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This study explores the Village Cross as a symbol of inculturation, integrating Catholic faith with the Nosu Minu Podi ritual in Dusun Perintis, Balai Sebut Village, Sanggau Regency. Nosu Minu Podi, a post-harvest rice ritual, originally centered on the ancestral statue (Pantak) as the main focus of worship. The introduction of Catholicism led to a symbolic transformation, replacing the Pantak with the Village Cross while maintaining ancestral values and harmonizing them with Catholic practices. This research uses a qualitative approach combining ethnography and contextual theology. Data were collected through participatory observation, semi-structured interviews, and field documentation. Findings reveal that the Village Cross serves dual functions: as a religious symbol affirming God’s presence and spiritual protection, and as a marker of social and cultural identity. This transformation strengthens community solidarity, preserves traditional practices, and provides a medium for faith formation among youth. The study highlights that inculturation enables the integration of local traditions with religious teachings, creating space for contextual, inclusive, and practical pastoral approaches. It contributes to scholarly understanding of the interplay between religion, culture, and community identity, emphasizing the enduring relevance of local wisdom in contemporary religious practice.

This community service program aims to implement a service learning model in Gurindam Dua Belas learning at the Indera Perkasa Traditional Hall, Penyengat Island, as an effort to strengthen cultural literacy and character education based on local wisdom. The activity was implemented through the Real Work Lecture (KKN) program with a participatory approach involving traditional leaders, traditional hall managers, and students. The service stages included planning with partners, preparing learning materials and scenarios, implementing reading-recitation sessions and value discussions, as well as joint evaluation and reflection. The results of the activity showed an increase in participant involvement in understanding, reciting, and interpreting Gurindam Dua Belas, strengthening the function of the Indera Perkasa Traditional Hall as a cultural learning space, and enriching students' pedagogical experience in designing local wisdom-based learning. The main limitations of this program were the short duration of implementation, limited participant reach, and less than optimal use of digital media.

The development of digital technology requires villages to transform not only their governance but also their public awareness of digital opportunities and risks. However, the process of digital transformation cannot be separated from the local socio-cultural context. This Community Service (PKM) activity aims to strengthen local wisdom-based transformational leadership as a strategy for dealing with digital dynamics in Pesanggrahan Village, Kutorejo District, Mojokerto Regency. The implementation methods included a situation analysis, program socialization, digital literacy seminars, discussions on Pancasila values, and mentoring for village officials, community leaders, religious leaders, and Karang Taruna youth. The activity results showed an increase in participants' understanding of digital literacy, media ethics, and the relevance of local values, such as cooperation, deliberation, and tolerance, in supporting the village's digital transformation. The community also showed enthusiasm for participating in the development of digital content and technology-based services. This PKM concluded that effective digital transformation requires adaptive, character-based leadership rooted in local cultural values. Collaboration between universities, village governments, and communities is an essential prerequisite for promoting inclusive and sustainable social change.

Learning Indonesian language and literature in elementary schools plays an important role in shaping students' character through the integration of literary works based on local culture. Lampung poetry as a representation of local wisdom contains educational values, such as religiosity, respect for parents, polite language, mutual cooperation, and environmental awareness. This study aims to describe the educational values ​​and local wisdom in Lampung poetry and their relevance to the character formation of elementary school students. The research method used is a literature review by analyzing references in the form of scientific articles, textbooks, Lampung poetry texts, and previous research results related to character education, regional literature, and local wisdom-based learning. The results of the study indicate that Lampung poetry is effective as a literary learning medium to instill character values, especially those in line with the dimensions of the Pancasila Student Profile, namely faith and piety, mutual cooperation, creativity, and global diversity. Practical implementation can be done through literary appreciation activities, reflective discussions on cultural values, and assignments to write poetry based on students' local experiences. The conclusion of this study confirms that systematically integrating Lampung poetry into Indonesian language learning has significant potential to strengthen students' character education while preserving local culture amidst the challenges of globalization.  

This research analyzes the dynamics of hegemony and resistance in the Lio indigenous community of Ende Regency, East Nusa Tenggara, focusing on the power practices of mosalaki (traditional elites) and the forms of hidden resistance developed by farming communities. Using an ethnographic approach over four months in Keliwumbu Village, this study combines Antonio Gramsci's concept of hegemony with James Scott's theory of hidden transcripts to understand the complexity of power relations in traditional societies experiencing economic transformation. Data were collected through participant observation, in-depth interviews with 18 informants, and document analysis, then analyzed using a thematic approach. Findings indicate that the legitimacy of mosalaki power is constructed through three main pillars: genealogical narratives derived from the myths of Lepe and Mbusu, control over customary land encompassing 70% of agricultural land, and ritual authority positioning them as intermediaries with ata mate (ancestral spirits). Hegemonic practices operate through the pire system (customary prohibitions), mandatory nggua rituals requiring offerings, and control over decision-making as evidenced in the coal-fired power plant construction case. However, farming communities have developed hidden resistance in the form of subtle sabotage, passive non-compliance, gossip and informal criticism, and exit strategies through migration and purchase of alternative land. This resistance operates within the same cultural framework as the hegemony it contests, developing alternative interpretations of "true custom" rather than rejecting the traditional system entirely. This research contributes to theoretical understanding of hegemony in non-Western societies and reveals that "local wisdom" discourse can be manipulated to perpetuate structural inequality. Practically, these findings demonstrate the need for more critical approaches in development policies that accommodate internal power dynamics of indigenous communities to prevent reinforcement of local elite domination

Inclusive policies are a must in governance, especially at the village level that deals directly with indigenous communities. Formal recognition of customary law in the determination of village boundaries under the national legal framework is crucial to create agrarian justice and legal certainty; Its relevance focuses on the importance of local wisdom accommodation and the structure of indigenous peoples as legal subjects entitled to their territories; The final goal of this study is to formulate a model of harmonization of positive law and customary law for the determination of participatory and equitable village boundaries; The main legal basis includes the 1945 Constitution Article 18B Paragraph (2) and Law (UU) Number 6 of 2014 concerning Villages; and Regulation of the Minister of Home Affairs Number 45 of 2016 concerning Guidelines for the Determination and Affirmation of Village Boundaries. This research uses a normative juridical method with a legislative and conceptual approach; The conflict resolution offered is through a consensus deliberation mechanism facilitated by the local government while still upholding the rights of indigenous peoples.  

This study aims to identify the types of ornaments on the Avalokitesvara Pagoda Watugong Semarang, explain their symbolic meaning in the context of Buddhist teachings, and analyze how the ornaments reflect Buddhist architectural philosophy and spiritual values. The results of the study show that this pagoda is decorated with a variety of ornaments, such as reliefs of dragons, hong birds, humans, animals, Chinese writing, amulets of the eight gods, and pineapple ornaments. Each ornament has a deep symbolic meaning, reflecting values such as love, wisdom, and balance in life. The dragon relief symbolizes power and spirituality, the hong bird represents luck and peace, while the Chinese writing and the amulet of the eight gods symbolize blessings and good fortune in life. The ornaments also reflect the Buddhist architectural philosophy that emphasizes harmony between humans, nature, and spirituality, with the towering building design as a symbol of aspiration towards spiritual perfection. Apart from being a place of worship, this pagoda also functions as an interfaith meditative space, affirming the values of tolerance and harmony. This study concludes that the ornaments on the Avalokitesvara Watugong Pagoda are not only decorative elements, but also full of philosophical and spiritual meanings that enrich cultural values and strengthen tolerance. It is recommended to improve the preservation of ornaments, the development of education, and further research to explore the deep meaning of the existing reliefs.

Development in Banten Province has created conflict in development due to the dominance of a minimalist modern science approach, which prioritizes economic growth while ignoring environmental carrying capacity and socio-cultural values. As a result, Banten faces a serious environmental crisis, as evidenced by high emissions of air pollutants (PM2.5, SO2) and river water pollution by industrial waste. This study aims to analyze the negative impacts of this disorganized model and propose a comprehensive solution framework. This study formulates the Holistic Development Model (HDM). The HDM is a transformative solution that synergistically integrates three pillars: Modern Science (providing technology and data), the Ecosystem Approach (providing a systemic framework and nature-based solutions), and Local Cultural Values ​​(forming the basis of ethics and social motivation) through a Systematic Literature Review and Conceptual-Case Analysis. The implementation of MPH in case studies such as Integrated Coastal Management and Integrated Agriculture demonstrates that this integration produces high-yielding, equitable, and sustainable systems. In conclusion, MPH is a crucial strategy for Banten to shift from destructive development to equitable, resilient, and locally rooted development, making ecosystem health a key measure of success.

This article aims to explore the application of local wisdom values ​​in the Love-Based Curriculum at Islamic Elementary Schools (MI) as a strategy for building character, strengthening cultural identity, and strengthening humanity-oriented education. The Love-Based Curriculum focuses on the values ​​of compassion, empathy, social responsibility, and respect for diversity, which are integrated into all subject areas. The integration of cultural and local elements serves to increase the connection between education and the realities of students' lives. This study is compiled based on research findings regarding the implementation of the Love Curriculum at MI Al-Islah Palembang and research related to local wisdom-based learning at Islamic Elementary Schools. The results of the analysis indicate that the application of love values ​​and local wisdom makes a positive contribution to character formation, increasing learning motivation, and strengthening students' cultural identity. The main challenges lie in the limited availability of learning tools, the need for teacher training, and adequate policy support.

Environmental ethics assumes that nature has human values ​​that must be respected. Various forms of embedding can be done, such as the traditional Cingcowong ceremony. The Cingcowong tradition is a traditional ritual originating from the agricultural community of Luragung Landeuh Village, Kuningan Regency. This tradition is a form of collective community activity that is based on belief in supernatural spirits who are believed to have the power to bring rain to overcome drought, especially on agricultural land caused by prolonged drought. Cingcowong reflects the close relationship between culture, nature, and spiritual practices in certain societies. In the context of environmental ethics, this tradition can be seen as a form of local wisdom that shows respect for nature, an understanding of the importance of ecosystem balance, and an awareness of human dependence on weather conditions. Therefore, this tradition can be considered as a concrete manifestation of environmental ethics that encourages humans to appreciate nature more and understand the interaction between spiritual, cultural, and environmental factors.

This study compares the Islamic religious education systems in Indonesia and Malaysia with a particular focus on curriculum design and its implementation within secondary schools. Using a qualitative research approach, data were gathered through document analysis and interviews with educators and school administrators from both countries. The findings show that although Indonesia and Malaysia share similar objectives in fostering students’ understanding and practice of Islamic teachings, several significant differences remain in terms of curriculum structure, learning materials, and instructional strategies. In Indonesia, Islamic religious education is more closely integrated into the national curriculum, emphasizing a balance between religious values and general educational competencies. Meanwhile, Malaysia adopts a more specific and traditionally oriented curriculum that places stronger emphasis on classical Islamic knowledge and conventional pedagogical practices. Implementation in both countries is shaped by government policies, socio-cultural contexts, and local wisdom that influence how Islamic education is delivered in the classroom. Overall, this study is expected to contribute as a useful reference for enhancing the effectiveness, relevance, and contextualization of Islamic education systems in both nations.

Leadership in educational organizations, especially in the Darul Hikmah Modern Islamic Boarding School in Medan, faces the challenges of modernity that demand integration between traditional spiritual values ​​and management professionalism. This study aims to analyze the existing leadership structure and design a new structure that integrates the Transformational, Distributive, and Instructional models that are aligned with the local wisdom of North Sumatra, namely the Dalihan Na Tolu philosophy. The method used is qualitative case analysis with observation and interviews. The results of the analysis show that the current leadership is dominated by charismatic and centralistic styles (strong Transformational), but weak in the Distributive dimension (low teacher participation) and Adaptive Technology Instructional. The proposed new leadership structure design emphasizes the formation of a Quality Supervisory Board (DPM) and the Head of Human Resources & Regeneration. This new model places the Kyai/Head of the Islamic Boarding School as the spiritual authority (Hula-hula), Mudir/Executive Director as the managerial change agent (Dongan Tubu), and strengthens the academic/innovation function (Boru). The conclusion suggests that leadership transformation in this Islamic boarding school requires a shift from a figure-based system to a competency-based and collaborative system, making it an adaptive, professional institution firmly rooted in local values.

The Indonesian language holds a strategic role as a unifying national language as well as the medium of instruction in education. However, this role has not been fully internalized within indigenous communities such as the Baduy Dalam tribe, which is known for its strong adherence to tradition and the use of the Baduy dialect of Sundanese in daily life. This study aims to reveal the role of the Indonesian language in communication and education within the Baduy Dalam community and to analyze how the national language is adopted amidst the strong local culture. This research employs a qualitative method with data collection techniques including in-depth interviews, participatory observation, and document studies conducted within the Baduy Dalam community in Lebak Regency, Banten. The results indicate that the Indonesian language is beginning to be used in educational contexts, especially in formal schools around the Baduy area, although its use remains limited in everyday interactions among community members. Proficiency and understanding of Indonesian are more dominant among the younger generation who receive formal education. The social implications of these findings include the opening of access to broader information and knowledge for the Baduy Dalam people, but also present challenges in preserving local language and cultural values. This study recommends educational approaches based on local wisdom to ensure that the role of the Indonesian language progresses in harmony with the preservation of the Baduy Dalam cultural identity.

Traditional settlements are a reflection of the way of life, cultural values, and interactions of society with the natural environment. In the context of Luluo Village, settlement patterns are not only formed by physical factors such as topography and natural resources, but are also influenced by the local wisdom of the Gorontalo people who have a value system, customs, and cosmology-based spatial planning. The objectives of this study are: 1) To describe the traditional settlement patterns of Luluo Village, Biluhu District, Gorontalo Regency; 2) To analyze the development and changes in settlement patterns in Luluo Village; 3) To identify forms of local wisdom that play a role in the formation and preservation of settlement patterns. Method: used in this study is a qualitative descriptive method. Results: This study is 1) Traditional Settlement Patterns of Luluo Village seen from the distribution pattern of houses, building orientation, distance between houses, open spaces. 2) forms of local wisdom in traditional settlements. 3) The development of settlements in Luluo Village. 4) The impact of settlement development on socio-cultural life. Conclusion: Based on the results of this study, it can be concluded that the development of traditional settlement patterns in Luluo Village is a dynamic process influenced by environmental, social, cultural, and economic factors. Local wisdom is the main foundation in the formation and development of settlements, despite facing the challenges of modernization. Traditional settlement patterns based on local wisdom have proven capable of creating a harmonious, sustainable, and socially value-oriented residential environment.

The flash floods and landslides that occurred in Central Aceh and Bener Meriah Regencies demonstrate that disaster issues are not only related to natural factors but are also influenced by community social communication patterns. This study aims to analyze disaster communication based on local wisdom to improve preparedness, emergency response, and recovery of disaster-affected communities. The study used a qualitative approach with a case study method. Data collection was conducted through in-depth interviews with traditional leaders, religious leaders, village officials, and affected communities, as well as field observations and documentation studies. The results indicate that the local wisdom of the Gayo community, such as the role of the village reje, mosque imam, customary deliberations, and the value of maintaining natural balance, serves as an effective and trusted disaster communication medium. However, this local wisdom has not been optimally integrated into the formal disaster communication system of the local government. This study recommends strengthening the synergy between modern communication and local wisdom as a sustainable and contextual disaster communication strategy.

This study aims to strengthen Acehnese traditional music and dance as an effort to preserve local wisdom for Generation Alpha at SMPN 1 Darussalam, Aceh Besar. The background of this study the decreasing interest of students in traditional arts due to the strong influence of globalization and digital culture, particularly among Generation Alpha who grow up a technology-oriented environment. This research employed a quasi-experimental method using a one-group pretest–posttest design. The learning intervention focused on the practice of Rapai Geleng music and Ranup Lampuan traditional dance through peer tutoring and direct instruction (demonstration). The participants consisted of 35 students, including 14 male students in the Rapai Geleng class and 21 female students the Ranup Lampuan dance class. Data were collected through observation, documentation, and performance-based assessment during three instructional sessions. The findings indicate noticeable improvement in students’ practical skills, including rhythmic accuracy, coordination, group cohesiveness, movement technique, and expressive performance. In addition, students demonstrated increased motivation, confidence, and positive attitudes toward Acehnese traditional arts. The peer tutoring method enhanced collaborative learning and social interaction, while direct instruction effectively supported the mastery of procedural and psychomotor skills. The study also highlights that traditional arts learning serves a meaningful experiential medium for Generation Alpha, integrating biological potential with cultural and aesthetic experience. The results suggest that strengthening traditional music and dance education at the junior high school level plays a strategic role in preserving local wisdom, reinforcing cultural identity, and ensuring the continuity of Acehnese traditional arts in the digital era.

This study aims to explore the potential of sago as a local product that can be processed into a tourism attraction based on local wisdom in the Silowo Ecotourism Area, Tuban Regency. Sago, with its ecological, economic, and cultural values, plays a significant role in maintaining food security and also enhances the educational experience of tourists. This study employed a qualitative approach through observation, in-depth interviews, and a literature review. The findings indicate that sago has significant potential to become a tourism symbol, through distinctive culinary innovations, educational activities on sago processing, and presentations in the form of local cultural attractions. Developing this potential will not only improve the economic well-being of the community but also strengthen the region's cultural identity and support environmental conservation efforts. Therefore, sago management involving community participation and product innovation are key factors for the successful development of local wisdom tourism in Silowo.

This study explores how Islamic epistemology can address the fragmentation and ethical challenges in contemporary Muslim societies. By emphasizing the integration of divine revelation and human reason, Islamic epistemology offers a balanced framework for intellectual and spiritual development. The core principles of mīzān (balance), maqāṣid al-sharīʿah (higher objectives of Islamic law), and tawhid (divine unity) form the foundation of Islamic ethical thought, guiding individuals and communities toward social harmony and moral responsibility. The study highlights how these principles can be applied to modern issues such as social justice, environmental sustainability, and the erosion of communal values. Through a comparative analysis, the research contrasts Islamic epistemology with Western ethical frameworks that prioritize individual autonomy, showing how Islamic approaches promote communal accountability and social cohesion. Empirical research, including surveys and interviews, reveals that Muslim communities view Islamic epistemology as a valuable tool for addressing contemporary ethical dilemmas and fostering unity. By revisiting classical Islamic scholars like Al-Farabi, Ibn Sina, and Al-Ghazali, the study provides a theoretical foundation for applying Islamic knowledge to modern day challenges. Additionally, the research examines how the principles of moral agency and personal responsibility in Islamic thought offer solutions to the weakening of ethical conduct in contemporary societies. The study concludes by recommending further research into the practical implementation of Islamic epistemological concepts in governance, education, and social structures to promote ethical and social reform. Integrating Islamic wisdom with modern ethical challenges can offer significant contributions to fostering a more harmonious, just, and ethically responsible global society.

Legal certainty (rechtssicherheit) is a fundamental pillar of the Rule of Law, ensuring that legal provisions are clear, consistent, and predictable. In the Indonesian criminal justice system, the Public Prosecutor holds a central position as the Dominus Litis (the master of the suit), possessing the exclusive authority to determine which cases proceed to court. However, the current implementation of prosecutorial authority often leans towards rigid legal positivism, creating a paradox where procedural certainty is achieved at the expense of substantive justice. Disparities in prosecution demands for similar crimes often lead to public distrust and legal uncertainty for justice seekers. Furthermore, prosecutors often lack the cognitive flexibility to handle complex cases that require discretionary wisdom. This study aims to analyze the challenges in maintaining legal certainty and proposes a strategy to enhance the prosecutor's role through the integration of Restorative Justice and a reform in prosecutorial competency. The research employs a normative juridical method with statutory and conceptual approaches, analyzing Attorney General Regulation No. 15 of 2020. The study finds that enhancing legal certainty requires shifting the paradigm from "mechanical prosecution" to "discretionary prosecution" based on conscience. To achieve this, prosecutors must be equipped with high-level cognitive skills specifically "Creative Thinking" to interpret "certainty" not just as textual compliance, but as the consistent application of fairness.

This study examines the cultural values embedded in the Belis tradition in Kamanasa Village, Central Malaka District, Malaka Regency. The background of this research lies in the diversity of Belis practices in East Nusa Tenggara, particularly among rural communities such as the Terolau-Lau tribe, which adheres to a patrilineal system. The Belis tradition is considered significant because it reflects strong customary values and remains an obligatory practice. This study aims to describe the processes and stages of Belis implementation, identify the local wisdom values contained within it, and explain efforts to preserve this tradition amid social change. A qualitative research method was employed, with data collected through observation, interviews, and documentation. The results show that the Belis ceremony of the Terolau-Lau tribe consists of four main stages: (a) conese mentu (introduction), (b) tama husu (proposal), (c) troka prenda (engagement), and (d) lori oan feto bah mane foun nia uma lisan (the handing over of the bride to the groom’s traditional house). This tradition embodies respect for kinship, responsibility, and customary blessings as symbols of uniting two families. The community of Kamanasa Village is encouraged to maintain and uphold the local wisdom values contained in the Belis tradition.