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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 research is motivated by the problem in the Preservation of Gondang Buhun Traditional Arts in Kuta Traditional Village, Karangpaningal Village. This study uses a descriptive method with a qualitative approach with primary data sources in the form of interview results from 6 informants consisting of 1 village, 1 village official, 1 village elder, 1 person from the Gondang Buhun art administrator, 1 member of the Gondang Buhun art, 1 person, 1 community/community leader. Secondary data is in the form of relevant documentation. The data collection technique consists of observation, interviews with the stages of data reduction analysis, data presentation, and conclusion drawn. The results of the study show that the Karangpaningal Village Government has a role in the preservation of Gondang Buhun's traditional arts, including the role of stabilizer through support for the sustainability of traditional events through Gondang Buhun performances. The role of innovators encourages the birth of creativity through the development of training patterns, the role of modernizers facilitates it, the role of pioneers to be the main actors who initiate conservation initiatives through policy support, village budget allocation, and the role of self-implementers to provide instructions or directions. The obstacles found are the lack of regeneration of young artists, limited funds, and lack of promotion which have an impact on the decline of the existence of Gondang Buhun among the younger generation. Efforts that have been made are to support preservation through the provision of village budgets, training procurement, and support art performances at various traditional and state events.

This research aims to find out how marriage in Sasak customs and its economic impact in the perspective of Islamic and positive law. Perspective of Islamic and positive law. In this case, each tribe has differences in the implementation of the traditional marriage procession, due to the influence of the culture that exists in certain communities, such as the traditional marriage of Lombok. Culture that exists in certain communities, such as traditional marriages in Lombok, this is commonly known as merarik. The type of research used qualitative research with a case study research approach. As for data sources used from primary and secondary data. And for data collection techniques used interviews, observation and documentation. The results showed that: 1) the Sasak tribe's marriage research begins with with escape, selabar, bait wali, akad, perebak pucuk, begawe, metok doe, nyongkolan or rapah, and ends with bales ones naen. Where is the marriage marriage is valid according to Islamic law and state law, but in the process of abduction and process and nyongkolan is not in accordance with the procedures of marriage in Islam. Islam. 2) This traditional Sasak marriage has a significant economic impact. In terms of its economy. This traditional Sasak marriage has a positive impact and a negative impact on the economy. Negative impact on its economy. Where the positive impact can be felt by other communities in order to increase the UMKM of the surrounding community. And the impact The negative impact can be felt by the groom.

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.  

This study aims to understand the meaning and symbolism of the saur matua ceremony performed by the Batak Toba community, as well as to explore how this tradition reflects the cultural values ​​of the Batak community, such as hamoraon (wealth), hagabeon (many descendants), and hasangapon (honor). The method used in this study is a descriptive qualitative approach, with data collection techniques through in-depth interviews and documentation studies. Interviews were conducted with informants who are experienced in carrying out the saur matua ceremony, as well as literature studies relevant to the research topic. The collected data were analyzed thematically, to identify the main elements in the saur matua ceremony and understand its meaning in the context of the social and cultural life of the Batak Toba. The results of the study show that the saur matua ceremony is not just a death ritual, but a celebration of a person's success in life. Death is seen as an achievement, where the deceased is considered to have succeeded in fulfilling customary expectations in social, material, and descendant aspects. This ceremony reflects a view of life that values ​​honor and kinship, and provides a new meaning to a joyful death.

Aceh is known as a province with cultural diversity and customs that are the outlook on life of its people. Customs are highly preserved because they are ancestral heritage that must be passed on to the next generation. One important aspect of culture is the regional language, which is an inseparable part of people's lives. Language functions as a means of communication to interact and build social relationships. Language is a meaningful expression used to convey messages that can be understood by the listener (Rizky, 2012). The Acehnese people are known to have a strong culture, reflected in the expression "matee aneuk meupat jeurat, gadoh adat pat tamita" which contains deep philosophical values. This expression shows people's awareness of the importance of customs in everyday life. Acehnese customs are an integral part of the culture that continues to live and develop in society. This custom makes a major contribution to the continuity of socio-cultural life in Aceh

This study aims to analyze the customary law system that applies in the Dayak Kalis community in West Kalimantan and examine its relationship with national formal law. Dayak Kalis customary law is an unwritten legal system that develops from the norms and customs of indigenous communities, and functions as a guideline in resolving disputes and regulating social life. In practice, this law emphasizes the values ​​of restorative justice and deliberation by consensus, with types of punishments adjusted to the level of violation, such as Saut, Setanga'Baar, Pati Nyawa, and Adat Kampung. The study uses a normative method with a document approach, legislation, and legal theory. The results of the study indicate that Dayak Kalis customary law remains recognized in the national legal system as long as it does not conflict with generally applicable laws. The existence of this customary law reflects the importance of preserving local wisdom as an integral part of the pluralistic Indonesian legal system.

The social identity of the Osing indigenous youth in Banyuwangi faces major challenges due to the influence of globalization that often affects local culture. This study aims to explore the role of traditional schools as a political identity space in shaping and reflecting the social identity of Osing youth. Using a qualitative approach and ethnographic methods, this study explores the experiences of youth in their involvement in the Pesinau traditional school. The findings show that traditional schools function not only as a place to preserve local cultural values, but also as a forum for building collective awareness, strengthening identity, and becoming a cultural protection from global domination. Identity as Osing youth is not obtained automatically, but is formed through a process of reflection, active participation, and negotiation of meaning in daily cultural activities. Traditional schools support the transformation of local values into adaptive contemporary expressions through the use of digital media, art, and education that are appropriate to the context. In this way, traditional schools play an important role as institutions in maintaining the continuity of cultural identity while creating innovative spaces for indigenous youth to face the challenges of the modern era.

The National Strategic Projects (PSN) launched by the Indonesian government aim to accelerate development and drive national economic growth. However, in practice, many of these projects overlap with customary territories that lack formal legal certainty. This legal uncertainty gives rise to various problems, such as agrarian conflicts, criminalization of indigenous peoples, and the loss of living space and cultural identity of local communities. This study aims to analyze the forms of legal uncertainty experienced by indigenous peoples in the implementation of PSN and its impact on the protection of their collective rights. Additionally, this study explores the relevance of the principle of legal pluralism as a normative foundation for reforming national development policies to be more inclusive and ensure legal certainty for indigenous peoples. The approach used is normative qualitative with a literature study of regulations, court decisions, and reports from civil society organizations. The results of the analysis show that the legal imbalance between state law and customary law is the root cause of the marginalization of indigenous peoples in large-scale national development projects. The principle of legal pluralism, which recognizes the existence of customary law as a legitimate legal system, can be an alternative approach in formulating future development policies. The application of legal pluralism enables the state to build a development model based on social justice, participation, and respect for legal and cultural diversity. Thus, policy reform based on legal pluralism is an urgent necessity in addressing the challenges of structural justice for indigenous communities amid the tide of national development.

This study aims to examine the practice of elopement (kawin lari) and its legal consequences from the perspective of Batak Angkola customary law, as well as its relation to Law Number 1 of 1974 on Marriage. The research was conducted in Sibangkua Village, Angkola Barat District, South Tapanuli Regency. The method used is an empirical legal approach, with data collected through observation and interviews with traditional leaders, religious figures, village officials, and individuals involved in elopement. The findings reveal that elopement frequently occurs in Batak Angkola society, mainly due to high dowry demands, disapproval of arranged partners, or violations of social and religious norms. The resolution process is carried out through customary stages such as mandokon ulang agoan, marsapa adat, and patibal sere. Although the national marriage law does not explicitly regulate elopement, it is recognized within Batak Angkola custom and has a structured resolution mechanism. Nevertheless, socially, elopement is often viewed negatively and may damage the family’s honor.

Kegiatan pengabdian kepada masyarakat ini bertujuan untuk memberikan pemahaman yang komprehensif mengenai konsep the living law dalam KUHP Nasional kepada masyarakat Desa Kiyangkongrejo, Kecamatan Kutoarjo, Kabupaten Purworejo. Melalui pendekatan sosialisasi dan dialog interaktif, kegiatan ini mengupayakan untuk menciptakan kesadaran hukum masyarakat yang tidak hanya memahami aturan-aturan formal dalam KUHP sebagai hukum yang harus dipatuhi, tetapi juga menyadari adanya pengakuan terhadap nilai-nilai dan praktik hukum lokal dalam sistem hukum nasional. Kegiatan yang dilaksanakan pada 20 April 2025 ini dihadiri oleh 78 peserta yang terdiri dari berbagai elemen masyarakat dan pemangku kepentingan. Hasil pengabdian menunjukkan peningkatan pemahaman peserta yang signifikan, dengan rata-rata peningkatan sebesar 41,02% berdasarkan perbandingan pre-test dan post-test. Pembahasan dalam kegiatan ini mencakup fenomena living law di Desa Kiyangkongrejo, harmonisasi the living law dengan KUHP Nasional, serta tantangan dan solusi dalam implementasinya. Beberapa praktik penyelesaian konflik berbasis kearifan lokal yang ada di desa, seperti rembug desa dan peran tokoh masyarakat, didiskusikan untuk melihat relevansinya dengan ketentuan dalam KUHP Nasional. Kegiatan ini merekomendasikan perlunya penguatan kapasitas tokoh masyarakat, penyusunan pedoman teknis, dokumentasi praktik-praktik penyelesaian konflik berbasis adat, serta membangun mekanisme koordinasi yang efektif antara aparatur penegak hukum, pemerintah desa, dan tokoh masyarakat. Dengan demikian, diharapkan akan tercipta harmonisasi antara living law dan KUHP Nasional dalam kehidupan masyarakat desa yang mendukung terciptanya keadilan substantif.

This paper discusses the Bolanafo of marriage in Nias society. The focus of discussion in this paper is how important Bolanafo is as a factor in the traditional marriage of the Nias tribe and how Christianity theologically views Bolanafo. To fulfill the research objectives, a number of literature studies were conducted by utilizing literature and conducting interviews related to Bolanafo in the Nias marriage system. All the literature data was processed and analyzed, as a research conducted by literature study, the results of this research are presented descriptively. The culture in Nias marriage is still very strong and is practiced until today. It must be realized that serving bolanafo in a Nias wedding is not something that is outdated or involves a complicated process. Doing so is an effort to maintain identity as Ono Niha wherever they are.

This study analyzes factors that influence this understanding and perception, such as education level, family environment, media influence, personal experience, and involvement in daily customary life. Data collection techniques are carried out through observation, interviews, and documentation in order to gain a deeper understanding of the young generation of Toba Batak towards customary divorce law. The purpose of this study is to determine the extent of the understanding of the young generation towards the customary divorce process, the role of the family, and the factors that influence their views. This study discusses the perception and understanding of the young generation of Toba Batak towards customary divorce law amidst the influence of modernization. Through the understanding and perception of the young generation towards customary divorce law, this study attempts to provide an overview of the relevance of the young generation of Toba Batak towards customary divorce law. The results of the study show that although most still respect customs and the value of family deliberation, there are doubts about customary justice, especially regarding the position of women. The young generation tends to support the preservation of customs, but hopes for adjustments to be fairer and in accordance with the times. The results of the study are expected to be input for traditional leaders and the government in designing targeted cultural preservation policies.

This research examines the matrilineal inheritance system in Minangkabau society through the perspective of maqasid al-sharia and the principles of Adat Basandi Syarak, Syarak Basandi Kitabullah (ABS-SBK). The matrilineal inheritance system which transmits inheritance through the mother's lineage is considered controversial in relation to Islamic law which is based on faraid. Through a qualitative approach using literature study and interview methods, this research analyzes the fatwas of Minangkabau female clerics which emphasize that the customary system can be in harmony with the main objectives of Islamic law, such as the protection of life, offspring, property and religion. The results show that female ulama see this system as a form of contextual ijtihad that considers justice and social benefit. The distinction between high inheritance (custom) and search property (divided according to Islamic law) reflects the flexibility in combining adat and sharia. Therefore, the Minangkabau matrilineal inheritance system is not only considered valid according to custom, but is also relevant to maqasid al-sharia.

This study is entitled "The Role of Parboru and Hula-Hula in the Settlement of Divorce Disputes in Batak Toba Customs". The main focus of this study is to analyze the role and position of Parboru (the woman's family) and Hula-Hula (the wife's family) in the divorce settlement process according to Batak Toba customs. This study also presents the dynamics of the interaction of the two elements in customary mediation, as well as how customary values ​​and norms are implemented to maintain the harmony and dignity of the extended family. The method used in this study is a qualitative method with a descriptive approach. Data obtained through interviews and library studies of relevant literature on Batak Toba customary law, Dalihan Na Tolu, and the role of Parboru and Hula-Hula in traditional ceremonies and the resolution of marital conflicts in Batak Toba customs. The results of the study indicate that Hula-Hula has a central position as a decision maker and mediator, while Parboru plays a role as a technical implementer, mediator, and balancer in the customary deliberation forum. The active involvement of both parties is very important to ensure that the divorce process runs according to customary norms and maintains the social harmony of the Batak Toba community. This study is expected to enrich the literature on Batak customary law and become a reference for students, the community, and customary leaders in understanding the importance of the role of kinship in resolving divorce.

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.

The Bukit Tutari Cultural Heritage Area in Jayapura Regency, Papua, has enormous potential to be developed as a sustainable ecotourism destination. This study aims to explore strategies for developing the area by involving indigenous people as the main managers. Through a community- based approach, it is hoped that this development will not only improve local economic welfare, but also preserve cultural and environmental values. This study uses a qualitative method with data analysis from interviews, observations, and literature studies. The results of the study indicate that the involvement of indigenous people in ecotourism management can create synergy between cultural preservation and local economic development.

This study aims to analyze the normative provisions regarding women's inheritance rights in three legal systems applicable in Indonesia, namely Islamic law, customary law, and civil law. These three systems have different legal bases, values, and mechanisms in regulating inheritance rights, especially regarding the position and rights of women as heirs. Islamic law determines women's inheritance shares based on the provisions of the Qur'an and Al-Hadith or As Sunnah with the principle of proportionality according to socio-economic responsibilities in the family. On the other hand, customary law is highly dependent on the local kinship system, whether patrilineal, matrilineal, or bilateral, which causes great variation in granting inheritance rights to women. Meanwhile, civil law originating from the Civil Code emphasizes equality between men and women in inheritance rights, without gender differentiation. This study uses a normative legal approach with a qualitative analysis method on primary and secondary legal materials. The results of the study show that although normatively civil law and several customary law systems provide space for equality, in social practice and cultural interpretation of women in obtaining inheritance rights, harmonization between legal systems is still needed, as well as increasing legal awareness in society for women. This study also emphasizes the importance of strengthening the role of the state and law enforcement officers in implementing inheritance rights for women.

The development of the role and position of the Tunggu Tubang child in the Mayorat inheritance system in the Semende customary law community in Muara Enim Regency, South Sumatra, this is influenced by factors such as education, migration, lifestyle changes, and religion such as working outside the village and hiring people to manage agricultural land, without violating customary provisions that are oral and inherited from generation to generation. The responsibility of the Tunggu Tubang children in resolving inheritance disputes in the majority inheritance system in the Semende indigenous people involves an important role in providing an understanding of the provisions of the Semende customary inheritance to the members of the Tunggu Tubang family, responsible for conducting deliberations with Payung Meraje in order to reach an absolute and binding decision.