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This article discusses the relationship between Pancasila as the state ideology and constitutional law in Indonesia, particularly in the context of the recognition and protection of customary law. Using a normative juridical research method, the study examines the relevance of Pancasila in shaping the legal foundation and state policies that support the sustainability of customary law. The study also highlights the constitutional implications in providing formal recognition of the existence of customary law and the efforts to protect the rights of indigenous communities in Indonesia.The research findings indicate that Pancasila, as the state ideology, plays a crucial role in guiding constitutional law to protect local wisdom and cultural diversity, including in matters of customary law. Although the recognition of customary law has been accommodated within the constitution, its implementation still faces various challenges, particularly related to conflicts between customary law and national law. Therefore, synergy between Pancasila and constitutional law is needed to strengthen the protection of customary law within the framework of the Indonesian legal system.

This study investigates the role of customary law in determining citizenship status in Indonesia, with a particular emphasis on how customary law interacts with the state legal system and how this impacts Indigenous communities. Indigenous communities often face administrative issues, such as the process of citizenship registration and access to public services, due to the misalignment between uniform state laws and traditional local customary laws. This study found the main issues faced by indigenous communities in Indonesia, such as legal uncertainty and social marginalization. This research aims to comprehensively study the influence of customary law on the determination of citizenship status in Indonesia and to compare it with experiences in other countries. The research method used is normative, doctrinal, or library research method. This study provides information on how to improve the integration between customary law and state law to create a citizenship system that is fairer and more inclusive for Indigenous communities. Reducing inequality and increasing the participation of indigenous communities in social and political life is expected through policy reforms that take into account the needs of indigenous peoples.

This research discusses the integration of Pancasila values in the Indonesian constitutional legal system and its implications for the protection of customary law. Pancasila as the basis of the state and the source of all sources of law in Indonesia plays an important role in shaping applicable legal norms. In the context of customary law, the values of Pancasila must be reflected in legislation and policies governing indigenous peoples. This article highlights the importance of a comprehensive understanding of Pancasila values to ensure indigenous peoples’ rights are protected in a fair and sustainable manner. This research uses a normative juridical approach by analyzing relevant laws and regulations, literature studies, and legal documents. The results of the study show that although there has been formal recognition of customary law in the constitution and various laws, its implementation still faces challenges, especially related to conflicts of interest between the interests of the state, the market, and indigenous peoples. This article concludes that the integration of Pancasila values in the constitutional legal system should be strengthened through more inclusive and equitable policies, as well as more effective legal protection mechanisms for indigenous peoples.

The role of Pancasila as a source of law within the adat (customary law) system in Indonesia involves analyzing its alignment and contemporary challenges. Pancasila, as the state ideology, serves as a fundamental guide for the formulation and application of laws throughout Indonesia. However, integrating Pancasila's values into the diverse adat legal systems presents significant challenges regarding both value alignment and practical application. This study uses qualitative analysis with a case study approach to evaluate how Pancasila’s principles are implemented in adat law and assess how well these values align with existing adat norms. Findings indicate that despite efforts to reconcile Pancasila with adat law, there are several obstacles, including differences in value interpretation, resistance from indigenous communities, and difficulties in harmonizing national and adat laws. The article concludes that a more dialogic and inclusive approach is needed to align Pancasila with adat law and recommends policy reforms and enhanced understanding of Pancasila's values at the local level to ensure fair and sustainable legal enforcement.

Pancasila, as the foundation of the Indonesian state, plays a crucial role in the formation of law, including customary law. This research focuses on how Pancasila’s values serve as a basis for the recognition and development of customary law, which is still acknowledged within the national legal system. The urgency of this study lies in finding a common ground between national law and customary law to strengthen a just rule of law. The research method used is a normative approach, analyzing legislation and legal literature. The results indicate that Pancasila can function as a foundation for harmonizing customary law and national law, thus reinforcing Indonesia’s plural legal identity. The conclusion is that Pancasila, as the state’s foundational philosophy, provides space for the existence of customary law, as long as it aligns with the core values of Pancasila.  

The Timorese tribe has a pamali or prohibition not to be related or marry the same clan in one tribe or blood relations for people who are related by blood will be subject to customary sanctions by the traditional chief. The case of incest rape occurred in Nuapin Village, Fatumnasi District, South Central Timor Regency, this rape resulted in the victim experiencing an unwanted pregnancy by the victim and her family because the victim was pregnant with a child from her blood family which is prohibited in Timorese customary law, so she chose to have an abortion. Law No. 36 of 2009 concerning health and its Implementing Regulations excludes the act of abortion due to rape even though it is prohibited in the Criminal Code. In this case, the act of abortion is carried out as a result of incest rape and will be reviewed based on customary criminal law. The type of research used in this study is empirical research with a sociological juridical approach, namely field research whose object is about events and phenomena that occur in society. Data collection was carried out with two events, namely interviews with 4 people and literature studies. The data obtained were then presented in a qualitative descriptive manner. The results of this study show that: (1) The existence of criminal law prohibits the legalization of abortion due to incest rape, abortion is only allowed in emergency medical conditions in accordance with Law Number 36 of 2009 and Government Regulation Number 61 of 2014. (2). The legality of customary criminal law for abortion due to incest is carried out in Nuapin Village because it is considered to violate customary and pamali law.  

One of the traditional cultures that is currently still practiced by the Adonara community is the fight war. The story of the battle war in the Adonara Area, East Flores Regency, is the battle between Lewobunga Village and Lewonara Village. This rivalry war was triggered by the ownership of customary land rights between Lewobunga Village and Lewonara Village, where the Lewobunga Village Community inaugurated Riangbunga Hamlet Lewobunga Village heard the inauguration the Lewonara Village people did not agree and began to carry out their act of disacceptance by attacking the Lewobunga Village community. So there was a prolonged war and conflict that caused many casualties. This study found several things: (1) The factors that cause the occurrence of murder cases due to customary land disputes are: unclear land boundaries, differences in historical narratives, lack of recognition of land ownership, war revenge and lack of attention from the local government. (2) Settlement efforts carried out by traditional leaders by gathering the entire community and inviting traditional leaders in neighboring villages in the Kiwangona area to perform the traditional ritual of bau lolon to pray that the fight war will not be repeated by declaring the reket kame lo'oko (weapons of war are released) with this statement the community expresses their hearts by declaring that the war will stop or there will be no more wars and this traditional ritual is sacred.

The Meaning and Message of Moral Values ​​in the Hela Keta Traditional Ritual According to the Marriage of the Oepikan Tribe, As Manulea Village, Sasitamean District, Malaka Regency". The problem in this study is how the meaning and message of moral values ​​in the hela keta traditional ritual according to the marriage of the Oepikan Tribe, As Manulea Village, Sasitamean District, Malaka Regency. The purpose of this study is adjusted to the research problem, namely to describe the initial story of the philosophy of the hela keta traditional ritual in the marriage ceremony at the Oepikan Tribe Marriage, As Manulea Village, Sasitamean District, Malaka Regency. The method used in this study is the Qualitative method. The data collection techniques used in this study are interviews and documentation. The data analysis techniques used are data collection, data reduction, data assessment, and data interpretation. The results of the study show that the hela keta traditional ritual began in ancient times, various tribes lived in the place now called the Oepikan Tribe Marriage, their livelihoods were farmers. As a result of the many tribes inhabiting the place, the stock of food supplies has also run low. As a result, war was inevitable, the aftermath of the war was lasit fekan (broken relationship), this also had a major impact on the marriage system at that time. Aware of this, the tribal leaders sat down and discussed to find a solution to this problem, and the hela keta traditional ritual was created. The meaning of the hela keta traditional ritual is as a cleansing or purification from the curses of ancestors who fought in ancient times, and also the moral value message that can be taken from the hela keta traditional ritual, namely that the hela keta traditional ritual can repair and also unite the two large families of the tribe that had been broken up due to war.

Customary law reform in Indonesia in the context of globalization raises significant challenges and opportunities. The values of Pancasila, as the ideological foundation of the nation, play an important role in ensuring that customary law reform remains relevant, fair and rooted in local culture. Globalization encourages the modernization and homogenization of the legal system, which often contradicts the principles of customary law based on local wisdom. This article examines how Pancasila values, such as humanity, social justice, unity, and deliberation, can be integrated in the process of customary law reform to remain relevant amid global dynamics. This research uses a qualitative approach with the methods of literature study, interviews, and document analysis. Literature study was conducted to understand the theoretical context of customary law reform and Pancasila values, while interviews were conducted with legal experts, academics, and traditional leaders to obtain empirical perspectives on challenges and opportunities in customary law reform. Document analysis was conducted on policies and regulations relating to customary law and the implementation of Pancasila values in Indonesia. The results show that customary law reform based on Pancasila has great potential to deliver a legal system that is more inclusive and responsive to the needs of local communities. Key challenges identified include difficulties in harmonizing customary law with national and international law and homogenizing pressures from global standards. However, opportunities are also found in the ability of updated customary law to provide more culturally and locally relevant dispute resolution alternatives. The integration of Pancasila values is believed to strengthen the position of customary law within national and global legal frameworks.ract

Agrarian conflicts related to customary land rights in Indonesia, particularly due to the expansion of oil palm plantations, have become a complex issue that has had a major impact on the social, cultural, and economic lives of indigenous communities. Land conversion carried out without adequate consent from indigenous communities often results in unilateral land acquisition, which triggers prolonged conflict. This article discusses the strategic role of non-governmental organizations (NGOs) in protecting indigenous peoples' rights through legal assistance, policy advocacy, and mediation. NGOs play a role in strengthening the legal position of indigenous communities, raising awareness of their rights, and bridging communication between indigenous communities, the government, and companies. However, this role faces challenges in the form of limited authority, external pressure, and overlapping agrarian regulations. This article emphasizes the importance of recognizing indigenous peoples' rights, improving regulations, and an inclusive conflict resolution approach so that economic development can proceed without sacrificing the sustainability of indigenous peoples' lives and cultures.

Congregation members are God's people who should be cared for and shepherded by the pastor of the congregation. Because without being shepherded well and responsibly, God's people are easily influenced to carry out and maintain a culture of belief that is contrary to the truth of God's Word. Indeed, the truth of God's Word is the main source for organizing human life in the world, including the people of God in the Indonesian Faithful Christian Church (GKSI) Sebangar Congregation, Kuala Behe ​​District. In order for God's people in the GKSI Sebangar Congregation, especially the young men and women who are old to marry well without violating customary laws relevant to God's Word, the pastor's responsibility in shepherding is needed to be maximal and optimal. The pastor's responsibility as a Christian educator of the GKSI Sebangar Congregation regarding the mapak pue tetek mando traditional marriage is considered important because some young men and women after the mapak pue tetek mando event immediately marry like husband and wife without paying attention to Christian marriage. This study aims to describe the Belangin mapak pue tetek mando traditional marriage in the Sebangar area. The researcher used qualitative methods through observation, interviews, and literature review. The results indicate that pastors, as Christian educators, are increasingly loyal in their responsibility to shepherd all members of the GKSI Gethsemane Sebangar congregation, enabling young men and women of marriageable age to maintain a pure life.

As the basic ideology of the Indonesian state, Pancasila not only provides philosophical and normative guidelines for governance, but also plays an important role in the recognition and implementation of customary law throughout Indonesia. This study aims to provide an in-depth analysis of the relationship between Pancasila and customary law in the context of the Indonesian constitution, evaluating how Pancasila influences the recognition, regulation, and implementation of customary law, while exploring historical and legal challenges and solutions. This study also examines how regulations governing customary law should be adjusted to continue to respect customary norms while remaining consistent with national law and human rights. Through comprehensive analysis and strategic recommendations, this study aims to contribute to strengthening the integration of customary law into the Indonesian national legal system, strengthening the implementation of the principles of Pancasila, and promoting justice and harmony within the framework of a unitary state. This study aims to ensure that customary law is not only respected but also implemented effectively in supporting the basic values ​​of the state and the interests of indigenous peoples throughout Indonesia.

This study examines women's political communication in Maluku, focusing on the opportunities, challenges, and socio-cultural dynamics they face. In a region strongly influenced by patriarchal culture, women's roles in politics are often constrained by traditional social views and resistance to their involvement in a male-dominated political arena. The complexity of this issue is heightened by the perception that politics is a harsh and competitive domain. The aim of this research is to understand the communication strategies used by female politicians in Maluku and to identify the factors that influence their success or failure in the political field. This study employs a qualitative method, gathering data through in-depth interviews with female politicians, activists, and political observers in Maluku. The findings reveal that despite significant challenges, female politicians are able to leverage local values such as community solidarity and the adat-based social system to strengthen their political positions. Additionally, social networks and support from women's groups and political organizations play crucial roles in their political communication strategies. Women's roles in Maluku politics are not limited to verbal and non-verbal communication but also include their ability to integrate local values and utilize their central societal roles to promote political agendas. These findings provide a significant contribution to the study of women's political communication, particularly in contexts that have been underexplored in both national and international literature. The research concludes that women's political communication in Maluku is a complex adaptation to the local socio-cultural context.

The creation of this work is based on the type of Practice-Ed Research approach carried out through a study of fashion design practices with a focus on "Creation of Fashion with the Source of Ideas for the Tengger Tribe's Traditional House". This study of the creation practice aims to convey ideas and concepts for fashion design as well as methods and techniques for making clothes and can increase knowledge and skills in making clothes. This work is based on the source of ideas for the Tengger tribe's traditional house whose design and shape have uniqueness from other traditional houses besides that the Tengger tribe's traditional house is a traditional house that is now rarely inhabited by the community, especially the community around Bromo, namely the Tengger tribe who choose to build more modern houses and are also still very minimal to be used as a source of ideas in making clothes. To achieve this goal, the method of making this work of practice, through four stages, namely; exploration, design, embodiment and presentation, by applying embroidery decorative motifs from the source of ideas for traditional houses to making clothes. The results of this creation process are in the form of 3 pieces of clothing presented in the form of several on-events, namely fitting 1, fitting 2, grand jury, grand show or fashion show held in front of the rectorate building of the state university of Surabaya, with offline presentation techniques or coming directly and online or virtual exhibition.

This study aims to examine the application of mathematical concepts, such as proportion, and symmetry, in traditional Batak house architecture through an ethnomathematics approach. The method used is a literature study, where data is obtained from various written sources, such as books, scientific journals, and related articles. The analysis was carried out by content analysis, namely by identifying and categorizing the main themes that appear in the literature, then synthesized to understand how Batak local wisdom reflects the application of mathematical concepts in the design and construction of traditional houses, especially Bolon houses. The results of the study indicate that the Batak people traditionally apply mathematical principles in creating strong, aesthetic, and symbolic building structures, and are relevant to their cultural values. This study reveals that the concept of ethnomathematics plays an important role in understanding the relationship between mathematics and local culture.

This study aims to examine the resolution mechanisms for water traffic accidents causing death through Dayak customary law in Central Kalimantan, as well as the challenges faced in implementing this customary law. The research used a socio-legal methodology, reviewing applicable legal norms and the reality of their implementation in society. Data were collected from literature reviews, case notes, related reports, and interviews with directly involved parties. Data analysis was conducted descriptively to depict the dispute resolution process and its challenges. The findings indicate that resolutions of water accident cases resulting in death in the Dayak region are often settled through local customary institutions using fines and customary rituals. The fines imposed vary depending on the level of fault determined and can amount to millions of Rupiah, adjusted according to the demands of the victim's heirs and the perpetrator's ability. However, challenges in applying this customary law include the limited ability of the Mantir Adat to determine suspects and resolve discrepancies in statements between involved parties. A lack of explicit regulations also poses challenges, particularly concerning penalties for cases of death not explicitly regulated in the prevailing customary law. This research is significant as it provides insights into the role and challenges of customary law in dispute resolution in remote communities, promoting the need for adaptation and strengthening of customary law to be more responsive to community needs.  

Inheritance law is a law that regulates the transfer of assets left by a deceased person and its consequences for his heirs. Inheritance law is one element of customary law in Indonesia. The patrilineal principle, in which inheritance prioritizes the male lineage, is upheld in Batak inheritance law. According to Batak customary law, men and women are treated differently. The type of research is normative juridical. The data source is a secondary data source. The nature of the research is descriptive analytical. Data collection techniques are literature studies and document studies. Data analysis uses a qualitative approach method. The purpose of this study is to determine the influence of the Batak customary law system as a source of inheritance law in Indonesia, and to determine the implementation of Batak customary law on inheritance law in Indonesia. The inheritance system in Batak society adheres to the Patrilineal Principle. In this principle, the position and influence of men in Batak customary inheritance law are very strong. According to civil law, inheritance is defined as a set of legal provisions that regulate the general legal consequences in the field of property law arising from a person's death. Based on this theory, it can be concluded that the position of Batak boys and girls in the inheritance distribution system and the application of customary law in the distribution of inheritance for boys and girls is in harmony. The Batak Toba customary inheritance law is the basis for the distribution of inheritance in its unique society. Its teachings that include inheritance flowing through the male line are cassation and dakdanak. According to the Batak Toba inheritance law, this uniqueness gives the status of first heir to the eldest son of the family, thus giving him his own identity. The customary inheritance law system in Indonesia generally tends to follow positive legal norms, although the principle of dakdanak emphasizes more on justice in the distribution of inheritance. However, when the legislation on Batak Toba customary inheritance is included in the framework of affirmative legislation, the situation becomes complicated. The principles of positive law that respect women's inheritance rights, especially those related to inheritance of movable property, conflict with the Batak Toba customary law system which automatically inherits property to sons from the paternal line. Positive law attempts to take this understanding into account, but there are still potential problems due to the fundamental differences between the two legal systems that must be resolved.

The aim of the research is to find out the meaning of the fangasi ritual as a traditional ceremony after the death of the Nias tribe in Ononazara village, Tugala Oyo subdistrict, North Nias district. The research method used in this research is descriptive qualitative research about the meaning of the fangasi ritual as a traditional ceremony after the death of the Nias tribe in Ononazara village, Tugala Oyo subdistrict, North Nias district. The result of this research is that the meaning of the fangasi ritual is the highest form of respect that the Nias tribe has for every person's life. The meaning of the fangasi ritual in Ononazara village is the last event for the person who has died. The fangasi ritual is carried out depending on its position in custom and also as a form of a child's obligation to his parents who have died with the aim of paying off the debts of his parents or the person who died while he was alive in the world. It can be concluded that the meaning of the fangasi ritual is a traditional ceremony implemented in the village of Ononazara, which is passed down from generation to generation, which aims to resolve the burden on the family of the deceased as a sign of final respect, and so that the spirits of the deceased will rest in peace.

The title of this research emphasizes social changes in the kinship system in the traditional marriage ceremony of the Nias community (case study of the fanika stages of the mbowo era) in Tuhembuasi Village, Sogae'adu District, Nias Regency. The aim of this research is: To find out/describe social changes in the kinship system in the traditional marriage ceremony of the Nias community (case study of the fanika stages of the mbowo era) in Tuhembuasi Village, Sogae'adu District, Nias Regency. In this research, the method used is a descriptive qualitative approach. The results of the research show that the causes of changes in the Fanika stages of the Mbowo era in the Nias tribe community in Tuhembuasi Village, Sogae'adu District, Nias Regency are: (1) parents nowadays are very busy so they don't have time to talk about or teach about customs. and the culture of the Nias people to their children; (2) because the implementation of the Fanika stages in the Mbowo era took a lot of time, up to 3 to 4 hours, so people also felt bored because the time was too long, so the implementation of this stage was often postponed; (3) many people currently have very little experience of Nias culture so that the implementation of its customs as they are is important to remember but is not implemented; (4) migrate, marry with other tribes, so that the celebration does not reflect Nias culture.

Sumerta Kaja Traditional Village is one of the traditional villages in Bali which has quite large tourism potential. The beauty of traditional Balinese spa culture is one of the main attractions for tourists visiting this area. However, in this traditional village there is a group of PKK women who have limited knowledge and skills to develop independent economic businesses. Therefore, spa training for the Sumerta Kaja Traditional Village youth organization is important in order to improve their economic quality. This village has significant tourism potential, but the youth organizations in this traditional village are still unable to utilize this potential optimally. They have limited knowledge and skills in the spa sector, making it difficult for them to be involved in developing the tourism sector in their traditional villages. Apart from that, youth organizations are also a group that has an important role in the family and society. Through spa training, they can be economically empowered and have the opportunity to earn additional income. This will give them pride and increase their role and self-confidence in society.