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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.

This article explores the caste system in Bali which has become an integral part of the social and cultural structure of Balinese society. The relationship between caste and social status reflects a deep and distinctive aspect of the structure of Balinese society. This article contains the history and how caste affects daily life and interaction patterns in Bali. In conclusion, the article also discusses the responsibilities of caste system holders in Bali involving a series of roles that are important in maintaining social and cultural balance in the Balinese indigenous community. They are responsible for maintaining and preserving the traditions and cultural values associated with each caste. In this article we can find out about the relationship and social system of caste in Bali.

Human Rights are standards to recognise and protect the dignity of all people. Human Rights regulate the coexistence of individuals and each other in society, their relationship with the state, and the obligations of the state towards individuals. In this context, the protection of human rights for indigenous Papuans is very important. The involvement of natural resource management in the protection of human rights is very significant, because natural resource management can have a direct impact on the welfare of indigenous peoples. In this study, we will examine how human rights protection for indigenous Papuans is related to the involvement of natural resource management. The results of this study show that the protection of human rights of indigenous Papuans can be improved through custom-based natural resource management and respect for the rights of indigenous peoples. Therefore, there needs to be greater attention to the protection of human rights and custom-based natural resource management in an effort to improve the welfare of indigenous Papuans.      

Inheritance is wealth which can be a collection of assets and liabilities from the heir which is transferred to the heirs. In inheritance law, a principle applies, namely that if an heir dies then by law his rights and obligations immediately pass to his heirs. The division of inherited assets can have legal impacts in society which occurred in the Sikka Krowe Tribe community, specifically in Klotong Hamlet, Bura Bekor Village, Bola District, Sikka Regency between disputed heirs. The problem formulation of this research is 1. What are the reasons for the struggle between heirs? 2. What is the process for resolving property disputes between heirs? And 3. How is the distribution of assets resulting from struggles between heirs viewed from the customary law of the Sikka Krowe tribe, Bola District, Sikka Regency? This research is empirical legal research. The data sources in this research are primary and secondary data sources. Data management and analysis techniques are editing, classification and description, then the data obtained, both primary and secondary data, will be processed and analyzed by researchers based on the problem formulation. Based on the research results, the reason why there is a struggle between heirs in inherited land disputes is that the family does not know the exact status of ownership of the inherited land and the factor of poor communication between the two parties. Settlement of disputes or disputes Done through utun omok (gathering to find a way out) includes: presenting family parties, deliberation or mediation (kula babong), decision making, settlement and returning decisions to the parties in dispute. Distribution of land inheritance using a patrilineal kinship system, namely distribution that is directly given to sons as the main heirs and gets more inheritance.

Differentiated learning is an effort to provide facilities to students, apart from that providing these facilities provides a lot of new understanding for teachers to see students' needs. This research uses the PTK research method (classroom action research) which is carried out in grade 4 elementary schools with the aim of improving learning outcomes on norms and customs material for students. The results of this research are that it can improve student learning outcomes with the KKN targets set by the school in the material on norms and customs in grade 4 elementary school. Apart from that, the application of differentiated learning is the first application in this class using 3 different results according to the students' abilities.

Indigenous villages are villages that have a unique capacity and charm, both in terms of geography, environment, and social and cultural life in the community. The purpose of this research is to analyze the governance system in the health, economic, and environmental fields of Cireundeu Traditional Village, a Traditional Village located in South Cimahi District. Cireundeu Traditional Village was able to get through the Covid- 19 pandemic and even now Cireundeu Traditional Village is growing. There are various factors that influence the development of Cireundeu Traditional Village, there are tourism development concepts that have been applied such as management, destination development, marketing development, and the role of stakeholders that can continue to be improved to achieve maximum goals. In this research, descriptive qualitative method is used by observing in the field and conducting direct interviews with the management of Cireundeu Traditional Village. The results of this study show that Cireundeu Tourism Village can maximize the potential that exists in its territory and is able to maintain various aspects of life during the Covid-19 pandemic and is able to continue tourism activities through collaboration between stakeholders.

This study analyzes Toraja death customs using Roman Jakobson's theory of language functions. The study highlights how language functions (emotive, conative, referential, metalinguistic, phatic, and poetic) are applied in death rituals, which reflect the cultural and social values of the Toraja people. The research findings show that these death customs serve as complex communication tools, strengthen community identity, and connect the present with the past through symbolism and traditional practices.

This research aims to examine the transformation of traditional expressions in the Makassar traditional wedding procession in the modern era. The main focus of the research is to understand how these expressions adapt to social change, technology and modern values, as well as their impact on preserving the culture and identity of the Makassar community. The method used in this research is a qualitative approach with in-depth interview techniques and participant observation. The research results show that although some traditional expressions have undergone modifications to adapt to the modern context, the core of the cultural values ​​contained are still maintained. This transformation reflects adaptive cultural dynamics and shows that modernization does not always threaten tradition, but can serve as a means of strengthening and enriching cultural heritage. This research emphasizes the importance of striking a balance between preserving traditions and innovating so that these traditions remain relevant amidst changing times.

Banceuy Traditional Village, located in Sanca Village, Ciater District, Subang Regency, West Java, is one of the traditional villages rich in cultural values ​​and traditions. This study aims to explore how the preservation of culture and local wisdom in Banceuy Traditional Village can affect the socio-economic development of the community. With a qualitative approach and field research methods, data were collected through interviews with traditional leaders, local communities, and observations of traditional and artistic activities. The results of the study indicate that the preservation of culture and local wisdom has a positive impact on improving the economy, especially through the culture-based tourism sector and sustainable natural resource management. This study also emphasizes the importance of traditional education in ensuring cultural sustainability among the younger generation.

  This research focuses on the values ​​of the existence of the sekaten tradition in the perspective of customary law and Islamic law, as stated in article 18B paragraph 2 which states that "The state recognizes and respects customary law community units and their traditional rights as long as they are still alive and in accordance with with the development of society and the principles of the Unitary State of the Republic of Indonesia." and also article 28 paragraph 3 which emphasizes that the cultural identity and rights of traditional communities must be respected along with developments over time. The method used in this research is Library Research, which means dissecting the value of the existence of the sekaten tradition and the formation of customary law and Islamic law. Customary law and Islamic law have become part of the positive legal system in Indonesia. In the formation of positive law in Indonesia, both customary law and Islamic law were recognized and integrated into the national legal framework. Islamic law encourages Muslims to create a just and harmonious society where individual interests do not outweigh social interests. These ideas are consistent with traditional beliefs that highlight the importance of community, solidarity, and mutual aid in society. However, it is important to realize that how Islamic law is interpreted and implemented varies across societies and countries.

Most of the people of Tamblang Village have a livelihood as farmers. So that the thick ancestral traditions and culture are still carried out intact in this village. Tamblang is a village located in the Kubutambahan sub-district, Buleleng Regency, Bali Province, Indonesia. Customary laws or awig-awig are still the basis for behavior in the community. Regulations regarding the existence and rights of customary law communities regarding customary land in Tamblang Village are one of them in Awig-Awig Tamblang Traditional Village, Kubutambahan District, which shows that the existence and rights of indigenous peoples have been accepted within the legal framework applicable in traditional villages. The Tamblang customary law community is the indigenous people of North Bali who have lived for generations based on local cultural wisdom. Customary laws or awig-awig are still the basis for behavior in society. This arrangement of rights and obligations towards customary land is the basis for community engagement by the residents of the Tamblang customary village. The purpose of this study is to know and understand the existence of awig-awig and perarem in the regulation of customary land rights and obligations. The author uses an empirical research method using an approach through laws and conceptual methods. The results of this study can be concluded that, it is expected to maintain, maintain, and maintain customary law values. This regulation certainly gives hope to customary law communities to get recognition and protection of their rights, namely customary territories, customary law, assets and/or customary objects as well as institutions/government systems.

Local wisdom is considered as part of the culture and identity of indigenous peoples, which contains values, norms, ethics, beliefs, customs and traditions developed through social and cultural interactions. This research focuses on one of the traditions in Indonesia, namely the larung offering ceremony. Larung offerings is a religious ritual as a form of gratitude to God. In this research, it was found that the Javanese Blitar indigenous people still maintain the tradition of larung offerings as part of their culture and beliefs. The research method used is a literature study by collecting data from written sources. The purpose of writing this article is to find out the existence of the Blitar Javanese traditional community carrying out offerings and how customary and Islamic law influences this process.

The purpose of this research is to analyze the perspective of capu reke (void marriage) after paluk kila (exchange of rings) in Manggarai Marriage Customary Law. This type of research is empirical normative legal research. The sources of legal materials used in this research are primary and secondary legal materials. The method of processing legal materials through 3 (three) stages, namely editing, coding and systematization of data which is then analyzed descriptively qualitative. The results of this study found that: (1) The meaning of capu reke (capu = eliminate, cancel, break and reke = promise) which is literally interpreted as eliminating or breaking promises with other parties. Paluk kila (paluk = exchange; kila = ring). The Manggarai indigenous people interpret this paluk kila as being known to the extended families of both parties, as well as an acknowledgment from the tongka (witness/spokesperson) that the couple is true and ready to become a woe nelu (new family). (2) The perspective of capu reke (void marriage) after paluk kila (exchange of rings) in this ceremony is very sacred and from this problem the traditional ritual which is considered very magical and highly respected seems to be played with. (3) The legal consequences and customary sanctions that arise are: If the man decides first, the sanction is that the man must pay or cover the woman's shame in the form of saung leba (money) with a buffalo (kaba ngalu tau rangga). If, on the other hand, the woman decides first, the sanction is to give twelve Manggarai traditional cloths and one podo wa'u pig (returning the male clan). The legal consequences that arise are also the status of the child in this capu reke event who has the right to take care of the father (lut wa'u) and get inheritance rights from the father even though the custody is in the mother. The suggestions for the results of this study are (1) It is better if the marriage promise that is later denied or canceled is regulated more clearly in the law, even the rules must be clearer about the marriage promise and the legal consequences of the agreement that was made before the marriage. (2) Prospective couples are required to make a marriage agreement in order to better understand all the consequences that will be accepted after the marriage agreement takes effect between them.           

The purpose of this research is to analyze the application of the customary sanction "Lais Palolit" in the settlement of theft cases in Boti Village, Kie Subdistrict, South Central Timor District. The type of research used is empirical research. Empirical research can be interpreted as an approach that looks at a legal reality that exists in society. Based on this type of research, the data sources in this study are primary data and secondary data. The data collection techniques used are interviews, observation and documentation. The data collected will be processed through editing, coding and tabulation stages and data analysis is carried out descriptively, qualitatively and completely. Based on this research, several conclusions can be made, namely that all theft cases that occur within the scope of Boti Village must be resolved through the customary law that applies there by carrying out the customary sanction "Lais Palolit". The form of this customary sanction is the provision of additional property to the perpetrator based on what he took. This customary sanction is considered effective in resolving theft cases in Boti village. This customary sanction is different from the provisions stipulated in article 362 of the Criminal Code, but in its application so far the settlement of all theft cases in Boti village has always used the provisions of customary law and has not used the provisions of national law.

Given Aceh's rich Islamic cultural traditions and foundations, reading the Quran is frequently regarded as a crucial prerequisite for future leaders in the area. The purpose of this study is to examine the significance of this skill in relation to politics, Islamic law, and customary law in Aceh. In order to provide a thorough knowledge of the problem from legal, social, cultural, and political perspectives, the study examines the perspectives of Acehnese society using empirical juridical research methods. It also reviews the pertinent legislation and the legal foundation. According to the research, the community expects leaders who comprehend and uphold Acehnese customary law and culture, and reading the Quran is considered a sign of good leadership abilities

The indigenous people in Tano Batak continue to inherit the culture of their ancestors. Indigenous peoples cannot be lulled by the development of modernization. Currently, society must better protect and preserve the culture passed down by its ancestors so that it is not eroded by the progress of the times. Apart from that, indigenous peoples must also pay attention to the younger generation to serve as their next generation, so it is necessary to establish traditional education as a place of learning to learn more about their history and culture. The method used in this research is a qualitative method, to understand the phenomenon of what is happening in the field. The traditional school in Sihaporas Village has an important role in preserving Toba Batak culture so that the younger generation continues to understand their culture and makes the younger generation the next generation of their parents. So that the customs inherited from their ancestors can be preserved. Parents must also invite their children to follow traditions and all ritual events carried out from ancient times. Because with this traditional education, the younger generation will know more about how important it is to preserve culture

The indigenous people in Tano Batak continue to inherit the culture of their ancestors. Indigenous peoples cannot be lulled by the development of modernization. Currently, society must better protect and preserve the culture passed down by its ancestors so that it is not eroded by the progress of the times. Apart from that, indigenous peoples must also pay attention to the younger generation to serve as their next generation, so it is necessary to establish traditional education as a place of learning to learn more about their history and culture. The method used in this research is a qualitative method, to understand the phenomenon of what is happening in the field. The traditional school in Sihaporas Village has an important role in preserving Toba Batak culture so that the younger generation continues to understand their culture and makes the younger generation the next generation of their parents. So that the customs inherited from their ancestors can be preserved. Parents must also invite their children to follow traditions and all ritual events carried out from ancient times. Because with this traditional education, the younger generation will know more about how important it is to preserve culture

The Huta Nagodang tourist village still inherits the traditional Ulos weaving culture which has been preserved from generation to generation from its ancestors until today, namely Ulos Harungguan, which means a collection that includes all types of Ulos. And it has a motif that is combined with the Ulos motif owned by the Toba Batak ethnic group and commodification is carried out as a development of this Ulos. And used as a source of economic income for community members, the Ulos craft from Huta Nagodang village has its own icon which is the only one in Huta Nagodang village which was sacredly inherited from their ancestors as Ulos Harungguan. The aim of this research is to find out Ulos as a cultural heritage in traditional ceremonies in Hutana Godang village, Muara sub-district, North Tapanuli district. The method used in this research uses a qualitative method with a descriptive approach and data collection techniques through observations, interviews with informants, and documentation. The results of this research describe Ulos Batak as cultural heritage in traditional ceremonies involving the village government, traditional leaders and the community.

This research is motivated by the existence of an organization that does not accept or reject ulos in Toba Batak traditional activities, namely the Jehovah's Witnesses Tarutung congregation, where most of its members are people from the Toba Batak tribe. Jehovah's Witnesses in the Tarutung congregation have a different view from the non-Jehovah's Witness Toba Batak community regarding ulos. The aim of this research is to find out how Jehovah's Witnesses in the Tarutung congregation perceive the giving of ulos in Toba Batak traditional activities in Tarutung. This research uses a qualitative research method with the research approach used, namely the ethnographic research method. The data collection techniques used were observation, interviews and documentation. The results of the research show that Jehovah's Witnesses from the Tarutung congregation do not accept ulos in Toba Batak traditional activities because they view ulos as containing spiritual values that can bless human life and this is contrary to Biblical principles. However, Jehovah's Witnesses can receive or give ulos if it is simply given as a gift without having to give it in a manner that is in accordance with Batak customs. Jehovah's Witnesses in the Tarutung congregation have a good relationship with the community who receive ulos in Toba Batak traditional activities in Tarutung.