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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.

The Lampung Pepadun wedding tradition represents a harmony between local culture and Islamic values. This study aims to identify the manifestation of Islamic principles within the Lampung Pepadun wedding tradition and explain the alignment between local customs and Islamic law in its practice. Using a phenomenological qualitative approach, data were collected through in-depth interviews with cultural and religious leaders, direct observations of wedding ceremonies, and document analysis. The findings reveal that this tradition systematically integrates elements of Islamic law, such as the marriage contract (akad), dowry (mahar), and communal prayers, without eliminating the unique symbols and cultural meanings of the local practices. The study also highlights the significant role of religious figures in preserving Islamic values amid the challenges of modernization, which often influence the implementation of traditions. These findings suggest that local traditions grounded in religious values have significant potential to serve as a medium for cultural preservation and spiritual reinforcement within communities. Therefore, preserving such traditions through approaches consistent with Islamic law is essential to maintaining cultural identity and community religiosity.

Marriage that precedes a sibling is a social phenomenon that often triggers differing views between customary law and Islamic law in Indonesian society. This study aims to examine the perspectives of customary law and Islamic law on this phenomenon and understand the dynamics of the interaction between these two legal systems. The research adopts a qualitative approach with a descriptive-analytical design, combining primary data from in-depth interviews with customary leaders, religious scholars, and marriage participants, along with secondary data from relevant literature. The results show that customary law tends to regulate the order of marriage within the family, with social sanctions for violations, while Islamic law does not have such prohibitions and emphasizes individual freedom as long as the marriage requirements are fulfilled. Despite the potential for conflict, integration between customary law and Islamic law is possible through a dialogical approach involving all relevant parties. This study recommends strengthening dialogue between customary leaders and religious scholars to create harmony in marriage practices within the community and encourages further research to gain a broader understanding of public perceptions on this issue.

Integration of the Kneter-Ktaek Indigenous Philosophy in Learning History at the Indonesia-Timor Leste Border The method in this research is a qualitative approach with the library study method, namely collecting or conducting document studies on sources and literature related to this study. The results of this study indicate that learning has a similar meaning to teaching, although it has a different connotation. In the context of education, teachers teach so that students can learn and master the content of lessons so as to achieve something objective (cognitive aspect) can also influence changes in attitudes (affective aspects) and acquire certain skills (psychomotor aspects). The purpose of learning history is not just to memorize and repeat event information. More than that, the intended purpose is for students to actualize themselves in society as social beings. There are three main points divided into categories. First, Hakneter-Haktaek (Appreciation and Respect). Second, Ktuik-Kbatak/Kadalolok (Boundaries). Third, So Re (Dignity). To uphold So Re (dignity and dignity) in public life is known. First, Sara Mata-Didin Sara, which is a principle of respect for mutual respect (hatetu-harani). Second, Sara Mata-Soe Re. Third, Lia Lulik.

The Mangongkal Holi tradition which is carried out at each event makes the writer interested in researching it because in its implementation there are symbols and behaviors/activities that are interconnected and have their own meaning. What is the importance of the Mangongkal Holi tradition for the Toba Batak people so that this tradition must be carried out. This study uses descriptive analysis with qualitative research, which emphasizes the perspectives, ways of life, tastes or expressions of emotions and beliefs from the people studied regarding the problems studied which are also data. In this study the authors used a descriptive research method with a qualitative method. Therefore, the research subjects were traditional leaders, families who carry out the Mangongkal Holi ceremony, and local residents in North Sumatra. And the object of this research is the symbolic meaning of the Mangongkal Holi ceremony for the Toba Batak people in North Sumatra. Purposive sampling technique used to take informants.

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.

PAK ABASS yaitu program Pembiasaan Akademik Keagamaan: Asmaul Husna, Berdoa, Al-Qur’an, Sholat Berjamaah dan Sholawatan”. Pembiasaan diri di bidang keagamaan ini merupakan salah satu bentuk usaha mendidik siswa melalui proses pengulangan tentang ilmu keagamaan yang terus menerus agar diperoleh kebiasaan berupa karakter beragama yang diharapkan. Syarbini (2014) menyampaikan bahwa pembiasaan yang dilakukan sedak dini/sejak kecil akan membawa kegemaran dan kebiasaan tersebut menjadi semacam adat kebiasaan sehingga menjadi bagian tidak terpisahkan dari kepribadiannya. Penelitian ini merupakan penelitian terapan (applied research), yaitu penelitian aplikasi untuk memecahkan permasalahan- permasalahan tertentu sebagai best practice untuk  Penelitian Tindakan Sekolah (PTS) di MTs. Insan Mulia Badung-Bali. Metode yang digunakan adalah metode evaluasi (evaluation methode) yaitu metodhe yang diharapkan dapat mendukung pengambilan keputusan atau alternatif tindakan. Hasil penelitian menunjukan, bahwa: 1. rancang bangun program PAK ABASS Program pembiasaan akademik keagamaan di MTs. Bina Ihsan Mulia, Badung tercantum di dalam Rencana Kerja Tahunan Madrasa (RKT) pada setiap tahunnya berdasarkan kalender akademik tahun Pelajaran; 2. Tingkat keberhasilan program PAK ABASS secara menyeluruh dapat diidentifikasi dari arah pilihan selalu memperoleh skor rata-rata 43,89%. Sedangkan kategori sering memperoleh skor rata-rata persentase adalah 33,80%, arah pilihan kategori jarang memperoleh rata-rata skor 21,56%. Sisanya 0,65% sebagai arah pilihan tidak pernah. Konversi  persentase maka diperoleh skor rata-rata 77,69% dengan kategori keberhasilan tinggi; 3. Karakter Islami dalam membentuk akhlakul karimah baik di rumah maupun di madrasah melalui program ini, dimana pilihan selalu memperoleh skor 48,21%. Sedangkan rata-rata skor pilihan sering yaitu 39,48%; rata-rata skor pilihan jarang adalah 12,16%; dan arah pilihan tidak pernah adalah 0%. Konversi skor persentase tingkat keberhasilan adalah sangat tinggi dimana perolehan skor rata-rata keduanya mencapai total 87,68%, sedangkan sisanya adalah 12,32% belum menunjukan karakter Islami berakhlakul karimah yang diharapkan; 4. Dampak (impact) berupa karakter Islami berakhlakul karimah yang dapat diambil melalui program PAK ABASS ketika siswa/i berada pada proses akademik full day school di MTs. Bina Ihsan Mulia, Badung adalah: a. siswa mudah diatur; b. minimnya tingkat pelanggaran siswa; c. ta’dzimnya pada guru yang tinggi; d. tingkat kejujuran siswa yang tinggi; e. berprestasi tinggi.

Kembar mayang dan janur kuning adalah simbol tradisional yang digunakan dalam pernikahan adat Jawa sebagai simbol keperawanan pengantin wanita. Penelitian ini bertujuan untuk mengeksplorasi persepsi masyarakat terhadap penggunaan kembar mayang dan janur kuning sebagai simbol keperawanan pengantin wanita Jawa. Metode penelitian yang digunakan adalah kualitatif dengan teknik pengumpulan data melalui wawancara mendalam pada masyarakat Jawa yang memiliki pengalaman mengikuti pernikahan adat. Hasil penelitian menunjukkan bahwa penggunaan kembar mayang dan janur kuning masih dipandang penting sebagai simbol keperawanan pengantin wanita Jawa. Namun, terdapat perbedaan persepsi masyarakat dalam penggunaan kedua simbol tersebut. Kembar mayang dipandang lebih penting sebagai simbol keperawanan, sementara janur kuning lebih dipandang sebagai simbol keindahan dalam pernikahan adat Jawa. Persepsi masyarakat terhadap penggunaan kedua simbol tersebut dipengaruhi oleh faktor budaya dan agama yang kuat dalam masyarakat Jawa. Penelitian ini dapat memberikan informasi yang berguna bagi para pelaku pernikahan adat Jawa untuk memahami pentingnya simbol-simbol tradisional dalam upacara pernikahan adat serta membantu mempertahankan dan mengembangkan budaya Jawa yang kaya dan unik.

Culture-based education has become a movement to raise public awareness to continue lifelong learning in overcoming all the changing and increasingly difficult challenges of life. In addition, education provides answers and solutions to the creation of culture based on the needs of the community in accordance with the values ​​and systems that apply in it. There are various cultures that can be used as educational media, one of which is a'rupama which is a character education medium for the younger generation, especially elementary school students in the Ammatoa customary area. The role of a'rupama as a medium for character education in the Ammatoa customary area which later became the background for this research. This study uses a mixed method research type, namely research that combines qualitative and quantitative research. This research was carried out in the Ammatoa customary area, the informants and samples in this study were the community and the younger generation, especially school students in the Ammatoa customary area. Data was collected through observation, in-depth interviews, literature study and questionnaires with a total sample of 56 of the 131 population. The data were then analyzed using spiral analysis. Based on the results of the analysis, it was found that a'rupama actually has a role as a medium of character education for the younger generation in the Ammatoa customary area in educating the younger generation through instilling positive values ​​that are considered to be able to shape the character of the younger generation to become a much better generation. The values ​​contained in A'rutama's stories are responsibility, hard work, honesty, communicative, creative, caring for the environment, discipline and curiosity. The presence of a'rupama can be an answer to the increase in educational media that can be used as a medium for character education in elementary schools. In its development, a'rupama experienced a number of obstacles which were feared to threaten the existence of a'rutama. community, indigenous peoples only focus on improving the family economy, a'rupama is not yet part of character education in elementary schools and technological development factors.      

Rule point 3 of the UUPA states that the use and exploitation of agrarian lands, especially the management of ulayat land, is carried out by customary leaders (Kepala Adat) and the utilization is intended for both members of the customary law community concerned and people who are not part of the customary or local law community. Every citizen has the right to obtain legal remedies as well as remedies for violations of rights they have suffered as well as a fair legal settlement. In this case, the state has an obligation to ensure the fulfillment of these rights. Based on access to justice which is a constitutional guarantee of human rights. Likewise in the explanation of Law no. 39 of 1999 concerning Human Rights Article 6 Paragraph (1) states that customary rights which are actually still valid and upheld within the customary law community must be respected and protected in the context of protecting and enforcing human rights in the community concerned by taking into account the law and regulations. laws and regulations. The approach method used in the preparation of this thesis is normative juridical research (normative legal research method). The normative juridical research method is a legal research library conducted by examining library materials or secondary data. By using the deductive method of thinking (a way of thinking in drawing conclusions from something general that has been proven true and that conclusion is aimed at something specific). Based on the analysis that the author conducted regarding the Recognition of Ulayat Rights in the Republic of Indonesia, the district/city government is the first line to provide recognition and protection of customary rights over customary law community lands. Regional autonomy, which forms local governments that are close to the people, is expected to increase legal recognition and protection of the customary rights of customary law communities which are often neglected in state life.   Key Word: Oil Palm, Law Protection, Customary Land.

This study aims to describe and analyze (1) the procession of execution in the Lawang Sakepeng tradition, (2) the symbolic meaning contained in the Lawang Sakepeng tradition in Dayak Ngaju traditional weddings, and (3) find out the function of folklore in the Lawang Sakepeng tradition using semiotic studies. The method used in this research is descriptive qualitative. The source of the data in this study was secondary data from a video showing the documentation of the Lawang Sakepeng tradition in a Dayak Ngaju traditional wedding ceremony. The instrument in this study is a documentation guide. Documentation guidelines are carried out by analyzing symbolic forms. The data analysis technique used in this study uses C.S Pierce's semiotic study as a reference. Based on the results of the research obtained: (1) the procession of the Lawang Sakepeng tradition in the Dayak Ngaju traditional wedding ceremony which has been studied has three stages of implementation, namely Panganten Mandai/Haguet, Lawang Sakepeng tradition and Mamapas traditional ceremony. (2) The forms of symbolic meaning in the procession of the Lawang Sakepeng tradition in the Dayak Ngaju traditional wedding ceremony which have been studied have forms of symbolic meaning in the form of: palm fronds, three-tiered threads, flowers, money, bahalai/saput, red and white flags, martial arts fighters/sakepeng performers and dancer. (3) The function of folklore in the Lawang Sakepeng tradition procession is: strengthening the feeling of collective solidarity, as a fun tool and providing entertainment for people who witness it, as a tool for preserving Dayak cultural customs, and as a tool for mutual cooperation in a society.

Merariq merupakan suatu bentuk perkawinan unik yang ada di masyarakat suku sasak. Secara umum, perkawinan itu terjadi karena adanya interaksi yang di lakukan antar individu yang satu dengan lainnya. Perkawinan ini di katakan unik karena tata cara atau peroses perkawinana adat suku sasak ini berbeda dengan tata cara perkawinan adat lain yang ada di perovensi Nusa tenggara Barat. Keunikan perkawinan adat sasak ini terlihat dari perosesnya yang dimana bila kedua belah pihak, laki-laki dan perempuan telah sepakat untuk melakukan ikatan perkawinan pihak laki-laki melarikan perempuan ke rumah kerabatnya untuk di sembunyikan beberapa hari sebelum penyelesaian adat di tuntaskan. Peroses melarikan si gadis ini dalam istilah sasak di sebut merariq/melaiq. Penelitian di lakukan di desa Gerantung dengan jenis penelitian kualitatif. Prosedur pengumpulan data dilakukan dengan menggunakan metode observasi, yaitu pengamatan yang merupakan aktivitas penelitian fenomena yang di lakukan secara sistematis.  Hasil dari penelitian ini menunjukkan bahwa pandangan hukum pidana terhadap adat merariq bagi masyarakat kelurahan Gerantung tidaklah bertentangan dengan adat yang ada bahkan dalam perkatiknya masyarakat menerapkan akan tindakan pidana jika melanggar atuaran adat dan negara, salah satunya Pasal 330 dan 332 terhadap adat merariq.

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.

Penelitian ini membahas persoalan terkait asal mula pemberian gelar Lalu dan Baiq di kalangan masyarakat sasak Lombok dengan fokus pembahasan yaitu mengetahui sejarah pemberian gelar lalu dan baiq, kesenjangan kasta sosial antara kaum bangsawan dan kaum jajar karang suku sasak, dan problematika tradisi perkawinan di suku sasak. Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif. Subjek penelitian ditentukan secara purposif dengan mengambil informan yang berasal dari tokoh adat, budayawan, dan sejarawan yang menguasai betul bidang yang diteliti. Sementara, pengumpulan data dilakukan melalui wawancara, observasi, dan dokumentasi. Keseluruhan hasil penelitian kemudian dibahas lebih lanjut pada pembahasan.

Tari Jathilan, sebuah seni tradisional Jawa yang memiliki makna budaya dan digunakan dalam upacara adat, telah mengalami transformasi yang signifikan di era modern. Pengaruh modernisasi dan perubahan ekonomi telah mengubah tari Jathilan menjadi ajang mencari uang di perempatan lampu merah. Fenomena ini mendorong perdebatan tentang dampaknya terhadap martabat budaya dan nilai-nilai tradisional. Beberapa mengkhawatirkan penurunan martabat budaya dan perubahan persepsi masyarakat terhadap tari Jathilan, sementara yang lain melihat potensi pemberdayaan budaya melalui transformasi ini. Dalam konteks sosial, ekonomi, dan budaya yang terus berubah, pemahaman yang lebih mendalam tentang faktor-faktor yang mendorong transformasi ini dan dampaknya terhadap budaya lokal menjadi penting. Penelitian ini bertujuan untuk menganalisis faktor-faktor pendorong transformasi tari Jathilan menjadi ajang mencari uang serta mengkaji implikasi sosial, budaya, dan ekonomi dari transformasi ini. Dengan menggali pemahaman tentang transformasi tari Jathilan, penelitian ini berkontribusi dalam pelestarian budaya dan pemberdayaan seni tradisional di masa depan.

Penilitian ini bertujuan untuk mengetahui budaya dan aktivitas masyarakat Kampung Naga yang terletak di Kabupaten Tasikmalaya, Provinsi Jawa Barat. Kampung Naga adalah kekayaan budaya yang ada di Tasikmalaya. Budaya di Indonesia sangat beraneka ragam yaitu seperti rumah adat, upacara adat, pakaian adat tradisional, tarian adat tradisional, alat musik dan lagu tradisional, dan senjata tradisional. Setiap masyarakat pasti memiliki budayanya sendiri dalam budaya pasti ada ciri khas tersendiri yang sudah melekat sejak nenek moyang ada dan sampai sekarang turun temurun Masyarakat Kampung Naga masih mempertahankan tradisi dan adat istiadat seperti menjaga tatanan hidup masyarakat kampung. Masyarakat nya relative terbuka mereka bisa menerima perkembangan zaman walaupun yang mereka pegang teguh adalah adat, perkembangan zaman dan teknologi tidak membuat Kampung Naga kehilangan identitasnya. Melestarikan budaya di Kampung Naga ini menjadi aspek penting dalam kehidupan masyarakat setempat karena masyarakat Kampung Naga identik dengan gaya hidup yang masih berpedoman pada adat istiadat setempat. Aktivitas yang dilakukan oleh masyarakatnya sebagian besar beraktivitas bertani. Penilitian ini menggunakan pendekatan kualitatif dengan metode deskriptif, penelitian ini menggunakan prosedur kualitatif sebagaimana mengacu pada teknik pengumpulan data berupa cerita, gambar, dan tulisan wawancara. Hasil penelitian ini adalah  aktivitas kehidupan di masyarakat Kampung Naga terdiri dari mata penceharian, membuat kerajinan tangan untuk wisatawan yang berkunjung. Budaya yang masih di junjung di Kampung Naga terdiri dari Upacara Adat dan pantangan – pantangan yang tidak boleh di lakukan di Kampung adat tersebut.

Value that exists in a cultural customary ritual entity in a community environment, will not become a potential if its essence has not been determined. Essential marketing strategy is a marketing strategy that focuses on the core or basis of marketing. This study aims to find a marketing strategy to develop Sumenep based on culture that has been upheld by the people so far. This research is a qualitative research and uses a purposive method in selecting informants. Informants in this study were Pinggirpapas village community leaders, Pinggirpapas village community, and Pini Sepuh as traditional ritual leaders. The results of this study are a form of marketing essential values in Nyadar traditional rituals including; The Sanctity of Traditional Ritual Processions, Transformation of customary values between generations that bind as resilience to the psychological aspects of the residents, and the residents belief in the uniqueness of the ritual. While the economic strategy built by the residents is the inherent religious, cultural and economic values as well as the empowerment of economic values for processional products and a variety of local traditional and village culinary offerings. Furthermore, this research can become the basis for the government in developing the concept of city branding in Sumenep as an effort to increase the number of tourists visiting.

Sistem hukum Indonesia, termasuk juga hukum yang adat yang sejak awal sudah ada merupakan bangun sistem yang sudah kokoh dalam bangunan sistem hukum nasional. Oleh karenanya, artikel ini membahas tentang hal tersebut Termasuk juga pendapat filsuf hukum yang coba diketengahkan dalam kajian ini. Dari hasil penelitian ini dapat kami hasilkan sebua temua bahwa Sistem Hukum Indonesia harus sesuai dengan norma dan kaidah yang hidup di masyarakat. Hal ini dikarenakan hukum itu harus memandang keadaan dan kondisi masyarakat agar dapat menciptakan keadilan, kepastian dan kemanfaatan bagi masyarakat itu sendiri. Hukum positif akan berjalan efektif bila sesuai dengan hukum yang hidup di dalam masyarakat. Bahwasanya sejarah timbulnya hukum adat di Indonesia itu dapat dipisah-pisahkan dalam, Sejarah perkembangan hukum adat, sejarah perkembangan hukum adat hingga dikenal dalam ilmu pengetahuan, dan sejarah politik hukum adat dalam perundang-undangan di Indonesia. Ketiga hal tersebut adalah proses sejarah hukum adat yang sangat penting bagi bangsa Indonesia sebagai pemilik asli hukum adat tersebut.