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State-based conservation in Indonesia often faces institutional failure and social resistance, resulting in continued deforestation. Conversely, Indigenous conservation models in West Java, specifically the Leuweung Larangan (forbidden forest), demonstrate significant ecological resilience. However, the legal standing of these customary practices within Islamic jurisprudence remains under-theorized, creating a dichotomy between Adat (custom) and Sharia. This study proposes a juridical reconstruction of the Sundanese taboo mechanism (Pamali) as Jarimah Ta’zir (discretionary sanction) to strengthen environmental law enforcement. Utilizing a socio-legal approach and ecological hermeneutics, this research analyzes Yusuf al-Qardhawi’s concept of Fiqh al-Bi’ah and Seyyed Hossein Nasr’s sacred science, alongside relevant empirical data on Indigenous forest governance. The findings demonstrate that Leuweung Larangan structurally manifests as Hima Syar’i (sacred protected zone). Operationally, Pamali functions not merely as a cultural myth, but as a preventive legal instrument (Sadd al-Dzari’ah) where environmental violations constitute religious criminal acts. This creates a "Sundanese Eco-theology" model that establishes a double-layered compliance system—social sanctions and theological liability—proving more effective for carbon preservation than state regulations alone. The study recommends integrating this model into the Green Constitution framework to resolve tenurial conflicts and enhance climate resilience.

This study aims to describe and analyze the activities taking place in the Rumah Adat Tinggi of Rengat as a reflection of the social and cultural identity of the Indragiri Hulu community. The research is motivated by the functional shift of traditional houses amid modernization, which threatens the continuity of local wisdom. This study employs a qualitative descriptive method. Data were collected through field observations, interviews with cultural figures and caretakers, and documentation of cultural events held in the traditional house. The findings indicate that the Rumah Adat Tinggi serves not only as a historical heritage but also as a social and cultural center for the community. Activities within it embody values such as mutual cooperation, deliberation, respect for ancestors, and cultural education for the younger generation. From the perspective of functionalism, the traditional house operates as a social system that maintains societal balance through social, cultural, and integrative functions. This research emphasizes the importance of revitalizing the Rumah Adat Tinggi to ensure its continued role as a living space for cultural transmission amid globalization.

This study analyzes the legal framework and social implications of the modification licensing process in customary buildings. Modifications are often carried out in response to modernization, material changes, and contemporary functional needs, which have the potential to clash with efforts to preserve cultural values and local wisdom. Using a qualitative approach with case studies in several indigenous villages in Indonesia, data was collected through in-depth interviews, observations, and review of licensing documents and related policies. The results of the study show that there is a tension between formal licensing laws (such as Building Permits/IMB) and customary laws that apply in local communities. An effective licensing process requires intensive dialogue and collaboration between local government authorities, customary institutions, and building owners to ensure modifications still respect the values contained in cultural heritage. The study recommends a flexible and consultation-based licensing framework that harmoniously integrates positive legal aspects and customary norms, while promoting community awareness and participation in heritage conservation.

The pluralistic development of Indonesian national law creates a dynamic relationship between national civil law and customary law, including in the context of resolving inheritance disputes in Chinese families who adhere to patrilineal traditions. Supreme Court Decision No. 1204 K/Pdt/2024 shows that there is a tension between legal certainty under the Civil Code and substantive justice originating from living law. This research aims to analyze the judge's interpretation of family documents as a basis for inheritance rejection, inheritance sharing mechanisms that ignore Chinese customary norms, and their implications for legal pluralism in Indonesia. The method used is normative juridical with a case study approach and a descriptive-analytical legislative approach, using literature studies of primary, secondary and tertiary legal materials. The results showed that the ruling applied neither the Civil Code nor the principle of Chinese customary inheritance consistently. The family declaration on which the judge relied was not actually a refusal of inheritance, but an internal agreement granting authority to the testator. Moreover, the distribution of inheritance carried out is not in accordance with the principle of patrilineal custom which places the eldest son as the recipient of the largest share. This finding shows the weak application of legal pluralism (weak legal pluralism) and reveals the gap between das sollen and das sein, so it is necessary to strengthen the role of judges in exploring the traditional values that live in society.

Penelitian ini bertujuan mengembangkan strategi ekonomi pesisir berkelanjutan di Teluk Berau, Distrik Kokas, Kabupaten Fakfak, melalui integrasi tradisi lokal kera-kera ke dalam kerangka Business Model Canvas (BMC). Tradisi kera-kera berfungsi sebagai mekanisme adat untuk melestarikan sumber daya alam serta meningkatkan kesejahteraan masyarakat melalui pengelolaan hasil laut secara kolektif. Penelitian ini menggunakan pendekatan kualitatif deskriptif partisipatoris, dengan teknik pengumpulan data berupa wawancara mendalam, observasi partisipatif, dokumentasi, dan diskusi kelompok terarah. Analisis data dilakukan dengan model interaktif Miles, Huberman, dan Saldaña. Hasil penelitian menunjukkan bahwa praktik buka tutup kera-kera berdampak pada peningkatan kuantitas dan kualitas hasil tangkapan, mendorong aktivitas ekonomi lokal, serta membentuk dasar model BMC yang merefleksikan kearifan lokal dan prinsip keberlanjutan. Analisis SWOT digunakan untuk merumuskan strategi adaptif dalam menghadapi peluang dan ancaman internal maupun eksternal. Penelitian ini menawarkan kebaruan ilmiah melalui integrasi tradisi adat ke dalam model bisnis modern sebagai upaya revitalisasi ekonomi pesisir sekaligus pelestarian lingkungan. Temuan ini menjadi rujukan dalam pengembangan strategi ekonomi berbasis kearifan lokal dan pedoman kebijakan daerah.

This study explores the Village Cross as a symbol of inculturation, integrating Catholic faith with the Nosu Minu Podi ritual in Dusun Perintis, Balai Sebut Village, Sanggau Regency. Nosu Minu Podi, a post-harvest rice ritual, originally centered on the ancestral statue (Pantak) as the main focus of worship. The introduction of Catholicism led to a symbolic transformation, replacing the Pantak with the Village Cross while maintaining ancestral values and harmonizing them with Catholic practices. This research uses a qualitative approach combining ethnography and contextual theology. Data were collected through participatory observation, semi-structured interviews, and field documentation. Findings reveal that the Village Cross serves dual functions: as a religious symbol affirming God’s presence and spiritual protection, and as a marker of social and cultural identity. This transformation strengthens community solidarity, preserves traditional practices, and provides a medium for faith formation among youth. The study highlights that inculturation enables the integration of local traditions with religious teachings, creating space for contextual, inclusive, and practical pastoral approaches. It contributes to scholarly understanding of the interplay between religion, culture, and community identity, emphasizing the enduring relevance of local wisdom in contemporary religious practice.

This study examines the legal protection of children born from Toba Batak customary marriages that are not officially registered by the state. In Toba Batak customary law, a marriage is considered valid after all traditional ceremonies have been carried out, so that the child is recognized by the father's clan and social status within the customary community. However, state law requires marriage registration to ensure the certainty of the parents' legal status and the fulfillment of the child's civil rights. The absence of marriage registration has legal consequences in the form of limited recognition of the civil relationship between the child and the father, which impacts identity registration, access to public administration services, and the fulfillment of inheritance rights. This study uses a normative juridical method with analytical descriptive specifications through a review of laws and regulations, legal literature, and court decisions. The results show that preventive legal protection is realized through marriage registration to guarantee the child's right to identity. Meanwhile, repressive legal protection can be achieved through court decisions supported by valid evidence to confirm the child's legal status and ensure the fulfillment of their basic rights.

This study aims to describe the social structure in the implementation of the Hata Situtur Poda custom in the marriage of the Angkola and Mandailing communities in Paringgonan Julu Village, Ulu Barumun District, Padang Lawas Regency, and identify the roles and responsibilities of each element in the social structure. The research method used is qualitative with a phenomenological approach. Data collection techniques include participant observation, in-depth interviews and study of related documents. Data analysis was done thematically by categorizing, describing, and drawing conclusions based on data obtained in the field. The results showed that the social structure of the implementation of Hata Situtur Poda involved various elements, namely the bride and groom, the parents of the bride and groom, the extended family of the bride and groom (kahanggi, anak boru, mora), traditional leaders (hatobangon, raja adat), religious scholars, government elements, and the wider community. Each element has specific and complementary roles and responsibilities in supporting the smooth running of the traditional procession. This tradition not only functions as a medium for conveying advice and advice on family life, but also as a mechanism for preserving cultural, moral and social values that have been passed down from generation to generation. This study concludes that the successful implementation of Hata Situtur Poda is highly dependent on a strong and organized social structure, which is able to maintain the continuity of the tradition amid the dynamics of changing times.

This article discusses the importance of pluralism and multiculturalism in building a peaceful and harmonious society amid the cultural, religious, and ethnic diversity in Indonesia. Pluralism emphasizes the importance of mutual respect and valuing differences, while multiculturalism asserts that every culture has an equal status and deserves appreciation. These two concepts play a strategic role in strengthening national unity, preventing social conflicts, and fostering tolerance between religious groups and cultural communities in Indonesia. In the context of the existing diversity, the implementation of pluralism and multiculturalism not only strengthens the unity of the nation but also creates an inclusive and just society. Education that integrates these values is key in shaping a generation that appreciates differences and upholds harmony. This article uses a theoretical approach and social analysis to emphasize that pluralism and multiculturalism are the main foundations for the realization of a civilized society that respects differences and lives in unity. Therefore, these values need to be applied in every aspect of social life, education, and public policy.

The Loro Dirma Traditional House in Sanleo Village is an important representation of the culture of the indigenous people and is the center of the formation of social, spiritual, and local wisdom identities. This study aims to: (1) describe the structure and architecture of the Loro Dirma Traditional House, and (2) analyze the symbolic meaning contained therein in the context of the life of the indigenous people. The study uses a descriptive qualitative approach through direct observation, documentation, and in-depth interviews with traditional leaders and the local community. The results of the study indicate that the Loro Dirma architecture is full of philosophy that reflects the values ​​of unity, respect for ancestors, and the concept of balance between humans, nature, and the Creator. In addition, the function of Loro Dirma has undergone a transformation, from a traditional residence to a center for traditional activities, a space for deliberation, the implementation of religious ceremonies, and a medium for educating cultural values ​​for the younger generation. However, the study found challenges in preservation efforts, such as limited traditional raw materials, changes in community lifestyles, and the declining interest of the younger generation in local culture. Therefore, collaboration between local governments, indigenous communities, and educational institutions is needed to document, revitalize, and integrate Loro Dirma cultural values ​​into formal and non-formal curricula to ensure their sustainability.

This study examines the views of community and traditional leaders on the practice of giving alms derived from unusual sources of income in Mojopuro Village. The tradition of giving alms in Mojopuro has strong cultural roots and social values, reflecting a blend of Islamic teachings and local wisdom. However, historically, almsgiving has sometimes come from less than halal sources, such as gambling proceeds, which were once considered commonplace due to limited religious understanding. This study employed a descriptive qualitative method, using interviews with community and traditional leaders as key informants. The results show a significant shift in how the community interprets almsgiving. Religious leaders now emphasize the importance of halal sources of income and sincere intentions in giving, while traditional leaders emphasize social values such as mutual cooperation and caring for others. This transformation reflects a shift from traditional practices to a deeper religious understanding, without diminishing the values of togetherness that are characteristic of Mojopuro. Thus, the tradition of giving alms in Mojopuro is not only a form of worship but also a means of fostering morality and social solidarity that persists amidst changing times

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.

Public service is a tangible manifestation of the state's function in meeting the needs and basic rights of the community but, in practice, public services in Indonesia still face various challenges such as rigid bureaucracy, low quality of services, and weak coordination between institutions. The ecological approach to administration exists as a new paradigm that emphasizes the interrelationships between bureaucratic structures, the social environment, culture and Natural Resources.The development of public services through an ecological perspective in Indonesia emphasizes the importance of conformity between the bureaucratic system and the conditions of the social environment in order to create adaptive, participative, and sustainable public services. This method used is a descriptive qualitative study by examining a variety of legal literature, as well as the practice of service innovation in some in Indonesia.Public service innovation based on ecology administration is able to create harmony between government, society and the environment and encourage the creation of adative governance and responsive to local needs through this application to strengthen collaboration across several sectors.

This study examines the understanding of the sacredness of nature in the beliefs of the Detunggali indigenous community as a reflection of the theology of creation. The study is based on the view that long before the emergence of formal religions, indigenous communities had already possessed a profound cosmological awareness regarding the relationship between humans, nature, and the Divine. The purpose of this research is to analyze how the meaning of the sacredness of nature is experienced within Detunggali customs and to interpret its relevance from the perspective of the theology of creation. This research employs a descriptive qualitative method with a library research approach supported by theological, anthropological, and local cultural sources. The findings reveal that the Detunggali indigenous community does not perceive nature merely as a physical environment or a means of fulfilling human needs, but rather as a sacred reality containing spiritual values and the presence of ancestors. This understanding creates a harmonious relationship between humans and nature, manifested through attitudes of respect, responsibility, and customary practices aimed at preserving environmental balance. The study also demonstrates that indigenous local wisdom contributes significantly to enriching the theology of creation, particularly in responding to ecological crises, environmental degradation, and the increasing exploitation of nature in the modern era.

Indonesia's cultural diversity demands a process of inculturation, in which local values ​​enter into dialogue with faith. This study examines the Lodong Me tradition in Sikka, East Nusa Tenggara, as a ritual of thanksgiving for birth that is essential and relevant amidst the challenges of modernity. The aim is to describe the meaning of Lodong Me and analyze its encounter with Christian faith through an inculturation approach. Using a qualitative approach with a case study design, data were collected through in-depth interviews with key informants and tested using source triangulation. The results show that Lodong Me is interpreted culturally and theologically as gratitude for divine grace, where gratitude to ancestors and God (Ama Pu) is placed in a harmonious arrangement. This ritual has been proven to meet the criteria for genuine adaptation because it has compatible values ​​(such as work ethic and responsibility to care for creation) and effectively strengthens the congregation's faith experience. By implication, this case study enriches the literature on inculturation in Indonesia and makes an important contribution to the Church's pastoral care in Sikka to prevent duality of belief.

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.

The distribution of inheritance is an important issue in Indonesian society which adheres to a plural legal system, namely Islamic law, customary law, and western civil law. One of the issues that often raises differences of opinion is the position of biological children and adopted children as heirs. In Islamic law, the right to inherit is based on the relationship of the nasab so that the biological child gets a clear share, while the adopted child does not have the right to inherit but can still be given a share through a grant or obligatory will. In contrast, Toba Batak customary law emphasizes the patrilineal principle, whereby sons, including legitimate adopted children through mangain customary ceremonies, are positioned as the successors of the clan and are entitled to inheritance except hereditary inheritance. This study uses a literature study method by examining literature related to Islamic law and Batak Toba customary law and qualitatively analyzed. The results of the study show that the difference in principles between these two legal systems gives birth to social and legal conflicts in the Batak Muslim society, especially when religious and customary values must be carried out together. However, opportunities for harmonization remain open through the application of the principle of justice that recognizes the position of adopted children in customary structures, as well as upholding sharia by granting rights through the mechanism of compulsory wills. These findings emphasize the need for an integrative approach in resolving inheritance disputes in order to create legal certainty, social justice, and maintain cultural and religious harmony.

This paper discusses the existence and position of customary law in Aceh, which has long grown and developed within the Acehnese community, as well as its recognition within the national legal system. The 1945 Constitution recognizes the existence of customary law communities and their traditional rights, as stated in Article 18B (2), which indicates the special and unique position of customary law within Indonesia's legal system. In Aceh, the position of customary law is clearly visible, especially since the enactment of Law No. 11 of 2006 on the Governance of Aceh, which further strengthens the position of Acehnese customary law in the national legal system. The recognition of customary law in the Indonesian constitution is expected to have a positive impact on the sustainability of customary law’s existence in Aceh and across Indonesia. Customary law in Aceh, with its various implementations, has become an inseparable part of the country's legal structure and the culture of the Acehnese people. Therefore, it is hoped that the recognition and protection of customary law will continue to evolve, creating a balance between customary legal norms and national law.

This research is entitled "The Role of Si'o in Nias Traditional Marriage in Marindal I Village, Patumbak District, Deli Sedang Regency". The purpose of this research is to describe the duties and roles carried out by a Si'o in a series of Nias traditional marriage processions in Marindal 1 Village, and to identify and analyze the obstacles or challenges faced by a Si'o in carrying out his duties in the Nias traditional marriage procession in Marindal 1 Village. The method used is descriptive qualitative with data collection techniques through observation, in-depth interviews, and documentation. The results of the study show that Si'o plays a central role as a traditional figure who is responsible for bridging communication between two families. Si'o is not just an ordinary spokesperson, but an official representative of the family, especially from the male side, who has full responsibility to convey intentions, organize the handover of traditional symbols, and ensure that all stages of the traditional procession run in an orderly, sacred, and in accordance with the rules that have been passed down from generation to generation. To ensure the continued role of the Si'o in the future, efforts to preserve traditional customs are needed through several key steps, such as involving the younger generation in every traditional ceremony and utilizing modern technology, such as video documentation and digital media. This research utilizes Max Weber's leadership theory, specifically traditional leadership styles. The role of the Si'o is a concrete form of authority derived from cultural legitimacy. This research aims to understand the dynamics of wedding traditions in Nias. By examining the role of the Si'o, this research provides new insights into how customs adapt to the modern context and their impact on cultural identity.

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.