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The problem in this research is analyzing the semiotic symbols in the traditional house buildings of the Simalungun tribe. The type of research used is a qualitative descriptive research method. Qualitative research has a special position that makes the researcher the key instrument. Data collection techniques are the most strategic step in research, because the main aim of research is to obtain data. Data collection techniques in this research are listening techniques and note-taking techniques. Data analysis techniques are the process of systematically searching and compiling the data obtained by organizing the data into categories, breaking it down into units, synthesizing it, arranging it into patterns, selecting the important meanings that will be studied, and making conclusions so that it is easy. understood. The results of research on the traditional house buildings of the Simalungun tribe show that there are many symbols found in the traditional house buildings of the Simalungun tribe.

The problem in this research is analyzing the semiotic symbols in the traditional house buildings of the Simalungun tribe. The type of research used is a qualitative descriptive research method. Qualitative research has a special position that makes the researcher the key instrument. Data collection techniques are the most strategic step in research, because the main aim of research is to obtain data. Data collection techniques in this research are listening techniques and note-taking techniques. Data analysis techniques are the process of systematically searching and compiling the data obtained by organizing the data into categories, breaking it down into units, synthesizing it, arranging it into patterns, selecting the important meanings that will be studied, and making conclusions so that it is easy. understood. The results of research on the traditional house buildings of the Simalungun tribe show that there are many symbols found in the traditional house buildings of the Simalungun tribe.

. This study aims to determine social phenomena and how the views of customary law on early adolescents who are pregnant out of wedlock in Legu Woda Village, Magepanda District, Sikka Regency. This type of research is qualitative. To collect data, research uses interview techniques, observation and documentation. The data analysis technique used is data reduction, data presentation, and drawing conclusions. Based on this research, it can be concluded that teenage pregnancies out of wedlock are caused by factors that influence them, including technological, educational and social factors of children in the environment where they are. Lack of knowledge and understanding often makes children unable to choose for a good or bad life in the future. with social conditions that are often judged by the community, so that if a teenage child becomes pregnant out of wedlock, they will be ostracized and become the talk of the community. So that in social life, of course, there are rules regarding the norms of life that apply, one of which is customary law. Customary law and society cannot be separated because it is a reciprocal relationship. The views of customary law or traditional leaders Legu Woda (lio) on teenage pregnancies out of wedlock if the teenage child is found to be pregnant, the first thing to do is to find out who the father of the child is and if it is known, then the woman's family is asked to be responsible for male family. This is so that action can be taken immediately in accordance with applicable customs.

This study aims to find out the meaning of the traditional drink (Moke) in terms of the sikka indigenous people and what values ​​are contained in the traditional drink (Moke) for the sikka indigenous people. This study uses a qualitative method that is descriptive. The informants in this study were the customary leaders of the Wairterang village, community leaders in the Wairterang village and the Wairterang village community. Data collection techniques used are observation, interviews, and documentation. Data analysis techniques include data reduction, data display and data verification. The results showed that moke has a meaning as a symbol of respect for ancestors, a symbol of brotherhood and cultural heritage. It has harmony values ​​and economic values ​​in the context of the custom of the Wairterang village community.

Hidup berdampingan berlandaskan Hukum Larvul Ngavbal dan falsafah Ain Ni Ain merupakan ciri khas masyarakat adat di Kepulauan Kei di Kabupaten Maluku Tenggara. Perkembangan teknologi, merubah pola pikir dan tingkah laku sehingga membuat manusia berbuat diluar adat istiadat. Kabupaten Maluku Tenggara ada pertikaian antara Desa Letvuan Kecamatan Hoat Sorbay dan Desa Debut di Kecamatan Manyeuw. Kehadiran Satuan Brigade Mobil (Brimob) dibutuhkan untuk menangani konflik yang sedang terjadi. Rumusan masalah mengenai bagaimana kriteria konflik yang mewajibkan Brimob untuk mengambil tindakan? Apa tindakan Brimob dalam mengatasi konflik antara Desa Letvuan dan Desa Debut?. Penelitian kualitatif dengan pendekatan partisipasi aktif, wawanara dan observasi. Hasilnya, Satuan Brimob adalah satuan khusus yang bertugas untuk menangani konflik antara Desa Letvuan dan Desa Debut. Penanganan yang dilakukan yaitu melerai massa yang bertikai dan penjagaan secara intensif. Upaya penanganan pasca konflik, anggota satuan Brimob berkoordinasi dengan pimpinan desa dan pemangku adat untuk dapat memberikan arahan bagi masyarakat agar menghindari konflik.

Menurut penelitian, budaya dan tradisi Jawa merupakan akulturasi berbagai aspek seperti agama, kepercayaan, situasi sosial, lingkungan, dan geografi, bukan sekadar produk asimilasi atau perubahan tertentu. Tanpa menghilangkan budaya lama, sejumlah variabel bersatu menciptakan budaya dan adat istiadat tertentu. Pulau Jawa masih banyak menjalankan adat istiadat kunonya, seperti Slametan, Ritual Sedekah Bumi, Ruwatan, Grebeg Sura, dan masih banyak lagi yang lainnya. Pendekatan yang digunakan dalam penelitian Tradisi Ruwat Bumi di Desa Paningkaban adalah Pendekatan folklore dengan metode deskriptif kualitatif. metode deskriptif kualitatif  Ruwat bumi di desa Paningkaban merupakan syukuran bersama sebagai bentuk rasa syukur kepada Tuhan yang Maha Esa dan wujud menghormati leluhur yang sudah ada. Pada intinya Tradisi ruwat bumi merupakan syukuran sebagai bentuk rasa syukur warga masyarakat Desa Paningkaban, tradisi ruwat bumi dilaksanakan 8 tahun sekali pada bulan sura, tetapi hari dan tanggalnya menyesuaikan dan tidak harus sama seperti tahun-tahun sebelumnya

Management of traditional villages by local communities (community based tourism) is the most important element because the community can become a driving force if it is managed and developed through the concept of tourism. The lack of variety in tourist activities in traditional villages and the activities that can be done are relatively the same, causing tourists who visit to feel bored and bored. Qualitative research was used in this study to describe factually, systematically and in detail regarding the management of community-based traditional villages in Sijunjung Regency (CBT). Data was collected using observation techniques, interviews, using 5 informants and documentation. Data was obtained from primary data in the form of the number of tourist visits to traditional villages, secondary data in the form of the organizational structure of traditional village management, and other documents. Based on the research results, it is stated that the management of traditional villages uses 4 basic management functions, namely Planning, Organizing, Actuating and Controlling.

The purpose of this study is to determine the requirements of polygamy according to Law Number 1 of 1974 concerning Marriage and according to the Customary Law of Lamahelan Village, Ile Boleng Subdistrict, East Flores Regency. To find out the legal consequences of polygamy according to Law Number 1 of 1974 concerning Marriage and according to the customary law of Lamahelan Village, Ile Boleng Subdistrict, East Flores Regency. This research was conducted using data collection techniques, namely, interviews and document studies. The data that has been collected both through interviews and document studies, examined one by one and arranged systematically so as to achieve the objectives of this research. The results of this study indicate that the requirements according to Law Number 1 of 1974 concerning Marriage and Menuut customary law of Lamahelan Village, Ile Boleng Subdistrict, East Flores Regency have similarities such as permission from husband or wife and so on. But there are several requirements from customary law that differ from the law, namely the dowry (belis). In addition, if a polygamous marriage according to Law Number 1 Year 1974 concerning Marriage is submitted to the court, then a polygamous marriage according to the customary law of Lamahelan Village, Ile Boleng Subdistrict, East Flores Regency is brought to the customary elders. For the legal consequences of polygamy according to Law No. 1 of 1974 concerning Marriage and according to the customary law of Lamahelan Village, Ile Boleng Subdistrict, East Flores Regency, both do not specifically regulate life after polygamy. Law Number 1 of 1974 concerning Marriage and the Customary Law of Lamahelan Village, Ile Boleng Subdistrict, East Flores Regency also both recognise that when polygamous, the responsibilities that arise will be greater because from previously supporting one family will become several families.

The purpose of this study was to identify the factors that cause the existence of the case of buloi boyot or women who are pregnant out of wedlock without a valid marriage engagement in the Village Community Tungoi one Lolayan District Bolaang Mongondow. This study was conducted using descriptive analysis method with empirical juridical research. The subjects in this study were 3 (three) informants, namely; Village Head, Head of customary institutions and head of the Office of Religious Affairs. In this case the researchers used interview data, documentation and field observations. The results in this study indicate that the factors that cause related cases buloi boyot, such as; adolescent promiscuity less positive, lack of attention from parents, the influence of technology and information and lack of understanding of religion that has been believed. The efforts made by the village apparatus in handling the case by providing sanctions in the form of fines for the perpetrator based on written rules in Tungoi village regulation I Number 2 of 2022 concerning marriage customs. Although the rules have been implemented for the village community, in fact it is still not enough to accommodate and does not provide a deterrent effect at all. Therefore, the role of village heads and customary institutions has a great task to narrow or even eliminate such cases by conducting legal counseling and revising village regulations with more stringent sanctions so that local communities feel the deterrent effect

The Prohibition of Staying at Home for newlyweds is one of the customs in Nagari Sungai Limau which is still maintained today, this cannot be separated from Niniak Mamak's role as a traditional leader who tries to maintain traditions that have been used for generations. Thus, in this modern era, of course, a communication strategy is needed to maintain adat amidst the rise of educated nephews who migrate to various regions. Of course this is one of the obstacles experienced by Niniak Mamak in maintaining the custom of not living in the same house for newlyweds. The type of research used is a type of field research with a qualitative descriptive approach, the data collection method used is observation by means of which researchers see directly field activities, interviews by appointing several sources needed in data collection, and documentation in the form of files/data obtained from the Guardian's Office Nagari Sungai Limau. The results showed that Niniak Mamak's Communication Strategy in Maintaining the Customary Prohibition of Staying at Home for Newlyweds in Nagari Sungai Limau, can be proven by the habits that are applied at every celebration of Idhul Fitri with the strategy of gathering all the children of nephews at the Nurul Huda Nagari Sungai Limau Mosque, then Niniak Mamak will give directions to her nephews regarding customs including the Prohibition of Staying at Home for Newlyweds, during the event the nephew's children may only listen without being allowed to speak. And also Niniak mamak did the Sitting Mamak activity before holding the marriage contract for her nephew's children to provide directions and information related to the Customary Prohibition of Staying at Home for Newlyweds.

. This research aims to describe the social values ​​in the traditional marriage of the Dayak Ot Danum tribe in Seruyan Regency including: (1) material values, (2) vital values, (3) spiritual values.This research approach uses a qualitative research approach using descriptive methods. The data source used in this research is a trusted informant, namely Mr. Cilik. Data analysis This research was carried out by collecting data, identifying data, classifying data, and describing data. The results of research on social values ​​in the traditional marriage of the Dayak Ot Danum tribe in Seruyan Regency show (a) Social Value in the form of material values ​​in the traditional marriage of the Dayak Ot Danum tribe in the form of: (1) traditional traditions, (2) clothes for parents, (3) gray hair cover, (4) lapat henjan plate, (5) bahalai, (6) tantai sirau hanger, (7) sirau or lilis lamiyang, (8) engagement ring. (b) Social Values ​​in the form of vital values ​​in the traditional marriage of the Dayak Ot Danum tribe in the form of: (1) sanaman or knife, (2) dandu pangait workshop, (3) jukungsisih sahan, (4) jala penyeh balau. (c) Spiritual values ​​include truth values, beauty values, moral values ​​and religious values. The value of truth in the traditional marriage of the Dayak Ot Danum tribe is in the form of: (1) the word of God. The value of beauty in a traditional Dayak Ot Danum wedding is in the form of: (1) decoration, (2) pencak silat. The moral values ​​in the traditional Dayak Ot marriage are: (1) no trust. The religious values ​​in the traditional Ot Danum Dayak wedding are in the form of: (1) marriage blessing, (2) the Bible.

The purpose of this study was to obtain the symbolic meaning of Natas Banyang at the Maanyan Dayak Traditional wedding ceremony in east Barito and its implications for literatur learning in SMA. The purpose of this study was to describe: (1) the symbolic meaning of events in natas banyang (2) symbolic meaning of objects in natas banyang (3) the symbolic meaning of language in natas banyang (4) implications for learning literature in high school class X. This study uses a qualitative opproach method. The data source for this research is the natas banyang process and interviewing traditional mantir. The objects of this study are all the symbolic meanings of natas banyang at the Maanyan Dayak traditional wedding ceremony in east Barito. The results of this study areas follows. (1) The symbolic meaning of events in natas banyang (2) The symbolic meaning of objects used in natas banyang (3) the symbolc meaning of language in natas banyang (4) Used in teaching literature for class X SMA, In accordance with KD 4.1 Interpreting the meaning of pantun texts both oral or written. Indicator 4.1. Identifying the linguistic elements of the pantun texts both oral or written. Indicator 4.1.1 Identefying the linguistic elements of the pantun text 4.1.2 interpret the pantun text. natas  banyang at the maanyan Dayak traditional wedding ceremony in east Barito which aims to develop knowledge in regional culture.

This study aimed to describe the model of social conflict the resolution costumary forest Pubabu. The focus of this research study is history of forest position Pubabu costumary, root of the problem of social conflict the traditional forest Pubabu and model of conflict resolution the costumary forest social Pubabu. The method of this study is qualitative oriented. Some techniques of data collecting in this study are interview, field observation, field note and document study. Technicques of data collectin in this study is interactive by Miles and Huberman with itssteps of process: data collecting, reduction, verification, data presentation. The results obtained from this study as follows: 1). Costumary forest and costumary society, 2). Cooperation of between the community and the government so that happened the social conflict of the costumary forest Pubabu in the management of costumary forest by society and government with base perspective and aimed of different which one of start conflict the costumary forest of logging in the year 2003, 2006, 2008, 3). Minister of the environment of regulation the number 83 year 2016 about is social forestry that 5 offer concept are: village forest, community forest, plant forest society, costumary of forest and community partnership. But of the 5 it concept offers, aspirations of costumary society is costumary forest; The forest owned by indigenous people previously it was a state forest or not state forest. Costumary forest are owned by community and the forest by community and the forest management costumary  it managed by indigenous peoples. This concept becomes aspiration costumary society Pubabu, the beginning of the struggle until now.

Gender equality is a social construct related to the roles, rights, and characteristics of women and men in society that can change with evolving social dynamics. In Indonesia, gender equality issues are also tied to the principle of justice, which is an integral part of the state ideology, Pancasila. Customary law, on the other hand, is a legal system that develops within specific communities and is not always codified. Customary law in Kemang Indah Village, Riau, is strongly influenced by Islam and Islamic identity. The people of Kemang Indah Village are indigenous to the Kampar tribe and have a historical connection with Minangkabau, with strong Islamic influences evident in their customary law. This research aims to understand the relationship between customary law and the concept of gender equality in Kemang Indah Village. The results of the study show that the village community has successfully harmonized these two principles. Women in Kemang Indah Village have strong roles, even becoming leaders at various levels of community organization. They are also empowered to pursue their interests and talents, with facilities aligned with the applicable customary law. This is evidence that customary law principles can be integrated effectively with the concept of gender equality in the context of Kemang Indah Village. Thus, gender equality and customary law can coexist and mutually support each other in creating a fair and equal society in Kemang Indah Village.    

Traditional wedding receptions in Indonesia are very diverse, it feels incomplete if a wedding celebration does not use the traditions or customs that apply in the area, such as the Sebarin Dui' tradition that applies in the middle of Pramuka Island Community, Seribu Islands Regency, Jakarta. This unique tradition is very interesting to discuss because the Sebarin Dui' tradition originates from a mixture of customs from other regions which then merged into the traditions and customs of the Thousand Islands Community. This research aims to find out how the Sebarin Dui' tradition is at the traditional wedding of the Thousand Islands Community, and to find out how Islamic Law views the Sebarin Dui' tradition at the traditional wedding reception of the Thousand Islands Community. This research uses qualitative or descriptive research, with data collection techniques using field research, namely through observation and interviews with research subjects or informants. The results of this research are that the Sebarin Dui' tradition at community wedding receptions on Pramuka Island, Panggang Island Village, Seribu Islands Regency, Jakarta is the Sebarin Dui' tradition which aims to express gratitude and share good fortune with local residents and to entertain the guests present. So the Sebarin Dui' tradition carried out by the people of Pramuka Island, Panggang Island Village, Seribu Islands Regency has fulfilled the requirements to become a tradition or 'Sahih Urf' (does not violate Islamic law or Sharia law).    

Ibu rumah tangga di desa Kalirejo Kecamatan Negeri Katon, Kabupaten Pesawaran, Provinsi Lampung memproduksi tapis dengan skala home industry untuk menambah pemasukan ekonomi keluarga. Namun selama ini produksi tapis dengan skala tersebut memiliki kelemahan terutama dalam hal inovasi produk. Produk tapis yang dihasilkan hanya seputar selendang dan kain sarung saja. Hal ini berdampak pada jumlah penjualan karena tapis hanya digunakan dalam kegiatan formal saja seperti acara adat ataupun pernikahan. Hasil dari turunan produk tapis pun masih di dominasi kalangan dewasa; belum menjangkau kalangan remaja. Hal ini dikarenakan desain serta bentuk turunan tapis yang ada saat ini dinilai belum sesuai dengan perkembangan masyarakat sekarang. Maka dari itu perlu adanya inovasi untuk memperbarui produk yang sudah ada agar dapat lebih menarik perhatian konsumen dan memiliki perbedaan dengan produsen lainnya. Sehingga nantinya akan berdampak pada kenaikan jumlah pemakaian yang secara tidak langsung juga akan berpengaruh pada kenaikan jumlah penjualan. Penelitian ini menggunakan pendekatan konsulatif terhadap mitra. Metode ini dilakukan dengan cara meminta pendapat mitra terkait pelatihan atau kegiatan yang berlangsung serta memberitahu atau meluruskan hal hal yang bersifat prinsip yang kiranya keliru atau menyimpang. Sedangkan untuk kegiatan yang bersifat praktek, peneltian ini menggunakan pendekatan partisipatif, yaitu diskusi terkait permasalahan yang ada, pencarian alternative solusi dan pembuatan keputusan atas dasar kerjasama atau kesepakatan bersama. Tujuan dari penelitian ini adalah untuk meningkatkan potensi masyarakat desa dengan sasaran (mitra) masyarakat yang produktif secara ekonomi

The purpose of writing this research is to find out the regulation of kasapekang sanctions and the implementation of kasepekang sanctions imposed on residents in Dewasana Traditional Village based on the perspective of Human Rights (HAM). The research that the researcher conducted was empirical research using a statutory approach, case approach, facts and comparisons. The results of the study show that the regulations that guarantee the existence of customary law communities are regulated according to Indonesian positive law in the 1945 Constitution article 18b paragraph 2 and also village awig-awig, especially the Dewasana Customary Village related to kasapekang sanctions are regulated in the village awig-awig in pawos 69. Kasepekang sanctions when viewed from a human rights perspective can lead to human rights violations because they are contrary to the formulations in the 1945 Constitution. For the implementation of kasepekang sanctions imposed on residents of Desa Adat Dewasana, it has been carried out in accordance with awig-awig pawos 69. In its implementation, the stage of imposing sanctions is considered quite mild, but it can also cause human rights violations.

This study aims to examine the implementation of the "pingitan" tradition in Javanese traditional marriages and to analyze the perspective of Islamic law on this tradition. The research method used is a qualitative approach and is included in the category of field research. This approach involves data collection techniques through observation, interviews, documentation, and literature review. The results of the research show that "seclusion" is a practice in which the bride and groom are required not to leave their homes or travel far for a certain period of time after the wedding, in order to avoid risks. This tradition has been controversial in society, with some considering it irrelevant in the modern era. However, from an Islamic legal perspective, this practice is permissible because it is in line with the principles of Islamic shari'ah.

This study aims to describe the forms of discrimination experienced by female characters based on Marginalization, Stereotypes, Subordination, Violence, and Overload. This research discusses in more detail the prohibition of discriminating against women in any form. The data in this study are in the form of sentences and words which are included in the form of discrimination against women. The source of the data in this study is the reading of the novel Silariang by Oka Aurora. The data in the study were collected using reading techniques, listening techniques, and note-taking techniques. The results of this study indicate that there is an act of discrimination against female characters in the silariang novel by Oka Aurora which is studied based on the theory of Apriandra, Sarah and Krisnan Hetti 2021 and then there are elements of acts of discrimination, namely: Marginalization does not give the right to express opinions and does not have the right to vote life partner, stereotypes, subordination, violence such as sexual violence due to arranged marriages and excessive burdens. The results of this study can be concluded that it is not only social status that causes discrimination but with the existence of culture and customs that must be inherited, guarded and firmly held by the parents of female figures, discrimination occurs so that actions against adat with silariang become the only way to break through solid walls of nobility, but in the end the blue blood becomes red blood too.    

Historically, the outer space structure of the Sentani traditional defense settlement is an ancestral formation aimed at protecting its citizens from outside intervention and defending themselves from tribal wars. The phenomenon of this ancestral formation is maintained until now as a pattern of traditional Sentani defense settlements. From the previous research has been stated, research on traditional settlement patterns on the meaning of defense and the sacredness of outer spatial planning has never been carried out. No research reveals that the sacred outer space in the traditional Sentani settlement is a phenomenon formed by a sacred defense space to protect indigenous peoples from intervention and tribal wars. The research method used is a qualitative approach using the Intrisic Case Study Approach model with the nature of descriptive research. Data analysis in this study used the method of Discovering Cultural Themes. The locus of this research is the oldest village written in historical references and the Sentani traditional village on Lake Sentani today. The data collection method used observation, in-depth participant interviews, measurable pictures, and photographs. The study results found that the structure of the sacred outer space of the traditional settlements formed by the ancestors is still maintained today as a pattern of traditional Sentani defense settlements. The structural pattern of the sacred space forms a defense space in the traditional Sentani settlement forming a sacred outdoor layout for the Sentani indigenous people with one entrance for visitors or guests to the traditional village, namely a wooden pier for the boat landing. The sacred outer spatial arrangement is indicated by the position of the "Obe Imae" traditional house as the center of activity and customary activities are located at the very front, the two customary zones as the seat of tribal chiefs (traditional devices), the third community zone as the residential space of indigenous peoples, the fourth zone ancestors (traditional graves) and the fifth highest worship zone, namely the church as a place of worship to God.