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Organisms and their natural environments are inherently connected and interdependent, with humans relying extensively on natural resources to meet daily needs and sustain life. Among them, indigenous communities maintain a distinctive relationship with their surroundings, guided by traditional ecological knowledge passed down orally from generation to generation. This body of knowledge, known as local wisdom, is deeply embedded within the natural, social, and cultural contexts of each community and plays a vital role in ensuring their long-term survival and well-being. The present study aims to examine the current socio-cultural conditions of customary law communities in three indigenous villages of Jayapura City—Kayu Batu, Kayo Pulau, and Skouw Yambe. Specifically, it seeks to identify the types of local wisdom practiced within these communities and to assess the efforts undertaken to preserve such traditions. A qualitative research approach was adopted, employing multiple data collection techniques, including direct observation, in-depth interviews with community leaders and members, and literature review of related studies and historical accounts. The findings indicate that, despite increasing pressures from modernization, urban expansion, and external cultural influences, these communities continue to implement local wisdom in managing and protecting their natural environment and resources. This includes sustainable harvesting practices, customary rules for resource allocation, seasonal restrictions to allow ecosystem regeneration, and culturally embedded conservation rituals. The endurance of these practices is supported by the functioning of customary institutions, strong kinship ties, community protocols, and collective decision-making mechanisms that integrate environmental considerations. In conclusion, the study demonstrates that the environmental stewardship, resource management practices, and cultural identity of these three customary communities remain actively upheld. This resilience underscores the critical importance of safeguarding indigenous knowledge systems as a foundation for environmental sustainability and cultural preservation in the face of contemporary socio-economic change.

This study examines the social and religious roles of a Manggalīa within the Buddhist community, with a case study in Dusun Ngadisari, Tempuran Village, Kaloran District, Temanggung Regency, Central Java. The Manggalīa is a local religious figure who serves as both an elder and leader of the community in various religious rituals such as weddings, funerals, patidāna, and traditional ceremonies including gendurenan, nyadran kubur, and village selametan. In Buddhist communities without a pandita, the Manggalīa plays a central role as a spiritual guide and preserver of local traditions. This research employs a qualitative descriptive approach using observation, in-depth interviews, and documentation methods. The selection of a Manggalīa is conducted through communal deliberation, based on spiritual and ritual competence, particularly in the aspects of sīla, samādhi, and paññā. The findings show that the Manggalīa in Dusun Ngadisari fulfills his role with great dedication, both in guiding the community's spiritual life and participating in social matters such as conflict mediation, community empowerment, and maintaining social harmony among villagers.

This study aims to examine the effectiveness of the contextual learning model "Gratitude in Action" in enhancing the gratitude attitude of fifth-grade students at SD Islam Excellent Plus Bukittinggi. The research was motivated by observations indicating that students' gratitude practices were limited to formal rituals without deeper internalization. A quasi-experimental method with a single-group pretest-posttest design was employed, involving 32 students. Quantitative data were collected through pre- and post-intervention surveys, while qualitative data were derived from teacher observations, student journals, and interviews. The results showed a statistically significant increase in students' gratitude scores (from 2.4 to 3.5 on a 4-point scale, p < 0.05). Behavioral observations revealed improved spontaneous expressions of gratitude, increased peer collaboration, and proactive acts of kindness. The model’s four stages—contextualization, experience, reflection, and transfer—proved effective in linking gratitude concepts to real-life actions. The study concludes that contextual learning grounded in Islamic values strengthens gratitude attitudes holistically. Recommendations include expanding teacher training, integrating family involvement, and replicating the model in other Islamic elementary schools with adjustments for local contexts.

This study examines the relationship between cultural heritage and syntactic evolution in multilingual societies, focusing on cross-generational language transmission. Employing a mixed-methods approach, it analyzes linguistic practices, cultural narratives, and syntactic patterns across three generational cohorts in five distinct multilingual communities. Findings reveal significant generational shifts, with elders preserving traditional syntax linked to cultural rituals, while younger cohorts exhibit syntactic simplifications and hybrid constructions influenced by dominant languages. Statistical analyses underscore the role of cultural practices in shaping linguistic patterns, highlighting the dynamic interplay between heritage preservation and linguistic innovation in contexts of societal bilingualism and intercultural interaction. The research demonstrates that syntactic changes correlate strongly with the frequency and depth of cultural engagement, with participants who actively participate in traditional practices showing greater retention of heritage language syntactic features. Furthermore, we identify specific linguistic mechanisms through which cultural transmission influences syntactic maintenance and innovation, including ritualized speech patterns, narrative structures, and metaphorical expressions embedded in cultural practices. This study contributes to theoretical understandings of language change by proposing a cultural-syntactic framework that helps explain the variable trajectories of heritage languages in diverse multilingual contexts.

This research aims to describe government cooperation in handling the clean water crisis. With a qualitative descriptive approach, the research uses data collection techniques through interviews, observation and documentation. The results of the analysis relate to handling the water crisis by the government, NGOs and the community, making infiltration wells and greening the area around the springs. Regarding power and coercion, he emphasized that there has not been good cooperation between institutions, but each institution has its own participation in handling the water crisis, such as carrying out traditional rituals, using village funds to manage the water crisis, but there are problems such as, there is no good collaboration, management is still based on secular ego, participation between government, private sector and society is still limited. The crisis shows that every government and non-government institution, and the community, has a way to be involved in managing the drinking water crisis, such as coordinating with various parties, creating joint discussions involving the entire government and community, managing rivers, and cleaning water sources. The conclusion of the research is that there is good cooperation between government and non-government institutions starting from the community, village government, district sub-district through related agencies.

This study examines the process of acculturation between Sundanese culture and Islam in the context of cultural transformation in the Sundanese region. The background of the research is rooted in the convergence of traditional values and Islamic influences that have been ongoing since the 14th century, resulting in a harmonious yet dynamic cultural synthesis. The aim of the study is to understand how Islamic values are adapted into Sundanese traditions and their impact on the social identity of the community. A qualitative approach employing participatory observation, in-depth interviews, and documentary study was used to extract rich empirical data. The research findings indicate that acculturation occurs through a negotiation of values across generations, leading to modifications in rituals, symbols, and social practices that preserve the essence of local culture while accommodating Islamic requirements. The implications of this study provide new insights into the adaptive dynamics of cultural interaction in the face of modernization and globalization, and have the potential to serve as a basis for developing cultural preservation policies that are responsive to contemporary changes.

This study explores the intersection of sacred water rituals and ecological awareness, examining how religious practices related to water shape environmental virtues and promote water conservation efforts. Various religious traditions, including Islam, Christianity, Hinduism, and indigenous practices, treat water as a sacred resource, emphasizing its purity, sanctity, and the responsibility of humans to protect it. These rituals, such as Islamic ablution (wudhu), Christian baptism, and Hindu purification rites, not only serve spiritual purposes but also embody environmental ethics that encourage restraint, humility, and stewardship in the use of water. The study employs a comparative qualitative approach, integrating textual exegesis, ethnographic observations, and interviews with religious practitioners to analyze how different faith traditions frame water as sacred and how these frameworks translate into practical behaviors regarding water conservation. The findings reveal that religious water rituals contribute to an ecological self, fostering a deep respect for nature and a commitment to sustainable water use. However, challenges exist in reconciling traditional practices with modern water scarcity issues, especially in regions where water conservation is a critical concern. Despite these challenges, religious communities have the potential to leverage their ritual heritage to foster global awareness and action toward water conservation. Future research should explore interfaith collaborations in water conservation and investigate the impact of ritual practices on real-world water conservation behaviors. This study highlights the potential of sacred water rituals as powerful tools for promoting environmental stewardship and addressing global water challenges.

The resolution of cases solved by maramba against the people or faced with various legal, social, cultural, and economic obstacles. Limited access to law enforcement and low legal knowledge make victims reluctant to seek justice. The research used is empirical legal research or empirical juridical research. Data collection for this research is interviews, observations and document studies. The data to be collected is then processed using the observation method. The results of the study show that the choice of customary resolution that prioritizes reconciliation also makes cases rarely processed through formal law. Economic dependence on maramba further weakens the position of ata. Violations committed by maramba (king) against the ata (lower) people in Rindi District, East Sumba, can be resolved through two channels: criminal law and customary law. Criminally, tournaments are regulated in Article 351 of the Criminal Code and can be reported to the authorities. However, people more often choose customary resolution through mediation by traditional elders (rato) who emphasize compensation or peace rituals. Social inequality, maramba dominance, economic dependence, and cultural pressure make it difficult for the ata people to fight back. They are reluctant to report because they are afraid, do not understand the law, and believe more in customary resolutions which are considered to maintain social harmony.

Abstract. Traditional Javanese architecture, especially joglo houses, reflect the harmonious relationship between humans, nature, and God through designs that are loaded with symbolism and philosophy. The joglo house not only serves as a place to live, but also as a space for religious and social rituals, reflecting the spiritual values and belief system of the Javanese people. In this article, we discuss the elements of joglo house design, such as soko guru, towering roofs, and spatial layouts that depict social and spiritual hierarchies. This study uses a qualitative approach based on literature studies to analyze how traditional Javanese architectural design reflects the cultural values and spirituality of its people. The results of the study show that the preservation of joglo houses as a cultural heritage is very important, but it faces great challenges due to modernization and urbanization. Preservation efforts through cultural education, culture-based tourism, and cross-sectoral cooperation are relevant solutions to maintain the continuity of this traditional architecture.

The aim of this research is to explore the implementation of the Hajj pilgrimage in the development of an egiliterary attitude which is studied from a sociological perspective. This research uses a qualitative approach with a library study type of research. The data sources used were the Al Qur'an and Hadith, as well as books and journals related to the theme of Hajj and the development of egalitarian attitudes. The results of this research show that several developments were found in the formation of egalitarian attitudes after carrying out the Hajj in society. The Hajj pilgrimage, which is one of the pillars of Islam, brings together Muslims from various social, economic and cultural backgrounds in the Holy Land. The process of carrying out the Hajj which involves certain rituals, such as Tawaf and Sa'i, teaches the values of simplicity and sincerity. All pilgrims, regardless of social status, wear the same ihram clothing, symbolic of the elimination of differences. This encourages individuals to internalize the principles of egalitarianism, eliminate discriminatory traits, and strengthen solidarity.  

The type of research used is qualitative research using a descriptive qualitative approach. The method used is the ethnographic research method. This data was collected by the author through a team of data collectors, all of whom came from each tribe in Malacca Regency. Not all tribes in Malacca Regency are interviewed, but in terms of sabate saladi customs, hamis batar ceremonies or rituals in the Fehan plains there are similarities. The results of the interview show that the adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency is a tradition of celebrating the corn harvest which has been passed down from generation to generation from ancestral times to the present, especially the first harvest at the beginning of the year/called batar tinan. There is an adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency, namely that the teachings of the Catholic Church are not conflicted with human traditions because the church was also born from human cultural traditions. There are similarities in the meaning of hamis batar with the Eucharistic prayer in the Eucharist celebration. The Hamis Batar ceremony is an expression of gratitude from the people for the results given by God.

The type of research used is qualitative research using a descriptive qualitative approach. The method used is the ethnographic research method. This data was collected by the author through a team of data collectors, all of whom came from each tribe in Malacca Regency. Not all tribes in Malacca Regency are interviewed, but in terms of sabate saladi customs, hamis batar ceremonies or rituals in the Fehan plains there are similarities. The results of the interview show that the adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency is a tradition of celebrating the corn harvest which has been passed down from generation to generation from ancestral times to the present, especially the first harvest at the beginning of the year/called batar tinan. There is an adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency, namely that the teachings of the Catholic Church are not conflicted with human traditions because the church was also born from human cultural traditions. There are similarities in the meaning of hamis batar with the Eucharistic prayer in the Eucharist celebration. The Hamis Batar ceremony is an expression of gratitude from the people for the results given by God.

This research discusses the traditional dance Dikee Pam from Tuwi Eumpek village, Panga subdistrict, Aceh Jaya Regency, which has become one of the cultural heritage of Indonesia. The Dikee Pam traditional dance has been transformed from religious rituals into a performing art by having 16 likkok or movement variations and 16 male players and 2 radat. The basis of this research is motivated by the importance of preserving the traditional Dikee Pam dance. The main focus of the research is the performance, history, development, function and efforts to preserve Dikee Pam. This dance originally functioned as a ritual to celebrate the birthday of the Prophet Muhammad and has now developed into a performing art form that is performed at various official and entertainment events. The research method is a descriptive approach using interviews, observation and documentation. The results showed that interest in Dikee Pam is declining due to lack of financial support and lack of interest among the younger generation, which is the main challenge to its preservation. However, the local community is still trying to preserve this dance through the Aneuk Nanggroe studio. This research recommends the importance of documentation, integration into local education and the development of Dikee Pam as a potential cultural tourism to maintain sustainability,

Traditional villages can also be called nagari, hutan, marga and so on, are government units managed by indigenous people who have the right to manage certain areas and the lives of people in the traditional village environment. In various regions, traditional villages have different names, such as nagari, huta, marga and negeri. Traditional village communities are communities that live in a traditional customary law environment, they are known as people who love and uphold tradition. There are many things that can be developed into part of the creative economic activities of traditional village communities such as handicrafts making woven fabrics, woven cloth, wood carvings, and other craft products that contain cultural values. Development of typical food and drinks that have unique appeal and can be used as commercial products. ecotourism, natural and cultural tourism that utilizes the uniqueness of nature and the traditions of traditional villages, for example tourist villages or homestays that offer the experience of living in traditional villages. Performing arts present dance, music, or traditional rituals that are not only entertaining, but also become a medium of cultural education for tourists. All of these will be activities that support the progress of the creative economy.

This study aims to explore the structure and uniqueness of Earth through the lens of local wisdom that respects nature, and to investigate how traditional knowledge can offer valuable insights into our planet and the relationship between humans and the environment. A qualitative approach was employed, involving a literature review and analysis of traditional texts, myths, folktales, and cultural practices related to the understanding of the universe, Earth's structure, and human interaction with ecosystems. The findings reveal that many indigenous cultures around the world view Earth as a living entity, with an interconnected relationship between humans and the surrounding environment. This understanding is reflected in various rituals, agricultural systems, and environmental policies that emphasize balance and sustainability. Furthermore, local wisdom often stresses the importance of respecting nature as an integral part of harmonious living on Earth. The implications of this research highlight the importance of integrating local wisdom into environmental education, sustainable development policies, and natural resource management to foster a more harmonious and sustainable relationship between humans and the Earth.    

The digital era has changed the way teenagers interact with information and spiritual practices. On the one hand, quick access to various sources can enrich religious knowledge. On the other hand, inaccurate or deviant information is also easily spread, potentially leading to shirk practices. Teenagers in the identity search phase are often influenced by social media content and popular culture that can cloud their understanding of monotheism. The main challenge faced is the shift in spiritual values where traditional religious practices are often replaced by new rituals and beliefs that are not in accordance with religious teachings. The transformation of spiritual practices among teenagers is also seen in their adaptation to digital platforms, where many seek community and spiritual support online. The purpose of this study is to identify effective strategies to support a correct understanding of monotheism and reduce the influence of shirk, as well as to utilize the potential of digital media for constructive religious education. Empowering teenagers in understanding and practicing religious teachings critically is very important to maintain the authenticity of spiritual practices in the digital era. The method used in this study is a descriptive qualitative method, by making the Qur'an, books of hadith, books, magazines, articles and related journals as the main reading sources. The results of the study show; (1) that the advancement of digital technology has a great influence on the imitation of foreign cultures that smack of polytheism, (2) several figures exemplify the culture of polytheism while social media spreads it, (3) It is difficult to stem the flood of information on social media. Efforts to improve it include frequently listening to studies and attending training on the dangers of polytheism.

The Baduy community located in Lebak Regency, Banten, is an ethnic group that still maintains its customs even today amidst the wave of modernization. This research aims to explore how the Baduy people preserve their customs and traditions as well as the challenges they face in facing changing times. In the era of globalization and modernization which has brought advances in technology and foreign culture, the Baduy people continue to maintain their cultural identity, especially through the principles of simple and sustainable living. This research uses qualitative methods combined with interview techniques and participant observation to understand their practices in preserving customs and traditions. The research results show that the preservation of Baduy customs is not only achieved through religious rituals but also the way they organize their socio-economic life, for example in an agricultural system that respects the environment and a lifestyle that prioritizes simplicity.  However, big challenges come from technological developments, economic changes and increasingly strong external cultural influences.

The Hajj and Umrah are spiritual rituals that have a special place in Islam, with essential differences in terms of the time of implementation. Hajj, as one of the pillars of Islam, is obligatory for every Muslim who is physically and financially able to perform it at least once in a lifetime. Umrah, although sunnah, also has great virtue in getting closer to Allah SWT. This study aims to analyze both forms of worship from the perspective of history, fiqh (Islamic law), and their social and spiritual influences on Muslim individuals and communities, providing a comprehensive understanding of the procedures, laws, and wisdom of implementing the Hajj and Umrah, as well as to examine the impact of implementing the Hajj and Umrah in everyday life, both from the perspective of individual spirituality and from the social side of Muslims. The method used in this study is qualitative research with a descriptive analysis approach. Data obtained from reference books, academic journals, and articles. The analysis was carried out with a descriptive and araitis approach explaining the theological perspective of Islamic law and the social and spiritual impacts of worship. The results of this study indicate that Hajj and Umrah have a significant impact on building deep spiritual awareness among Muslims. Ritually, the procedures for carrying out these two worships illustrate the values of monotheism, equality, and sacrifice. From an Islamic legal perspective, the difference between the obligation of Hajj and the sunnah of Umrah provides flexibility for Muslims to get closer to Allah SWT whenever they are able. From a social perspective, the implementation of this worship is a means of strengthening the unity of Muslims from all over the world.

This research is motivated by the problem of the lack of community participation in developing marine ritual traditions, as well as the limited sources that prove the importance of the annual marine ritual. This type of research is historical research with a qualitative approach and descriptive narrative method. This research includes heuristics, source criticism, interpretation, and writing stages. Data sources used include journals discussing marine ritual traditions in Pelanduk Village, Mandah District, as well as annual observations before the month of Muharram, in-depth interviews with people in charge of marine rituals, and literature studies. The marine ritual tradition in Pelanduk Village is a cultural heritage passed down from generation to generation by coastal communities in Mandah District, Riau Province. This ritual is carried out as an expression of gratitude to God Almighty and respect for the sea as a source of life. This study aims to explore the history, implementation process, meaning, and role of marine ritual traditions in the lives of local communities. The results show that marine rituals contain strong spiritual, social, and ecological values. This ritual involves various cultural symbols, such as offerings, collective prayers, and traditional ceremonies that reflect the harmonious relationship between humans and nature. This study concludes that sea rituals are a cultural heritage that strengthens the identity of coastal communities.

From a religious perspective, diversity is God's gift and will; If God wills, it is certainly not difficult to make His servants uniform and of one type. But He really wants humanity to be diverse, into tribes and nations, with the aim of life being dynamic, learning from each other, and getting to know each other. So, isn't diversity very beautiful? Grateful for the diversity of the Indonesian nation. Apart from diverse religions and beliefs, within each religion there are also diverse interpretations of religious teachings, especially when it comes to religious practices and rituals. Generally, each interpretation of religious teachings has adherents who admit and believe in the truth of the interpretation they practice. The problem is, why do people divide and claim the truth from each other even though the basis is only from religious interpretations. Mutual claims to truth actually announce untruths. If mutual claims to truth are used as a basis for legitimizing divisions on the basis of religious truth, it is very dangerous in the future life of the nation. Religious moderation is a way that can be used as a link to unite those who are divided due to religious interpretations.