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This study aims to identify and analyze customary and criminal sanctions imposed on individuals who violate Hinting Pali during the Tiwah ceremony, as well as the legal and customary consequences for those engaged in gambling within the ritual process. The research employs an empirical approach with a qualitative descriptive method through interviews, observations, and document analysis. The focus of this study is the implementation of Dayak Ngaju customary law in addressing violations that occur during the Tiwah ceremony. The findings reveal that Dayak Ngaju customary law plays a crucial role in maintaining social and spiritual harmony by enforcing moral, social, and symbolic sanctions. Furthermore, there is a point of convergence between customary law and national criminal law in promoting justice and social order. This study is expected to contribute academically to the development of customary law in Indonesia and serve as a valuable reference for communities, scholars, and policymakers in preserving cultural values and ensuring fair law enforcement within the framework of local wisdom.

Public service delivery represents a central function of civil servants (ASNs) in realizing governmental objectives and fulfilling public needs. The increasing complexity of bureaucratic challenges not only requires administrative competence but also a devotion-based work culture and strong conflict management abilities. This study adopts an integrative literature review approach to synthesize research on the relationship between devotion-oriented work culture and conflict resolution competence among ASNs in public administration. Through thematic synthesis of empirical and conceptual studies, three primary themes emerge: (1) devotion as a moral dimension shaping civil service identity; (2) conflict resolution competence as an adaptive behavioral skill; and (3) integration of cultural and governance values for ethical performance. Findings reveal that devotion-oriented culture enhances civil servants’ problem-solving and ethical responsiveness, strengthening bureaucratic accountability and public trust. This paper contributes a conceptual framework linking work devotion, conflict competence, and public governance, providing implications for policy and administrative reform toward professional, responsive, and citizen-oriented public service.

This research aims to recontextualize the local wisdom embedded in the visual culture of the Muara Jambi Temple through the development of folklore-inspired batik motif designs. As a traditional Indonesian textile craft, batik serves not only functional purposes but alsp embodies profound cultural values and indigenous knowledge systems. Batik as a medium of cultural expression that invites multidimensional interpretaion within both practical and theoretical academic discourses. Its visual strength lies in the richness of colors, ornaments, and symbolic elements, which generate diverse interpretative meanings. These interpretations subsequently shape value systems that function as guiding principles in the everyday lives of Indonesian communities. The research used an experimental design method integrated with computer vision techniques to generate distinctive folklore batik motifs rooted in the cultural heritage of Muara Jambi, Sumatra. The research results are the creation of a Muara Jambi folklore batik motif that represents cultural expression, resilience, and continuity through the preservation of traditional patterns and environmentally conscious practices within the Jambi community. The transformation of motifs derived from artifacts from the Muara Jambi temple complex, serves as a primary source of inspiration for contemporary folklore batik design. The application of computer vision in the batik design process constitutes a form of sustainable digital innovation, facilitating the preservation, reinterpretation, and adaptive transformation of traditional visual heritage.

This study examines the sacred meaning of the agricultural cycle in the life of the indigenous community of the Detunggali Communal Land through an ethnographic approach. Agricultural rituals accompanying all stages of farming from land clearing, seed preparation and planting, crop maintenance, to harvesting are understood as cultural practices that integrate spiritual, social, and ecological dimensions. The study aims to explore how these agrarian rites function in shaping relationships between humans, nature, and ancestors, while sustaining the collective identity of the Detunggali community. A qualitative descriptive method was employed, with data collected through in-depth interviews, participant observation, and documentation involving customary elders and community members. The findings reveal that farming activities in Detunggali are not merely economic endeavors but are deeply embedded in sacred values expressed through symbols, prayers, and customary rules. Agrarian rituals play a crucial role in maintaining cosmic balance, strengthening social cohesion, and fostering ecological awareness rooted in local cosmology. The study highlights that indigenous agricultural traditions remain a vital source of cultural and spiritual values, offering important insights for cultural preservation and locally grounded approaches to sustainable development.

Paaloka is a religious–cultural practice of the indigenous community of Detunggali Lewumbangga Village that functions as a medium for maintaining relationships with ancestors as well as a means of fostering social solidarity. This study aims to analyze the religious meaning of Paaloka and its relevance from the perspective of Catholic faith and within the local social context. The research employs a descriptive qualitative method, with data collected through observation and in-depth interviews with traditional leaders, church leaders, and community members. Data analysis was conducted through processes of reduction, categorization, and thematic interpretation. The findings indicate that Paaloka embodies religious values such as expressions of gratitude, petitions for blessings, and respect for ancestors, and serves to strengthen communal identity and social cohesion. From a theological perspective, Paaloka can be understood as a space for the inculturation of Catholic faith insofar as it is interpreted as an expression of prayer and lived faith in God without negating the teachings of the Church. This study underscores the importance of dialogue between faith and culture in the development of contextual pastoral practice.

Islamic boarding schools (Islamic boarding schools) are required to integrate classical scholarly traditions and modern education, one way of doing this is through the integration of the study of yellow books (tahfidzul Qur'an) and Qur'an memorization (tahfidzul Qur'an). The Baitul Abidin Darussalam Wonosobo Tahfidzul Qur'an Islamic Boarding School implements an integrative learning system to balance Qur'an memorization and understanding of Islamic law (shari'a). However, it still faces obstacles such as a tight schedule, different methods, and weak coordination and evaluation. This study examines the implementation patterns, challenges, and impacts of this system, with the hope of serving as a reference for developing a balanced and sustainable model of Islamic boarding school education. This research uses a qualitative approach with a case study design to understand in-depth the implementation of the integrative learning system between Qur'an memorization and the study of yellow books (tahfidzul Qur'an) at the Baitul Abidin Darussalam Wonosobo Islamic Boarding School (PPTQ). Subjects were selected purposively, including the boarding school administrator, tahfidz teachers, yellow book teachers, and students. Data were collected through in-depth interviews, participant observation, and documentation studies. Data analysis was conducted interactively using the Miles and Huberman model, which encompasses data reduction, data presentation, and conclusion drawing and verification to obtain a holistic and contextual understanding. The discussion shows that the integrative learning system in Islamic boarding schools is implemented through a balanced daily schedule between Quran memorization and yellow book study, allowing memorization, understanding, and moral development to occur simultaneously within the students' daily routines. Integration is achieved structurally through scheduling, methodologically by linking verse memorization with book study, and culturally through the instillation of values, etiquette, and pesantren traditions. The success of integration is supported by the exemplary behavior of the kiai (Islamic teachers) and ustadz (Islamic teachers), the religious environment, and the motivation and discipline of the students, despite challenges such as busy schedules, physical exhaustion, differences in student abilities, and limited facilities. The impact of implementing this system is seen in the improved quality of contextual memorization, a more critical understanding of the scriptures, the formation of disciplined and moral character, and the holistic spiritual development of students.

Social Studies (IPS) learning at the elementary school level plays a strategic role in shaping students’ understanding of social, cultural, and economic life, as well as national values. This study aims to analyze the differences between the 2013 Curriculum and the Merdeka Curriculum in IPS learning, including planning, implementation, the use of methods and media, and the assessment of learning outcomes. The research employed a descriptive qualitative approach with a case study, collecting data from curriculum documents, lesson plans (RPP), syllabi, classroom observations, interviews with teachers and school principals, and student questionnaires. The results indicate that the 2013 Curriculum provides a clear learning structure, detailed lesson plans, and systematic material organization that facilitates teachers, but it is less flexible and less contextualized for students. In contrast, the Merdeka Curriculum emphasizes flexibility, relevance of content to the local context, innovative methods such as project-based learning and blended learning, as well as holistic assessment focusing on critical thinking skills, social literacy, and student character. The implementation of the Merdeka Curriculum can enhance students’ learning interest, active participation, understanding of social concepts, and social awareness; however, its effectiveness depends on teacher readiness, school support, facilities, and consistency in assessment. These findings suggest that selecting an appropriate IPS curriculum should consider a balance between structure and flexibility, content relevance, teacher competence, and supporting facilities.

This community service program aimed to strengthen national insight and soft skills among ADik scholarship students through a participatory and reflective mentoring approach. Many students come from underdeveloped, frontier, and outermost regions with diverse socio-cultural backgrounds, requiring contextual guidance to internalize national values and develop essential interpersonal competencies. The program combined interactive socialization, group discussions, and value reflection activities to encourage active participation and personal engagement. The method emphasized dialogic learning rather than one-way lectures, allowing students to relate national values to their lived experiences. The findings revealed noticeable behavioral changes, including increased confidence in expressing opinions, stronger participation in discussions, improved communication skills, and heightened awareness of ethical conduct and financial responsibility as scholarship recipients. The emergence of several students as informal local leaders during discussions indicated early signs of social transformation at the individual level. This program demonstrates that reflective and participatory mentoring can effectively foster character building, leadership, and contextual national awareness among university students. The implications suggest that similar approaches can be adopted in student development programs to promote sustainable character formation, especially for students from diverse and remote regions.

This study analyzes the role of the indigenous belief system of the Dayak Tomun community as a foundation for social solidarity, a mechanism of non-formal social control, and a strategy of cultural adaptation in the context of modernization. Grounded in Émile Durkheim’s sociology of religion, particularly the concepts of mechanical solidarity and collective consciousness, this research employs a qualitative approach through a phenomenologically oriented literature review. Data were obtained from ethnographic documents, customary law manuscripts, scholarly articles, and official publications. The findings indicate that indigenous rituals, such as Babukung and Bana’i Tamu, function as means of strengthening emotional bonds and reproducing collective values through communal participation and sacred symbols. Customary law and the pamali system operate effectively as mechanisms of non-formal social control derived from supranatural authority, while simultaneously serving as strategies for ecological conservation. Indigenous beliefs also constitute the foundation of collective consciousness through the internalization of values such as mutual cooperation, respect for nature, and veneration of ancestors. Amid modernization, the Dayak Tomun community demonstrates creative adaptation through ritual reinterpretation, flexible application of pamali, and the integration of formal education with indigenous knowledge. This study affirms that the indigenous belief system of the Dayak Tomun functions as a strategic social, cultural, and ecological instrument in sustaining social cohesion, community resilience, and the continuity of collective identity in the face of contemporary social transformation.  

This study examines the relationship between Dayak cosmology and Christian spirituality through the inculturation of the Munjong tradition within Catholic Dayak Tobak communities in Dusun Batu Besi, Desa Sejotang, West Kalimantan. As a post-harvest thanksgiving ritual, Munjong embodies a symbolic framework reflecting the interconnectedness of humans, nature, ancestors, and Jebata within the Dayak worldview. The tradition functions not only as a religious expression but also as a means of preserving cultural identity and fostering social cohesion. Within a predominantly Catholic context, Munjong has undergone reinterpretation, aligning with Eucharistic spirituality as the Church’s central expression of gratitude. Using a descriptive-qualitative approach combined with symbolic interaction analysis, this study shows that the religious values embedded in Munjong, including: gratitude, petitions for protection, and veneration of ancestors as spiritual mediators, correspond with Catholic teachings on divine providence, the communion of saints, and the sacredness of creation. The local Church recognizes Munjong as a cultural practice suitable for inculturation, provided it aligns with Christian doctrine, thereby offering opportunities for contextual liturgy and catechesis. The findings suggest that Munjong can serve as a bridge between faith and local culture while simultaneously reinforcing cultural identity and deepening the spiritual life of the community. The result of this study contributes to the discourse on inculturation, contextual pastoral practice, and strategies for sustaining indigenous traditions amid social change.

The increasing rate of divorce in rural areas indicates serious challenges in maintaining family resilience as well as the limited effectiveness of formal litigation-based dispute resolution. Judicial processes that tend to be procedural, time-consuming, and focused on legal termination often fail to address the substantive justice needs of the disputing parties. Consequently, alternative dispute resolution mechanisms that are more responsive to local social and cultural values are required. This study aims to examine the effectiveness and implementation of divorce mediation facilitated by the Village Government of Banra’as, Sumenep Regency, through the perspective of Progressive Legal Theory. This research employs a qualitative approach with an empirical research design. Data were collected through field observations, in-depth interviews with village officials, community leaders, and individuals who had previously participated in the mediation process, as well as documentation related to divorce dispute resolution practices at the village level. Data analysis was conducted using a descriptive-analytical method, focusing on mediation practices as a manifestation of living law within the community. The findings reveal that divorce mediation facilitated by the village government demonstrates a relatively high level of effectiveness in reducing divorce cases. This effectiveness is influenced by a familial approach, the utilization of local wisdom, and the strong internalization of religious values within the social life of the Banra’as community. From the perspective of Progressive Legal Theory, this mediation practice reflects a flexible and non-positivistic understanding of law that prioritizes humanity and substantive justice. Village-based mediation not only serves as an alternative dispute resolution mechanism but also functions as a social instrument to preserve family harmony and strengthen social resilience in rural communities.

Cultural traditions play a vital role in sustainable tourism by shaping social values, collective identity, and long-term cultural continuity. Caos Dahar, a Javanese practice involving communal food preparation and sharing, serves as an expression of gratitude, spirituality, and social cohesion. Despite its cultural significance, it has been rarely examined from a management perspective, particularly in relation to its integration into sustainable tourism systems. This study analyzes Caos Dahar as a form of cultural tradition management and explores its contribution to sustainable tourism. The research highlights the lack of management-oriented studies combining cultural traditions with sustainability frameworks. A qualitative descriptive approach was adopted, using secondary qualitative data from documented practices and relevant academic literature. Data were analyzed using thematic categorization and interpreted through a multi-theoretical framework, including motivation theory (ERG), social network theory, and cultural philosophy. The findings reveal that Caos Dahar functions as a managed cultural practice, involving implicit management processes such as planning, coordination, and role distribution. The tradition fulfills existential, relational, and growth-oriented needs, sustains social networks, and exhibits adaptability across various cultural dimensions. These characteristics enable Caos Dahar to contribute to the social, economic, and cultural aspects of sustainability within tourism. The study concludes that cultural traditions can be viewed as intangible strategic resources when properly managed. This research expands management and tourism studies by offering a management-oriented interpretation of cultural traditions and moving beyond outcome-based sustainability perspectives toward process-oriented cultural tradition management.

Dynamics of social interaction within the alleyways of urban neighborhoods, which serve as unique social spaces amid the ongoing processes of modernization. Conducted in the alleyways of Makassar City, this research employs an ethnographic approach through participant observation, in-depth interviews, and field note documentation. The findings reveal that alleyways function not only as physical pathways but also as vibrant social arenas where communal activities—such as neighborhood gatherings, mutual aid, and small-scale household economies—take place. Modernization introduces significant changes to these patterns of interaction. On one hand, infrastructural development, technological penetration, and increased mobility foster new forms of interaction that are more practical and individualistic. On the other hand, core values of solidarity, including mutual support and close neighborly relations, continue to persist through community-based initiatives, local empowerment programs, and informal shared activities. The study concludes that alleyways represent hybrid social spaces where tradition and modernity intersect, demonstrating residents’ efforts to maintain social cohesion despite the pressures of social change. These findings are expected to contribute to policy development and inform local authorities in designing culturally sensitive alleyway development programs.

Maddoja Bine is an agrarian tradition of the Bugis people in Soppeng Regency, performed before sowing rice seeds in the nursery. This ritual contains social, religious, and cultural values ​​deeply rooted in the belief system and social structure of the local community. This study aims to examine the history, ritual procession, socio-religious dimensions, and the dynamics of change and preservation of the Maddoja Bine tradition through an ethnographic approach. The research method used is a literature study by reviewing various national and international journal sources published in the last ten years, supplemented by a qualitative analysis of the results of previous research. The results of the study indicate that Maddoja Bine functions not only as an agricultural ritual, but also as a medium for collective prayer, a means of transmitting moral values, and strengthening social solidarity in the Bugis community. Along with social change, agricultural modernization, and religious influences, this ritual has undergone transformations in form and practice, but still maintains its core values ​​as a local cultural identity. Thus, Maddoja Bine is a tradition that is dynamic and adaptive to changing times, yet remains relevant as an intangible cultural heritage of the Bugis community.

Accera Kalompoang is a royal ceremonial tradition held at Balla Lompoa, Gowa, South Sulawesi, as a form of respect toward the sacred royal heirlooms (kalompoang) of the Kingdom of Gowa. The ritual reflects historical memory, political legitimacy, and spiritual beliefs inherited from the Gowa kingdom era and preserved by the local community. This study aims to analyze the historical background, ritual procession, symbolic meanings, socio-religious functions, and the dynamics of preservation of the Accera Kalompoang tradition. The research uses a qualitative descriptive approach through literature review and analysis of previous ethnographic studies and cultural documentation. The findings show that Accera Kalompoang functions not only as a ceremonial cleansing of royal heirlooms but also as a medium of collective identity, cultural continuity, and social integration between traditional authorities and society. Despite modernization and changing social structures, the tradition continues to be maintained as a symbol of historical legitimacy and cultural pride of the Gowa people. Therefore, Accera Kalompoang represents a living heritage that adapts to contemporary contexts while preserving the values of the Gowa Kingdom’s cultural legacy.  

The Community Service Program (KKN) is a platform for student dedication to the community that not only focuses on health aspects but also on strengthening cultural values and character education. The KKN activities of Abdurrab University in Salo Timur Village, Salo District, Kampar Regency were carried out by integrating health socialization and the preservation of local culture. The main programs include socialization on bullying at UPT SD Negeri 001 Salo, Clean and Healthy Living Behavior (PHBS), and the utilization of Family Medicinal Plants (TOGA) at MTS Darul Falah Salo, as well as reproductive health socialization and higher education information at SMA Negeri 1 Salo. This program is enhanced with maghrib recitation activities and Malay cultural training (kompang and rebana) aimed at instilling religious values while preserving cultural heritage. The results of the activities show an increased understanding among students and the community regarding health issues, as well as a high enthusiasm for activities that combine education, religiosity, and culture. This integration proves that community service (KKN) not only plays a role in the transfer of knowledge but also in building collective awareness, strengthening character, and preserving local identity.transfer of knowledge but also in building collective awareness, strengthening character, and preserving local identity.

This study highlights the role of social media, particularly Instagram, as a digital communication tool to promote and preserve the local culture of Paubokol Village. This village has a unique cultural heritage, but its recognition and appreciation are still limited among people outside the area. By utilizing Instagram as the primary medium, this study focuses on effective digital communication strategies in presenting visual content and cultural narratives. The communication techniques applied include selecting representative images, creating engaging stories, and delivering information interactively to attract a wider audience. The results of this activity indicate that the use of Instagram not only increases public awareness of the cultural values ​​of Paubokol Village but also builds more constructive relationships between local residents and viewers from outside the area. Engaging visual content and informative narratives play a significant role in fostering a higher appreciation of cultural heritage and encouraging support for the preservation and development of the village's potential. This study illustrates how social media can function as a strategic communication tool in promoting local culture, expanding the reach of information, and creating a dynamic space for cultural interaction between the village community and the wider public. These findings open up opportunities for the development of more innovative digital strategies for local cultural preservation.  

In the era of globalization and rapid technological advancement, Indonesia’s indigenous culture faces various challenges that may gradually erode traditional values within society, particularly among the younger generation. Local cultural diversity represents a vital national asset that must be preserved and sustained through strategic efforts, one of which is education. Social studies education plays an important role in instilling students’ knowledge, understanding, and appreciation of local cultural diversity as an essential component of national identity. This article aims to examine the contribution of social studies education to the development of students’ character through respect for cultural diversity in their surrounding environment, the cultivation of tolerance, and the enhancement of cultural awareness. The study adopts a qualitative descriptive approach using a literature review methodology by analyzing relevant academic sources, including books, journal articles, and previous research findings. The results reveal that integrating local culture and indigenous knowledge into social studies learning can strengthen students’ social awareness, deepen their understanding of cultural values, and foster responsible, empathetic, and tolerant character traits. Moreover, the effectiveness of local culture–based social studies education is strongly influenced by the role of teachers as facilitators, motivators, and role models who provide contextual, relevant, and meaningful learning experiences for students.  

This research analyzes the concept of deep learning in education through the philosophical values of Ki Hajar De-wantara. Utilizing a qualitative literature study, it explores the connection between deep learning, Indonesian hu-manistic values, and local wisdom. The findings reveal that Dewantara's "Tri Pusat Pendidikan" (Three Educational Centers) and his three main mottos Ing Ngarso Sung Tuladha, Ing Madya Mangun Karsa, and Tut Wuri Handaya ni are closely aligned with deep learning principles, such as contextual learning, holistic development, and stu-dent independence. The research also identifies challenges in implementing deep learning technology, including risks of dehumanization, the digital divide, and an overemphasis on technical aspects at the expense of values. To address these issues, the study proposes a conceptual framework that encompasses four dimensions: pedagogical, technological, ethical, and socio-cultural. This synthesis of technological advancement and local wisdom offers a fresh perspective on humanistic digital education. The findings contribute both theoretically and practically to educators, technology developers, and policymakers in designing AI-based learning systems rooted in humanistic values.

This research aimed to revitalize Mosau' Dance, a nearly extinct traditional dance from Bolaang Mongondow, through the creation of a new work entitled Sinungkudan Dance. Mosau' Dance is a celebratory dance of post-war warriors whose existence is currently fading in the Bolaang Mongondow region due to a lack of regeneration and the influence of modernization. This research employed a descriptive qualitative approach with a focus on choreographic analysis. The revitalization process was carried out through four stages: exploration, reconstruction, reinterpretation, and reactualization. The results indicate that revitalization through the creation of Sinungkudan Dance successfully provided a "new breath" for the local tradition of Bolaang Mongondow. Choreographically. Sinungkudan Dance consisted of eight movement variations, combining three original Mosau' movement motifs (such as joyful leaps) with five newly created movements that depicted narratives of warrior life (Bogani), ranging from weapon sharpening and physical training to the atmosphere of warfare. The choreographic structure was supported by nine symbolic floor patterns, the use of the tungkudon (spear) as a prop, and digital musical accompaniment that blended traditional rhythms with modern instruments such as the flute and snare drum. In conclusion, through more visually and kinetically attractive innovations, the values of leadership and resilience embodied in Mosau' Dance were able to be transmitted to younger generations as a proud cultural identity for the people of Bolaang Mongondow.