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Krisis ekologis di Kalimantan Tengah ditandai oleh deforestasi, ekspansi perkebunan monokultur, serta penambangan ilegal yang berdampak serius terhadap lingkungan dan kehidupan masyarakat adat Dayak. Situasi ini menuntut respons yang tidak hanya bersifat teknis, tetapi juga teologis dan kultural. Artikel ini menawarkan pembacaan baru terhadap Handep Hapakat prinsip hidup komunal masyarakat Dayak sebagai praksis ekologi integral dan model ekopastoral kontekstual dalam terang ajaran Gereja Katolik, khususnya ensiklik Laudato Si’. Penelitian ini menggunakan pendekatan kualitatif dengan orientasi hermeneutika teologis-kultural melalui studi kepustakaan terhadap literatur budaya Dayak, dokumen Gereja, dan kajian ekoteologi kontemporer. Hasil analisis menunjukkan bahwa Handep Hapakat tidak sekadar merupakan konstruksi sosial, melainkan praksis spiritual-ekologis yang menegaskan relasi harmonis antara manusia, komunitas, alam, dan Sang Pencipta. Nilai kebersamaan, tanggung jawab kolektif, dan musyawarah yang terkandung di dalamnya sejalan dengan visi ekologi integral yang menghubungkan dimensi ekologis, sosial, budaya, dan spiritual secara utuh. Artikel ini menegaskan bahwa integrasi Handep Hapakat dalam karya pastoral Gereja memiliki potensi transformatif dalam membangun kesadaran ekologis, memperkuat inkulturasi iman, serta mendorong keterlibatan komunitas dalam merawat rumah bersama secara berkelanjutan.

This research aims to describe the identification, measurement, presentation and disclosure of belis accounting in the marriage customs of the Watugong Village community. This research data was obtained from interviews, observations, documentation and literature studies regarding the stages of belis in the marriage customs of the Watugong village community. This research produces data that can be used as information and consideration in making decisions regarding accounting. The results of this research: identification in Accounting is said to be relevant because in the buying process economic transactions can be identified; This research shows the process of measuring belis, measured using fair value, which is in accordance with the market price set at that time; The researcher presents a journal description and a summary of profits or losses from both parties, which can be used as reference material for future purchasing processes, documentary evidence and economic considerations.

Incest is a sexual relationship carried out by two people who are still related by blood or marriage. Incest is described as an incident of sexual intercourse; between individuals who are related by blood, but the term was eventually used more broadly, namely to describe the sexual relationship between father and child, between siblings. Incest is a forbidden act in almost every cultural environment. The main problems in this thesis are: (1) What is the resolution process in providing customary sanctions for acts of la'a sala (incest) in Ulu Belu Village, Golewa District, Ngada Regency? (2) What are the obstacles faced in providing customary sanctions for acts of la'a sala (incest) in Ulu Belu Village, Golewa District, Ngada Regency? This research is empirical normative research, so the data sources used are primary data sources, secondary data and tertiary data. Primary data was obtained from interviews, secondary data was obtained from libraries, journals and the internet, and tertiary data was obtained from dictionaries, Wikipedia and encyclopedias. Data were analyzed descriptively-qualitatively. The results of this research show that (1) The process of resolving cases of granting customary sanctions for acts of la'a sala (incest) was carried out in a non-litigation manner which was accommodated and chaired directly by Mosa and the traditional leader in Ulu Belu village in accordance with the customary rules. applies. (2) the obstacles faced in providing customary sanctions for acts of la'a sala (incest) are external obstacles and internal obstacles.

Progress over time often becomes a problem for the existence of traditions and culture in various regions in Indonesia. Ngelemang is one of the local traditions in the Lampung area, which still exists despite the erosion of its existence due to the inevitable modern trend. This research aims to examine the elements and values of Piil Pesenggiri which researchers limit to the value of sakai sambayan in the ngelemang tradition in the Way Mengaku community, West Lampung. The method used is descriptive qualitative with a field research approach, through observation, interviews, and documentation and by supplementing with references from related journal articles. The results of the research show that although the ngelemang tradition is still carried out, there is a decline in community participation, especially the younger generation, due to changes in lifestyles that are more individualistic. However, the value of sakai sambayan is still strongly held because this tradition prioritizes togetherness and mutual respect in its implementation. The recommendation from this research is that more efforts are needed to strengthen the inheritance of traditions to the younger generation and increase community involvement in preserving this culture.

This study intended findout the existence of common law in national legal politics and to figure out more efforts that were done by the government and non-government so that common law and national l egal politics run in balance. This study made use of normative legal research with legislation and a comparative approach method. The results of the study indicated that common law does have different characters from national law, where national law has written characters in laws and regulations systematically and rigidly. Common law existence is recognized in national legal politics at the macro legal political level. In macro legal politics, recognition of common law community units and their traditional rights have been enshrined in the constitution, through Pasal 18B ayat (2) UUDNRI 1945. As is well known, common law communities are the bearers of common law.

Indonesia possesses vast forest areas with great potential. On the other hand, before the establishment of the Indonesian state, indigenous communities already exercised control over forests in the Indonesian territory based on customary rights. Therefore, the existence and customary rights of indigenous communities over forests are recognized in the Constitution. However, in reality, there are still many indigenous communities that their rights to the forests they have managed for generations have not been fully acknowledged, one of them is Cireundeu indigenous community. The lack of recognition causes these communities to face issues related to their customary rights over the forests.In fact, the 1945 Constitution of the Republic of Indonesia actually guarantees the rights of indigenous peoples regarding their forest. One way to realize that rights is by declarating customary forests for the indigenous communities of Cireundeu. This research examines the importance of the declaration of customary forests for the Cireundeu Indigenous Community in light of the rights of indigenous communities guaranteed by the Constitution. This research is a normative legal study. The approaches used are the statutory approach and the conceptual approach. The results of this research indicate that the declaration of customary forests for the indigenous communities of Cireundeu is crucial to ensure their constitutional rights to be recognized and respected, along with their traditional rights, to achieve well-being, particularly in terms of food security, to protect their cultural identity, and to safeguard a healthy and sustainable environment.

Indonesia possesses vast forest areas with great potential. On the other hand, before the establishment of the Indonesian state, indigenous communities already exercised control over forests in the Indonesian territory based on customary rights. Therefore, the existence and customary rights of indigenous communities over forests are recognized in the Constitution. However, in reality, there are still many indigenous communities that their rights to the forests they have managed for generations have not been fully acknowledged, one of them is Cireundeu indigenous community. The lack of recognition causes these communities to face issues related to their customary rights over the forests.In fact, the 1945 Constitution of the Republic of Indonesia actually guarantees the rights of indigenous peoples regarding their forest. One way to realize that rights is by declarating customary forests for the indigenous communities of Cireundeu. This research examines the importance of the declaration of customary forests for the Cireundeu Indigenous Community in light of the rights of indigenous communities guaranteed by the Constitution. This research is a normative legal study. The approaches used are the statutory approach and the conceptual approach. The results of this research indicate that the declaration of customary forests for the indigenous communities of Cireundeu is crucial to ensure their constitutional rights to be recognized and respected, along with their traditional rights, to achieve well-being, particularly in terms of food security, to protect their cultural identity, and to safeguard a healthy and sustainable environment.

This study analyzes the position and function of village community institutions in Buar Village, North Rahong District, Manggarai Regency based on Permendagri No. 18 of 2018. The method used in this study is an empirical judiciary method using primary data and secondary data.  Law of the Republic of Indonesia Number 23 of 2014 (Law No.23 of 2014) concerning Regional Government states that in the village a community institution can be established stipulated by Village Regulations guided by Laws and Regulations. In the general explanation of the Law, it is explained that in order to realize democratization and transparency of development at the community level and to encourage, motivate, and create access so that the community plays a more active role in development activities as well as assisting the village government in managing development and community empowerment, it is necessary to establish community institutions in the village. The formulation of the problem in this study is: (1) What is the position of Village Community institutions in Buar Village, North Rahong District, Manggarai Regency Based on the Regulation of the Minister of Home Affairs Number 18 of 2018?, and (2) Factors Hindering the Implementation of the Authority of the Position of Village Community Institutions in Buar Village, North Rahong District, Manggarai Regency Based on the Regulation of the Minister of Home Affairs Number 18 of 2018?. From the results of the research, the author concludes that  the function of community institutions in the implementation of development in Buar Village, North Rahong District, Manggarai Regency has not been maximized in accordance with the Regulation of the Minister of Home Affairs Number 18 of 2018. Some of the functions that have not been implemented include the preparation of development plans in a participatory manner, the shelter and distribution of community aspirations, and the increase of community participation in development. Factors inhibiting the implementation of the authority of Village Community institutions include lack of resources, limited knowledge and skills of village institution members, dependence on the central or regional government, corruption and nepotism practices, internal conflicts, and leadership instability.

This study aims to find out and describe the form of presentation of Dikia Rabano by the "Tukang Dikiu" group in the Jopuik Antau Marapulai event in Lubuak Alai, Kapur IX District, Lima Puluh Kota Regency. This type of research is qualitative research with a descriptive method. The research instrument is the researcher himself and is assisted by supporting instruments such as stationery and cameras. Data were collected through literature studies, observations, interviews and documentation. The steps of analyzing data are data collection, data reduction, data presentation and drawing conclusions. The results of the study show that the existence of Dikia Rabano art in Nagari Lubuak Alai is still appreciated and continues to this day. Dikia Rabano's art is able to influence society and become a symbol of a community such as the niniak mamak procession on Islamic holidays and bridal processions. The form of Dikia Rabano's presentation in Nagari Lubuak Alai is played by standing while walking along the procession of niniak mamak and bridal rows. The song sung in Dikia Rabano is a verse with Islamic nuances, in ancient times this song was believed to be a song of a mother in putting her child to sleep.

Orang suku laut merupakan komunitas adat terpencil yang hidupnya berpindah-pindah satu pulau kepulau lainnya. Orang suku laut Kampung Panglong di Desa Berakit telah beralih tempat tinggal ke daratan. Dalam memenuhi kebutuhan hidupnya selain menjadi nelayan mereka juga mempunyai usaha untuk menambah ekonomi yaitu membuka Home Industry dengan mengolah hasil tangkapan lautnya menjadi makanan seperti kerupuk ikan, ikan asin dan isi kerang yang mempunyai nilai jual yang tinggi ke masyarakat umum, selanjutnya mereka menitipkan hasil olahan produknya ke warung masyarakat Desa Berakit bertujuan untuk memperluas serta memperkuat akses pasar dalam mengembangkan potensi pendapatan yang lebih besar. Ketika menitipkan hasil olahan produknya, mereka sendiri tidak mudah mendapatkan kepercayaan dari beberapa masyarakat Berakit yang memiliki warung untuk menitipkan hasil olahan produknya, dikarenakan faktor lingkungan yang kurang bersih. Adapun tujuan penelitian ini untuk mendeskripsikan modal sosial para pelaku home industry orang suku laut Kampung Panglong Desa Berakit. Metode penelitian yang digunakan dalam penelitian ini adalah metode kualitatif, dengan narasumber informan sebanyak 5 orang. Penelitian ini menggunakan teknik dan pengumpulan data dengan cara wawancara. Penelitian ini menggunakan teori modal sosial oleh Robert David Putnam. Hasil dari penelitian ini menunjukkan bahwa modal sosial berperan penting dalam kesuksesan pelaku home industry orang suku laut Kampung Panglong yang bekerjasama dengan masyarakat Berakit yang memiliki warung. Dimana ada faktor yang membuat modal sosial ini berhasil dalam sebuah kerjasama, yaitu faktornya berbentuk jaringan sosial, kepercayaan dan juga nilai norma, hal ini la yang membuat kerjasama pelaku home industry orang suku laut Kampung Panglong dengan masyarakat Berakit yang memiliki warung semakin berjalan lancar dan berdampak dengan ekonomi orang suku laut Kampung Panglong.

Peningkatan angka penyelenggaraan perkawinan anak, khususnya pada pedesaan merupakan salah satu dasar utama melakukan pengabdian masyarakat, dalam hal ini dengan bentuk sosialisasi dan edukasi terkait dampak perkawinan anak. Penelitian ini merupakan penelitian kualitatif yang turun langsung ke lapangan untuk secara aktif melakukan sosialisasi dan edukasi dengan warga dan perangkat desa Kelurahan Wonopolo, Kecamatan Mijen, Kota Semarang sebagai upaya preventif peningkatan perkawinan anak. Hasil penelitian menunjukkan bahwa, Perguruan tinggi melakukan pengabdian kepada masyarakat, termasuk menyediakan sosialisasi dan penyuluhan untuk mencegah pernikahan anak. Perkawinan anak dianggap melanggar hak anak dan merupakan bentuk kekerasan terhadap anak. Praktik ini sering kali disebabkan oleh kemiskinan, ketidaksetaraan gender, dan ketidakadilan sosial. Dampaknya sangat signifikan, dengan sebagian besar partisipan penelitian harus putus sekolah dan menghadapi kekerasan fisik dan psikologis. Di Indonesia, faktor-faktor yang menyebabkan pernikahan anak antara lain kondisi ekonomi, rendahnya tingkat pendidikan, keinginan pribadi, pergaulan bebas, dan tradisi adat. Pada daerah pedesaan, pernikahan anak masih sering dianggap wajar, terutama jika didukung oleh adat istiadat atau budaya. Kurangnya akses terhadap pendidikan dan informasi tentang kesehatan reproduksi juga menjadi faktor utama, serta masalah ekonomi dan perasaan malu akan pandangan dan stigma dari lingkungan sekitar.

In order to increase understanding of the millennial generation and as a forum for preserving Jambi Malay cultural values, the Working Group for the Study of Socio-Economic and Cultural Issues at the Research and Community Service Institute (LPPM) of Muara Bungo University in collaboration with the Association of Indonesian Muslim Intellectuals (ICMI) Bungo Regional Organization held a Seminar and Discussion with the theme Reviving Malay Cultural Traditions and Customary Laws to Realize Social Piety Among Millennials. This activity involved elements of the Student Executive Board (BEM) organization and all Faculty of Economics students participating in UMB and Regional Insight courses. It is hoped that from the implementation of this seminar the millenial’s generation will have an understanding of being heirs to the nation's cultural wealth. Participants will be able to understand the customary laws and dress code of Malay people and the processions and attire of Malay brides.

Arrest Marriage is a marriage process that is carried out by force, Capture Marriage is carried out by kidnapping the bride, kidnapped to become a wife.  The captive marriages that are taking place now are not the custom of Southwest Sumba, especially the Kodi area.  Based on the results of research in Limbu Kembe Village, (1) What is the philosophy of the practice of catch marriage according to customary law in force in Southwest Sumba?  (2) What is the process for resolving the practice of catch marriage according to customary law in force in Southwest Sumba? The research method used in this research is normative research, namely research that is based on applicable legal regulations by examining various applicable laws and regulations related to the problem under study. Based on the results of the research and discussion, it can be concluded that the current practice of captive marriage is not the tradition/culture of Southwest Sumba, especially the Kodi area, but rather the practice of captive marriage which has developed by hiding behind cultural claims in order to avoid legal action.  

Overall, Nasi Village can be seen from the topography of the hilly and mountainous area with a height of 726 km and an average rainfall of 15-20% per year. Some of the community's livelihoods are as farmers and livestock breeders with a land area of ​​670 ha/family. East Nusa Tenggara has a variety of cultures, such as traditional ceremonies, which of course differ from one region to another. The main problems in this research are (1) What are the marriage procedures for the North Timor Amanatun traditional tribe and the values ​​contained therein according to Law no. 16 of 2019? (2) What efforts have traditional leaders made to preserve the marriage procedures of the North Timorese Amanatun tribe in accordance with Law no. 16 of 2019? (3) What is the impact of marriages from the Timorese traditional tribe (North Amanatun) which are not in accordance with Law no. 16 of 2019?  This research is empirical research, so the data sources used are primary data sources obtained from the field and secondary data sources obtained from the literature. The results of this research show that (1) Traditional marriage procedures in Amanatun are meeting to eat betel nut (mahine or makahina), marriage proposal (Tam Hen Tote), marriage blessing (Leutus), (2) Efforts to preserve traditional marriages in the North Amanatun Tribe (Timor) By maintaining the culture in the village of Nasi, the traditional elders do not allow other cultures to enter the village of Nasi, let alone take part in the implementation of customs. (3) The impact of traditional tribal marriages is that unexpected events occur such as "lasi maten" or death, or also the occurrence of "kan muifa ana" not having children. So the conclusion is that if you do a traditional marriage wrong, mystical things can happen.

The increasingly rapid development of the times has opened people's views to be more open to various kinds of world and national problems. Technology, which is one of the tools for thinking, has created innovative patterns of thinking in society that are mature in determining diverse perspectives and actions, as well as every outcome of views and attitudes that is permitted as long as it does not violate the rules and norms that have been regulated in state life. Customary forests are one of the categories of social forestry which are located in the living areas of local indigenous communities and can usually be found in inland areas. Customary forests are also regulated in Law Number 41 of 1999 concerning Forestry as stated in Article 1 number 6 "Customary forests are state forests that are within the territory of customary law communities." Conflicts between company interests and the rights of indigenous communities sometimes arise due to a lack of legal protection and unequal power, this is based on expansion which can be said to be irregular because quite a few mining companies expand mining areas outside the mine itself in order to exploit very natural resources. abundant in it.

Indonesia is a country with diverse cultures, and these cultures need to be preserved, one way being through Law No. 11 of 2010 on Cultural Heritage. The traditional village of Cikondang in West Java has been designated as cultural heritage, which has a significant impact on the preservation of its customary forest. This study aims to analyze the impact of this designation on the conservation of the Customary Forest. Using a qualitative method, the research was conducted through interviews, observations, and literature studies. The results show that the designation as cultural heritage strengthens the protection, management, and preservation of the customary forest, which serves as a water reservoir, a habitat for flora and fauna, as well as a center for education and research. Strict customary regulations, such as restrictions on entering the forest on certain days and the use of resources only for customary purposes, help maintain the sustainability of the ecosystem. The designation as cultural heritage also boosts tourism and the economic well-being of the local community. Thus, the preservation of the customary forest in the traditional village of Cikondang is not only rooted in local wisdom but also reinforced by national legal policies, which overall support the sustainability of the ecosystem and the welfare of the local community.   , 

The purpose of this research is to find out the values contained in the gayo community's berguru event and the content of the da'wah to be conveyed in the berguru event in customary law for the gayo community. The research method used is descriptive research with a leatherative approach. The values contained in the gayo community's berguru event are the value of aqidah education, meaning that in the berguru event, the bride and groom are taught that aqidah in the household is very important, so that the purpose of husband and wife in marriage can be achieved to get benefits and perfectly become an ideal family from the marriage. The value of worship education means that in the berguru event, the bride and groom are taught that Islam prescribes marriage to form a family as a means to achieve happiness in life. The value of moral education is that gayo customs attach great importance to good morals (noble morals). The content of da'wah in berguru is to give advice and remind the values and principles of Islamic teachings to the prospective bride and groom by the imam of each village. The most important da'wah content is to provide lessons on creed, worship and shari'ah as well as physical and spiritual needs.

Changes in the social behavior of the Kuta Traditional Village community are becoming increasingly significant along with the impact of the ongoing modernization era. Kuta Traditional Village, a community rich in traditions and cultural values, is experiencing transformation in various aspects of their daily lives. This study explores how modernization affects the social behavior patterns of the Kuta Traditional Village community, from traditions to their social interactions. Through an in-depth qualitative approach, the results of this research describe the dynamics of social change occurring in this traditional village and seek an understanding of how they adapt to the ever-evolving modern era.    

This study investigates the adaptation process carried out by the Kuta Traditional Village community towards their culture amidst the dynamics of modernization. Kuta Traditional Village is a cultural entity rich in traditions and noble values, but faces significant challenges in maintaining its identity in the contemporary era. This research explores how the Kuta Traditional Village community interacts with social, economic and technological changes that change their lifestyle, while still maintaining their unique cultural heritage. Qualitative methods are used to explore the dynamics of this adaptation, providing insight into the strategies and responses they apply in facing changing times.    

This article examines the role of customary norms and values ​​in everyday life in society. Customary norms and values ​​are an integral part of culture that shape the identity and character of a community. The research results show that customary norms and values ​​function as behavioral guidelines, maintain social harmony, and strengthen solidarity between community members. Apart from that, customs also play a role in ritual ceremonies and various social activities that reflect togetherness and mutual cooperation. Although modernization and globalization pose challenges to the preservation of traditional customs, many communities are trying to maintain and adapt these values ​​in the contemporary context. This article emphasizes the importance of understanding and respecting traditional norms and values ​​to maintain the sustainability of local culture amidst the changing times.