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Indonesia is a country rich in cultural diversity, one of which is Javanese culture which is full of philosophical values ​​and symbolic meanings in every practice, including in the traditional wedding procession. One of the important rituals in Javanese traditional weddings is the Panggih Manten ritual, which represents the meeting between the bride and groom with various symbols of life, hope and blessings. Along with the development of the times and the flow of modernization, people's understanding of the philosophical meaning of the ritual has shifted. Some people still carry out this tradition as a hereditary custom without understanding the values ​​contained in it, even giving rise to debates regarding its suitability with Islamic teachings. This study aims to analyze the practice of the Panggih Manten ritual in Javanese traditional wedding traditions and review its suitability with the 'Urf argument in Islamic law. The research method used is qualitative with a juridical-normative approach, while the research location was carried out in Pengkol village, Mantingan District. The results of the study show that the Panggih Manten ritual is basically acceptable in Islamic law as long as it does not conflict with the principles of sharia. Based on analysis from the perspective of al-'urf, several aspects of the Panggih Manten ritual, such as muter asem (the act of making offerings), and the belief in disasters, contain elements that are inconsistent with Islamic law and could potentially lead to idolatry, thus being categorized as al-'urf al-fāsid. Therefore, the Panggih Manten tradition can be preserved through reinterpretation of its meaning and the elimination of elements that contradict Islamic teachings, thus aligning it with Islamic principles.

This study aims to analyze the factors that influence the residential spatial system of the Marori and Mengge ethnic groups in Wasur Village, Merauke, South Papua, in the context of their involvement in the eucalyptus oil industry as a leading tourism product of Wasur National Park. A rationalistic qualitative approach is used with the main theory of behavioral setting to examine the relationship between behavior, local culture, and spatial structure. The results of the study indicate that houses not only function as domestic spaces, but also as places for the production of eucalyptus oil, especially at the packaging stage. The overlapping use of space causes space invasion, changes in function, and the emergence of high spatial flexibility. The space of the house undergoes a temporal functional transformation, adjusting to the intensity of economic activities and cultural rituals of the community. Private, semi-public, and spiritual spaces experience shifting boundaries, which have an impact on social relationship patterns and living comfort. This study also found that social structure, customary values (Boan/marga), and division of customary areas play an important role in the formation of the spatial system. These findings are expected to be an important contribution to the development of residential architecture based on behavior and local wisdom, as well as community-based conservation area management. This study also highlights the urgency of preserving the culture and existence of indigenous tribes amidst the current of modernization and the threat of extinction.

This study focuses on the historical dynamics of the Qur’anic revelation process to examine in greater depth the relationship between the gradual nature of the revelation process and the social conditions of Arab society, particularly during the Mecca and Medina periods. The method used in this study is library research, utilizing sources such as scientific journals, books, and articles relevant to the research topic. The findings indicate that revelation was received gradually over 23 years, in accordance with the development of Islamic da’wah and the social dynamics of the time. During the Mecca period, the revelations focused on the teachings of tawhid, creed, and ethics, as Arab society was still in a state of jahiliyyah. In the Medina period, the focus shifted to the rituals of worship and Islamic law as the Islamic community in Medina grew. Furthermore, some verses of the Qur’an were revealed in response to issues within society. This indicates a connection between revelation and the socio-historical context during the process of revelation. A deeper understanding of the process of revelation requires further study, and this research is expected to provide a more profound understanding of the Qur’anic revelation process through a historical approach.

The Brokohan Sapi tradition in Tempursari Village, Donomulyo District, Malang Regency represents a form of local wisdom that embodies cultural and symbolic values through the use of ubo rampe. This study aims to describe the forms, meanings, and cultural values of ubo rampe in the Brokohan Sapi tradition. The study employs a qualitative method with a symbolic anthropological approach as proposed by Clifford Geertz. Data were collected through observation, interviews, and documentation, and were analyzed using an interactive analysis technique involving data reduction, data display, and conclusion drawing. The findings reveal that ubo rampe is systematically arranged in the form of food offerings, including core dishes, complementary dishes, and spiritual elements. Each component of ubo rampe carries symbolic meanings related to gratitude, safety, fertility, and hopes for prosperity. The cultural values embedded in the tradition include religious, social, ecological, economic, and philosophical values that are integrated into ritual practices. The implications of this study indicate that the Brokohan Sapi tradition functions as a medium for cultural preservation and can be utilized as a local wisdom-based learning resource in Indonesian language and literature education.

This article critically examines the training program document for mentors of First Communion candidates at St. Paul Pringgolayan Parish as an institutional religious text. The study employs Peter L. Berger’s theory of the social construction of reality and Michel Foucault’s discourse analysis of power as its analytical framework. Using a qualitative interpretive method, the research conducts an in-depth textual analysis of the document’s narrative structure, normative language, actor relations, and mechanisms of legitimation. The findings reveal that the text is not merely a plan and report of pastoral activities; it also functions as an institutional apparatus that reproduces religious reality while shaping subjects of faith through pedagogical, ritual, and administrative systems. This article argues that pastoral documents can be understood as pastoral social technologies that operate through language to structure religious experience, regulate the distribution of authority, and instill norms of faith practice. These findings contribute to the sociology of religion by demonstrating how faith formation practices at the local level constitute a concrete locus of interaction between the construction of religious meaning and the operation of discursive power.

A faith-based marriage strengthening program is essential for building family resilience in urban congregations facing high divorce rates and declining marital quality. This community service activity aimed to revitalize the marital bonds of 22 couples in the Pria Sejati Bandung community and GPPS Agape Bandung congregation through the "Reborn Marriage" program. Using a participatory action research approach, a team of 12 facilitators implemented three main stages: initial coordination to identify needs and plan together with the community; an intensive one-day intervention consisting of teachings on grace, agape love, and divine purpose of marriage, along with testimony sharing, footwashing ritual, and gift giving; and a marriage commitment renewal ceremony. The results showed 100% attendance rate of all registered couples, active participation in every coaching session, and qualitative findings from focus group discussions including renewed spiritual intimacy, mutual forgiveness between spouses, and alignment of marital visions based on divine values. A total of 86% of couples expressed willingness to participate in regular follow-up mentoring, and local leaders emerged among participants who are ready to facilitate small groups after the program. Discussions confirmed that combining biblical teachings on agape love with experiential symbolic rituals can holistically transform marital relationships. This community-based intervention proves replicable in other local communities and churches in urban settings, especially those seeking to strengthen family resilience through integrated pastoral care and participatory action.

This study aims to explore the practice of Buddhist marriage in the Semarang Regency, which is carried out alongside traditions and local wisdom. The research employs a qualitative approach using a cultural anthropology method to examine the influence of Javanese beliefs on the wedding rituals of Buddhist communities in the Semarang Regency area. Data were collected through the review of relevant literature and interviews with selected informants, chosen based on their background and expertise related to the research topic. The collected data were then analyzed in depth to identify the values of local wisdom within Javanese society that coexist harmoniously with Buddhist wedding ceremonies. The findings indicate that Buddhist marriage in Semarang Regency is not merely a legal recognition of union between two individuals entering married life, but also represents a socio-cultural phenomenon reflecting processes of adaptation and negotiation between religious teachings and local cultural values. Buddhist communities in Semarang Regency conduct marriage ceremony according to Buddhist religious traditions combined with Javanese practices. The religious ceremony is performed at a temple and led by a Romo Pandita, and the the wedding ceremonies continue according to Javanese culture. Javanese beliefs remain strongly influential, shaping various stages of marriage, from partner selection and proposal rituals to ceremonial practices during the wedding. Beliefs related to weton calculations, auspicious days, slametan rituals, the preparation of sesajen, and ceremonial elements within wedding receptions continue to maintain their place amid the dynamics of modern society.

This research is motivated by the reality of religious diversity at SMP Pembangunan V Yapis Waena, where non-Muslim students also take part in Islamic Religious Education (PAI) classes. The purpose of this study is to explore and describe the responses of non-Muslim students in receiving PAI lessons, viewed from the aspects of attitudes, behavior, and learning outcomes.This research employed a qualitative method with a descriptive approach, using observation, interviews, and documentation techniques that involved the principal, Islamic Religious Education teachers, and non-Muslim students as informants.The findings show that, in general, non-Muslim students respond positively to PAI learning, with a tolerant and open attitude toward universal materials such as morals, ethics, and humanitarian values, although they tend to be passive when dealing with ritual content that does not align with their faith. In terms of behavior, they attend classes on time, follow teacher instructions, participate in group discussions, and complete assignments despite difficulties with Arabic readings. Meanwhile, their learning outcomes are fairly good in general aspects, indicating that PAI lessons benefit them in fostering respect, discipline, and responsibility. The study concludes that PAI learning at SMP Pembangunan V Yapis Waena is accepted by non-Muslim students in a tolerant, adaptive, and constructive manner thanks to inclusive teaching strategies, school policies emphasizing tolerance, and a conducive classroom atmosphere.

This study aims to analyze the symbolic meaning of the mangulosi tradition in Toba Batak traditional wedding ceremonies using Roland Barthes’ semiotic theory. This research employs a descriptive qualitative method, with data collected from visual media such as YouTube and TikTok, supported by informants familiar with Toba Batak culture. The findings reveal that meaning in the mangulosi tradition is constructed through three levels of signification: denotation, connotation, and myth. At the denotative level, mangulosi is understood as the act of giving ulos in a wedding ceremony. At the connotative level, ulos and the ritual process convey symbolic meanings such as blessings, protection, harmony, and the strengthening of social and kinship relationships. At the myth level, the tradition reinforces the cultural ideology that marriage is considered legitimate when it receives recognition and blessings from family and customary authorities. Quantitatively, the findings show that artifacts are dominated by visual connotative meanings (40%), while ritual actions emphasize non-verbal (30%) and verbal (20%) meanings. Therefore, the mangulosi tradition is not only a ceremonial practice but also a medium for preserving cultural identity and social values within the Toba Batak community.

This study seeks to interpret the meaning of the lyrics in the song “Ada Titik‑Titik di Ujung Doa” by Sal Priadi through Schleiermacher’s hermeneutic approach. The song reveals a subtle spiritual dimension by means of metaphor and poetic language, portraying prayer as a personal, reflective, and hope‑laden form of inner conversation amid the uncertainty of life in the post‑pandemic era. By adopting a qualitative interpretive method, the research examines the song lyrics through Schleiermacher’s two principal dimensions: grammatical interpretation and psychological interpretation. The analysis shows that prayer in this song is not merely a conventional religious ritual, but an existential expression of human beings facing loss, isolation, and unfulfilled hopes. The phrase “titik‑titik di ujung doa” functions as a symbolic space of incomplete psycho‑spiritual longing, in which prayer is understood as an open, fragmented, and repetitive process, as well as a medium for reconciling with the past and seeking forgiveness for both oneself and others. Within Schleiermacher’s hermeneutic framework, the interpretation of these lyrics suggests that prayer in contemporary Indonesian pop music serves as a representation of human resilience, personal, reflective, and subtly critical of the notion that divine response must always be complete and perfectly resolved.

This reseacrch aims to reveal the metaphusical meaning within the Penti ceremony as a form of thanksgiving to God (Mori Kraeng) in the Kuleng Waga Tribe community, Mano Village, Easr Manggarai. The Penti ceremony is a hereditary customary rite that marks the end of the harvest season and server as a religious momentum to renew the relationship between humans, nature, ancestors, and God. From a metaphysical perspective, Penti reflects the awareness of the existential interconnectedness between creatures and the Creator, as developed in the philosophy of Aristotle and Thomas Aquinas concerning actus assendi and participatio entis. Through a qualitative approach and cultur hermeneutics, this study interprets the symbols and ritual actions of Penti as a concrete expression of the ontological relationship between sreation and the Transcendent. The result of the study show that Penti contains three main metaphysical dimensions: first, the ontological dimension regarding human awareness of existence and dependence on God; Second, the perticipatory dimension concerning the role of ancestors as a spiritual bridge between humans and God; Third, the eschatological dimension regarding the hope for the ultimate perfection of life in God. Thus, Penti not only holds cultural value but also carries profound theological and metaphysical meaning.

The phenomenon of tedong petarung in Toraja has generated controversy due to its shift from the traditional tedong silaga, which historically formed part of Torajan customary rituals. This practice has evolved into entertainment and competition frequently associated with gambling activities. This study aims to analyze tedong petarung as a form of cultural distortion from the perspectives of customary law and criminal law, as well as to examine the limits of customary culture recognition within the national legal system. This research employs a normative legal method using statutory, conceptual, and sociological approaches. Legal materials were collected through library research consisting of legislation, legal literature, journals, and related documents. The study finds that tedong silaga possesses legitimacy as part of Torajan customary culture containing social, symbolic, and spiritual values. However, modern tedong petarung practices demonstrate a shift toward commercialization and gambling, obscuring the philosophical values of the original tradition. From a criminal law perspective, such practices potentially fulfill the elements of gambling offenses under Indonesian positive law. This study concludes that recognition of customary culture must remain aligned with public order, morality, and national law.

This study examines moke as a cultural instrument of reconciliation and identity within the community of Nawang Kewa Village, Sikka Regency. The research is grounded in the concern over the shifting meaning of moke due to modernization and globalization, which potentially weakens its cultural and social significance. The objective of this study is to analyze the social functions, symbolic meanings, and the role of moke as a reconciliation mechanism in resolving social conflicts. This research employs a qualitative approach with a descriptive-interpretative and ethnographic design. Data were collected through in-depth interviews, participatory observation, and documentation, involving traditional leaders, moke producers, and younger community members. The findings reveal that moke functions in three main dimensions: as a ritual-sacred symbol in traditional ceremonies, as a social-integrative medium that strengthens solidarity and communication, and as a socio-reconciliative instrument in conflict resolution through symbolic peace practices. Furthermore, the study identifies a shift in meaning among younger generations, where moke tends to be perceived more as a consumptive product rather than a cultural symbol. The implications of this research highlight the importance of preserving local cultural values through intergenerational transmission and strengthening customary institutions to maintain social cohesion and cultural identity.

This study examines the local culture of Nagari Gadut as preserved through the traditions of Manjapuik Batu and Manampuang. The main issue addressed in this research is the limited written documentation and academic studies on these traditions, which are predominantly transmitted orally and are vulnerable to changes in meaning over time. The purpose of this study is to describe the implementation, cultural meanings, and social functions of Manjapuik Batu and Manampuang within the community of Nagari Gadut. This research employs a qualitative approach, with data collected through literature review, direct observation, and in-depth interviews with traditional leaders and local community members. The data were analyzed using descriptive qualitative analysis to interpret the values and meanings of the traditions from the perspective of the supporting community. The findings indicate that the Manjapuik Batu tradition functions as a customary practice related to death rituals, emphasizing values of mutual cooperation, togetherness, and adherence to adat norms. Meanwhile, the Manampuang tradition reflects social solidarity, discipline, and principles of equality through the equal distribution of sacrificial meat to all participants. The study concludes that both traditions serve not only as local cultural heritage but also as value systems that shape the social character of the Nagari Gadut community and therefore need to be documented as part of cultural preservation efforts.

This research explores the narrative of Cain and Abel in Genesis 4:1-16 to dissect the concepts of sin and moral responsibility within a modern Christian context. Amidst the rising tide of individualism and "bystander culture," ethical responsibility toward others is often neglected behind religious formalities. Utilizing a qualitative method with a biblical exegesis approach, this study analyzes narrative structures, the personification of sin, and the dynamics of the dialogue between God and Cain. The findings indicate that sin in this text is understood as a relational failure and a failure of self-mastery, where humans possess the moral authority to conquer destructive impulses. Cain's rhetorical question, “Am I my brother’s keeper?”, is identified as a form of moral erosion leading to social and ecological alienation. However, God’s provision of a “mark” for Cain affirms that divine justice is always accompanied by the grace of providence. This research concludes that moral responsibility is a fundamental essence of humanity that demands the integration of ritual piety and social integrity. These findings are expected to serve as an ethical framework for academic and ecclesiastical communities, particularly in restoring the commitment to be “keepers” of one another amidst contemporary moral crises.

The Megengan tradition is a Javanese ritual performed before the month of Ramadan as a form of spiritual preparation, strengthening social solidarity, and maintaining relationships with ancestors. However, the development of modernization, urbanization, educational advancement, and changes in mindset have caused this tradition to experience a significant shift in meaning. This study aims to describe the changes in function, meaning, and position of Megengan in modern society using Max Weber's modernization theory as an analytical framework. The research method used is a literature study from various journals, cultural documents, and previous research related to the Megengan tradition in various regions of Java. The results show that Megengan has undergone a transformation from a sacred ritual full of cosmological symbols to a more functional and efficient socio-cultural activity. The process of rationalization in modern society has caused the spiritual and symbolic meaning of ritual foods such as apem, ketan, and ingkung to be reduced, while the form of ritual implementation has become more formal and centered on religious institutions. The change in ritual authority from elders to modern religious figures is one indication of the shift from traditional authority to rational-formal authority as explained by Weber.  Despite the simplification of its meaning, Megengan remains a living tradition that serves to strengthen cultural identity, social harmony, and intergenerational relationships. This research confirms that the shift in Megengan does not indicate a weakening of Javanese tradition, but rather a form of cultural adaptation in response to the dynamics of modernity.

This study analyzes the mangakkai’ ceremony in the Aluk To Dolo tradition in the villages of Suppiran, Mesakada, and Salisali (SMS), Toraja, as a rite of passage that has religious, symbolic, and social meanings. The study aims to explain the structure of the mangakkai’ ritual based on Victor Turner's theory of liminality and to examine its relevance to contemporary human relations. The method used is qualitative research with a literature study approach enriched by field interviews with Aluk To Dolo figures. The results of the study show that mangakkai’ consists of three main stages, namely pre-liminal (lao ma’tundan) as a phase of separation, liminal (passurusan and mata kandean) as a space for community formation, and post-liminal (ma’palulangngan) as reintegration and refinement of relations with Puang Matua. This rite not only guides the soul of the deceased to a transcendent destination, but also strengthens solidarity, mutual cooperation, and the transmission of values between generations. In a modern context marked by individualism and social fragmentation, mangakkai’ presents a model of relationships based on togetherness, empathy, and collective responsibility. Thus, this ritual has anthropological and ethical significance as a source of reflection for the formation of more humanistic and communal human relationships.

Tabuh Rah in Bali is part of a Hindu religious ceremony involving animal sacrifice to maintain harmony between nature and human life. In practice, it is often accompanied by tajen (cockfighting) involving monetary or valuable bets, potentially violating Article 303 of the Indonesian Criminal Code concerning gambling. This study examines the regulation of cockfighting as a criminal offense under Article 303 and the criminal liability of perpetrators of tajen within the context of the Tabuh Rah ceremony. The research employs a normative legal method using statutory and conceptual approaches. The findings indicate that cockfighting conducted as part of the Tabuh Rah ritual is permissible based on the Batur Agung Inscription (933 Saka) and the Batuan Inscription (944 Saka) without requiring official authorization. However, cockfighting conducted outside the ritual context and involving betting constitutes gambling in violation of the Criminal Code and Law No. 7 of 1974. Perpetrators may be held criminally liable for intentionally committing an unlawful act.

This study aims to identify and analyze customary and criminal sanctions imposed on individuals who violate Hinting Pali during the Tiwah ceremony, as well as the legal and customary consequences for those engaged in gambling within the ritual process. The research employs an empirical approach with a qualitative descriptive method through interviews, observations, and document analysis. The focus of this study is the implementation of Dayak Ngaju customary law in addressing violations that occur during the Tiwah ceremony. The findings reveal that Dayak Ngaju customary law plays a crucial role in maintaining social and spiritual harmony by enforcing moral, social, and symbolic sanctions. Furthermore, there is a point of convergence between customary law and national criminal law in promoting justice and social order. This study is expected to contribute academically to the development of customary law in Indonesia and serve as a valuable reference for communities, scholars, and policymakers in preserving cultural values and ensuring fair law enforcement within the framework of local wisdom.

This study examines the sacred meaning of the agricultural cycle in the life of the indigenous community of the Detunggali Communal Land through an ethnographic approach. Agricultural rituals accompanying all stages of farming from land clearing, seed preparation and planting, crop maintenance, to harvesting are understood as cultural practices that integrate spiritual, social, and ecological dimensions. The study aims to explore how these agrarian rites function in shaping relationships between humans, nature, and ancestors, while sustaining the collective identity of the Detunggali community. A qualitative descriptive method was employed, with data collected through in-depth interviews, participant observation, and documentation involving customary elders and community members. The findings reveal that farming activities in Detunggali are not merely economic endeavors but are deeply embedded in sacred values expressed through symbols, prayers, and customary rules. Agrarian rituals play a crucial role in maintaining cosmic balance, strengthening social cohesion, and fostering ecological awareness rooted in local cosmology. The study highlights that indigenous agricultural traditions remain a vital source of cultural and spiritual values, offering important insights for cultural preservation and locally grounded approaches to sustainable development.