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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

At this time, times are increasingly developing and experiencing rapid progress, so that the term "modernity" appears. Currently, what is really feared is "the methods or actions that need to be taken by young people in maintaining the values ​​or meaning contained in the seblang tradition" if you look at the increasingly advanced way of thinking and behavior of young people today. The seblang tradition originates from Banyuwangi, East Java, Olehsari Village, whose cultural community still upholds customs and social harmony. The seblang tradition is a dance performed to ward off evil or bad luck which is performed once a year, precisely on holidays. The method used in the research is qualitative research, namely using ethnography which explains the norms, traditions, values ​​and actions carried out in the Seblang dance. The seblang tradition has been passed down from generation to generation and is mandatory. If this tradition is not carried out within a year, one of the ancestral spirits will come to one of the residents and possess the resident to give a "sign" that the seblang haru tradition is being carried out. Apart from that, the existence of modernity poses a risk if it is forced into seblang traditions. Because the risk posed will dilute the meaning contained in the seblang tradition.

This article discusses the transformation of the Qadiriyah Naqsyabandiyah (TQN) Suryalaya Order as a form of neo-Sufism that transformed into a development ethic in the New Order era. Under the charismatic leadership of Sheikh Ahmad Shohibul Wafa Tajul Arifin (Abah Anom), this order displays a dynamic face of Sufism, not only focusing on individual spirituality, but also actively responding to social and national issues. This study uses a literature study approach by critically examining various primary and secondary sources in the form of author dissertations, academic books, and reputable scientific journal articles. The main findings show that through collective rituals, character education, and ethical political positions, TQN Suryalaya acts as an agent of social and moral transformation. Abah Anom's inclusive leadership model and participatory spiritual practices make this order relevant in the context of modern development. This study emphasizes the importance of the order as an agent of spiritual and social development in facing ethical crises, modern disorientation, and post-reform national challenges.

The aim of this research is to find out the meaning of respect for ancestors contained in the mangongkal holi ritual of the Christian Batak community. The research method used is qualitative research with a socio-theological approach. The current understanding of the Christian Batak community regarding the mangongkal holi ritual is very different, especially after the arrival of Christianity to Batak land, some think that this ritual contains animism or something else and there are also those who think that this ritual is contrary to Christianity. This ritual cannot be said to be in conflict with Christianity, but on condition that in the ritual there is no hasipelebeguon or things related to ancestor worship because in essence, as a Christian Batak society, they must be able to balance ritual and religion. This research explains what the meaning and purpose of the mangongkal holi ritual is for the Batak people, how the ritual and things related to mangongkal holi are carried out and their relationship with Christianity, and this research also explains how ancestors are respected biblically and also in Toba Batak ways. The result of this research is to examine socio-theologically the mangongkal Holi ritual by taking the example of moving Joseph's bones, which is about how respect for ancestors is depicted.  

The aim of this research is to find out the meaning of respect for ancestors contained in the mangongkal holi ritual of the Christian Batak community. The research method used is qualitative research with a socio-theological approach. The current understanding of the Christian Batak community regarding the mangongkal holi ritual is very different, especially after the arrival of Christianity to Batak land, some think that this ritual contains animism or something else and there are also those who think that this ritual is contrary to Christianity. This ritual cannot be said to be in conflict with Christianity, but on condition that in the ritual there is no hasipelebeguon or things related to ancestor worship because in essence, as a Christian Batak society, they must be able to balance ritual and religion. This research explains what the meaning and purpose of the mangongkal holi ritual is for the Batak people, how the ritual and things related to mangongkal holi are carried out and their relationship with Christianity, and this research also explains how ancestors are respected biblically and also in Toba Batak ways. The result of this research is to examine socio-theologically the mangongkal Holi ritual by taking the example of moving Joseph's bones, which is about how respect for ancestors is depicted.  

Fasting should not only be considered as a mere ritual act, but should have a concrete form that means carrying out an act of liberating justice. Fasting is voluntary abstinence from food in order to achieve a certain goal. or also add abstinence from eating and drinking. This research aims to find out the meaning of fasting according to Isaiah 58:1-12 and its implications in the lives of Christians today. The research method in this scientific work is a qualitative method with a descriptive approach. From the results of the Exegetical study of Isaiah 58:1-12, increasing social awareness and giving more attention to others, especially to those who are less fortunate or in need. Through fasting, Christians can draw closer to God and experience closer bonds with others.

Abstract. One of the legacies of the ancestors in the Toba Batak culture is the Manulangi ritual. One of the Manulangi rituals in Toba Batak society is currently known as Sulang-sulang Hariapan. Hariapan toasts in Batak society are known as a way of honoring elderly parents. Respecting parents is an implementation of the fifth law of the Torah contained in Exodus 20:12: "Honor your father and mother, so that your days may be long in the land that the Lord your God is giving you." In Christian teaching, we teach respecting parents, not speaking harshly, not insulting parents, especially when they are sick, but parents must be given encouragement so that even when they are sick, they remain calm and wait for death to come. Every child who respects his parents will receive blessings. The author uses a qualitative approach. The Qualitative Approach emphasizes the search for meaning, understanding, concepts and descriptions of a phenomenon; prioritizes quality, and is presented narratively. Research data was collected through interviews. The author conducted open interviews so as not to limit the informants from conveying their understanding of Sulang-sulang Hariapan. This research was conducted in Sungai Raya Village, Siempat Nempu Hulu District, Dairi Regency. The results of research conducted by the author on traditional figures, religious leaders and ordinary people in Sungai Raya Village in performing the Hariapan Toasts are the result of interpreting the meaning of the Fifth Commandment, even the Hariapan Toasts are the result of a theological study of the Fifth Commandment.

The habit of washing hands with soap (CPTS) is a healthy behavior scientifically proven to prevent the spread of diseases such as diarrhea, Upper Respiratory Tract Infections (ARI), and flu. Washing hands is an act of cleaning hands and fingers using water or other liquids with the aim of making them clean, part of a religious ritual, or for other purposes. School-aged children are vulnerable to various diseases. The habit of children consuming snacks freely, plus children not washing their hands with soap before eating, will result in various diseases. To avoid this, proper counseling regarding CPTS is needed. Counseling was carried out on August 11 2023 for class I & II students at SDN 01 Sukamantri with a total of 75 students. The method used is counseling and demonstration of washing hands with soap through 7 steps for washing hands with soap. After carrying out outreach activities in the form of education and CTPS demonstrations, results were obtained in increasing students' knowledge regarding the material provided. So it can be concluded that this activity can increase their knowledge of good and correct CPTS. This aims to reduce the number of student absences due to illness caused by diseases.  

The purpose of this Study was to determine: (1)Ritualistic influence on consumer behavior in modest fashion (Study on female students at the University of Nineteen November, Kolaka).(2)Consequential influence on consumer behavior in modest fashion (Study on female students at the University of Nineteen November, Kolaka). This research is a quantitative study with an explanatory research model using a  questionnaire as the instrument. The population in this study were all female students at the University of nineteen November Kolaka with a total sample of 110 respondents using purposive sampling.Testing research instrumentusing validity and reability tests with SPSS 25.0. The data analisis technique used in this research is Structural Equating Modeling (SEM) bades on Partial Least Square (PLS) through measurement model testing (outer model) and structural model testing (inner model) with Smart PLS  4.0. The results of this study indicate that the ritualistic variable has a positive and significant effect on consumer behavioras indicated by a P-Value of 0.000 and the Consequential variable also has a positive and significant effect on consumer behavior as indicated by a P-Value of 0.000

. Religious value is a cultural value that is passed from generation to generation to form a national character value. Religious values ​​as a cultural value can not only be seen in religious rituals, but can also be seen in campursari song. This research is conducted to find out the meaning and symbolic on tembang campursari. This research using a qualitative descriptive approach with Roland Barthes semiotic perspective. Data is collected by using documentation collection techniques on the song Campursari entitled Kelayung Layung by Deny Caknan. The results of the analysis indicate that (1) in the meaning of the denotations, connotations, and myths contained in the song Campursari Kelayung Layung has the meaning that humans as God’s creatures cry a lot for fear of death. In fact, as a human being, we must be aware that death will definitely come, but we never know when death will come.; (2) The symbolic meaning of the song Kelayung Layung has a meaning about the symbol of death. Humans die have no meaning anymore, both rank, degree, and wealth. Implication of this research shows that humans have to be aware about death.

This study aims to analyze the interaction of local culture and climate change from an environmental science perspective, with a focus on the socio-ecological adaptation strategies of coastal communities in the Indonesian archipelago. Climate change has had significant impacts on coastal areas, ranging from increased tidal flooding and coastal erosion to decreased fisheries productivity. In this context, coastal communities rely not only on technical approaches but also utilize local wisdom that has been passed down through generations. The research method used is a qualitative study with an environmental ethnography approach, which allows researchers to explore the relationship between culture, ecology, and environmental adaptation. Data were collected through participant observation, in-depth interviews with traditional leaders, fishermen, and local communities, and analysis of cultural documents covering rituals, customary rules, and traditional ecological practices. Data analysis was conducted thematically to identify adaptation patterns, then compared with technical approaches in environmental studies. The results show that coastal communities in the Indonesian archipelago have various forms of culturally based adaptation that are relevant to the challenges of climate change. For example, the practice of marine sasi in Maluku serves to preserve fishery resources, traditional rituals in Bali support collective ecological awareness, and mutual cooperation (gotong royong) on ​​the coast of Java helps mitigate tidal flooding. These practices demonstrate that local wisdom serves a dual purpose: strengthening social cohesion and sustainably protecting the environment. The study's conclusions confirm that adaptation strategies will be more effective if they integrate local wisdom with science-based technical approaches. This integration not only strengthens ecological resilience but also ensures the socio-cultural sustainability of coastal communities.

Linked to religion, religious youth, in this case Buddhist youth in Temanggung Regency, seem to be trying to actualize the urge to organize into the experience of religious values ​​and humility. This organization was founded on April 10 2016. They call themselves the Temanggung-Kendal-Semarang Buddhist Youth. The Buddhist youth of Temanggung is an inseparable part of the younger generation in Indonesia in general. The younger generation is currently developing themselves as well as a potential resource for progress for the nation and state which is embodied by motivation, morality and spiritual religious values.  

The barodak rapancar traditional ceremony is one of the traditional rituals Samawa tribal wedding. Barodak rapancar is a tradition of the bride and groom scrub with traditional ingredients called odak. In the ceremony This rapancar baroque has hidden messages as seenin symbols or tools used in its implementation. But alongthe flow of globalization this tradition is gradually fading, this is because some people, especially the younger generation, do not knowthe meanings contained in the barodak tradition of rapancar. In the Sumbawa district itself, there is a customary tradition of marriage for the Samawa tribe, especially in the Batudulang Village community, which is located in Batulanteh District, the Batudulang Village community still preserves the cultures passed down by their ancestors, one of which is the marriage. The aim of the research to be achieved is to know the philosophical meaning contained in odak in the Barodak Rapancar tradition in the marriages of the Samawa people. Based on the results of the analysis and information that has been found by the reviewers, it can be concluded that several things related to this research are as follows: The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition consists of three stages, namely the bridal shower (maning bride), bridal odak and odak odak (odak disposal). The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition has three stages, namely the bridal shower (maning bride), the bridal shower and the odak ball (throwing odak). The philosophical meaning of Odak in the Barodak Rapancar ritual is as follows where Odak symbolizes the sincerity of one heart and determination, while Barodak Rapancar itself has the meaning of Barodak asa form of self-cleaning in the framework of carrying out a sacred promise or agreement, badaet cleans up the residue of evil on the bride and groom before the wedding day, while rapancar is intended to provide a bright pattern of light so that it gives the color of joy and love and is a sign that the two couples are married.

Society always experiences critical periods in social life. This critical situations raises people’s trust in everything that is metaphysical as an alternative to solving problems in their social life. Rural communities, especially the people of Banyuwangi, are very thick with cultural values and spritual beliefs that are influenced by osing customs as a history of Blambangan. This study aims to analyze the habitus, capital realm, and social practices of the Kemiren Village community related to culture. This study uses a qualitative method with an ethnographic approch to understand the social setting of Kemiren village. The theory used in this study is sosial practice theory from Pierre Bordieu. The locatin of this research was conducted in the Kemiren Traditional Tourism Village, Banyuwangi regency. The subjects of this research are the community and customary stakeholders who act as cultural agents in customary and cultural social practices. The results of this study indicate that the habitus of the Kemiren village community in carrying out varios traditional rituals. The habitus of community rituals is influenced by internalization and socila structure in the meaning of cultural values carried out by the Kemiren village community. The dominant village community capital and cultural agent is social capital. Cultural agents and the village community have good realtions that are able to create economic benefits and recognition from the Tourism Office and Banyuwangi Goverment.

This paper was compiled and created to study and analyze the implementation process and religious values ​​contained in the jeguran tradition at the first syuro night commemoration in Kajen village, Kab. Pati. The method used in this study is descriptive qualitative with an ethnographic approach. Data collection techniques in this study through observation and interviews. The research subject is the jeguran tradition at the first syuro night commemoration in Kajen village, District Pati. The object of research is the people in the village of Kajen, District Pati. The results in this study found that this tradition had prior preparation in its implementation. Preparation begins with a committee meeting, reading prayers, and draining the pond which is used as a ritual place to be filled with clean water. Then the implementation is carried out after isya or around 19.00 WIB until midnight alternating between children and adults. There are religious values ​​contained in this tradition, including monotheistic values, worship values, integrity values, struggle values, trust values, brotherhood values, and Islamic boarding school values ​​(simplicity, humbleness, and patience).    

The research entitled Functions of Gala Music in Tubo Village, Ternate City, North Maluku Province aims to discover how Gala music functions in Tubo Village, North Maluku Province. Along with the times, Gala Music in Ternate is no longer played for ritual activities, for example, wedding ceremonies, circumcisions, or picking up guests, but only for performances as public entertainment. Habits and traditions began to shift with the advent of modern music so that slowly the old customs or rituals rarely involved Gala music anymore. The theory used as a reference in this study is the Function Theory and the Sociology of Art approach. The research method used is a descriptive qualitative method using data collection techniques such as observation, interviews, documentation and literature studies with the acquisition of data encountered both directly and indirectly understood and evaluated. The existence of gala music continues to grow in the current generation. The results showed that the function of Gala music in the Tubo Village was a function of emotional expression, a function of appreciating aesthetics, entertainment function, communication function, symbolic function, a function of physical response and bodily reaction, a function of validating social institutions, a function related to social norms, a function of continuity of culture and function of integrating society. With the existing developments, Gala music is played in collaboration with the music of Togal, Lala and several other traditional musics. This indicates that Gala music is present to meet the community's cultural needs so that it greatly influences cultural stability in the City of Ternate, especially in the Tubo Village.

This research illustrates the importance of optimizing ZIS activities based on Islamic philanthropy from the perspective of religious morality. Zakat is not only considered a religious ritual, but also a moral obligation that goes beyond just a formal act. LAZIZMU shows a commitment to managing ZIS funds professionally, with a focus on using funds for productive businesses aimed at improving community welfare. LAZIZMU conducts careful surveys of mustahik to ensure the distribution of funds is on target. Apart from that, LAZIZMU applies a consumptive and productive approach in managing ZIS funds, by providing direct assistance and providing business capital through the BUM program. The selection and mentoring process carried out by LAZIZMU has proven to be effective in empowering mustahik, by providing training and support in developing their businesses. The entire aid distribution process is carried out directly by LAZIZMU to ensure transparency and accuracy in the distribution of funds.

Artikel ini memuat sebuah analisis yang berasal dari penelitian dengan metode etnografi yaitu melalui wawancara dengan tokoh Reog Ponorogo dan juga observasi Reog Ponorogo di Jember. Reog Ponorogo merupakan kesenian asli Ponorogo, Jawa Timur yang tersohor di Indonesia bahkan juga beberapa wilayah di dunia. Sebagai kesenian tradisional, Reog Ponorogo erat dengan sesuatu yang bersifat mistis dalam praktik kebudayaannya, seperti yang terjadi dalam upacara ritual yang biasa dilakukan. Ritual-ritual yang biasa disajikan merupakan perwujudan dari penghormatan kepada harimau yang digunakan sebagai ikon dari Reog. Dengan keadaan tersebut menjadikan Reog dapat diidentifikasi sebagai kesenian yang didalamnya memuat prinsip totemisme. Tujuan dari penelitian ini adalah untuk menganalisis bagaimana kesenian Reog Ponorogo memuat keadaan yang merupakan bagian dari prinsip totemisme yang sejalan dengan praktik dasar dalam dasar kehidupan agama sebagaimana yang dijelaskan oleh Emile Durkheim. 

Tradisi dan adat-istiadat yang ada di Indonesia sangatlah beragam, budaya yang ada di indonesia adalah salah satu peninggalan sejarah yang harus kita lestarikan saat ini karena kehidupan yang menjadi lebih modern sedikit demi sedikit mengikis keberadaan budaya lokal. Dalam Sejarahnya, Indonesia merupakan masyarakat dengan banyak suku dan budaya yang memiliki kearifan lokal yang dilestarikan oleh masyarakatnya. Petik Laut menjadi salah satu tradisi yang ada di indonesia yang saat ini masih dilakukan tepatnya berada di Kecamantan Puger Kabupaten Jember.  Masyarakat puger beranggapan bahwa hasil dari alam sekitarnya merupakan sumber daya dan kunci dari kesejahteraan hidupnya. Maka dari itu, hal ini membuat beberapa masyarakat yang tinggal di daerah pesisir memiliki tradisi yang dilakukan sebagai bentuk rasa syukur dan terima kasih dikarenakan sumber daya alam yang mereka dapatkan dari laut dapat memenuhi kebutuhan hidup mereka. Masyarakat pesisir biasanya menggunakan ritual yang sudah menjadi tradisi turun - temurun sebagai ungkapan rasa syukur tersebut. Selain itu tradisi yang dilakukan oleh masyarakat pesisir ini juga sebagai doa atau harapan supaya hasil tangkapan ikan berlimpah dan juga mendapatkan keselamatan. Kegiatan ini dilaksanakan pada saat Muharram atau Suro. Tradisi petik laut ini merupakan penggabungan dari kearifan lokal dan agama. Dalam tradisi Petik Laut terdapat doa - doa dan pembacaan ayat suci Al -Quran sebelum pada akhirnya sesaji dilarungkan ke laut.

Tradisi dan adat-istiadat yang ada di Indonesia sangatlah beragam, budaya yang ada di indonesia adalah salah satu peninggalan sejarah yang harus kita lestarikan saat ini karena kehidupan yang menjadi lebih modern sedikit demi sedikit mengikis keberadaan budaya lokal. Dalam Sejarahnya, Indonesia merupakan masyarakat dengan banyak suku dan budaya yang memiliki kearifan lokal yang dilestarikan oleh masyarakatnya. Petik Laut menjadi salah satu tradisi yang ada di indonesia yang saat ini masih dilakukan tepatnya berada di Kecamantan Puger Kabupaten Jember.  Masyarakat puger beranggapan bahwa hasil dari alam sekitarnya merupakan sumber daya dan kunci dari kesejahteraan hidupnya. Maka dari itu, hal ini membuat beberapa masyarakat yang tinggal di daerah pesisir memiliki tradisi yang dilakukan sebagai bentuk rasa syukur dan terima kasih dikarenakan sumber daya alam yang mereka dapatkan dari laut dapat memenuhi kebutuhan hidup mereka. Masyarakat pesisir biasanya menggunakan ritual yang sudah menjadi tradisi turun - temurun sebagai ungkapan rasa syukur tersebut. Selain itu tradisi yang dilakukan oleh masyarakat pesisir ini juga sebagai doa atau harapan supaya hasil tangkapan ikan berlimpah dan juga mendapatkan keselamatan. Kegiatan ini dilaksanakan pada saat Muharram atau Suro. Tradisi petik laut ini merupakan penggabungan dari kearifan lokal dan agama. Dalam tradisi Petik Laut terdapat doa - doa dan pembacaan ayat suci Al -Quran sebelum pada akhirnya sesaji dilarungkan ke laut.