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This study aims to explore the relevance of Pupuh Kasmaran Mocoan in Lontar Yusup Banyuwangi to the culture of the Banyuwangi community through a literary anthropology approach. Pupuh Kasmaran Mocoan is part of the literary heritage of East Java and is preserved in Lontar Yusup Banyuwangi, reflecting the cultural values, traditions, and worldview of the local society. The research employed a qualitative descriptive method using reading and data classification techniques based on cultural elements. Data were analyzed by identifying cultural aspects embedded in the text and examining their relevance to the social and cultural life of the Banyuwangi community. The findings reveal that Pupuh Kasmaran Mocoan is not merely a literary work but also a representation of the cultural complexity of Banyuwangi society. It contains various cultural values, including social norms, customs, beliefs, and moral teachings that continue to be relevant in contemporary community life. These findings demonstrate that traditional literary works can serve as important cultural documents for understanding local identity and preserving regional wisdom. The study contributes to a deeper understanding of the cultural elements reflected in Lontar Yusup Banyuwangi and emphasizes the significance of literary anthropology in interpreting traditional literature. Furthermore, the findings provide valuable insights for the preservation and development of regional literature while enriching the discourse on literary anthropology.

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.

The application of business ethics to Micro, Small and Medium Enterprises (MSMEs) in Punti Village is very important to increase competitiveness and business desirability. This research aims to examine the application of business ethics in running a business among MSMEs in Punti Village, as well as its impact on business development and relationships with consumers. The method used is qualitative research with a case study approach on several MSMEs in Punti Village. The research results show that implementing business ethics which includes honesty, transparency, and social responsibility can increase consumer trust, strengthen relationships with suppliers, and create positive social change in the village. However, challenges in implementing business ethics include limited knowledge and local customs which sometimes conflict with the principles of business ethics.

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 study examines the implementation of Fardhu kifayah counseling in Telagah Village, Sei Bingai District, Langkat Regency, focusing on the social and cultural problems and challenges faced by the local community. Telagah Village is known for its rich history, strong traditions, and local wisdom that shape its social life. However, in the practice of handling the deceased, several issues remain, including limited community knowledge, lack of regeneration among younger members, inadequate facilities, and the absence of a designated team responsible for the Fardhu kifayah process. These limitations often lead to dependence on a few individuals who possess the necessary skills, creating sustainability concerns in the long run. Furthermore, cultural aspects such as conservative norms, gender role divisions, and deeply rooted customs influence how the community perceives and accepts Fardhu kifayah counseling. The study highlights that successful implementation requires not only technical guidance but also sensitivity to local values and traditions. Strengthening community participation and fostering collaboration between religious leaders and local authorities are essential to ensure the sustainability and effectiveness of Fardhu kifayah education in Telagah Village.

This study examines the stages of the mangain tradition in marriages between the Toba Batak and Karo ethnic groups in Pintu Angin Village and examines the importance of clans (marga) within the Toba Batak ethnic group. This study employed a qualitative descriptive approach, with data collection techniques including interviews, observation, and documentation. The results of this study demonstrate that the mangain tradition must be applied to marriages between the Toba Batak and Karo ethnic groups. For the Toba Batak community, clans are a vital identity, and interethnic marriages clearly hold a place within the Toba Batak traditional institution, the Dalihan Na Tolu structure. However, the mangain tradition also serves as a gateway for people outside the Toba Batak ethnic group to join the Toba Batak community. Furthermore, the Pintu Angin Village community supports this tradition as a cultural heritage that must be upheld. The mangain process is also seen as maintaining the dignity of Toba Batak customs and demonstrating mutual respect between ethnic groups.

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.

The Korean skincare market in Indonesia experienced rapid growth during the 2020–2023 period, driven by the global K-beauty trend, increasing consumer demand, and the expansion of e-commerce distribution channels. However, the influence of import value and import duty rates on market growth still requires empirical examination. This study aims to quantitatively analyze the impact of imports and import duties on the growth of the Korean skincare market in Indonesia. Secondary data were obtained from Statistics Indonesia, the Directorate General of Customs and Excise, and UN Comtrade, and analyzed using multiple linear regression to test both partial and simultaneous effects of the independent variables on the dependent variable. The results reveal that import value has a positive and significant effect on market growth, while import duties show no significant influence. These findings confirm that imports are the dominant factor driving market expansion. In conclusion, import management strategies are essential for developing the Korean skincare market in Indonesia and provide a basis for businesses and policymakers to design sustainable trade strategies.

A country in its efforts to prosper the people requires a lot of money. For this reason, financial resources are needed to finance the state, which come from Customs levies and other legal levies. Smuggling crime is a serious problem in the administration of the state economy, this is because if smuggling increases with various physical, or administrative forms, it will result in more money not being collected by a country, thus hampering the targets set by the state through customs levies which are expected to increase every year. Legal smuggling is an act that aims to avoid the application of national law so that the person concerned obtains a certain benefit according to his wishes. This smuggling consists of two types, namely physical smuggling and administrative smuggling. Legislation regarding smuggling offenses is contained in Law Number 17 of 2006 concerning Amendments to Law of the Republic of Indonesia Number 10 of 1995 concerning Customs. And the parties responsible and related to the field of customs and excise must be more selective in checking export and import goods entering or leaving Indonesia, because misuse of procedures or authority will have a major impact on state losses.

This study examines the role of the hula-hula authority within the Batak Toba kinship system, known as Dalihan na tolu, and its relevance to the theological understanding of blessings. In Batak tradition, hula-hula is viewed as "Debata na tarida" (the visible God) and is considered a source of blessings in various social and ritual contexts, especially through the practice of giving ulos. However, Christian doctrinal theology asserts that blessings are solely a gift from God, independent of any specific social structure or tradition. Using a qualitative research method through literature study, this paper explores the intersection and tension between Batak customs and Christian theology. The findings show that while the authority of hula-hula enriches the values of social harmony and kinship ethics, this understanding risks overshadowing the biblical truth that God is the sole source of blessings. Therefore, the church is called to reaffirm God's authority while also respecting cultural values. This study highlights the tension between tradition and theology, which should be addressed with wisdom to allow both to coexist harmoniously.

This study aims to analyze the role of Sio as an intermediary in traditional Nias marriage ceremonies in Ononazara Village, Tugala Oyo District, North Nias Regency. The focus is directed toward how the Sio positions himself within the customary social arena and how social, cultural, and symbolic capital serve as the foundation of his legitimacy and authority. The research problem arises from the phenomenon of social change, where the authority of parents and traditional leaders, once dominant, is now shared with the presence of the Sio as a central mediator. The study employs a qualitative method with a descriptive approach. Data were collected through observation, in-depth interviews, and documentation, validated by triangulation of sources, methods, and theories. Data analysis uses Pierre Bourdieu’s concepts of social capital and social arena to reveal the dynamics of power relations in customary practices. The findings indicate that the Sio is not merely a spokesperson but a key actor who maintains harmony, mediates Böwö (bridewealth) negotiations, and ensures effective communication between families. His position is shaped by kinship networks, deep knowledge of customs and ritual language, and social reputation. In the context of modernization, the Sio functions as both a cultural conservator and adaptive mediator who balances economic and symbolic dimensions in traditional Nias marriages.

The Fangowai and Fame’e Afo traditions are important parts of Nias traditional wedding ceremonies, rich in symbolic and social values. However, modernization, time efficiency, and economic pressures have influenced their implementation. This study aims to describe the social dynamics in the implementation of Fangowai and Fame’e Afo in three villages in Botomuzoi District: Hiligodu, Ononamolo Talafu, and Lasara, with a focus on changes in the form of the procession, causal factors, and the transformation of symbolic meaning. The approach used is descriptive qualitative through observation and in-depth interviews with community leaders. customs, society, and youth, as well as field documentation. Data were analyzed through data reduction, presentation, and conclusion drawing, and their validity was tested through source triangulation. The results showed a simplification of the time and stages of the procession, a reduction in the number of traditional figures, and an adjustment of the number of sacrificial pigs to reflect economic capacity. Symbolic transformation also occurred with the addition of cigarettes to the Bola Nafo ceremony, but the meaning of betel as a symbol of respect and brotherhood was maintained. These changes reflect the adaptation of the Nias people to the modern social context without losing the core values of tradition.

This study aims to analyze the strategic role of the shipping agent, specifically PT. Naval Global Trans Belawan Branch, in ensuring the smooth flow of the maritime logistics chain. The shipping agent functions as a crucial intermediary coordinating contasiner distribution, bridging the interests of cargo owners, shipping companies, and the Belawan Port authority. The research utilizes a descriptive qualitative approach, with data collection performed through field observation and documentary study within the Belawan Port environment. The findings identify that the shipping agent holds broad responsibilities, commencing with container booking according to the required type and size, scheduling vessel arrivals and departures, managing customs and port documentation, and monitoring container movements (from the depot to loading onto the vessel). This role is highly instrumental in determining port throughput efficiency. However, in carrying out its functions, the shipping agent encounters several significant challenges. These constraints include limited container availability, disruptions in the port information system which is not yet optimally integrated, and dynamic changes in export-import regulations. These obstacles potentially cause operational delays and an increase in logistics costs. The study concludes by emphasizing the importance of better information technology integration between the shipping agent and the port authority. Furthermore, enhancing the quality of human resources (HR) through training and certification is key to ensuring that agents can respond to regulatory changes and operational challenges quickly and professionally.

Traditional and modern leadership are two approaches with distinct characteristics and advantages. Traditional leadership is rooted in culture, customs, and values passed down through generations, where the leader's legitimacy is often based on lineage, social status, or collective recognition within the community. This model emphasizes hierarchy, authority, and stability to maintain group harmony. However, in a constantly changing era, the traditional approach is often deemed less flexible as it tends to be static and resistant to adaptation. In contrast, modern leadership emerges in response to the needs of more dynamic and complex societies and organizations. Modern leaders prioritize competence, innovation, and member empowerment, emphasizing effective communication and the ability to adapt to change. Both approaches hold unique relevance in different contexts. Integrating the positive values of traditional and modern leadership can create a more holistic model of leadership aligned with contemporary demands.

The Indonesia National Single Window (INSW) is an integrated system designed to facilitate, accelerate, and simplify port administration processes through real-time data exchange among relevant agencies. The purpose of this study is to analyze the effectiveness of implementing the INSW system in synchronizing data between customs and other related agencies within the ship agency process at PT. Samudera Shipping Agency Dumai. The research method employed is qualitative, with data collected through library research and field studies. The field study was conducted through direct observation and interviews at PT. Samudera Shipping Agency Dumai, while the library research involved reviewing various related sources, including journals, books, and government regulations. The results of the study indicate that the INSW system makes a significant contribution to harmonizing data between agencies, which positively impacts administrative efficiency, information transparency, and the reduction of data errors, particularly in interactions with customs. The system also supports improved coordination among related parties, such as quarantine offices, harbor masters, and port authorities, thereby enabling more effective services. However, several challenges still hinder optimal performance, including human resource readiness, limited internet connectivity, and dependence on the stability of the central system. These obstacles may lead to technical issues such as system errors, delays in document verification, and even risks of power outages, which could potentially cause delays in data submission and result in sanctions from authorities. In conclusion, the INSW system has proven effective in expediting and simplifying ship agency processes at PT. Samudera Shipping Agency Dumai. Nevertheless, to achieve greater effectiveness, continuous training for human resources, improvement of digital infrastructure, and the development of a more modern, transparent, and internationally competitive system are required.

The role of Mataf (Mamar Guardians) Manufua in Sillu Village, Fatuleu District is a problem that impacts various aspects including customs and governance, legal certainty, and social stability of the local community, as well as mamar ownership. In this context, the role of mataf is very important to ensure comfort for mamar owners. This study was conducted based on the consideration that the role of mataf in Sillu Village has almost disappeared, causing misuse in utilizing natural resources from mamar that are not by their owners. In addition, this study was conducted to build the potential of human resources in Sillu Village in understanding the importance of the role of mataf in maintaining mamar. Based on the description above, the role of mataf in maintaining mamar needs to be studied using empirical legal research. The main problem in this study is how the role of mataf guards mamar Manufua in Sillu Village, Fatuleu District. Data collection techniques used were observation, interviews and literature studies. The results of the study indicate that the role of mataf in maintaining mamar in Sillu Village, Fatuleu District is quite good with the presence of guarding from mataf. Mataf are able to provide information on various events occurring within the mamar area, from harvesting mamar crops, irrigation of mamar fields, security, and collecting scattered mamar crops in one location so that mamar owners can easily identify them when collecting their Manufua mamar crops. The results of this study indicate a positive role or positive outcomes of the mataf's role in safeguarding mamar. Therefore, it is recommended that students, especially university students, or scientists, further study the potential role of mataf in a broader context.  

This study aims to uncover, analyze, and document the cultural values embodied in the paca or belis tradition in Manggarai community weddings in Golo Wangkung Village, Congkar District, East Manggarai Regency. The belis tradition is understood as an important element in wedding customs that symbolizes the groom's family's respect for the bride's family for their services in raising and educating their daughter until she is ready to start a household. This study uses a qualitative approach with descriptive methods, utilizing data collection techniques through participatory observation, in-depth interviews with traditional leaders, the bridal couple, and local residents, as well as documentation of the traditional procession. The results show that belis not only contains economic value through the provision of material or livestock, but is also full of social, cultural, and spiritual meaning. The main values identified include respect for parents and ancestors, the responsibility of the groom's family for the continuity of family relationships, strengthening social ties between two extended families, and a symbol of the legitimacy of marriage according to Manggarai customs. The belis tradition also functions as a mechanism to maintain harmonious relationships between families and strengthen social networks within the community. Furthermore, this tradition plays a strategic role in maintaining local cultural identity amidst modernization and changing social values. However, challenges arise when the economic value of belis experiences inflation or a shift in meaning, potentially triggering financial burdens and conflict. Therefore, preserving the belis tradition requires adjustments to its values and implementation mechanisms to maintain its relevance, without losing the essence of respect and togetherness that are at the heart of Manggarai culture. This research makes an important contribution to the documentation and preservation of cultural heritage, and serves as a reference for local governments, traditional leaders, and the community in maintaining the sustainability of the paca or belis tradition.

Moyo Dance or also known as Eagle Dance is a form of traditional art originating from Nias Island in North Sumatra. Historically, this performance was performed at royal events to entertain kings and queens and welcome guests in an honorable manner. The people of Nias live in a cultural environment that is deeply rooted in customs and traditions, although most of this traditional culture is still little known, even among the people themselves. This dance has significant historical and cultural value, reflecting the identity and heritage of the Nias people. With the arrival of Christianity in the 19th century, there was an interesting interaction between local culture and Christian teachings. This article aims to explore how the Moyo Dance is a form of cultural expression that also embodies Christian spirituality, and how these two aspects can complement each other in the lives of the Nias people.

Tuanku Nan Renceh is an important figure in the history of Islam in Minangkabau who is known as a pioneer of the religious reform movement through the Padri Movement. Born into a strong matrilineal customary environment, he became a symbol of the radical transformation of Islamic thought in Indonesia in the 19th century. Starting from traditional education in the surau to being inspired by the Wahabi teachings brought by three pilgrims from Mecca, Tuanku Nan Renceh became the driving force behind the purification of Islam that rejected all forms of heresy, superstition, and customary practices that were considered contrary to Islamic law. His leadership was not only spiritual but also military in its resistance against customary groups and Dutch colonial power. His intellectual legacy influenced modern reformist movements such as Muhammadiyah and gave birth to local philosophies such as "Adat Basandi Syarak, Syarak Basandi Kitabullah". Although his preaching method is considered controversial because it prioritizes violence and confrontation, Tuanku Nan Renceh's role remains significant in the dialectic of Islam and Minangkabau customs. Historical narratives, popular culture, and the collective memory of society immortalize his figure as a fighter, reformer, and symbol of the conflict between Islamic orthodoxy and local wisdom. This article will discuss again how Tuanku Nan Renceh's role in Spreading Influence played a major role in Minangkabau history, and invite readers to recognize, understand, and respond to the valuable legacy left behind.