method used is qualitative with a case study approach. The data were collected through documents, in-depth interviews and observations, and data analysis was carried out descriptively. The results showed that forest and environmental damage due to excessive use with the ogo culture of shifting cultivation with a period of three to four years resulted in reduced water reserves due to damage to water infiltration, floods and landslides as well as damage to residential areas. Roads and bridges in the village of Nuanaga in February 2016. Ogo as a socio-cultural system of shifting cultivation is an act of rational choice by farmers in increasing income and the dignity of family life, despite frequent floods and landslides in the rainy season with high intensity.