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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.

This research aims to: (1) To find out the reason why parties choose customary law in resolving marital problems at Pollo Village, situated in Amanuban Setalan Sub-district, South Central Timor District, (2) To find out the application of customary law enforcement in resolving Tribal marriage issues at Pollo Village, situated in Amanuban Setalan Sub-district, South Central Timor District. This type of this research was Empirical Juridical research, primary data obtained by interviewing 11 respondents and supported by secondary data, qualitative descriptive data analysis. The result of this research is to show that: (1) The way of living of the communities at Pollo Village, situated in Amanuban Setalan Sub-district, South Central Timor District who experience domestic violence conflicts can be settled by custom for the reason that customary law is the result of ancestral heritage that must be maintained and preserved, maintaning unbreakable kinship between local communities, also customary law is considered as fast and affordable. (2) The application of customary law enforcement in resolving marital problem of tribal cummunities at Pollo Village, in Amanuban Setalan Sub-district, South Central Timor District is seen very effective in providing a deterrent effect to perpetrators of domestic violence because the customary sanction imposed are not only punitive but also provide learning for the perpetrators and the local community so that they are afraid and do not be able to commit to the similar action in the future. The practice of customary law enforcement against perpetrators of domestic violence is carried out to correct deviation from obligations and prohibitions in customary community relations, so that the aim is to have a direct impact and direct execution on the violating party. In order to increase the effectiveness of the imposition of customary sanction.

Empowering women through the development of home-based industries plays a crucial role in improving household welfare and strengthening community-based economies in Papua. This study aims to analyze the triple role of Indigenous Papuan Women (OAP) in the D’TOMU Home Production in Sebyar Rejosari Village, Tomu District, Teluk Bintuni Regency, and to evaluate the implementation of Regional Regulation No. 1 of 2019 concerning the Recognition and Protection of Indigenous Peoples’ Rights. This research employs a qualitative method using in-depth interviews, observations, and documentation with ten key informants, including OAP women, community leaders, and production facilitators. The findings indicate that the home production initiative has a significant positive impact on three main aspects: (1) better time management balance in handling domestic, productive, and social roles; (2) increased household income by 25%–35% through product diversification such as sago flour, keladi chips, fish crackers, shrimp crackers, and traditional Papuan handicrafts; and (3) improved social recognition of women within families, communities, and indigenous societies. This study highlights the importance of government support, entrepreneurship training, digital literacy enhancement, and multi-stakeholder collaboration to achieve sustainable and competitive empowerment of Indigenous Papuan women.

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 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.

This thesis is titled “The Role of the ‘Katuas Adat’ (Traditional Elders) in Resolving Social Conflicts in Motaulun Village (A Study on Dispute Resolution in Motaulun Village, West Malaka Sub-District, Malaka Regency).” The research problem examined is: How is the role of the ‘Katuas Adat’ (Traditional Elders) in resolving disputes in Motaulun Village, West Malaka Sub-District, Malaka Regency? The objective of this study is to describe and analyze the extent to which the ‘Katuas Adat’ (Traditional Elders) play a role in resolving conflicts occurring in Motaulun Village. This research uses the theory of role by Horoepoetri, Arimbi, and Santoso, which includes five dimensions: the dispute resolution dimension, communication dimension, policy dimension, strategy dimension, and therapy dimension. The study employs a qualitative approach with a descriptive research type. Data collection techniques include observation and interviews. The subjects in this research consist of the ‘Katuas Adat’ (Traditional Elders), the village head, community leaders, women leaders, Bhabinkamtibmas (community police), and residents of Motaulun Village.The methods used are interviews and documentation. Based on the results of this research, it can be concluded that the ‘Katuas Adat’ (Traditional Elders) play several roles in conflict resolution. First, in the dispute resolution dimension.

This article explores the symbolic meanings embedded in nonverbal communication present during the series of traditional Javanese wedding ceremonies from the Pakem Surakarta tradition. The purpose of this study is to identify and interpret the cultural symbols hidden in each phase of the ritual, such as the exchange of kembar mayang, stepping on eggs, sindur binayang, kacar-kucur, dhahar klimah, and sungkeman. The approach used in this study is a descriptive qualitative method with an ethnographic communication framework. Data was collected through direct observation and in-depth interviews with community leaders or wedding officiants, as well as cultural figures from the villages of Cendono and Bakalan in Pasuruan Regency. The findings of the study emphasize that the nonverbal symbols present in the ceremony carry meanings related to values of responsibility, role equality, purity, blessings, and affection, which are directed not only toward the bride and groom but also to the extended families and the surrounding community. Therefore, Javanese traditional marriage is not merely a ritual event, but also a means of preserving cultural teachings and spiritual values across generations. The ceremony reflects a strong bond between individuals, families, and the community, fostering social and spiritual harmony. Furthermore, this ceremony serves as a medium for strengthening intergenerational relationships within society, with the aim of preserving traditions and moral values in social life. Thus, a traditional Javanese wedding not only symbolizes the union of two individuals but also acts as a medium for maintaining and spreading cultural and spiritual values within the community.

Panglipuran Traditional Village in Bali has gained international recognition as one of the cleanest tourist villages in the world and serves as a model for culture-based sustainable tourism. The economic foundation of the village relies heavily on the development of Micro, Small, and Medium Enterprises (MSMEs) rooted in local wisdom, which simultaneously function as drivers of economic growth and instruments of cultural preservation. This study seeks to examine the management practices, marketing strategies, and challenges faced by MSMEs in Panglipuran Village. The research applied qualitative methods, including field observation, in-depth interviews with key stakeholders, documentation review, and descriptive analysis. The findings reveal a strong synergy between customary values and economic activities, reflected in flagship products such as bamboo handicrafts, traditional cuisine, and signature beverages. Success factors include an effective organizational structure, the support of customary institutions, and the ability to adopt adaptive marketing approaches. Nonetheless, several challenges were identified, including limited utilization of digital marketing platforms, constraints in production capacity, and insufficient product innovation to meet the demands of broader markets. Recommendations highlight the importance of strengthening online marketing, diversifying product variations, and expanding cooperative networks both within and beyond the village. Overall, the study underscores the significant potential of culture-based MSMEs to enhance community welfare, increase competitiveness, and ensure the sustainability of local traditions within the dynamics of modern tourism.

This study aims to examine the potential of the Baduy traditional house as a realistic context in mathematics learning, particularly in the material of spatial geometry. The traditional houses of the Baduy people not only function as residences, but also hold cultural values, philosophies, and architectural structures rich in geometric elements. Using a systematic literature review (SLR) approach, this study explores various scientific sources, including journal articles, proceedings, and reference books, that discuss the relationship between spatial elements and the structure of traditional Baduy buildings. This approach was chosen so that the study obtained is comprehensive, directed, and able to illustrate the real contribution of ethnomathematics in learning. The results of the review indicate that the Baduy traditional house contains various forms of spatial geometry that can be clearly recognized, including cuboids, triangular prisms, pyramids, cubes, and cylinders. These elements are reflected in building components such as roofs, walls, floors, support pillars, and traditional household furniture. The visual and functional representation of these spatial geometry has the potential to be a contextual resource that can be utilized by teachers in the mathematics learning process, particularly through the Realistic Mathematics Education (RME) approach. By linking abstract mathematical concepts to local cultural phenomena, students not only gain a better conceptual understanding but also increase their active engagement, motivation to learn, and awareness of their own cultural identity. These findings emphasize the importance of utilizing local wisdom as an ethnomathematics approach that can provide meaningful, contextual learning rooted in the realities of students' daily lives. Through the integration of culture and education, mathematics learning can be more relevant, engaging, and support the preservation of national culture.

This research is entitled "The Role of Maneleo in Conflict Resolution in East Busalangga Village, Northwest Rote District, Rote Ndao Regency". The main focus of this research is to examine in depth the role of Maneleo, which is the term for the highest tribal chief in the traditional social structure in East Busalangga Village, in resolving conflicts that occur within the community. Each leo or tribe in this village has its own social structure, with the highest layer called mana leo (leo mane), who holds the highest authority in customary decision-making. The purpose of this research is to determine the role of Maneleo in resolving conflicts according to customary law in East Busalangga Village. The research uses a descriptive method with a qualitative approach, so that it is able to describe the real conditions in the field based on data obtained from interviews, observations, and documentation. The results of the study indicate that Maneleo has a central role in the conflict resolution process. Although the village head, traditional head, and community leaders are involved in the mediation and discussion process, the final decision remains in the hands of Maneleo. Their roles include mediation (compromise), unifying conflicting communities (unifying), and preserving customary and cultural values (adat/budaya). With a deep understanding of customary norms and social conditions, Maneleo are able to resolve conflicts peacefully, maintain harmony, and prevent divisions within the community. This research confirms that Maneleo are not merely symbols of customary leadership, but key figures in maintaining local social and cultural stability. This role also demonstrates that customary-based conflict resolution mechanisms remain highly relevant in rural communities, particularly in the Rote Ndao region.

Early marriage remains a social issue occurring in various regions, including Golo Kondeng Village, West Manggarai Regency, East Nusa Tenggara Province. This study aims to examine the form of legal protection afforded to the status of children born from early marriages conducted based on local customary law. This research employs a qualitative approach with a case study method, collecting data through in-depth interviews with community leaders, parents, and relevant village authorities. The findings indicate that early marriage practices in Golo Kondeng Village are influenced by several factors, including cultural values, family economic conditions, and the community’s level of education. Although existing laws—such as Law Number 16 of 2019, which amends Law Number 1 of 1974 on Marriage by establishing the minimum marriage age at 19 for both men and women, and Law Number 35 of 2014 on Child Protection—clearly regulate the legal age for marriage, the reality shows that early marriages continue to occur, often neglecting the fulfillment of children’s rights. The current legal protections are not yet fully effective in securing the legal status of these children, both in terms of civil and social rights. Based on these findings, this study recommends enhancing legal education and outreach to the community regarding marriage laws and children's rights. In addition, the active involvement of traditional leaders and local government is considered essential in addressing the issue of early marriage. It is hoped that through these efforts, children born from early marriages can receive adequate legal protection and have their rights fully fulfilled.

Indonesia has two frameworks of a criminal law system that runs in parallel, namely Western criminal law which comes from the Dutch colonial heritage through the Criminal Code (KUHP) and customary criminal law that develops in society based on traditional norms. Both have important positions in the national legal system despite their different characters and sources of legitimacy. The Criminal Code is present as a general written law with a strong codification and legal certainty, while customary criminal law is more flexible, dynamic, and emphasizes the value of social justice that lives in society. In practice, the application of customary criminal law is often oriented towards restoring harmony, deliberation, and family settlement. This is different from the Criminal Code which emphasizes formal sanctions in the form of imprisonment, fines, or other punishments that are retributive. This difference in orientation is what makes customary criminal law still relevant and accepted in various regions, even though it does not always receive full recognition in Indonesia's positive legal system. Along with the times, the government has drafted a Draft Criminal Code Bill (RUU KUHP) which is expected to be a form of national criminal law unification. The Criminal Code Bill from 2005 to the latest one in 2020 tried to incorporate elements of customary criminal law into the national legal framework. This aims to accommodate the legal pluralism that exists in Indonesia, as well as answer the needs of the community for a legal system that not only provides legal certainty, but also reflects a sense of social justice. Thus, the comparison between the Criminal Code and customary criminal law shows that there is tension as well as the potential for integration.

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.

In the Dayak indigenous community, pregnancy taboos are part of local wisdom passed down from generation to generation. These taboos are often regarded as myths, but some have rational foundations from the perspective of reproductive health. This study aims to identify the types of pregnancy taboos in Dayak culture, evaluate the underlying reasons, and assess their relevance from the standpoint of modern health. The research was conducted using qualitative methods through literature review and content analysis of related scientific journals. The results indicate that some taboos correlate with principles of nutrition, fetal safety, and stress control in pregnant women.

This study aims to describe and analyze the lexicon used in traditional Javanese wedding ceremonies in Trowulan District, Mojokerto Regency, through an ethnolinguistic approach. The lexicon is not merely a set of communicative terms, but also conveys cultural values such as sacredness, harmony, and reverence for ancestors. The research employs a descriptive qualitative method with data collected through participatory observation, in-depth interviews, and documentation of cultural symbols. The findings reveal that lexicons such as siraman, midodareni, temu manten, kembar mayang, and sungkeman carry symbolic meanings that reflect the value system of Javanese society. These lexicons not only reinforce local cultural identity but also function as a medium for transmitting traditions. This study emphasizes the importance of preserving traditional lexicons as a form of cultural heritage and offers valuable insights for the advancement of linguistic and cultural studies in Indonesia.)

Integration between traditional and modern midwifery care practices is a very important strategic step in efforts to improve the quality of maternal health services, especially in indigenous communities such as the Dayak tribe. This article aims to explore the opportunities and benefits that can be obtained from combining the two approaches, including how this integration can improve maternal and child health outcomes. The method used in this study is a qualitative method with a literature study approach. The conclusion of this study is that there is a relationship between traditional and modern midwifery care practices. Traditional practices that contain cultural, spiritual, and local experience values ​​have been shown to provide a sense of security for pregnant women. On the other hand, the modern midwifery approach provides the clinical basis and medical interventions needed in high-risk conditions.

This article analyzes the dynamics of the relationship between customs and the church in Bone Village, particularly the GMIT Jemaat Lopomaus Bone Church, in facing contemporary spiritual challenges, as well as its impact on the faith development of young people. Using a mixed-method research approach, data was collected through in-depth interviews with customary leaders, church leaders, representatives of parents, and youth leaders, as well as participatory observation. The research findings indicate that there has been strong harmony and collaboration between customs and the church since the arrival of Christianity, which contributes to the resolution of social issues and cultural preservation through social media. However, the nurturing of young people's faith faces significant obstacles such as the lack of special church programs, limited human resources (HR) in understanding faith, and the absence of a permanent pastor. Youth initiatives and support from teachers in 2023 have become turning points that drive the participation of parents and the congregation. This article recommends the need for an increase in structured faith development programs, strengthening of human resources, and serious efforts to have a permanent pastor to optimize the role of the church in shaping the spirituality of the younger generation in the midst of strong customary traditions.

ABSTRAK Ketahanan nasional menghadapi tantangan baru seiring dengan meningkatnya ancaman radikalisme dan terorisme di Indonesia. Dalam konteks ini, kearifan lokal berpotensi menjadi modal sosial yang efektif dalam memperkuat strategi pencegahan terorisme berbasis sosial-budaya. Penelitian ini menganalisis peran kearifan lokal dalam membangun ketahanan nasional melalui mekanisme preventif dan adaptif terhadap radikalisme. Menggunakan metode studi literatur sistematis dengan pendekatan kualitatif, studi ini mengidentifikasi nilai-nilai lokal seperti gotong royong , siri' na pacce , dan pela gandong yang berkontribusi dalam memperkuat ketahanan sosial. Hasil penelitian menunjukkan bahwa integrasi kearifan lokal ke dalam kebijakan keamanan menciptakan sinergi antara pemerintah, lembaga keamanan, dan masyarakat, serta pergeseran paradigma keamanan dari yang berorientasi negara (state -centric ) menjadi berbasis masyarakat ( society-centric ). Selain itu, kearifan lokal berperan sebagai fondasi cultural resilience dengan memperkuat kohesi sosial dan identitas inklusif. Namun, pendekatan implementasi ini menghadapi beberapa tantangan, seperti resistensi generasi muda, politisasi identitas, dan bias gender. Oleh karena itu, penelitian ini merekomendasikan penguatan kelembagaan adat, pengembangan indeks ketahanan budaya, serta adaptasi kreatif melalui digitalisasi konten lokal. Dengan demikian, pendekatan berbasis budaya dapat menjadi strategi transformatif dalam mewujudkan keamanan berkelanjutan (sustainable security).

It is impossible to disentangle customary law from the fabric of a community as it is an integral aspect of society as a whole.  The national legal system in Indonesia also develops as society evolves in response to shifting social, cultural, economic, and political demands.  Through the lens of positive legislation and field practices, this study adopts a juridical-sociological method to better understand how indigenous people's rights are legally protected in environmental management.  By taking a legal stance, we may analyse the constitutional guarantees and statutes that protect indigenous peoples' rights from 1945 forward.  At the same time, the sociological method seeks to understand indigenous populations' experiences with, reactions to, and advocacy for their right to a sustainable environment in light of these legislative obligations.  The 1945 Constitution guarantees, in Article 18B paragraph (2).

This study aims to describe the forms of community participation and analyze the supporting and inhibiting factors in the preservation of the Wolotopo Traditional Village tourism site, located in Ende Regency, East Nusa Tenggara. Employing a qualitative approach with a case study method, data were collected through in-depth interviews, participatory observations, and documentation involving purposively selected key informants, including traditional leaders, village officials, local residents, and representatives from the Tourism Office. The findings indicate that community participation comprises four main forms: psychological (idea contribution), physical (labor), material (goods), and financial (monetary) participation. Psychological participation remains limited due to low cultural literacy and a lack of participatory space, while other forms of participation demonstrate more active community involvement in cultural and environmental preservation efforts. Supporting factors include strong social solidarity, collective programs such as the “Clean Friday” initiative, and institutional collaboration, whereas obstacles consist of inadequate infrastructure, economic dependence on the primary sector, and limited human resource capacity in tourism management. Therefore, the preservation of Wolotopo Traditional Village requires a sustainable, collaborative approach grounded in community empowerment, local economic strengthening, and the enhancement of social and cultural competencies.