Visual Spirituality of Muslimah Women on Instagram: A Virtual Ethnographic Study on @note.musymis
Keywords:
Spirituality, Ethnographic, VirtualAbstract
This study examines the phenomenon of digital spirituality through the Instagram account @note.musymis, an online space that presents Qur'an journaling content with a soft, personal, and emotional visual and narrative approach. In the midst of the transformation of religious practices in the digital era, this account offers a new model of da'wah that is participatory and reflective, especially for young urban Muslim women. The main emphasis lies on the concept of emotional interpretation, which is the meaning of Islamic teachings that grows from personal experiences and individual mental states. Through aesthetic visuals and brief narratives in the form of self-reminders, the account creates an affective community and a safe space that allows its followers to form spiritual bonds in an inclusive manner. This research also shows that content like this facilitates emotional healing and faith strengthening in the midst of the dynamics of modern life, while reflecting contemporary forms of da'wah that are relevant to digital culture. Using the theoretical approach of virtual communities and the effects of mass communication, this study confirms that social media can be a transformative medium in reviving more personalized, deep, and human spiritual experiences.
Downloads
References
[1] I. Margana, “Strategi kreatif content creator dalam dakwah di media sosial: Studi Etnografi Virtual akun Instagram @alfatahar_,” UIN Sunan Gunung Djati Bandung, 2024.
[2] H. L. D. Berraf, “Instagram as a Heterotopia of the Twenty-First Century: The Representation of Women on Instagram in the Post-#MeToo Era,” Cult. Perspect., vol. 2022, no. 27, pp. 93–110, 2022, [Online]. Available: https://www.scopus.com/inward/record.uri?eid=2-s2.0-85144315490&partnerID=40&md5=2181d27c32d464f4c76321e220a5969a
[3] K. Toffoletti, H. Thorpe, A. Pavlidis, R. Olive, and C. Moran, “Visibility and Vulnerability on Instagram: Negotiating Safety in Women’s Online-Offline Fitness Spaces,” Leis. Sci., vol. 45, no. 8, pp. 705–723, 2023, doi: https://doi.org/10.1080/01490400.2021.1884628.
[4] Nahid Ayad, Mowafg Abrahem Masuwd, and Safa Alrumayh, “From Riba to Zakat: An Analytical Study of Islamic Economic Principles and Their Distinction from Conventional Economics,” Bull. Islam. Res., vol. 3, no. 4, pp. 733–752, Jun. 2025, doi: https://doi.org/10.69526/bir.v3i4.358.
[5] Ibnu Kasir and Syahrol Awali, “Peran Dakwah Digital dalam Menyebarkan Pesan Islam di Era Modern,” J. an-Nasyr J. Dakwah Dalam Mata Tinta, vol. 11, no. 1, pp. 59–68, 2024.
[6] Mohieddin Masoud, Abdulnasir Alsayd, and Majdy kasheem, “Global Trends and Challenges in Teacher Training: A Bibliometric Analysis (2019–2024),” Bull. Islam. Res., vol. 3, no. 4, pp. 705–732, Jun. 2025, doi: https://doi.org/10.69526/bir.v3i4.356.
[7] A. Luthfia, “Peran Media Sosial terhadap Pengetahuan Keagamaan Remaja Muslim bersosialisasi langsung , sebagai ajang untuk berkumpul , bersilaturahmi dan sebagainya . Hal ini,” Moral J. Kaji. Pendidik. Islam Vol., vol. 2, 2025.
[8] T. Annabell, “Scrolling back: Remediation within and through digital memory work,” Mem. Mind Media, vol. 2, 2024, doi: https://doi.org/10.1017/mem.2023.6.
[9] Sumaia Almajri, Najah Baroud, Khuloud Mustafa Alouzi, and Amaal Kasheem, “Islamic Psychology: An Integrative Approach to Human Behavior and Mental Well-Being,” Bull. Islam. Res., vol. 3, no. 4, pp. 687–704, Jun. 2025, doi: https://doi.org/10.69526/bir.v3i4.353.
[10] Hicham Diouane, Muhammad K. Ridwan, Muhammad Zawil Kiram, and Abdalrahman Abulmajd, “The Dynamics of Islamic Thought in Responding to Contemporary Challenges,” Bull. Islam. Res., vol. 3, no. 4, pp. 671–686, Jun. 2025, doi: https://doi.org/10.69526/bir.v3i4.361.
[11] J. Aghapouri and A. Ahmadi, “The representation and reconstruction of ethno-national identity on social media by Kurdish women in Rojhelat, Kurdistan-Iran,” Stud. Ethn. Natl., vol. 21, no. 2, pp. 104–125, 2021, doi: https://doi.org/10.1111/sena.12351.
[12] R. T. YULIANTO, “Dakwah Digital: Studi Etnografi Virtual Akun Instagram@ Edhnx,” INSTITUT AGAMA ISLAM NEGERI PURWOKERTO, 2020.
[13] M. L. Gow, M. Henderson, A. Henry, L. Roberts, and H. Roth, “Impact on women’s body satisfaction of exposure to postpartum imagery on social media,” Front. Digit. Heal., vol. 7, 2025, doi: https://doi.org/10.3389/fdgth.2025.1379337.
[14] A. Yahaya, “Socio-Economic Impact of Some Muslim Non-Indigenes on the Development of Karmo Community in Abuja, Federal Capital Territory (FCT), Nigeria,” Bull. Islam. Res., vol. 3, no. 4, pp. 651–670, May 2025, doi: https://doi.org/10.69526/bir.v3i4.395.
[15] K. Tiidenberg and N. K. Baym, “Learn It, Buy It, Work It: Intensive Pregnancy on Instagram,” Soc. Media Soc., vol. 3, no. 1, 2017, doi: 1 https://doi.org/0.1177/2056305116685108.
[16] M. Imam, “The Threats of Ai and Disinformation in Times of Global Crises,” Bull. Islam. Res., vol. 3, no. 4, pp. 635–650, May 2025, doi: https://doi.org/10.69526/bir.v3i4.394.
[17] H. M. A. R. Nadwi, “Nadwatul Ulama and Its Role in Defending Islamic Thought Against Colonial and Secular Influences,” Bull. Islam. Res., vol. 3, no. 4, pp. 615–634, May 2025, doi: https://doi.org/10.69526/bir.v3i4.374.
[18] M. S. Alanuari, Hasan and F. Hamidah, “Budaya Tabligh Di Media Sosial : Nilai Spiritual Terhadap Tabligh Ustadz Hanan Attaki Di Media Instagram Pada Generasi Z Di Indonesia,” BATUTHAHJurnal Sej. Perad. Islam, vol. 03, no. 02, pp. 95–114, 2024, doi: https://doi.org/10.38073/batuthah.v3i2.1760.
[19] R. Siregar, “Pengaruh Media Sosial dalam Penghayatan Nilai Ketuhanan,” J. Yudistira Publ. Ris. Ilmu Pendidik. dan Bhs., vol. 2, no. 3, pp. 224–230, 2024.
[20] H. V Huang, “Chinese Digital Feminism Growing in a New Digital Soil: A Mixed-Method Study of the Transnational Construction of Gendered Collective Memory of Chinese Women on Instagram,” Soc. Media Soc., vol. 11, no. 2, 2025, doi: https://doi.org/10.1177/20563051251339487.
[21] D. R. Ginting, F. Habib, Mansyursyah, and R. A. Siregar, “Pengaruh Konten Dakwah Di Media Sosial Tiktok Terhadap Tingkat Religiusitas Mahasiswa KPI FDK UIN Sumatera Utara,” J. Kaji. Islam Dan Sos. Keagamaan, vol. 1, no. 3, pp. 90–95, 2024.
[22] M. Mensa and T. Deng, “Luxury fashion brands and women: A comparative analysis between brands and consumers on instagram,” Tripodos, no. 20, pp. 17–35, 2021, doi: https://doi.org/10.51698/TRIPODOS.2021.50P17-35.
[23] H. S. Cha, J. A. Mayers, and L. A. Stutts, “The Impact of Curvy Fitspiration and Fitspiration on Body Dissatisfaction, Negative Mood, and Weight Bias in Women,” Stigma Heal., vol. 7, no. 2, pp. 226–233, 2022, doi: https://doi.org/10.1037/sah0000367.
[24] A. F. Nasution, Metode Penelitian Kualitatif, Pertama. CV. Harva Creative, 2023.
[25] T. Annabell, “Sharing ‘memories’ on Instagram A narrative approach to the performance of remembered experience by young women online,” Narrat. Inq., vol. 33, no. 2, pp. 317–341, 2023, doi: https://doi.org/10.1075/ni.21074.ann.
[26] R. Nasrullah, Etnografi Virtual, Cetakan ke. Bandung: Simbiosa Rekatama Media, 2018.
[27] R. V Kozinets, Netnography. 2010. doi: https://doi.org/10.2501/S026504871020118X.
[28] L. C. de Lucena and I. C. G. de Oliveira, “Autism spectrum disorder and the narrative experiences of women on Instagram,” Interface Commun. Heal. Educ., vol. 27, 2023, doi: https://doi.org/10.1590/interface.220305.
[29] E. E. Vazquez, C. Patel, S. Alvidrez, and L. Siliceo, “Images, reviews, and purchase intention on social commerce: The role of mental imagery vividness, cognitive and affective social presence,” J. Retail. Consum. Serv., vol. 74, 2023, doi: https://doi.org/10.1016/j.jretconser.2023.103415.
[30] L. C. de Freitas and R. N. D. Moura Filho, “Aesthetic normalization of gender in the Instagram application: A portrait of the Brazilian woman,” Comput. Law Secur. Rev., vol. 47, 2022, doi: https://doi.org/10.1016/j.clsr.2022.105753.
[31] O. Johnson and D. W. Delk, “#Wematter: Creating culturally tailored health promotion content for Black and Latina college women on Instagram,” Digit. Heal., vol. 10, 2024, doi: https://doi.org/10.1177/20552076241241919.
[32] B. Johan, F. M. Husnah, A. D. Puteri, H. Hartami, A. A. Rahmah, and A. R. J. Adnin, “Tantangan dan Peluang Pendidikan Islam dalam Konteks Modern,” J. Pendidik. Islam, vol. 1, no. 4, p. 13, 2024, doi: https://doi.org/10.47134/pjpi.v1i4.758.
[33] J. G. Myrick et al., “The Effects of Embedded Skin Cancer Interventions on Sun-Safety Attitudes and Attention Paid to Tan Women on Instagram,” Front. Psychol., vol. 13, 2022, doi: https://doi.org/10.3389/fpsyg.2022.838297.
[34] T. Hidayatulloh, “Analisis Kritis Pemikiran Islam Kontemporer Hassan Hanafi terhadap Tradisi Islam,” J. YAQZHAN Anal. Filsafat, Agama dan Kemanus., vol. 10, no. 1, p. 44, 2024, doi: https://doi.org/10.24235/jy.v10i1.16972.
[35] S. E. McComb, K. C. Gobin, and J. S. Mills, “The effects of self-disclaimer Instagram captions on young women’s mood and body image: The moderating effect of participants’ own photo manipulation practices,” Body Image, vol. 38, pp. 251–261, 2021, doi: https://doi.org/10.1016/j.bodyim.2021.04.011.
[36] N. Selim, S. Khadragy, D. Hassan, A. Hegazy, and S. Ali, “Negotiating identities online: A quantitative exploration of Egyptian women’s social media gratifications, challenges, and perceived portrayals,” Int. J. Innov. Res. Sci. Stud., vol. 8, no. 1, pp. 1664–1687, 2025, doi: https://doi.org/10.53894/ijirss.v8i1.4715.
[37] M. Multikulturalisme, D. Peradaban, I. Febi, J. Al-Hikami, and D. Ardiansyah, “Moderasi Beragama Dalam Kerajaan Islam,” J. Inov. Pendidik., vol. 1, pp. 325–332, 2023.
[38] S. L. Miranda, “Analyzing Hate Speech Against Women on Instagram,” Open Inf. Sci., vol. 7, no. 1, 2023, doi: 10.1515/opis-2022-0161.
[39] M. Pluta, “Online Self-Disclosure and Social Sharing of Emotions of Women with Breast Cancer Using Instagram–Qualitative Conventional Content Analysis,” Chronic Illn., vol. 18, no. 4, pp. 834–848, 2022, doi: https://doi.org/10.1177/17423953211039778.
[40] C. Dunn and N. Falkof, “You’ve Got to Be Real: Authenticity, Performativity and Micro-Celebrity in South Africa,” Front. Sociol., vol. 6, 2021, doi: https://doi.org/10.3389/fsoc.2021.652485.
[41] I. A. Cahyono, A. Azizah, and A. N. An, “Resilience to Calamity in Qur’anic Perspective,” al-Afkar, J. Islam. Stud., vol. 7, no. 2, pp. 975–993, 2024.
[42] Z. Nafsaka, K. Kambali, S. Sayudin, and A. Widya Astuti, “Dinamika Pendidikan Karakter Dalam Perspektif Ibnu Khaldun: Menjawab Tantangan Pendidikan Islam Modern,” J. Impresi Indones., vol. 2, no. 9, pp. 903–914, 2023, doi: https://doi.org/10.58344/jii.v2i9.3211.
[43] A. I. Hartafan and A. N. AN, “A Study Between Tawhid And Pluralism In Buya Hamka And Nurcholish Madjid’s Interpretation Of Kalimatun Sawa In A Comparative Review,” al-Afkar, J. Islam. Stud., vol. 7, no. 1, pp. 159–173, 2024.
[44] F. A. Hikmah, Y. Dahliana, A. Nirwana, S. Suharjianto, A. Azizah, and A. Rha’in, “Studi Kitab Tafsir Tanwir Al-Miqbas Min Tafsir Ibni ‘Abbas oleh Al-Fairuzabadi,” Subst. J. Ilmu-Ilmu Ushuluddin, vol. 26, no. 1, pp. 15–25, 2024.
[45] E. Sumarti, K. Kamalludin, and M. K. Nawawi, “Pengaruh akun instagram teladan rasul terhadap minat dakwah masyarakat digital,” Komunika J. Commun. Sci. Islam. Dakwah, vol. 6, no. 1, p. 55, 2022, doi: https://doi.org/10.32832/komunika.v6i1.6868.
[46] A. N. AN et al., “Serving to parents perspective azhar’s quranic interpretation: Study of Birrul Walidain’s terms with the thematic method,” Linguist. Cult. Rev., pp. 254–263, 2022.
[47] A. S. Siregar, “Pemanfaatan Media Sosial Sebagai Media Dakwah Dikalangan Mahasiswa Uin Syekh Ali Hasan Ahmad Addary Padangsidimpuan,” SENTRI J. Ris. Ilm., vol. 2, no. 4, pp. 1300–1312, 2023, doi: https://doi.org/10.55681/sentri.v2i4.747.
[48] E. Baulch and A. Pramiyanti, “Hijabers on Instagram: Using Visual Social Media to Construct the Ideal Muslim Woman,” Soc. Media Soc., vol. 4, no. 4, 2018, doi: https://doi.org/10.1177/2056305118800308.
[49] D. A. Triantoro, “Ekspresi Identitas Anak Muda Muslim dan Dakwah di Indonesia Pasca Orde Baru,” Idarotuna, vol. 3, no. 1, p. 84, 2020, doi: https://doi.org/10.24014/idarotuna.v3i1.11357.
[50] M. A. I. U. Ghozali., “MODEL PENAFSIRAN QURAISH SHIHAB TERHADAP PEMAKNAAN DAN PEMAHAMAN AL-QURAN DALAM CHANEL YOUTUBE NAJWA SHIHAB,” J. Ar-Raniry, vol. 24, no. 2, 2022, doi: https://doi.org/10.37302/jbi.v14i1.374.
[51] I. Sarathan, R. Ridwansyah, and A. Pradana, “Berita corona di CNN Indonesia pada media sosial twitter :Januari-Maret 2020,” Metahumaniora, vol. 10, no. September, pp. 198–207, 2020.
[52] F. M. Boiliu, “Pembelajaran Pendidikan Agama Kristen dalam Keluarga di Era Digital,” TE DEUM (Jurnal Teol. dan Pengemb. Pelayanan), vol. 10, no. 1, pp. 107–119, 2020, doi: https://doi.org/10.51828/td.v10i1.17.
[53] A. Asnawiyah, A. Wahid, N. Amri, and M. H. Husni, “PREVENTION OF INFERIORITY COMPLEX ATTITUDES ACCORDING TO THE QUR’AN,” QiST J. Quran Tafseer Stud., vol. 3, no. 2, pp. 234–280, Aug. 2024, doi: https://doi.org/10.23917/qist.v3i2.8413.
[54] F. N. Aulia, A. Y. Thobroni, and A. I. Safira, “A Thematic Analysis on Children’s Rights in the Qur’an and Their Impact on Emotional Well-Being,” QiST J. Quran Tafseer Stud., vol. 4, no. 1, pp. 325–350, Jun. 2025, doi: https://doi.org/10.23917/qist.v4i1.9701.
[55] R. Murtyaningsih, E. S. Utaminingsih, M. Munawar, M. N. Qomar, and M. K. Ridwan, “Optimizing STEAM-Based Differentiated Instruction to Enhance the Effectiveness of Surah At-Tin Memorization among Fourth-Grade Students at Elementary School,” QiST J. Quran Tafseer Stud., vol. 4, no. 1, pp. 307–324, May 2025, doi: https://doi.org/10.23917/qist.v4i1.10209.
[56] K. Khairuddin, R. Rahman, P. Perdamaian, S. Suardi, W. Wasalmi, and S. Srg, “The Concept of Wasathiyah in QS. 2:143 Analysis of the Ma’na Cum Maghza Approach,” QiST J. Quran Tafseer Stud., vol. 4, no. 1, pp. 287–306, May 2025, doi: https://doi.org/10.23917/qist.v4i1.9668.
[57] R. Rochmad, A. Nasution, D. R. A. Anggara, M. Rifaannudin, and M. A. H. A. Almaarif, “Water in the Parables of Worldly Life in the Qur’an: A Semantic and Scientific Study,” QiST J. Quran Tafseer Stud., vol. 4, no. 1, pp. 267–286, May 2025, doi: https://doi.org/10.23917/qist.v4i1.9053.
[58] M. S. Munir, R. D. Ramadhani, M. Masruhan, and I. N. Kholid, “The Concept of Asbabun Nuzul in the Context of Warfare: A Tafsir Ahkam Study of QS. Al-Baqarah: 190-193 Based on Tafsir Al-Qurtubi,” QiST J. Quran Tafseer Stud., vol. 4, no. 1, pp. 241–266, Apr. 2025, doi: https://doi.org/10.23917/qist.v4i1.9165.
[59] N. Atika, S. Salminawati, and Z. Dahlan, “Integration of Islamic Religious Education, Al Quran Science and General School Subjects at Adzkia Babalan Integrated Islamic Junior High School, Langkat Regency,” QiST J. Quran Tafseer Stud., vol. 4, no. 1, pp. 221–240, Apr. 2025, doi: https://doi.org/10.23917/qist.v4i1.8905.
[60] I. Habibullah, S. Zubaidi, M. Chirzin, and A. Nasution, “The Integration of Knowledge in al-Tafsir al-’Ilmi in Improving the Interpretation Quality of Mutashabihat Verses: An Analysis of Zaghloul Muhammad Raghib El-Naggar’s Thought,” QiST J. Quran Tafseer Stud., vol. 4, no. 1, pp. 199–220, Mar. 2025, doi: https://doi.org/10.23917/qist.v4i1.8732.
[61] S. Shofaussamawati, A. Nikmah, and M. A. Azkiya, “Reading of Jasser Auda’s System Theory in the Law Verse on Women and Mosques,” QiST J. Quran Tafseer Stud., vol. 4, no. 1, pp. 91–108, Jan. 2025, doi: https://doi.org/10.23917/qist.v4i1.7954.
[62] E. Z. Mutaqin, “Religious Moderation in the Interpretation of the Qur’an and Its Relevance To Islamic Religious Education in Indonesia,” Tawasut, vol. 11, no. 1, pp. 1–17, 2024, doi: https://doi.org/10.31942/ta.v11i1.10930.
[63] A. Nirwana AN, F. Arfan, F. Dolles Marshal, C. Maulana, and N. Fadli, “Methods of Qur’an Research and Quran Tafseer Research its implications for contemporary Islamic thought,” Bull. Islam. Res., vol. 2, no. 1, pp. 33–42, Jun. 2024, doi: https://doi.org/10.69526/bir.v2i1.34.
[64] A. N. AN, “Metode Riset Al-Qur’an dan Tafsir,” in Metode Riset Al-Qur’an dan Tafsir, 1st ed., M. Muthoifin, Ed., Surakarta: Muhammadiyah University Press, 2025, pp. 1–485. [Online]. Available: https://mup.ums.ac.id/shop/agama/metode-riset-al-quran-dan-tafsir/
[65] A. R. C. Khairunnas Jamal, “KONSEP NAFKAH BATIN DALAM PERSPEKTIF AL-QUR’AN,” J. Harkat Media Komun. Gend., vol. 20, no. 1, pp. 13–33, 2024.
[66] Y. F. Aristyasari and C. Azhar, “Model Pendidikan Qur’ani dalam Mengembangkan Kecerdasan Emosional,” DAYAH J. Islam. Educ., vol. 5, no. 1, p. 111, 2022, doi: https://doi.org/10.22373/jie.v5i1.10721.
[67] M. R. Al-Banna and M. I. Hilmi, “Analisis atas Respon Netizen pada Postingan Akun @Quranreview di Instagram,” J. Iman dan Spiritualitas, vol. 2, no. 1, pp. 17–24, 2022, doi: https://doi.org/10.15575/jis.v2i1.15770.
[68] M. N. Ichwan, A. H. A. Ulama’i, M. A. Masuwd, and N. A. Abdulghani, “Sufism And Quranic Interpretation: Bridging Spirituality, Culture, and Political Discourse in Muslim Societies,” Ulumuna, vol. 28, no. 2, pp. 655–689, Dec. 2024, doi: https://doi.org/10.20414/ujis.v28i2.1082.
[69] M. Fatimah, M. Mustofa, Rizkiy Pratama Putra, M. M. Abu Zinah, and M. Masuwd, “OPTIMIZATION OF THE PRINCIPAL’S ROLE AS A SUPERVISOR TO IMPROVE THE PERFORMANCE OF TEACHERS IN SURAKARTA,” Profetika J. Stud. Islam, vol. 24, no. 02, pp. 207–216, Aug. 2023, doi: https://doi.org/10.23917/profetika.v24i02.1986.
[70] M. N. Ichwan, Mowafg Masuwd, M. Sya’roni, and N. A. Abdulghani, “Muhammad Abduh and Sufism: Building Spiritual Consciousness in the Context of Social Change,” Teosof. J. Tasawuf dan Pemikir. Islam, vol. 14, no. 1, pp. 163–187, Jun. 2024, doi: https://doi.org/10.15642/teosofi.2024.14.1.163-187.
[71] A. J. Fuad and M. Masuwd, “Religiosity and its Relationship with the Tolerance Attitudes of Higher Education Students,” Tribakti J. Pemikir. Keislam., vol. 34, no. 2, pp. 213–228, Jul. 2023, doi: https://doi.org/10.33367/tribakti.v34i2.3617.
[72] M. Sa’diyah, M. A. Masuwd, and A. F. Supandi, “Legal Problems Using AstraZeneca Vaccine: Hermeneutic Analysis of the Fatwa of the Indonesian Ulema Council,” JIL J. Islam. Law, vol. 3, no. 1, pp. 1–16, Jan. 2022, doi: https://doi.org/10.24260/jil.v3i1.496.
[73] I. S. Milsih, W. Fitri, and M. A. Masuwd, “THE TERM AL-HADID IN CLASSICAL AND CONTEMPORARY INTERPRETATION (COMPARATIVE STUDY OF THE QUR’AN & ITS TAFSEER AND TAFSIR MAFATIH AL GHAIB),” QiST J. Quran Tafseer Stud., vol. 1, no. 3, pp. 343–379, Dec. 2022, doi: https://doi.org/10.23917/qist.v1i3.2058.
[74] H. Hasanuddin, M. Masuwd, M. Ridwan, S. W. Mustamin, M. Saleh, and F. Fitrayani, “Legal Reform of Consumer Privacy Rights Protection in Online Transactions Based on Islamic Economic Law Principles,” J. Huk. Islam, vol. 22, no. 2, pp. 313–342, Nov. 2024, doi: https://doi.org/10.28918/jhi.v22i2.3.
[75] F. Fitriyanti and F. Sifaninda, “Partisipasi Budaya Komunitas Cosplay Lampung Pada Facebook,” J. Media Public Relations, vol. 1, no. 1, pp. 1–5, 2021, doi: https://doi.org/10.37090/jmp.v1i1.407.
Downloads
Submitted
Accepted
Published
How to Cite
Issue
Section
License
Copyright (c) 2025 Asep Abdul Muhyi, Ecep Ismail, Devi Apriliani, Fadhil Hidayat Akbar, Farida Lailatul Fasha, Galuh Fajar Pratama
This work is licensed under a Creative Commons Attribution 4.0 International License.
