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The phenomenon of grave pilgrimage has a rich historical background. Polemic discussions about this incident have been going on for quite a long time, since Ibn Taymiyah in the 12th century and Muhammad bin Abdul Wahab in the 20th century. It is important to know that grave pilgrimage not only includes ritualistic aspects of worship, but also social, political and even commercial aspects. One of the places that is often visited for grave pilgrimages is the grave of Sunan Ampel. The grave pilgrimage to the Sunan Ampel Tomb also brings various benefits, including visiting a person's grave as an Islamic heritage, increasing his devotion to Allah SWT and fostering a virtuous life and a true Muslim personality.

In the current era of globalization, many local communities throughout the world, including in rural Ambulu, Jember, are experiencing changes in values ​​and customs due to global influences. The local cultural values ​​of the Ambulu rural community are known to be very rich and diverse, but face challenges as a result of rapid globalization. This research aims to identify and analyze the impact of globalization on local cultural values ​​in the rural community of Ambulu Jember, with a focus on how these values ​​persist or change over time. This research uses a qualitative approach by applying contemporary theory from Michael Foucault to analyze the data. The focus of analysis in this research looks at how the discourse and practices of power in society change along with the introduction of global values ​​and how local communities react to these changes. The research results show that the Ambulu community experiences dualism in maintaining local cultural values. On the one hand, there are efforts by the community to maintain old customs and values, while on the other hand, several aspects of local culture have evolved or even been eroded due to the influence of globalization, such as changes in language, social rituals and kinship systems. The impact of globalization on local cultural values ​​demands more inclusive adaptation strategies and more strategic cultural preservation so that rural communities such as those in Ambulu can maintain their cultural identity while receiving the benefits of globalization.  

Disway Daily is one of the convergent mass media that focuses on news and online articles and e-papers. Currently, the reader of the rubric is dominated by football fans, as there are many articles about the results of football matches and other sports. The month of Ramadan, the holy month in Islam, not only reflects a time for fasting, but also marks a period of introspection, reflection, and blessing for Muslims around the world. Online media has a great responsibility to convey appropriate, in-depth, and inspirational information related to Ramadan. With that, the Ramadan rubric comes as a platform that presents the festivities and wisdom of Ramadan to readers in an interesting and meaningful way. The Ramadan rubric is important because it facilitates a better understanding of the rituals and values associated with this holy month. Through this rubric, online media can highlight various aspects, including specific rituals performed by Muslims, as well as fasting laws based on the teachings of the Qur'an and Hadith. In building this rubric, it is important to ensure that the content presented matches the needs and interests of readers, and inspires them to live Ramadan with passion and blessings.   Keywords: Disway Daily, Online Media, Ramadan Rubric, Ramadan Rubric, Islamic Content, Ramadan Fasting

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.

Every existing religion has procedures, systems, practices, rituals and rules that must be followed by its adherents. This article describes the opinions of experts regarding religion and Dale Cannon's ideas about the six main ways of being religious as written in his book Six Ways of Being Religious. These six ways can be found in almost every existing religion, the six ways are as follows: The Way of Scared Rite, The Way of Right Action, The Way of Devotion , The Way of Shamanic Meditation, The Way of Mystical Quest, The Way of Reasoned Inquiry.  

The author is interested in discussing the role of dating ethics in the review of Christian ethics. The importance of digging deeper into how dating ethics can be applied in the dynamics of today's life is the basis of this conversation.This journal aims to explore the ethics of dating not only to form, but also to strengthen the relationship between partners.Qualitative method is a scientific research that aims to understand a phenomenon in natural social contact by prioritizing the process of in-depth communication interaction between the researcher and the phenomenon to be discussed. Ethics is about what is good and right. Most people agree with the ethical values of honesty, keeping promises, respect, accepting mistakes, respecting human rights and taking responsibility. Dating ethics refers to the principles and practices that should be followed when in love. It includes qualities such as respect, honesty and commitment to the relationship. Dating rituals also include the responsibility to protect your partner's feelings and trust. You as well as avoid any actions that hurt or harm both parties in the relationship. Dating is an exploration between individuals, Creating love with human relationships also increases the motivation to learn, establish close friendships, and give heart. By following these principles, we can create strong and important relationships based on moral values blessed by the teachings of Christ.

This research aims to develop an integrative-interconnective paradigm of the ngebuyu tradition of giving birth to a baby in Lampung from an Islamic perspective. The ngebuyu tradition is a Lampung traditional ritual carried out after the birth of a baby. This tradition has noble values that can be integrated with Islamic teachings. This research was carried out using the library research method, namely collecting and analyzing data from various library sources. The research results show that the ngebuyu tradition has several values that are in line with Islamic teachings, such as the values of gratitude, mutual cooperation and solidarity. These values can be integrated with Islamic teachings through an integrative-interconnective paradigm. This paradigm emphasizes the importance of connecting tradition and religion, so that both can strengthen and enrich each other.

This study aims to analyze the life philosophy of the Silalahi clan within the Batak ethnic group and its relation to the First Principle of Pancasila, namely, Belief in One Supreme God. The research utilizes a qualitative descriptive method. This study explores the religious and cultural values upheld by the Silalahi clan and how these values align with the principle of Belief in One Supreme God. The findings reveal that the Silalahi clan holds a life worldview deeply grounded in strong religious and spiritual faith. These values are reflected through various traditional ceremonies, religious rituals, and life principles that emphasize harmony and piety towards God. Therefore, there is a substantial correlation between the life philosophy of the Silalahi clan and the First Principle of Pancasila, demonstrating how traditional values can reinforce national identity.

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 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 Ark ceremony is carried out by the people in Bengkulu city, which is held annually in every month of Muharram, starting on 1-10 Muharram in commemoration of the Shahid of Husen bin Ali bin Abu Talib (grandson of the prophet Muhammad SAW) who died in Padang Kaarbela for defending Islam, which is marked by a coffin called the Ark as a symbol of Husen's body. This ceremony is a cliché because it involves thousands of personalities from the preparation, implementation and organisation stages. This paper aims to reveal the Ark ceremony in the Bengkulu City community by paying attention to all matters related to the implementation of the ceremony, including the background and purpose of the ceremony (history/origin), technical organisers, participants, time, place, equipment and preparations, and the course of the ceremony. The collection of data and information is based on qualitative methods, which is a commonly used approach in cultural research. This research is in the form of explorative-descriptive which seeks to describe and reveal a social reality in people's lives. From the organisation of the Ark ceremony, it is known that the Ark ceremony is a religious ritual that contains local wisdom and cultural values

The island of Bali is a paradise for culture, every activity in Bali will never escape its cultural touch. Not only marriage, birth, but until death. Almost all Indonesian people and even foreign countries must have known and are familiar with every ritual that is owned by the people who live on the island of Bali. An example is the cremation ritual. Ngaben is one of the Balinese Hindu traditions to carry out death ceremonies. According to Tattwa, a person is considered dead if his atma has been separated from the five maha bhuta, this is mentioned in vrasphati tattwa (Swastika: 2008). The Ngaben ritual is carried out with a long series of activities and invites many people. In addition, this ritual also requires a relatively large range of costs. Because this death ritual is different from death rituals with other tribes, where most of the death rituals in various tribes in Indonesia are only carried out by directly burying the body. However, cremation is done by burning the corpse.    

Mangupa is a traditional ritual that is still preserved by the people of South Tapanuli as a form of gratitude to Allah SWT for success or avoidance of danger. This tradition also aims to return the tondi (soul/spirit) to the body so that a person can return to health. In the Mangupa procession, food is served and "hata pasu-pasu," which is an expression of prayer, advice and hope conveyed by family and traditional leaders. This procession is held at certain moments such as sirian (joy) and siluluton (sorrow), and uses traditional materials that have been determined. This research is descriptive analytical in nature which aims to explain the view of Islamic law regarding the implementation of Mangupa. Through a qualitative approach, the author tries to understand how this ritual is practiced in people's lives and how Islamic law views this tradition. From the research results, the implementation of Mangupa in Paringgonan Village was declared permissible (allowed) as long as it did not contain elements of shirk, superstition, lies or excessive waste. If in the future Mangupa violates religious principles, such as destroying beliefs or causing waste, his legal status could change to makruh or haram. The essence of Mangupa is an expression of gratitude, prayer and advice, which is in accordance with Islamic teachings, so that its practice is still acceptable as long as it does not conflict with the Shari'a.

It is important to conduct research on the concept of justice in the utilization of the results of local wisdom tourism destinations from the perspective of human rights (Bandongan District, Magelang). This is to analyze the main problem formulation: (1) how is the concept of justice in the utilization of local wisdom tourism destinations in Bandongan Sub-district? (2) how is the influence of human rights values in the policy of utilization of local wisdom tourism destinations in Bandongan Sub-district? Data collection in this study was conducted through the collection of legal materials, observation, in-depth interviews, and FGDs with key groups. The data collected was then processed and analyzed to produce an analytical description to answer the questions raised in the research. The results showed that the tourism village is committed to achieving a comprehensive understanding of justice. This understanding includes various fundamental aspects, such as social, political, economic, legal, and cultural. Then the values of human rights also influence the policy of utilizing the results of tourist destinations, namely the community is given equality to provide aspirations in tourist destination policies, provide protection and respect for customs, regional musical instruments, rituals, dialects, and local wisdom, given equal opportunities for entrepreneurship, fulfilled conservation of the natural environment, given social development without discrimination. Keywords: Concept of Justice, Tourism Destination Outcomes, Local Wisdom, Human Rights.

This study examines the semantic dimensions in Buddhist religious texts, focusing on linguistic meaning, symbolism, and interpretation. Applying theoretical frameworks of semantics (lexical semantics, semiotics) and qualitative hermeneutical methodology, this research aims to understand how Buddhist teachings are constructed in texts and interpreted by Buddhist communities. The findings indicate that key texts such as the Sutta Pitaka and Mahāyāna Sūtras contain multiple layers of meaning that depend on cultural context, ritual practices, and teacher interpretations. This research supports the development of interdisciplinary understanding between linguistics, religious studies, and Buddhist practice. The study reveals that meaning in Buddhist texts operates on three distinct levels: literal (vācika), contextual (attha), and spiritual (paramārtha), each requiring different hermeneutical approaches. Symbols such as the lotus and the Dharma wheel function not merely as metaphorical ornaments but as carriers of profound cosmological and soteriological significance

This research aims to describe the process of Ro’a mu’u ceremony in Pogon village and also To Analyzing meaning of the Ro’a mu’u ceremony in Pogon village. The research used qualitative method and data collection techniques are, interview, and documentation. Data analysis in this research used data reduces, data display, and drawing conclusion. The result of this research showed that Ro'a Mu’u is a marriage ritual as a symbol of the second opportunity for the bride and groom.Ro'amu'u is performed at the bride's house, after the bride and groom carry out a church wedding. Ro'amu'u is carried out home from the church in accordance with the agreement of both parties, namely the male side (me pu) and the female side (inaama). In this process, the woman will plant a banana tree in front of the house and replace the traditional Sikka sarong, in general, ro’amu’u in Sikka district is one of the traditional ceremonies marriage that is prioritized in traditional wedding ceremonies, Meaning of ro'amu'u is that the bride and groom feel that marriage is a very sacred value with the aim of continuing offspring so that their marriage is symbolized by meaning and social values. specialy in Pogaon village must preserve the customs and culture of ro'a mu'u the younger generation because this ceremony is a sacred wedding ceremony with the aim of continuing the lineage so that the younger generation must learn and carry out this ceremony for generations.

This research aims to describe the process of Ro’a mu’u ceremony in Pogon village and also To Analyzing meaning of the Ro’a mu’u ceremony in Pogon village. The research used qualitative method and data collection techniques are, interview, and documentation. Data analysis in this research used data reduces, data display, and drawing conclusion. The result of this research showed that Ro'a Mu’u is a marriage ritual as a symbol of the second opportunity for the bride and groom.Ro'amu'u is performed at the bride's house, after the bride and groom carry out a church wedding. Ro'amu'u is carried out home from the church in accordance with the agreement of both parties, namely the male side (me pu) and the female side (inaama). In this process, the woman will plant a banana tree in front of the house and replace the traditional Sikka sarong, in general, ro’amu’u in Sikka district is one of the traditional ceremonies marriage that is prioritized in traditional wedding ceremonies, Meaning of ro'amu'u is that the bride and groom feel that marriage is a very sacred value with the aim of continuing offspring so that their marriage is symbolized by meaning and social values. specialy in Pogaon village must preserve the customs and culture of ro'a mu'u the younger generation because this ceremony is a sacred wedding ceremony with the aim of continuing the lineage so that the younger generation must learn and carry out this ceremony for generations.

This research aims to find out the meaning and purpose in each implementation of the Suroan tradition from an Islamic perspective in the Javanese tribe by taking research in Telaga Jernih Village, Secanggang District, Langkat Regency. This type of research uses a qualitative descriptive method that describes how the Suroan tradition is implemented and what the Islamic perspective is. Data was obtained through observation, interviews and documentation, followed by descriptive narrative presentation and analysis of the data. Every ritual in Tealaga Jernih Village has a purpose and purpose, and each Javanese community understands it differently. A ritual or action cannot exist without a purpose. The reason a ritual is performed is because it is considered important, useful and beneficial. From an Islamic point of view, a tradition or culture basically has meaning and benefits for the community itself, so that there is no conflict in its implementation. The tradition of one Suro carried out by the people of Telaga Jernih does not conflict with Islamic Aqidah and sharia at all, because in every tradition of implementation there are Islamic values and teachings such as prayer, gratitude, socialization and friendship.