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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.

Pendekatan penelitian ini adalah penelitian kualitatif dengan pendekatan etnoekologi. Tujuan dari penelitian ini adalah menggali dan memahami sistem pengetahuan lokal masyarakat dalam mengelola ladang berpindah serta relasi mereka dengan lingkungan secara holistik. Temuan dalam penelitian ini adalah dalam perspektif etnoekologi, ladang berpindah bukanlah praktik usang atau destruktif, melainkan sistem pertanian yang kaya akan akan nilai-nilai ekologis, sosial, dan spritual. Ia mencerminkan cara hidup yang harmonis dengan alam, berbasis pengetahuan lokal yang telah terbukti adaptif dan berkelanjutan selama berabad-abad. Oleh karena itu, penting untuk mengakui, melindungi, dan mendukung praktik ladang berpindah sebagai bagian dari kekayaan budaya dan solusi alternatif terhadap krisis ekologi global. Pendekatan ini juga menegaskan bahwa pembangunan pertanian berkelanjutan harus mempertimbangkan suara dan pengalaman masyarakat adat sebagai pelaku utama dalam pelestarian bumi.

This paper aims to examine how the values of local customs and culture of South Tapanuli can be integrated in the character-building program of students in Madrasah. In the context of education, character is one of the important aspects that must be considered to form a generation that has good morality and a sense of love for the country. Along with the times, the process of preserving local culture is also increasingly threatened, so the integration of local culture in character education becomes very relevant. This paper uses a qualitative research method with a systematic literature review approach to identify cultural values that exist in South Tapanuli society, such as the concept of gotong royong, respect for parents, and the principles of simplicity and togetherness. These values are believed to be a strong foundation in the character-building process in Madrasahs, as well as instilling pride in the local culture itself. The results of this study indicate that the application of South Tapanuli customary and cultural values in character building in Madrasahs not only enriches the curriculum, but also strengthens social relations between students and between students and the surrounding environment.

Artikel ini mengkaji culture shock yang dialami oleh mahasiswa program Pertukaran Mahasiswa Merdeka (PMM) asal Jawa yang mengikuti program studi di Kota Pontianak, Kalimantan Barat. Penelitian ini bertujuan untuk menggali pengalaman dan dampak culture shock terhadap mahasiswa dalam proses adaptasi budaya, sosial, dan akademik mereka. Menggunakan pendekatan kualitatif dengan observasi partisipatif, studi ini menemukan bahwa mahasiswa asal Jawa mengalami berbagai tantangan budaya seperti perbedaan adat istiadat, bahasa, pola hidup, dan kebiasaan masyarakat setempat yang cukup berbeda dengan kehidupan mereka di Jawa. Meskipun demikian, sebagian besar mahasiswa berhasil mengatasi kesulitan tersebut melalui proses pembelajaran sosial dan kultural yang mendalam. Temuan ini menunjukkan pentingnya dukungan akademik dan sosial dalam mempercepat proses adaptasi bagi mahasiswa yang mengikuti program pertukaran antar daerah, serta memberikan wawasan tentang keragaman budaya Indonesia yang dapat memperkaya pengalaman pendidikan.

The research aims to describe the symbolic meaning and cultural values ​​in traditional ceremonies of the Abuy tribe, North Central Alor sub-district, West Lembur Village, Alor Regency. The Abuy traditional ceremony is the identity of West Lembur Village in general as a tourism process that must be preserved by the local community and is a tradition that still survives in the midst of modern progress like this. In this ceremony, there are various positions that are filled with symbolic meaning, such as a sarong woven cloth which has a moko motif which symbolizes the customs of marriage.  This research uses a qualitative descriptive approach. Data was collected through direct observation through interviews with traditional shops and local communities. The research results show that this ceremony not only functions as a religious and social rite, but also as a medium for cultural preservation that strengthens community identity. Values ​​such as togetherness, gratitude and spirituality contained in this ceremony play an important role in maintaining social harmony and establishing human relationships with nature. Preserving this ceremony is important to maintain cultural heritage which has relevance in modern social life.

Marriage is a physical and spiritual bond between a man and a woman as husband and wife whose aim is to form a happy and eternal family (household) based on the belief in the Almighty God. Law 1/1974 refers to the validity of a marriage held by Indonesian citizens based on the laws of their respective religions and beliefs. The aim of this thesis is to analyze the Towani Tolotang Traditional Marriage process in relation to Hindu Religious Marriages and analyze the validity of Towani Tolotang Traditional Marriages Based on Marriage Law in Indonesia. It becomes a problem when a community of Towani Tolotang believers are "forced" to choose Hinduism among the religions recognized by the government, which then relegates their belief to just a custom. The next big question about how the Towani Tolotang Traditional Marriage process relates to Hindu Religious Marriages is how is the validity of the Towani Tolotang Traditional Marriage based on Marriage Law in Indonesia. The research was carried out in Sidrap Regency, Panrenge Telelimpoe Village, Province. South Sulawesi, data collection was obtained using interviews and analyzing data from literature references, either from books or from journals via the internet. After the data obtained has been collected, it will then be discussed and explained in accordance with applicable regulations and the final results will be concluded. The results of the conclusions must be in accordance with the research results from the title "The Validity of Marriage in the Towani Tolotang Traditional Perspective (Study in Sidrap Regency, South Sulawesi Province)", Based on the results of the analysis and interviews regarding Towani Tolotang Traditional Marriage and Hinduism, namely that the procedure or process of marriage what is carried out by the Towani Tolotang Custom is not the same as the provisions of the marriage procedures in Hinduism, furthermore the Towani Tolotang Customary Marriage is declared valid according to the provisions of the Law. Marriage in Indonesia is because the marriage is carried out in accordance with the principles or principles and values ​​contained in Law 1/1974.

Tidak ada manusia yang tidak berbudaya. Tetapi  justru banyak manusia yang mengaku tidak beragama. Karenanya dalam teologi Kristen tidak boleh secara frontal menolak berbagai kearifan budaya dan adat. Tetapi harus dilihat secara positif dalam membangun kerangka teologi dalam kaitannya dengan berteologi. Khususnya dalam masyarakat Indonesia yang dikenal sebagai masyarakat yang berbudaya dan beradat, sebagai sumber nilai dan patokan dalam menjalani kehidupan sehari-hari. Karenanya dalam tulisan ini bermaksud mengkaji bagaiaman kebudayaan dan adat menjadi instrumen dalam berteologi untuk mendaratkan nilai-nilai teologis secara nyata dalam kehidupan masyarakat dengan cara pandang yang mereka pahami dan mengerti. Penelitian ini menggunakan pendekatan metode penelitian kualitatif sebagai dasar penelitian yakni literatur study untuk menjelaskan setiap maksud dari konsep yang dikaji.  Hasil yang diperoleh bahwa budaya dan adat mampu menghasilkan suatu konsep teologi lintas budaya yang telah banyak memberikan kontribusi nyata dalam menyampaikan maksud-maksud dari teologi Kristen dalam sebuah refleksi hidup yang lebih nyata dalam suatu konteks.

Kampung Naga merupakan permukiman masyarakat tradisional yang masih memegang praktek dan budaya lokal dalam memaknai dan menciptakan tatanan ruang. Kemampuannya mempertahankan ke’ruang’an ditengah gempuran teknologi saat ini menarik untuk dikaji. Penelitian ini bertujuan untuk mengeksplorasi dan menganalisis wujud makna ruang di Kampung Naga melalui pendekatan filosofis yang mendalam. Metode yang digunakan ialah observasi langsung, wawancara mendalam dengan tokoh adat, dan partisipasi dalam aktivitas masyarakat. Hasilnya menunjukkan bahwa ditemukan 11 makna ruang berdasarkan filosofis, paradigma, teori dan order. Makna tersebut meliputi makna ruang berdasarkan support system, otentifikasi pengguna, kebersihan aktifitas, simbolisasi kontur, hukum adat, gender, komunikasi vertikal, fungsi koloni, fungsi sosial, hajat hidup dasar dan jalur sirkulasi. Setiap wujud ruang, berpijak pada tiga prinsip utama yaitu kesakralan, keseimbangan, dan keberlanjutan.

Traditional marriage in Pulau Buaya Village is not just the union of two individuals, but also a bond between two large families that involves social, cultural, and economic aspects. The traditional marriage customs in this village have significant stages that reflect the values of collectivism and respect for ancestors. However, the majority of the community also adheres to Islam, which has its own legal rules regarding marriage. The interaction between customary law and Islamic law in marriage practices often results in adaptations or acculturation that do not always proceed smoothly. Some traditional customs sometimes conflict with the principles of Islamic law, creating challenges in balancing the preservation of traditions with adherence to religious teachings. This study uses a juridical-empirical method with a qualitative approach. Primary data is obtained through interviews and direct observation of traditional leaders, religious leaders, and couples who have undergone traditional marriages. Secondary data is gathered from literature studies on customary law and Islamic law. The findings show that the customary marriage law in Pulau Buaya Village has been adjusted to Islamic principles, but practices still exist that contradict Islamic law. The implications of this study are the need for an integrative approach in formulating marriage policies that respect cultural diversity while remaining in accordance with Islamic and national legal principles.

This study aims to find out the process of applying customary law sanctions of Wunis Peheng in resolving the criminal act of persecution committed by police and TNI personnel against a resident in Golo Poleng village, Ndoso District, West Manggarai Regency. In addition, it also aims to find out whether the customary sanction of Wunis Peheng in resolving the crime of persecution can provide a sense of justice for residents. This research is categorized as empirical juridical research. The empirical juridical approach aims to analyze problems using legal materials related to problems that occur in the field. Data collection techniques are carried out by means of observation, interviews, and documentation studies. The data that is processed and analyzed based on the formulation of the problem that has been determined is then presented in a qualitative descriptive manner. The results of this study show that there are several stages in the process of applying customary sanctions of wunis peheng in the settlement of criminal acts of persecution, namely reporting cases of persecution to Tu'a Golo, summoning the parties involved in the persecution case, examination and verdicts of customary institutions, handing over Wunis Peheng from the perpetrator, Saying Traditional Prayers, Slaughtering ela (pigs). And several dimensions of justice in the provision of customary law sanctions, namely the rights of victims are fulfilled, restorative justice, and active participation of the community.  

In the community of Langkuru Village, Pureman District, Alor Regency, there are often illegitimate children who cause problems because they become a topic of discussion in the community. The process of resolving illegitimate children can be carried out with national law or through customary law as is done by the community of Langkuru Village, East Nusa Tenggara (NTT). The settlement of illegitimate children according to customary law in Langkuru Village, Pureman District, Alor Regency, East Nusa Tenggara, is usually resolved in the Customary Warehouse (langwah) because the Customary Warehouse (langwah) is a place of peace for customary problems and never has to get a court decision because basically the residents of Langkuru Village can resolve it by mutual agreement, either a joint agreement with the family or a joint agreement according to custom. The position of illegitimate children in the distribution of inheritance in Langkuru Village remains the same as the distribution of inheritance against legitimate because it adheres to the matrilineal customary system. This type of research uses an empirical legal research type with a sociological legal approach and primary data sources and secondary data are then analyzed descriptively qualitatively.

This study examines the efforts of National Defense carried out by referring to the management of reserve components in the form of indigenous communities in managing the pandemic and natural disasters. Many indigenous institutions have shown extraordinary abilities in responding to crises quickly and effectively. The purpose of this study is to show that local indigenous institutions play a key role in coordinating aid and reconstruction efforts. The mutual cooperation system that is deeply embedded in the indigenous social structure allows for the rapid mobilization of community resources to help victims and begin the recovery process. Qualitative research uses a descriptive approach to collect data systematically, factually, and quickly according to the description when the research was conducted. The results of this study indicate that the integration of local wisdom in disaster mitigation also has the potential to strengthen the resilience of the community as a whole. By respecting and utilizing local knowledge, disaster mitigation efforts are not only more effective but also more accepted and supported by the local community in order to maintain state sovereignty.

Voluntary actions of employees who contribute beyond their required roles are categorized as organizational citizenship behavior (OCB). OCB demonstrated by employees can drive the effectiveness of a company. This study aims to analyze the effect of transformational leadership on OCB mediated by trust in leaders at LPD Desa Adat Jimbaran. This study used a sample of 40 employees. The method used in this study was a survey method with questionnaire techniques and interviews with inferential path analysis statistical analysis tools. The results showed that transformational leadership had no significant effect on OCB. Trust in leaders had a positive and significant effect on OCB. Transformational leadership had a positive and significant effect on trust in leaders. Trust in leaders fully mediated the effect of transformational leadership on OCB. The implications of this study are to prove social exchange theory and its relationship to research variables. This study also offers the benefits of transformational leadership and trust in leaders on OCB.

The purpose of this study was to determine the impact of digitalization and the efforts of the Baduy community in preserving and maintaining local culture in the current digital era. The Baduy community is located in Kanekes Village, Leuwidamar District, Lebak Regency, Banten Province. The Baduy community strongly adheres to traditional values ​​and has very little interaction with modern technology, as time goes by digital technology has begun to enter their society. The research method used is a qualitative approach with data collection techniques through open questionnaires and in-depth interviews. The questionnaire was designed to reveal the perceptions of the Baduy Tribe community regarding the use of digital technology and its impact on their cultural values. The data collected was analyzed using thematic analysis to identify patterns and trends related to the impact of digitalization on the preservation of customs.

This study examines the comparative analysis of customary law and positive law in the context of harmonizing public policy in Indonesia. The main objective is to explore the characteristics of each legal system and their interaction in the formulation of inclusive policies. Customary law, rooted in traditional norms, plays a significant role at the local level, while positive law focuses on formal regulations applied at the national level. Through literature review and analysis, this research identifies key aspects of both legal systems and their contributions to the harmonization of public policy. The findings indicate that the integration of customary law and positive law can strengthen fair and inclusive policies at various levels of governance.

The purpose of writing this article is to find out that Dalihan Natolu in Batak customs, especially us as Toba Batak people and we can understand that this theology is also connected to the concept of Dalihan Natolu as a symbol of unity in Toba Batak tribal customs and we also as Indonesian people are a reflection of traditions and culture that have been known throughout the world since the time of our ancestors. However, with the entry and domination of Western religions in Indonesia, traditional and cultural values ​​began to experience a process of desacralization and were even marginalized. As a result, the identity of the Indonesian people seems to be lost in expressing their beliefs. To face this challenge, a new theological model is needed that is rooted in what exists in Indonesia, in this case the concept of Dalihan Na Tolu, namely the customs of the Batak tribe. And dalihan na tolu is a kinship system that brings society to an egalitarian status in love and sacrifice.

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.

Minangkabau culture, which is known for the principle of "Syara' Basandi Adat, Syara' Basandi Kitabullah" has a rich culture, one of which is the traditional costume Baju Kurung Basiba. Apart from functioning to cover the body, this shirt also reflects the identity, honor and cultural values ​​of Minangkabau which are closely related to the Islamic religion. However, as time goes by and the influence of globalization, the use of Baju Kurung Basiba among the younger generation is increasingly fading. This article aims to explore the role and philosophical meaning of Baju Kurung in the social life of Minangkabau society as well as the challenges faced in preserving it in the modern era. Through literature searches, it was found that even though there are big challenges, such as the influence of global fashion trends and the declining interest of the younger generation, there are still opportunities to maintain the existence of Baju Kurung through design innovation and the use of social media, as a promotional tool.  Cultural education and social media play an important role in preserving this cultural heritage, so that Baju Kurung can continue to be loved and enjoyed by future generations.    

The wedding feast or yuamul farah in each tradition certainly has its distensing or uniqueness that gives birth to the characteristics of each region. The traditions carried out by each tribe of the community are certainly different from one another, one of which is the phenomenon practiced in the traditional events of the Mandailing tribe of North Sumatra which is still attached to this day is the tuor tradition in the Mandailing traditional marriage. Tuor is the name of the marriage dowry in the Mandailing customary agreement. The general description of tuor is: a man is obliged to give tuor to the woman he is going to marry. Tuor is a custom that has existed for a long time. For the people of Mandailing, the practice is as a form of preserving estavet tradition, although some of them do not know the origin of this tradition before. The author's observation on the area can be said that some people agree with the existence of this tuor tradition, but it is undeniable that there are other parts of the community who contradict the practice of the tuor because it can burden the party who will carry out the marriage. The party who feels burdened is the young man who is about to get married. Because sometimes the nominal size of the tuor results in delays in the marriage procession due to economic problems. The result of this study is that the Islamic perspective related to the tour inherited by the Mandailing community is not contradictory, because it is carried out on the basis that it both have aspects of willingness between one party and another. In addition, there is also a sense of family, agreement and also a sense of sincerity between the two sides of the family. The amount of the tuor is no longer a benchmark in Islamic considerations Because the form of the agreement between the two sides became the main foundation in establishing the tour.

Every human being will experience death, and will leave his property to his heirs. Indonesia adheres to three inheritance law systems, namely Islamic inheritance law, customary inheritance law, and western inheritance law (Burgerlijk Watboek). Customary inheritance law is a hereditary belief that regulates the distribution of wealth, both material and immaterial, to heirs. Toraja society adheres to a patrilineal system in its customary inheritance law, where inheritance rights are inherited through the male lineage. The Toraja traditional inheritance system has two main concepts, namely pa'tallang and pa'rinding. Pa'tallang Refers to the process of dividing inherited assets based on sacrifices made by the heirs during the testator's lifetime. The greater the sacrifice made, the greater the inheritance rights obtained. Meanwhile, pa'rinding is related to animal sacrifice during death ceremonies, which is also a determining factor in the distribution of inheritance. The results of the research show that adopted children who are recognized by custom can receive almost the same inheritance as their biological children, especially if the deceased person does not have biological children. In addition, biological children who do not participate in this ceremony may face serious consequences in terms of their inheritance rights, which can lead to reduced rights or even loss of inheritance rights altogether.