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One of the long-standing marriage traditions in the Ende community is the ana ale marriage tradition. Ana ale marriage is a form of marriage based on an agreement between the parents of the man and woman, as well as a long-established good relationship between both parents. This research was conducted in Tiwu Tewa Village, Ende Timur District, Ende Regency. This research aims to understand the fundamental values contained in marriage as viewed from customary law, the process of implementation and its legitimacy, as well as the obstacles in the implementation of the ana ale marriage. The method used is empirical legal research with a qualitative approach, which includes interviews and literature study. The research results show that the fundamental values contained in the ana ale marriage, as viewed from customary law, consist of sacred and spiritual values, responsibility and commitment values, social and mutual assistance values, and adherence to customs. The process of implementing the ana ale marriage includes Ru’u Tu Jaga Rara, Janji, Puzi Ru’u, Teo Zambu, Bou Engga, Mai Tu Gega Padha, Tu Ngawi, Teke Ngara, Dari Nikah, Tu Ana. Meanwhile, the marriage is considered valid at the Tu Ana ceremony. The obstacles faced in the ana ale marriage include economic factors and the occurrence of clandestine marriages by the female party.

This study aims to identify and analyze customary and criminal sanctions imposed on individuals who violate Hinting Pali during the Tiwah ceremony, as well as the legal and customary consequences for those engaged in gambling within the ritual process. The research employs an empirical approach with a qualitative descriptive method through interviews, observations, and document analysis. The focus of this study is the implementation of Dayak Ngaju customary law in addressing violations that occur during the Tiwah ceremony. The findings reveal that Dayak Ngaju customary law plays a crucial role in maintaining social and spiritual harmony by enforcing moral, social, and symbolic sanctions. Furthermore, there is a point of convergence between customary law and national criminal law in promoting justice and social order. This study is expected to contribute academically to the development of customary law in Indonesia and serve as a valuable reference for communities, scholars, and policymakers in preserving cultural values and ensuring fair law enforcement within the framework of local wisdom.

This study analyzes the implementation of cultural preservation policies in Lebak Regency in the context of the Seren Taun tradition as part of efforts to maintain local wisdom and sustainable development. The approach used is qualitative with a case study method, through interviews, observations, and documentation studies of local governments, traditional leaders, and the Kasepuhan Citorek community. Data analysis was carried out using the Miles and Huberman model, including data reduction, data presentation, and conclusion drawn. The results of the study show that the implementation of cultural preservation policies in Lebak has been regulated through Regent Regulation Number 435 of 2022 concerning Regional Cultural Promotion, which emphasizes the importance of indigenous peoples' participation. The implementation of this policy is analyzed using Edwards III's theory, which includes communication, resources, disposition, and bureaucratic structure. The Seren Taun tradition has proven to play an important role in strengthening cultural identity, fostering social solidarity, maintaining food security, and teaching ecological awareness. However, challenges such as budget constraints, low cultural documentation, and shifting values of the younger generation remain major obstacles. This research emphasizes that synergy between the government, customary institutions, and communities is the key to the success of sustainable and inclusive cultural preservation in Lebak Regency.

This study examines the implementation of the Manak Salah tradition in Padang Bulia Customary Village from the perspectives of legal certainty and human rights protection. Manak Salah is a customary practice associated with the birth of opposite-sex twins, which in Balinese Hindu cosmology is considered a sacred event that may disrupt the balance between the sekala and niskala realms, thereby requiring purification rituals. Although the contemporary practice of this tradition has become more humane and no longer involves social exclusion, its regulation remains unwritten and has not been formally codified in the village’s Awig-awig (customary law). This condition creates the risk of multiple interpretations, legal uncertainty, and insufficient protection of the rights of children and affected families. This research employs an empirical juridical method with a qualitative approach, using interviews with customary leaders, field observations, and document analysis of statutory regulations and customary legal sources. The findings reveal that the absence of written norms causes the implementation of Manak Salah to rely heavily on the discretion of customary authorities, leading to potential inconsistency and normative vulnerability. This study emphasizes the urgency of codifying the Manak Salah tradition into the Awig-awig as a form of customary law reform aimed at ensuring legal certainty, strengthening institutional accountability within customary villages, and harmonizing customary law with Bali Provincial Regulation No. 4 of 2019 and fundamental human rights principles.

The purpose of this study is to determine how the social behavior of the Margoagung Village Community, especially Ngino Hamlet, in preserving local wisdom inherited from the ancestors of Mbah Bregas, especially in building community harmony. This field research was conducted using a qualitative descriptive method. This research was conducted by taking a case study in Ngino Hamlet, Margoagung Village, Seyegan Sub-district, Sleman Regency from June to July 2025. The informants of this study were the leaders, committees, traditional figures and all parties involved and witnessed directly the Merti activities of Margoagung Village. Data collection was carried out through observation, interviews and documentation. Data analysis was carried out through four stages, namely: data documentation, data reduction, data presentation, and drawing conclusions/verification. The study findings show that the entire series of Merti activities of Mbah Bregas Village, Margoagung Village build community harmony through participation, cooperation and mutual cooperation without distinguishing religion, ethnicity, race, social strata and profession.

This study aims to analyze the perceptions of Generation Z members of the Toba Batak ethnic group in Pegagan Julu VI Village, Sumbul District, Dairi Regency, regarding the symbolic meaning of the tradition of giving manuk naniatur (a traditional gift) and the shifting meaning or function of this tradition according to Generation Z. The method used was qualitative with a descriptive approach. Data were collected through observation, interviews, and documentation. The results indicate that the tradition of giving manuk naniatur is still routinely practiced and has become a local custom. Most Generation Z members value this tradition as an important part of their cultural identity and ancestral heritage, although not all understand its symbols deeply. This tradition is seen as an expression of love and gratitude to God, as well as a sign of blessing, hope, encouragement, and strength for children or families who have migrated. However, there has been a shift in meaning in Generation Z's perspective, from the tradition previously seen as a symbol of respect and spiritual bonding to now being seen more as a cultural identity and shared values ​​that must be maintained. This study illustrates the dynamics of traditional cultural preservation and adaptation to the changing times among the younger generation of the Toba Batak ethnic group.

This study examines the practice of reciprocity within the persatuan barang (goods-sharing) group during the implementation of the rewang tradition in Desa Banglas, Kecamatan Tebing Tinggi, Kabupaten Kepulauan Meranti. The main focus of the research is to identify the various forms of exchange that occur, whether in the form of money, goods, or labor. A narrative qualitative approach was used, with data collected through in-depth interviews, non-participant observation, archival review, and documentation of bookkeeping records. The subjects of this research are members of the persatuan barang group who actively participate in social and cultural events in the village. The findings reveal three types of reciprocity: generalized, balanced, and negative. Generalized reciprocity is evident in voluntary contributions without expecting immediate return, often practiced among close kin or neighbors. Balanced reciprocity is demonstrated through exchanges of equal value with a certain expectation of timely return, particularly during communal events like weddings or funerals. Negative reciprocity, although rare, involves unequal exchanges that may lead to social tensions or perceptions of unfairness. These findings indicate that the persatuan barang group functions not only as an informal economic mechanism but also as a cultural institution that fosters mutual assistance, reinforces social cohesion, and preserves traditional values. The exchange systems operate within an implicit moral economy that prioritizes collective welfare over individual gain. Additionally, the tradition of rewang and the organizational role of persatuan barang highlight the resilience and adaptability of indigenous practices in supporting rural livelihoods amid changing socioeconomic conditions. The study suggests that such local systems of reciprocity play a vital role in sustaining social capital, strengthening community identity, and ensuring social security in the absence of formal welfare structures. Further research is recommended to explore the long-term impact of these practices on community resilience and rural development.  

This study aims to examine the implementation of the selapanan tradition among Javanese postpartum women in Limau Manis Village, and to understand the meaning and community perceptions of this practice in the context of modern life. The selapanan tradition is part of local wisdom that has been passed down from generation to generation and has important value in postpartum maternal care. This study uses a qualitative method with an ethnographic approach, which allows researchers to understand cultural practices in depth through direct interaction with the community. Data collection techniques include participant observation, in-depth interviews with mothers who practice the tradition, community leaders, and traditional birth attendants, as well as documentation and field notes. The results show that selapanan is still preserved and practiced by the people of Limau Manis Village, although it has undergone several forms of adaptation to modern developments and modern medical guidelines. In its implementation, this tradition uses various natural ingredients such as parem (traditional body scrub), pilis (forehead concoction to refresh the eyes and mind), bengkungan (cloth to wrap the stomach), gerita (a kind of stagen or body binder), and the consumption of herbal medicine as part of physical care and body recovery. In addition to its physical aspects, selapanan also has a psychological dimension, providing emotional comfort and social support to postpartum mothers, thereby helping to prevent psychological disorders such as baby blues syndrome. This tradition serves not only as a form of traditional healthcare but also as a symbol of social solidarity and respect for local cultural values. Amidst the tide of modernization, preserving selapanan is crucial as a cultural identity that remains relevant. This study concludes that despite adjustments to medical developments, the selapanan tradition continues to play a significant role in maintaining maternal well-being and strengthening Javanese cultural values in the modern era.

The Tiatiki tradition in Teluk Depapre, Papua, is not merely an ecological ritual but serves as a cultural communication medium that conveys social and political messages. This study aims to analyze Tiatiki as vernacular media representing environmental conservation while articulating the resistance of indigenous communities against development policies that potentially threaten their customary territories. The research employs a qualitative approach with vernacular discourse analysis methods. Primary data were sourced from a 22-minute-22-second documentary produced by the Balai Pelestarian Nilai Budaya Papua (2020), analyzed through narrative transcription, identification of visual symbols, open coding, axial coding, and theoretical interpretation based on the Two-Step Flow theory and the concept of vernacular media. The findings reveal that the ritual prohibition symbolized by the “kayul larangan” is not merely a sign of marine closure for ecological purposes but also a political statement asserting indigenous territorial claims. Indigenous opinion leaders play a strategic role as cultural communicators and as drivers of subtle resistance against external interventions. These results affirm that local wisdom-based conservation in Papua is not solely ecological but also constitutes a political discourse arena projecting cultural identity and indigenous rights. This study contributes theoretically to cultural communication studies, particularly in analyzing vernacular media as instruments of local political resistance.

Modernization, a global phenomenon, significantly impacts religious life, challenging religions to maintain their relevance amidst rapid social changes. This study aims to examine how religion, particularly Islam, can transform without losing its traditional essence, and to map the dynamics between tradition and modernity in religious practice. Employing a qualitative descriptive approach and library research methods, data were collected through literature review and analyzed thematically.The findings reveal a tension between tradition, perceived as a sacred heritage, and modernity, often suspected of introducing secular values. However, modernization also offers opportunities for religion to adapt through innovative outreach and reinterpretation of teachings. It is found that reinterpretation of religious teachings is crucial for contextual relevance, refreshing the understanding of universal values without altering the core doctrines. Furthermore, religion is not merely an object of modernization but also a vital actor in driving just social transformation, serving as a corrective force and an agent for civilizational development.In conclusion, religious modernization is an interactive process demanding responses from religious communities. The reinterpretation of doctrines is key to religion's ongoing relevance, and the synergy between tradition and transformation allows religion to remain pertinent and a moral guide in the globalized era.  

The aim of this research is to explain the meaning and symbols of goats in the Lawa  Pipi (goat running) tradition in the Hili Country Community, Leihitu District, Central Maluku. This research uses an approach based on a descriptive approach which focuses on real problems that existed at the time the research was conducted. Through descriptive research, the author tries to describe the events of the Lawa Pipi (Goat Running) Eid al-Adha tradition in the people of Hila State, Central Maluku which is the center of attention without giving special treatment. Based on research carried out by data obtained by informants, the Lawa Pipi paga tradition of Eid al-Adha in Negeri Hila, Leihitu District, Central Maluku is a tradition that has been passed down by ancestors. The religiosity belief of the Lawa Pipi (Goat Running) Tradition is carrying a goat by circling the Hasan Soleman Mosque seven times, the people of Hila State interpret it as carrying out the Hajj pilgrimage around the Black Stone seven times, This is because the Lawa Pipi (Goat Running) tradition involves the Tawaf process where people experience the Tawaf journey directly even though they do not go to the city of Mecca. According to the community, the Lawa Pipi (Goat Running) tradition is carried out as an effort to get closer to Allah SWT and is believed to bring good fortune, long life and the desire to go to the Holy Land can be achieved.

The indigenous Nggolonio community gave land to newcomers (Dhajong) with the mandate that this land was only for making settlements, surviving and earning a living and not for other interests. However, the Dhajong community used this land for the construction of public facilities, the indigenous community of Nggolonio Village questioned the implementation of the mandate from their ancestors. The research used was empirical legal research with a qualitative approach. Data collection for this research was interviews and document studies. The results of the study indicate that the position of the customary rights of the Nggolonio Community against the rights of the Dhajong immigrant community, customary rights are the collective rights of the indigenous community to a certain area that is inherited from generation to generation. This right includes control and management of land and the natural resources above it. In the context of immigrant communities, access to and use of customary land is usually regulated by customary mechanisms that apply in the local community. This can involve the involvement of special agreements or land use permits that are mutually agreed upon between the indigenous community and immigrants. It is important to note that each indigenous community has different rules and mechanisms in managing relations between indigenous communities and immigrants. Therefore, a deep understanding of customary law and local practices in Nggolonio Village is essential to obtain an accurate picture of the status of customary rights of indigenous peoples and the rights of immigrant communities in the area.

The uniqueness of the Sasak community in preparing for the departure of prospective pilgrims to carry out the Hajj can attract the attention of researchers. So this research attempts to look at the traditions that the community carries out when carrying out the Hajj as well as the implications of the Hajj for the Sasak community. This study uses qualitative research using descriptive qualitative analysis by first collecting data through observations regarding what is happening in society, then conducting interviews. Documentation and individual experience to add data about Hajj. The results of this research show that the traditions before going on the pilgrimage for the Sasak people are still preserved today, because this tradition has existed since ancient times, from the time of our ancestors until now, it has been preserved from generation to generation. like tradition. Begawe, the opening of the pilgrimage, selararan and yasinan. The existence of this tradition has implications for the Sasak community, namely that the community has a stronger sense of solidarity, the community can build its social welfare. And for Hajj pilgrims it will be easy for them to return home.

Adat pernikahan dalam budaya Melayu terkesan rumit  karena banyak tahapan yang harus dilalui. Kerumitan tersebut muncul karena pernikahan dalam pandangan Melayu harus mendapat restu dari kedua orang tua serta harus mendapat pengakuan yang resmi dari tetangga maupun masyarakat. Bukan sebatas pandangan rumit, namun ada juga kalangan berpendapat, ada melayu unik dan sangat menarik.Penelitian ini mengkaji tentang nilia-nilai tradisi pada upacara Tepuk Tepung Tawar perkawinan adat Melayu di Desa Labusel. Jenis penelitian yang digunakan dalam penelitian ini adalah penelitian kualitatif. Populasi yang digunakan dalam penelitian ini adalah masyarakat Labusel yang bersuku Melayu. sedangkan sampel yang digunakan dalam penelitian ini berjumlah  orang dari kalangan masyarakat. hasil penelitian dan pembahasan yang telah dilakukan dalam penelitian ini, peneliti menyarankan kepada masyarakat Melayu agar selalu mempertahankan tradisi Tepuk Tepung Tawar pada perkawinan adat Melayu karena nilai-nilai yang terdapat Tepuk Tepung Tawar merupakan salah satu tradisi yang terdapat di dalam adat perkawinan Melayu di Desa Labusel. Berdasarkan pada tradisi tepuk tepung tawar sangat banyak dan menjadi acuan dalam bermasyarakat dan juga berkeluarga. Penulis juga berharap penelitian ini dapat menjadikan motivasi bagi peneliti selanjutnya mengenai tradisi Tepuk Tepung Tawar yang lebih luas lagi.