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This research examines the vital role of pesantren education in embedding and sustaining moral values within the broader social context, with a particular focus on Pondok Pesantren Raudlatul Muta’allimin Kudus. As traditional Islamic institutions, pesantren not only function as centers for religious instruction but also act as moral guardians that shape the character, ethics, and social behavior of students and their surrounding communities. In the midst of rapid globalization and shifting cultural dynamics, pesantren face the challenge of preserving the relevance of Islamic values while adapting to contemporary realities. The purpose of this study is to investigate how pesantren education contributes to moral development and to identify strategies utilized to instill Islamic ethics. Using a qualitative case study approach, the research gathered data through interviews, direct observation, and documentation involving kyai, teachers, students, and community members. The findings show that pesantren foster moral growth through structured daily rituals, integration of moral teachings in curriculum, exemplary leadership (uswah), and active community-based programs. These practices build discipline, honesty, empathy, and social responsibility in students, which in turn positively affect the surrounding society. Furthermore, the leadership model demonstrated by kyai and teachers plays a central role in reinforcing values through example, rather than instruction alone. The study concludes that pesantren education continues to serve as a powerful moral force by blending religious instruction with practical community engagement, ensuring that values are not only taught but also lived. This underscores the relevance of pesantren as adaptive agents of moral transformation capable of addressing the ethical challenges of modern Muslim societies. It also highlights that the pesantren framework can serve as a replicable model for strengthening character education in diverse social and cultural contexts, making it both traditional and forward-looking.

The implementation of Hajj rituals for children is a significant practice in early childhood education, focusing on religious and moral development. This study aims to assess the impact of performing Hajj rituals on children's religious and moral growth. Using a qualitative research approach, the study describes findings from field research conducted at RA Cinta Bunda Huta Boluk Simalungun, which holds annual Hajj ritual activities for children. Data collection was done through observation and documentation. The study found that the Hajj rituals at RA Cinta Bunda are carried out through several steps: (1) Setting the departure date in alignment with the Hajj Manasik schedule, (2) notifying parents to obtain permission for their child’s participation, (3) registration with IGRA Simalungun, (4) gathering all students for the ritual, (5) reading the talbiyah, (6) receiving guidance from a supervisor upon arrival, (7) wukuf at Arafah and overnighting in Mina, (8) throwing seven small stones during stoning, (9) performing Tawaf around the Kaaba, (10) performing sa'i or jog, (11) tahallul (cutting a little hair), and (12) resting to eat dates and drink zam-zam water. The study identified seven indicators of religious and moral development resulting from these activities: (1) Recognizing the Creator and His commands, (2) Memorizing the Pillars of Islam, (3) Learning Hajj intentions, (4) Memorizing the Talbiyah reading, (5) Learning the Yemeni Rukun readings, (6) Understanding the Hajj process, and (7) Developing patience and perseverance. This study highlights the importance of religious rituals in shaping young children’s understanding of their faith and moral character.

This article explains the Bakaua ritual at sacred graves, a tradition of the Nagari Sungai Limau community that has deep theological value. This research aims to analyze the meaning of theological values in the Bakaua ritual and how its practice can strengthen people's spiritual relationships. Using a descriptive qualitative approach, this research examines the spiritual, social, and cultural aspects inherent in the Bakaua tradition. The research results indicate that this ritual serves not only as a means of prayer and respect for ancestors but also as a medium for strengthening social relations and preserving local wisdom. Apart from that, the Bakaua ritual is seen as a form of asking for protection, expressing gratitude, and fulfilling vows, which reflects the close relationship between culture and theology in the life of Minangkabau society. The method used in this research is qualitative, encouraging a different approach from previous research, which only discussed Bakaua dramaturgy in the Minangkabau society. However, this paper places more emphasis on aspects of theological values in the Bakaua ritual tradition at sacred graves. This study highlights how theological meaning is embodied through symbolic practices, offerings, and communal prayers that represent submission to divine will. It also reveals how the ritual facilitates intergenerational transmission of spiritual values, maintaining continuity of belief systems in modern contexts. By analyzing community participation and oral narratives, the research uncovers deep spiritual motives rooted in Islamic beliefs intertwined with local cultural expressions. In addition, the findings underscore the community’s resilience in preserving traditional theology-based rituals despite the influence of modernization and shifts in religious interpretations. The Bakaua ritual thus becomes a cultural-theological bridge that binds generations and sustains spiritual identity within the dynamic life of the Minangkabau people.

The Bapalas Bidan tradition is a ritual of the Dayak tribe in Kalimantan to express gratitude to the midwife after the birth process. The ritual includes activities such as bathing the baby, serving offerings, and performing a symbolic ceremony to spiritually "return" the baby from the midwife to its parents. In the past, these rituals had a magical element, but nowadays more prayers and Islamic principles are applied. While modern midwifery practice faces challenges to its survival, this tradition remains crucial as it strengthens culture and social connections. This study examines the meaning of the tradition, its evolution, and the ways in which communities maintain it in modern times.

This study aims to examine the influence of transcendental communication on the practice of the tahlilan tradition among the congregation of Nurul Huda Mosque in Bandar Lampung. Transcendental communication, defined as spiritual interaction between individuals and the divine, is seen as a key factor in shaping religious behavior and sustaining traditional religious rituals within the community. The research employs a quantitative approach using survey methods with 60 respondents selected through total sampling. Data were collected using a structured questionnaire that had passed validity and reliability tests, and analyzed using linear regression through IBM SPSS Statistics 25. The results indicate that transcendental communication significantly influences the tahlilan tradition, with a significance value of 0.004 (< 0.05) and a positive regression coefficient of 0.350. These findings suggest that the stronger the transcendental communication experienced by individuals, the greater their belief in and participation in the tahlilan tradition. Furthermore, the study confirms that the research data meet the classical assumptions of normality and homoscedasticity. In conclusion, transcendental communication plays a substantial role in reinforcing collective religious traditions and spiritual continuity within local Muslim communities. This research contributes to a broader understanding of how spiritual dimensions influence the preservation of Islamic cultural-religious practices in a contemporary setting.

This study examines the implementation of the Sigalovada Sutta as a form of ancestral devotion within the Nyadran Dauwang tradition practiced by the Buddhist community in Depok Hamlet, Java. Grounded in the understanding that religion and culture are deeply intertwined, the research aims to explore how Buddhist doctrinal values are actualized through local communal rituals and how these practices contribute to social cohesion, environmental stewardship, and cultural continuity. Using a qualitative case study approach, data were collected through participant observation, in-depth interviews with religious leaders, elders, and community members, and analysis of ritual documentation. Triangulation of methods and sources was applied to enhance the credibility and depth of interpretation. The findings reveal that Nyadran Dauwang consists of four interrelated components: communal cleaning of irrigation canals (Susuk Wangang), ritual journeys accompanied by offerings and food sharing, interfaith prayer gatherings, and Wayang Kulit performances. These practices embody key Buddhist values such as spiritual friendship, loving-kindness, compassion, ethical reciprocity, and collective merit-making, as articulated in the Sigalovada Sutta. The tradition also reinforces respect for ancestors, strengthens intergenerational bonds, promotes ecological awareness, and fosters harmony in a pluralistic religious setting. Rather than functioning as a rigid doctrinal text, the Sigalovada Sutta operates as a living ethical framework that guides communal life through culturally resonant forms. In conclusion, the study demonstrates that Nyadran Dauwang represents a contextualized enactment of Buddhist ethics that integrates religious teachings with local cultural heritage. This integration offers an important model for Buddhist religious education, cultural preservation, and community-based approaches to social and environmental sustainability.

This literature study examines the construction of cultural identity through socio-economic practices in plantation ecosystems among the Acehnese, Malay, and Chinese communities in Indonesia. Using a systematic literature review of 42 selected sources (1990-2023), the research reveals that plantations function as sites of identity negotiation—dynamic arenas of cultural adaptation and resistance. In Aceh, the integration of Islamic values (zakat [alms] from plantations, meunasah education) and local wisdom (peusijuek rituals) mediates post-conflict reconciliation and identity transformation from "combatants" to "farmers" (Muchlis et al., 2023; Aulia et al., 2024). For the Malay community, the customary-territorial concept of bela kampung (communal defense) underpins resistance to authority fragmentation through gotong royong (mutual cooperation) and communal land allocation (Yunanda et al., 2024; Nasution et al., 2024). Meanwhile, the Chinese community develops invisibility strategies (e.g., land acquisition via family foundations, citizenship aliases) to convert legal marginalization into clan-based social capital (Irawan, 2016; Thung, 2018). Key findings highlight divergent identity sources: religiosity (Aceh), customary-territoriality (Malay), and clan social capital (Chinese). The study recommends integrating local wisdom into inclusive plantation policies and employing ethnographic approaches to examine identity intersectionality complexity.

This study examines the cultural diversity of the Batak people in North Sumatra through a systematic literature review of three core pillars: language, traditions, and social systems. Findings reveal significant inter-sub-ethnic variations (e.g., Toba, Karo, Simalungun), including linguistic diversity (V-S-O structures in Toba vs. complex affixation in Karo), distinct rituals (such as Saur Matua and Manulangi Natuatua), and kinship systems rooted in the Dalihan Na Tolu philosophy. Amid positive dynamics like digitalization of traditional arts (Tortor Martonun) and gender transformations, Batak culture faces critical threats: symbolic desacralization (commodification of ulos textiles), kinship disintegration (atomization of Dalihan Na Tolu due to urbanization), and erosion of transcendental knowledge (extinction of Hata Andung rituals). The study recommends a community-based participatory research (CBPR) preservation model, integrating local content curricula and geographical indication certification. A key limitation is the literature bias toward the Toba sub-group, necessitating urgent comparative studies across sub-ethnicities and analysis of digital media’s impact on cultural transmission.

Islam is a holistic religion, covering various dimensions of life that are harmoniously integrated. The dimensions of Islam consist of aspects of faith (belief), worship (ritual), morality (morality), and muamalah (social interaction). In the dimension of faith, Islam emphasizes faith in Allah, angels, holy books, apostles, the last days, and destiny, which are the spiritual foundation of every Muslim. The dimension of worship includes the practice of Islamic teachings in the form of formal rituals such as prayer, fasting, zakat, and hajj, which not only bring individuals closer to Allah, but also strengthen social solidarity. On the moral dimension, Islam teaches universal moral values, such as honesty, patience, and justice, which form the noble character of the individual. Meanwhile, the muamalah dimension includes the procedures for social, economic, and political interaction, which is based on the principles of justice, balance, and mutual benefit. These four dimensions complement each other, creating a balanced framework of life between a vertical relationship with God and a horizontal relationship with fellow humans and the environment. This research aims to explore the meaning, function, and relevance of the Islamic dimensions in modern life. With a descriptive qualitative approach, the results of the study show that a comprehensive understanding of the dimensions of Islam can be a solution to various contemporary challenges, such as moral crises, social inequality, and environmental degradation. This study recommends the holistic application of Islamic values in daily life to create a civilized social order.

Village cleaning is an annual tradition carried out by the people of Nagari Sitiung, West Sumatra, as a form of expression of gratitude for the harvest and abundance of sustenance. This tradition has local wisdom values ​​that have been passed down from generation to generation and are still preserved to this day. Village cleaning is generally carried out before the new planting season or after a large harvest, as an effort to maintain a harmonious relationship between humans, nature, and invisible forces that are believed to play a role in the balance of life. A series of activities in this tradition include working together to clean the village environment, joint prayer rituals, and various traditional events and traditional arts that are symbols of hope for blessings in the future. In this procession, the community shares roles and responsibilities, which shows the strong social ties between them. In addition, this tradition is an event for reflection and friendship, where migrants who return to their hometowns take part in the excitement of the event. The symbolic meaning of the village cleaning tradition lies not only in the ritual aspect, but also in the values ​​of togetherness, solidarity, and respect for ancestors. By maintaining this tradition, the people of Nagari Sitiung are trying to maintain their cultural identity amidst the changing times. The village clean tradition is also a reflection of the close relationship between humans and the environment, as well as a form of cultural adaptation that is rich in philosophical meaning. Through this tradition, the ancestral heritage remains alive as an important part of people's daily lives. 

Marriage is a universal social institution, yet its implementation is profoundly shaped by distinctive local cultural values. One such cultural manifestation is the Merari’ tradition practiced by the indigenous Sasak community in Central Lombok, West Nusa Tenggara. This tradition refers to the practice of "elopement," which forms an integral part of customary rituals uniting two individuals in marital bonds. This study aims to explore in depth the fundamental reasons why the Sasak people continue to uphold the Merari’ tradition amidst the tides of modernization and the bureaucratization of national marriage law. It also seeks to describe the procedural and normative structure of the Merari’ marriage process from the perspective of customary law. Furthermore, this research investigates the types of customary sanctions imposed when individuals violate the traditional norms of marriage. This study uses a socio-legal approach, which not only examines written legal norms (positive law) but also considers how these norms are applied and function within society, particularly through the practice of Merari’ in the Sasak community. The findings show that the Merari’ tradition is not merely a romanticized relic of the past, but a form of cultural resistance against the dominance of formal law, which is often perceived as inadequate in accommodating local values. The Merari’ process follows a clearly defined sequence—starting from mutual agreement between the couple, the act of elopement, reporting to customary leaders, and culminating in the nyelabar ceremony, which serves as the social ratification of the marriage. In cases of violation or deviation from these customary norms, community elders may impose sanctions such as traditional fines (material penalties), social exclusion, or prohibition from participating in customary events. Based on the analysis, it is concluded that the Merari’ tradition holds legal legitimacy within the framework of customary law, as it is carried out on the basis of social consensus, noble values, and binding communal norms. Its persistence illustrates a dynamic relationship between state law and customary law, wherein both systems can coexist in parallel, provided there is mutual recognition and space for dialogue. Thus, there is an urgent need for an integrative legal approach in the formulation of national legal policies—an approach that is not only normative, but also contextual and responsive to the legal pluralism present in Indonesian society.  

The demand for goats for religious rituals such as aqiqah and qurban during Eid al-Adha has shown a significant upward trend each year, in line with the growing awareness among Muslims to observe religious practices in accordance with Islamic law. This study aims to explore the strategies employed and the challenges faced by traditional goat farmers in responding to this evolving demand. A descriptive qualitative approach was used, with data collected through in-depth interviews, field observations, and documentation. The subject of this study was Mr. Anto, an experienced goat farmer and trader who manages the “Adinda Aqiqah” business in Medan City. The findings reveal that Mr. Anto’s main strategies include stock management through the raising of hundreds of goats of various breeds (Kacang, Etawa, and sheep), the selection of high-productivity superior breeds, and the setting of competitive selling prices for both qurban and aqiqah needs. On the other hand, the primary challenges encountered include limited infrastructure, particularly at sales locations, animal health risks due to adverse weather conditions, and the lack of effectiveness in using social media as a marketing tool to reach a wider consumer base. These findings offer a clear picture of how traditional livestock practices adapt to market demands, while also highlighting the need for improvements in technology, marketing, and policy support to enhance competitiveness in this dynamic, seasonal market.

This study aims to describe the meaning of signs and values ​​contained in the story of the origin of the Penti ceremony in the Wae Mbeleng community, Benteng Kuwu Village, Manggarai Regency, East Nusa Tenggara. The Penti ceremony is one of the important traditional rituals that contains various symbols and cultural values ​​as a form of gratitude to God and ancestors for the harvest and a request for protection in the coming year. This study uses a qualitative descriptive method with Ferdinand de Saussure's semiotic approach, which dissects signs through the concept of signifier and signified. Data were collected through observation, interviews, and documentation. The results of the study show that the signs in the Penti ceremony, such as symbols of sacrificial animals, mantras, sacred places, and traditional foods, represent the spiritual relationship of the community with God, ancestors, and nature. In addition, values ​​such as ethics, spirituality, kinship, mutual cooperation, as well as educational and social values ​​are reflected in the practice of the ceremony. Thus, the Penti ceremony is not only a form of cultural expression, but also a means of inheriting the noble values ​​of the Manggarai community. This research is expected to contribute to the preservation of local culture and become a reference in the study of cultural anthropology and value education.

This study identifies the role of shamans in local wisdom-based wellness tourism in Belumbang Tourism Village, Kerambitan Sub-district, Tabanan Regency. Shamans as traditional spiritual figures play an important role in wellness practices that combine physical healing, spiritual rituals and local ecological understanding. Using observation and interview methods, this research was analyzed based on the six dimensions of wellness in the Extended Wellness Model (Mueller & Kaufmann, 2001), and supported by data from the Global Wellness Institute (Yeung & Johnston, 2018) and the authors' perceptions of shamans. The results show that shaman practices support all dimensions of wellness, especially the spiritual, physical and environmental aspects. Travelers gain benefits such as traditional massages, herbal concoctions, and inner peace through rituals that touch on emotional and mental aspects. Shamans also play a role in educating tourists about the harmony of humans and nature through the responsible use of resources. Thus, shamans not only function as healers, but also as guardians of local culture and tourist attractions that strengthen village identity and support sustainable health and culture-based tourism.

This study examines Boras Sipir Ni Tondi, a sacred cultural symbol of the Batak community which literally means “rice that restores the soul,” often used in traditional rituals as a medium of spiritual healing, blessing, and communal solidarity. The research addresses the growing theological tension and cultural disconnection among Batak Christian youth who are caught between ancestral heritage and the normative teachings of Christianity. The objective of this study is to explore the symbolic and theological meaning of Boras Sipir Ni Tondi and to develop a contextual approach for its integration into Christian Religious Education (CRE). Using a qualitative research approach with library research methods and contextual hermeneutic analysis, the study draws on theological literature, cultural anthropology, and scriptural narratives. The findings reveal that Boras Sipir Ni Tondi holds profound symbolic meanings aligned with Christian concepts of restoration, spiritual renewal, and divine grace. When interpreted theologically, this symbol can serve as a pedagogical tool to bridge faith and culture, especially through reflective learning models, contextual liturgies, and integrative teaching strategies. The study proposes that by embracing culturally meaningful symbols within the framework of biblical theology, CRE can foster spiritual identity that is both rooted in tradition and transformative in faith. It concludes that a critical and theologically grounded inculturation of local symbols enhances the relevance of Christian education, enabling learners to embody faith that is contextually aware, spiritually alive, and culturally rooted.  

The Toba Batak culture has a strong symbolic richness, especially in the traditional rituals of death which are full of theological and social meanings. One of the important symbols in the ceremony is Sijagaron, which literally means "guard" or "escort", and is used as a symbol of final respect to the deceased. This research aims to examine the meaning of Sijagaron through a contextual theological approach, by looking at how this symbol can be understood in the light of the Christian faith and its relevance in the lives of Toba Batak believers today. The method used is a descriptive qualitative study with a theological and anthropological approach. The results of the study show that Sijagaron contains Christian values such as love, fellowship, and respect for God's creation. From a contextual theological perspective, Sijagaron can be interpreted as a bridge between faith and culture, which shows that local cultural symbols can be a means of contextual evangelism. Thus, the culture of Sijagaron does not contradict the Christian faith, but rather enriches the people's understanding of the mystery of death and eternal life.

Research on the preservation of local culture amidst globalization emphasizes the importance of a systematic educational strategy aligned with government policy. The main focus of this study is the role of educational institutions in introducing and maintaining the sustainability of Simalungun culture, considering that the cultural knowledge of the younger generation is declining due to modernization and the influence of the media. The research objective was to develop and evaluate SIMALOKA, an artificial intelligence-based framework with a teacher-in-the-loop approach that integrates Simalungun language, arts, rituals, and crafts into both formal and non-formal curricula. The method used combines natural language processing to tag content, a knowledge graph to map cultural concepts and skills, and a multi-objective optimization algorithm to develop balanced learning modules according to the cultural calendar. The system was tested using a dataset containing 1,850 cultural learning objects and produced modules with an average cultural coverage deviation of 3.4%, a content relevance score of 0.92, and an engagement rate of 87.1%, superior to two state-of-the-art baseline models. The results show that the combination of AI-based optimization and human validation can maintain cultural authenticity while significantly increasing student participation. These findings strengthen the hypothesis that context-sensitive, technology-based curriculum design can strengthen local cultural identity without neglecting educational policy demands. The study's conclusions confirm that SIMALOKA is a large-scale model that can be adapted to other local cultures, providing important implications for policymakers, educators, and cultural organizations in maintaining the sustainability of cultural heritage. Future research directions are directed at assessing long-term retention, resource constraints, and cross-cultural adaptation to make cultural preservation more inclusive and effective.

It is essential to have a correct understanding of the true meaning of worship, according to Psalm 95:6-7. The concept of worship in the book of Psalms is more related to the closeness of the people's hearts to God than just rituals or outward ways. In this text, all people are invited to come with sincere respect and worship to God, as a recognition of His power and sovereignty. Understanding that worship is not just a task or routine is part of kuni in applying the correct understanding of the meaning of worship. In the book of Psalms, God is described as a shepherd who cares for His people. This shows that people perform worship in response to God's love and providence. As a result, a transformational approach must involve a change of mind and heart. In the context of Psalm 95:6-7, the transformational strategy in question involves fostering the spiritual character of the people through in-depth teaching and the application of spiritual principles in daily life. This strategy includes understanding the importance of sincerity in worship, not just following established forms of worship. In this regard, spiritual leaders and church leaders have an important role in providing guidance, teaching the faithful to understand the meaning of true worship, and helping them avoid the bonds of worship formalities. In addition, transformational strategies in worship also include the participation of the faithful in social life that reflects values such as love, justice, and sacrifice, which are at the core of worship itself.

The process of Islamization in Sulawesi is an important part of the cultural and religious history of the region. Islamization not only played a role in religious change, but also involved acculturation through strong oral traditions among local communities, such as the Bugis, Makassar, and Mandar. Oral traditions including poetry, fables, proverbs, and traditional rituals were used as the main media for spreading Islamic teachings. With the arrival of Islam in the 15th and 16th centuries, Islamic values ​​were combined with local customs such as siri’ and pangadereng. The role of the nobility and ulama was very important in spreading Islamic teachings through familiar cultural narratives. In addition, traditional performing arts such as kacapi and pakarena became a means of spreading Islamic values ​​in a form that was easily accepted by the community. This article highlights how oral traditions played a role as a tool for Islamization in Sulawesi, as well as the challenges faced in maintaining these traditions in the modern era.

Indonesia has three types of heritage: Cultural Heritage, Natural Heritage, and Saujana Heritage. Cultural Heritage includes unique works from more than 500 ethnic groups, while Natural Heritage is a distinctive natural form. Saujana Heritage is a combination of culture and nature in one unit. This study involved 150 respondents and 2 stakeholders who participated in this study. Data collection techniques used observation, interviews, questionnaires and documentation. The findings of this study are that the preservation of Balinese heritage through digital media faces challenges such as the digital divide, which affects the distribution of cultural information in remote areas in Bali. In addition, maintaining cultural integrity in the digitalization process is important to ensure that original cultural values ​​are not lost. The main challenges in using digital technology to preserve Balinese culture include the digital divide, cultural resistance to new technologies, and the lack of digital literacy among local communities. There are great opportunities in increasing global access to Balinese culture, innovation in cultural tourism, and the development of digital platforms that can promote and preserve Balinese cultural heritage more widely and effectively. The use of social media and tourism applications has proven effective in promoting and preserving Balinese cultural heritage. Social media such as Instagram and Facebook can be used to showcase cultural rituals or traditional ceremonies in real-time, while mobile applications can provide detailed information about Balinese cultural sites.