Publication Search

This study aims to analyze Article 445 paragraph (1) of the Indonesian Criminal Code (KUHP) Number 1 of 2023, which regulates the criminal act of eloping with a young woman. The provision is considered to be in tension with the social and cultural realities of Indonesian society, particularly the people of Lombok who practice the merariq tradition. Merariq is an ancestral customary practice within marriage rituals involving the consensual elopement of the prospective bride as an integral part of the marriage process. This research uses Lawrence M. Friedman’s legal system theory, which examines three main components of law: (1) the substance of law—normative provisions contained in legislation; (2) the structure of law institutions and law enforcement agencies; and (3) the legal culture values, attitudes, and behavior of society toward law. This study is a normative legal research that treats law as norms, principles, doctrines, and rules. The primary legal material is Article 445 paragraph (1) of the Indonesian Criminal Code. The findings indicate that, from the perspective of legal substance, the article remains ambiguous. Its formulation potentially conflicts with Indonesia’s legal culture, which in practice prioritizes familial and traditional mechanisms for resolving private conflicts. Based on these findings, this study recommends a reformulation of the legal substance to make it more responsive to the socio-cultural context. The reformulation should be grounded in the principles of ultimum remedium and restorative justice, providing space for customary law and local culture as legitimate mechanisms to resolve private disputes. This approach is expected to reduce the disproportionate use of imprisonment and position criminal sanctions as a last resort in law enforcement.

This research is based on the awareness that music functions both as an artistic expression and as a cosmological representation embedded within the cultural structures of traditional societies. The Siwaluh Jabu traditional house in Lingga Village, North Sumatra, was selected as the object of study to examine the relationship between music and the cosmological views of the Karo people. The purpose of this study is to reveal the meaning of music within cultural practices and rituals carried out in the Siwaluh Jabu House, as well as to explore musical elements that reflect the continuity between humans, ancestors, and the universe. This research employs a qualitative approach, with data collected through literature review, participatory observation, and interviews with traditional leaders and local artists. The data analysis was conducted through data reduction, classification, data presentation, and drawing of conclusion. The results of the study show that music both the vocal mantra “ole…ah…ole” and the Gendang Lima Sendalanen ensemble contains symbolic values that interpret wood as a natural element, sustain social connections between groups, and reinforce the social system embedded in the spatial organization of the Siwaluh Jabu traditional house. Music serves as a medium of spiritual and cultural communication that unites the physical and metaphysical dimensions of life. The implications of this research enrich the perspective of music culture and emphasize the importance of preserving traditional music as a local knowledge system integrated with the cosmology of the Karo people.

This research analyzes the dynamics of hegemony and resistance in the Lio indigenous community of Ende Regency, East Nusa Tenggara, focusing on the power practices of mosalaki (traditional elites) and the forms of hidden resistance developed by farming communities. Using an ethnographic approach over four months in Keliwumbu Village, this study combines Antonio Gramsci's concept of hegemony with James Scott's theory of hidden transcripts to understand the complexity of power relations in traditional societies experiencing economic transformation. Data were collected through participant observation, in-depth interviews with 18 informants, and document analysis, then analyzed using a thematic approach. Findings indicate that the legitimacy of mosalaki power is constructed through three main pillars: genealogical narratives derived from the myths of Lepe and Mbusu, control over customary land encompassing 70% of agricultural land, and ritual authority positioning them as intermediaries with ata mate (ancestral spirits). Hegemonic practices operate through the pire system (customary prohibitions), mandatory nggua rituals requiring offerings, and control over decision-making as evidenced in the coal-fired power plant construction case. However, farming communities have developed hidden resistance in the form of subtle sabotage, passive non-compliance, gossip and informal criticism, and exit strategies through migration and purchase of alternative land. This resistance operates within the same cultural framework as the hegemony it contests, developing alternative interpretations of "true custom" rather than rejecting the traditional system entirely. This research contributes to theoretical understanding of hegemony in non-Western societies and reveals that "local wisdom" discourse can be manipulated to perpetuate structural inequality. Practically, these findings demonstrate the need for more critical approaches in development policies that accommodate internal power dynamics of indigenous communities to prevent reinforcement of local elite domination

This study aims to describe the process of implementing the Kuru We Fohon Ceremony and to describe the deep meaning contained in the Ritual. The method in this study uses a qualitative method. This Qualitative Approach also aims to gain understanding and describe a complex reality. In qualitative, this research procedure produces descriptive data in the form of written or spoken words based on the behavior of the object being studied. The results of the study are in the form of the first planning stage: the tribal chief will gather all Lulik Atan to plan when the Kuru We Fohon Tradition (taking sacred water) will be carried out. While the implementation stage includes Halaku We Fohon (Renewal) by the tribal chief and other traditional leaders, Kuru We Fohon (Taking Sacred Water) by the tribal chief and brought by one of the traditional leaders into the traditional house, Hatama We Fohon (Giving Entering Sacred Water) the officer who brings the Sacred Water into the traditional house. in the final stage, sprinkling the traditional house using sacred water and distributing Betel Nut (mama rai) to all the Nonot Forenain tribal people. The Kuru We Fohon ritual is deeply sacred, encompassing respect for ancestors and seeking their blessings. This ritual serves not only as a means of strengthening the relationship between ancestors and humans, but also as a means of strengthening cultural values. It teaches the importance of mutual cooperation, courtesy, and morality in social life.  

This service activity discusses strengthening the fifth pillar of Islam, namely the Hajj. This service aims to increase the understanding, knowledge and competence of Al-Qur'an Education Park (TPQ) teachers at the Serang City Al-Qur'an Educator and Sakinah Family Coordinating Board (BKPAKSI) in Serang City regarding Hajj Manasik. This service methodology goes through a preliminary survey stage to find out the location that will be used as the location for the Hajj ritual training and training. then observe or carry out activities involving 25 TPQ teachers. This service activity was carried out at Wisma Haji (KBIHU) Mulyajati Cikole, Pandeglang Regency. The Hajj Manasik training for TPQ teachers went smoothly according to plan.  Material and practice of Hajj rituals delivered by Hajj and Umrah supervisors from KBIHU Mulyajati. By implementing this practical training on Hajj rituals, the PkM team hopes that TPQ teachers as educators can transfer their knowledge of Hajj rituals to their students properly and correctly so that the students will love the Kaaba and the Prophet Muhammad more.

This study analyzes the implementation of Asset-Based Community Development (ABCD) principles in the 'Nusa Loe' program in Biting Village, East Manggarai. The ABCD approach emphasizes utilizing local assets such as social networks, cultural traditions, natural resources, and human skills as the foundation for sustainable development and community independence. The program begins with an asset mapping activity led by the community, enabling the identification of the village's strengths from five key aspects: human, social, natural, institutional, and cultural assets. Through active participation, the community designs and implements development activities based on local potentials, replacing the conventional development paradigm that focuses on deficiencies and needs. The qualitative research approach employs in-depth interviews, participatory observations, and data triangulation to understand the shifts in mindset and community empowerment. The findings show that the implementation of ABCD successfully transformed the community's mindset, previously dependent on external aid, into a more independent and self-confident one. For example, Mr. Petrus, who improved the economic value of local coffee products after attending a coffee roasting training, and Mrs. Maria, who emphasized the importance of social capital and solidarity in supporting the sustainability of village businesses. The strengthening of cultural assets and local traditions, such as the Caci dance and customary rituals, was also integrated into the village's development plans and institutional management. The 'Nusa Loe' program demonstrates that asset-based empowerment can build a self-reliant, innovative, and sustainable village in the face of development challenges.

This study explores the transformation of traditional worship values within the Klon tribe community in Alor, East Nusa Tenggara. Prior to their conversion to Christianity, the community practiced a religious system centered on mesbah (stone altars) where they worshiped ancestral spirits and local deities. The introduction of Christianity through inculturation led to a significant shift in worship practices, transitioning from rituals at the mesbah to those at the church pulpit. However, rather than losing their spiritual and communal values, these traditions adapted and were integrated into Christian practices. The study highlights how elements of local wisdom were preserved and transformed, creating a bridge between indigenous beliefs and Christian teachings. This transformation demonstrates that the core values of worship such as reverence for ancestors and community solidarity continued to play a role in the newly adopted Christian practices. The findings of this study emphasize the importance of understanding such cultural transformations, especially in the context of Christian Religious Education. It suggests that contextualizing religious teachings within local traditions and wisdom can foster a deeper, more meaningful connection to faith for communities undergoing cultural change. By valuing these local traditions, Christian Religious Education can become more relevant and impactful, encouraging a harmonious blending of old and new beliefs.

This study examines the role of social and cultural structures as mechanisms in reconstructing and maintaining the religious practices of Hindu Kaharingan amidst the challenges of modernization. As a local belief system of the Dayak community in Central Kalimantan, Hindu Kaharingan functions not only spiritually but also as a guardian of cultural identity. This research uses a descriptive qualitative approach with a phenomenological study design. Data was collected through in-depth interviews, participant observation, and document studies to understand the meanings and experiences of the practitioners. The findings reveal that major rituals, such as Tiwah, serve a dual purpose: spiritually, to guide the souls of ancestors, and socially, as a community adhesive that reinforces solidarity through mutual cooperation (handep). Through the lens of Functionalism Theory and Religious Systems Theory, this study reveals that religious ceremonies act as a vital medium for cultural transmission. The active involvement of the younger generation in these rites serves as a non-formal educational mechanism for passing down values, philosophies, and ancestral knowledge within an oral tradition system. Thus, the socio-cultural role of the community functions as an adaptive and resistive strategy that ensures the continuity of the spiritual identity and cultural resilience of Hindu Kaharingan in the contemporary era.

This study examines in depth the meaning of gratitude expressed in the traditional Wu’u Nura ceremony in Daniwato Village, West Solor, as well as in the Eucharistic celebration, which stands as the central liturgy of the Catholic Church. The Wu’u Nura ceremony is a communal tradition of thanksgiving for the harvest, expressed through symbolic rituals, offerings of agricultural produce, collective prayers, and ceremonial practices that reflect a harmonious relationship between humans, nature, ancestors, and God. Through these rituals, the community strengthens social cohesion, cultural identity, and religious awareness that have been passed down across generations. In contrast, gratitude within the Eucharistic celebration is understood as an expression of faith and a theological response to God’s salvific grace manifested through Christ’s sacrifice, made present in the consecration of bread and wine. Using a qualitative method and comparative approach, this study reveals that although differing in expression, structure, and theological foundations, both practices uphold gratitude as a universal value that fosters spiritual relationships and social solidarity. The findings affirm that dialogue between local culture and Church liturgy—within the spirit of inculturation—can enrich the understanding of faith, deepen spiritual life, and support the preservation of meaningful local traditions. This study contributes significantly to cultural and theological scholarship, as well as pastoral efforts aimed at fostering harmony between religion and culture in pluralistic societies.

This study examines the Lom Plai tradition of the Dayak Wehea community from the perspective of Catholic inculturation theology. Although this tradition has been widely studied from an anthropological perspective, no research has specifically examined the meaning of its values, symbols, and rituals in the light of inculturation. Therefore, this study is important to see the possibility of dialogue between the Gospel and local culture. The purpose of this study is to understand how elements of Lom Plai culture can be interpreted and processed within the framework of inculturation theology and how the values ​​contained therein can enrich the pastoral life of the community. The study uses a literature review method with a qualitative-contextual theological approach through analysis of theological literature, Church documents, and ethnographic studies of the Dayak Wehea. The research findings indicate that the values ​​of harvest gratitude, respect for the land, community solidarity, and symbols such as rice and thanksgiving rituals are aligned with Christian spirituality and have the potential to be integrated into pastoral practice. The implications of this study emphasize the need for ongoing discernment so that the inculturation process runs authentically, enriches the community's faith, and maintains the cultural identity of the Wehea community.  

The globalization era presents considerable challenges to the development of Islamic identity among university students. Technological progress, intercultural interaction, and exposure to various ideologies significantly affect students’ values and moral orientations. This study aims to analyze the Aqidah Akhlak paradigm as a framework for reinforcing students’ Islamic identity within the global context. This research applies a qualitative method through library research by examining classical and contemporary Islamic educational literature as well as relevant scholarly works. The findings demonstrate that the Aqidah Akhlak paradigm, which combines solid theological belief (aqidah) with moral character development (akhlak), plays an essential role in cultivating spiritual strength, ethical consciousness, and social responsibility. The reinforcement of Islamic identity is not limited to religious rituals, but also includes the internalization of faith-based values and the consistent application of moral principles in academic and social environments. Therefore, a contextual and integrated approach to Aqidah Akhlak education is necessary to develop intellectually competent and ethically grounded Muslim students in the era of globalization.

This research aims to examine the role of music in the construction process of the traditional Karo house, Siwaluh Jabu, in Lingga Cultural Village, Karo Regency, North Sumatra. In Karo culture, music is not merely a source of entertainment but serves as a symbolic and spiritual medium that reflects cultural values, social cohesion, and the community’s belief system. This study employs a qualitative descriptive method with an ethnographic approach through field observation, in-depth interviews with traditional figures, musicians, and local residents, as well as documentation of rituals and architectural elements of the Siwaluh Jabu house. The findings reveal that music plays a significant role in each stage of construction, starting from the selection of suitable wood to the completion ritual known as Mengket. The Gendang Lima Sendalanen ensemble—particularly through the performance of Gendang Limapuluh Kurang Dua—functions as a medium connecting humans with ancestral spirits, legitimizing the spiritual presence within the house, and strengthening communal cooperation. Music serves not only to regulate the rhythm of collective work but also to ensure harmony between humans, nature, and the unseen forces that are believed to inhabit the house. Therefore, music is an essential element that maintains cultural continuity, reinforces identity, and supports the preservation of the Karo intangible heritage amidst ongoing modernization.

Learning Hajj rituals requires innovation to overcome the limitations of available media, one of which is through the utilization of the integration of the Android platform with Augmented Reality technology. The Muslim Sadiq application on smartphones displays 3D objects related to the practice of Hajj rituals. This study aims to explain the design of interactive media based on Augmented Reality as an innovation in learning Hajj rituals, expected to improve student understanding through a more visual, interactive, and contextual learning experience. This media design method adopts two stages of the ADDIE model (Analysis, Design, Development, Implementation, Evaluation), namely the needs analysis and media design stages. This study reveals that learning Hajj rituals requires interactive and applicable media to overcome the gap between theoretical understanding and the practice of Hajj worship in real life. The designed media utilizes AR technology to create a simulation of Hajj implementation and supports experience-based learning. Although the design has considered technical and pedagogical aspects, this media is still in the design stage and has not been tested or implemented directly. Therefore, further research is needed to assess the effectiveness of this media in learning Hajj rituals.

This research is entitled Lopo as Symbol of Local Democracy in the Atoin Pah Meto indigenous Community” (Study of the Lopo Traditional House as a Symbol of Local Democracy in Saenam Village, Miomaffo Barat District, North Central Timor Regency). The main problem in this research is how Lopo as a symbol of local democracy in the lives of the Atoin Pah Meto indigenous community. The purpose of this research is to analyse and describe Lopo in the lives of the Atoin Pah Meto indigenous community. This research uses  qualitative methods. Data were collected through interviews, observations, and dokumentation with traditional leaders, religious leaders, village government officials, yo uth, womwn, and the community. Data analysis was conducted by systematically reviewing and interpreting field data. The finding reveal that lopo is not merely a place for storing harvests, but also serves as a central space for deliberation in resolving social, cultural, and political issues. It open structure without walls symblolizez valuesnof openness, equality, and participation. The local democratic values embodied in lopo include family values (mutual cooperation, solidarity, kinship), cultural values (traditional rituals, marriage, harvest celebrations), and political valuess (consensus, adherence to customary rules, and equality in decission making). Therefore, lopo is not only a cultural heritage but also a symbol of local democracy that strengthens the identity and social cohesion of the Atoin Pah Meto community.

The Famotu Ono Nihalo tradition is one of the essential rituals in the customary wedding ceremonies of the Nias community, particularly in Lasarabaene Village, Mandrehe Subdistrict, West Nias Regency. This tradition consists of giving advice to the bride, which is rich in moral, spiritual, and social values. The ritual not only affirms the bride’s status as a wife but also serves as a medium for transmitting cultural values and collective identity. However, along with the wave of modernization, this tradition has undergone changes in terms of its form, symbolic meaning, and cultural values. This study aims to reveal the symbolic meanings contained in the Famotu Ono Nihalo ritual and to analyze the forms of social interaction within it, including its transformation due to social change. The research employs a descriptive qualitative method with data collected through observation, in-depth interviews, and documentation. The informants consist of traditional leaders, women elders, and community members who still practice and understand the tradition. The findings show that the white cloth symbolizes purity and blessing, while afo (betel quid) represents acceptance and social attachment. Although the ritual today tends to be simplified and some cultural symbols are no longer used, the core values such as parental advice, blessings, and the strengthening of social cohesion remain preserved. Therefore, Famotu Ono Nihalo continues to be relevant as a cultural heritage and a form of social education, even as it adapts to modern changes.

Digital books are a transformation from printed books into digital media that can be accessed through devices such as computers, tablets, or smartphones. Digital books not only display text but can also contain multimedia elements such as images, audio, video, animations, and interactive quizzes. This makes the learning process more engaging and less monotonous. In the context of learning Hajj and Umrah material, digital books can display simulations of Hajj rituals, videos of worship in the Holy Land, and maps of Hajj and Umrah journeys, all of which can strengthen students' understanding. This study aims to explore the use of digital books as a learning medium for Islamic Religious Education (PAI) on Hajj and Umrah material at the Junior High School (SMP) level. Digital books are considered capable of overcoming the limitations of conventional learning media, which are static and less interactive. By utilizing multimedia elements such as manasik simulations, videos, prayer audio, interactive maps, and educational quizzes and games, digital books provide a more contextual, visual, and enjoyable learning experience. In addition, advantages in terms of accessibility, portability, and the ability to be adapted to students' learning styles make digital books relevant to the demands of 21st-century learning. The implementation of digital textbooks in learning was carried out through online, face-to-face, and blended learning models. Effectiveness evaluations included improvements in students' conceptual understanding, learning motivation, and digital skills. The study results indicate that digital textbooks play a significant role in improving the quality of Islamic Religious Education (PAI) learning, particularly on the topics of Hajj and Umrah, and supporting digital transformation in education.

This study aims to analyze the process of acculturation between Buddhism and local culture in Indonesia, particularly in the context of the formation of a unique and historically relevant Nusantara Buddhist identity. The focus of the study includes the integration of the Tri Pitaka teachings with local cultural values, practices, language, art, and rituals to create a form of religious practice that is adaptive and meaningful for the local community. The research method used is a descriptive qualitative approach, with data collection techniques through observations of religious practices, interviews with religious and community leaders, and literature studies of relevant texts, inscriptions, historical artifacts, and scientific works. Data were analyzed interpretively through reduction, thematic grouping, and narrative construction that connects field phenomena to historical, social, and cultural contexts. The results show that the acculturation of Buddhism in Java is harmonious and multidimensional. The integration of Buddhism with local culture is manifested in the adaptation of ritual language, temple relief sculptures, ritual traditions such as Javanese puja bhakti (prayer offerings) and slametan (celebration ceremonies), and practices of respect for parents that align with Buddhist teachings. The Buddhist identity of the Indonesian archipelago is created through a synthesis of universal Buddhist values ​​and local culture, strengthening social cohesion and serving as a means of moral education for a multicultural society. This research contributes to the understanding of religious and cultural acculturation and opens up space for further study of the dynamics of religious integration in Indonesia.

This community service program focuses on enhancing digital literacy, documenting cultural traditions, and developing integrated promotional media through the EthnoGring platform in Tlemang Cultural Tourism Village, Lamongan. The activities were conducted in collaboration with the local tourism group, Pokdarwis “Bukit Inggil,” through stages of needs assessment, digital literacy training, cultural content production and curation, platform development, and monitoring and evaluation. The results indicate that digitalization strengthens community capacity to manage tourism promotion while simultaneously safeguarding cultural heritage in the face of modernization. Cultural outputs such as documentaries, photographs of traditional rituals, interview transcripts with cultural figures, and an e-book on the Nyanggring tradition serve not only as promotional tools but also as efforts to conserve collective community knowledge. The integration of these outputs into the EthnoGring platform, equipped with public service and tourism information features, highlights the strategic role of digital innovation in supporting sustainable tourism village development. Early impacts include broader exposure of Tlemang’s cultural heritage, the emergence of local economic initiatives, and the establishment of a more adaptive community organization. Although challenges remain, particularly in digital infrastructure, collective engagement and institutional support serve as key foundations for sustainability. Therefore, EthnoGring contributes not only to cultural preservation but also to strengthening the social, economic, and institutional dimensions of sustainable tourism.

This article explores the spirituality of the bate symbol within the context of the blessing of Catholic church buildings in Tana Toraja as a concrete form of inculturation of the Christian faith into local culture. Originally, bate functioned as a religious symbol in traditional Toraja ceremonies for inaugurating tongkonan (ancestral houses). Over time, however, this symbol has been adopted and reinterpreted in Catholic liturgical celebrations, particularly during church blessing rituals. The study employs a qualitative method using a literature review and applies Paul Ricoeur’s hermeneutical framework, which consists of three stages: the world of the interpreter, the world of the text, and appropriation. The analysis reveals that bate can be understood as a cultural text rich in spiritual meaning. Traditionally, it symbolizes a connection between heaven and earth as well as cosmic power. Within the perspective of Christian inculturation, bate undergoes symbolic reinterpretation, representing values of faith such as the Trinity, the cross, the Eucharist, the Holy Scripture, and Jesus Christ as the mediator of salvation. The incorporation of bate in Catholic liturgy is not merely a cultural adaptation but a tangible manifestation of the encounter between faith and culture, achieved in a contextual and symbolic manner within Torajan society. This study affirms the significance of inculturation in proclaiming the Gospel in a way that is relevant and grounded, without compromising the core essence of Catholic faith. Furthermore, it recommends further research on other local symbols to enrich the dialogue between faith and culture in pastoral contexts.

This study analyzes the symbolic meaning of the 2025 Easter Parade in Kupang City using a symbolic interactionist approach, with a central focus on the cross as a primary symbol. The cross is not only understood as a sacred religious emblem but also as a medium of social communication whose meaning is dynamically constructed through interactions between parade participants, spectators, and particularly the actors portraying the figure of Jesus. These social interactions allow for the reinterpretation of the symbol’s meaning based on cultural contexts and participants' experiences.The findings reveal that deviant behavior exhibited by some actors portraying Jesus created a dissonance between the ideal meaning of Christ’s suffering and the actual performance displayed during the parade. This mismatch caused cognitive dissonance among viewers and had the potential to distort the intended spiritual message of the symbol. The incident underscores the importance of actors' awareness of the sacred nature of the symbol and the necessity for responsible and contextually appropriate representations in public rituals.The study also emphasizes that religious symbols are fluid and do not possess fixed or absolute meanings. Instead, they are subject to redefinition based on individual and collective experiences, cultural backgrounds, and public perceptions. Within the context of the Easter Parade, the cross becomes a performative medium that reflects the values, beliefs, and social dynamics of the diverse society in Kupang. This research employs a mixed-methods approach by integrating both quantitative and qualitative data to provide a more comprehensive understanding. Quantitative data offers general insights into audience perceptions of the symbolic performance, while qualitative data explores deeper layers of symbolic meaning and the sociocultural implications that arise. Overall, this study contributes to the discourse on religion, symbolism, and public ritual by highlighting the importance of intentionality, appropriate representation, and cultural sensitivity in maintaining the sacredness of religious symbols in dynamic and pluralistic public spaces