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This study explores the intersection of sacred water rituals and ecological awareness, examining how religious practices related to water shape environmental virtues and promote water conservation efforts. Various religious traditions, including Islam, Christianity, Hinduism, and indigenous practices, treat water as a sacred resource, emphasizing its purity, sanctity, and the responsibility of humans to protect it. These rituals, such as Islamic ablution (wudhu), Christian baptism, and Hindu purification rites, not only serve spiritual purposes but also embody environmental ethics that encourage restraint, humility, and stewardship in the use of water. The study employs a comparative qualitative approach, integrating textual exegesis, ethnographic observations, and interviews with religious practitioners to analyze how different faith traditions frame water as sacred and how these frameworks translate into practical behaviors regarding water conservation. The findings reveal that religious water rituals contribute to an ecological self, fostering a deep respect for nature and a commitment to sustainable water use. However, challenges exist in reconciling traditional practices with modern water scarcity issues, especially in regions where water conservation is a critical concern. Despite these challenges, religious communities have the potential to leverage their ritual heritage to foster global awareness and action toward water conservation. Future research should explore interfaith collaborations in water conservation and investigate the impact of ritual practices on real-world water conservation behaviors. This study highlights the potential of sacred water rituals as powerful tools for promoting environmental stewardship and addressing global water challenges.

The application of fiqh in daily life is an important aspect of practicing Islamic teachings in a practical way. Fiqh, as a branch of Islamic knowledge that governs various aspects of life, not only covers ritual worship such as prayer and fasting but also includes muamalah (social transactions), food, clothing, and social ethics. This paper aims to examine how fiqh is applied in various daily life situations of Muslims, as well as the challenges and opportunities that arise in the process. Using a qualitative approach through literature review and interviews with fiqh practitioners, the study finds that despite variations in the application of fiqh due to differences in madhhab (schools of thought) and interpretations, most Muslims strive to implement fiqh teachings in a manner suited to the changing times and practical needs. The study also identifies that cultural factors, education, and access to information influence the understanding and implementation of fiqh in daily life. In conclusion, the application of fiqh in daily life is not only a religious obligation but also a moral and social guideline that can create harmony within society.   

The GKSI Nazareth SP 5 congregation, which consists of various ages and social backgrounds, faces challenges in understanding and applying the true meaning of worship. Many congregations do not fully understand the essence of worship as a form of direct communication with God, but only carry it out as a routine ritual. With the increasing influence of technology and social media, priority for spiritual activities such as worship tends to decrease. The method used is qualitative by observing the phenomena that occur and continuing with data collection by taking notes, then conducting a literature search, journals, books and the Bible to support the research. Novelty lies in the church's approach to taking concrete steps to guide the congregation to understand the teachings of God's Word regarding worship. The findings show positive changes in the GKSI Nazareth SP 5 Congregation, explanations of guidance from God's Word and also explanations of the meaning of worship that the GKSI Nazareth SP 5 Congregation can apply in their lives. This positive change can be seen in the fact that they are willing to give up their time to come to worship together on Sundays and also to worship at home.

The resolution of cases solved by maramba against the people or faced with various legal, social, cultural, and economic obstacles. Limited access to law enforcement and low legal knowledge make victims reluctant to seek justice. The research used is empirical legal research or empirical juridical research. Data collection for this research is interviews, observations and document studies. The data to be collected is then processed using the observation method. The results of the study show that the choice of customary resolution that prioritizes reconciliation also makes cases rarely processed through formal law. Economic dependence on maramba further weakens the position of ata. Violations committed by maramba (king) against the ata (lower) people in Rindi District, East Sumba, can be resolved through two channels: criminal law and customary law. Criminally, tournaments are regulated in Article 351 of the Criminal Code and can be reported to the authorities. However, people more often choose customary resolution through mediation by traditional elders (rato) who emphasize compensation or peace rituals. Social inequality, maramba dominance, economic dependence, and cultural pressure make it difficult for the ata people to fight back. They are reluctant to report because they are afraid, do not understand the law, and believe more in customary resolutions which are considered to maintain social harmony.

Tradition betimbang is a traditional ceremony performed for children born in the month of Safar. This tradition has been carried out for generations and is still preserved today by the local community. Betimbang tradition is a traditional ceremony performed for children born in the month of Safar. This tradition has been carried out for generations and is still preserved to this day by the local community. This research aims to analyze the contribution of local culture in early childhood learning as a character development effort. Local culture has an important role in shaping children's identity and character from an early age. The used study methodology is descriptive qualitative, using data gathering approaches such as in-depth interviews and documentation. The findings indicated that the betimbang custom is still practiced by the population of Tanjung Intan Village as a hereditary cultural legacy. This ritual is observed for children born in the month of Safar, since this month is seen undesirable. The betimbang ritual procession encompasses the phases of begansai, buang-buang, fresh flour preparation, weighing the kid with apam cake, and hair cutting. The community believes that this custom may deter youngsters from misconduct and adversity. Researchers discovered that this practice cannot serve as the only metric for children's character development; it must be supplemented by effective parenting from guardians. The betimbang tradition embodies religious principles and communal cooperation that is upheld by the local community

The act of sacrifice (udhiyah) is a form of worship in Islam that holds profound spiritual and social values. Sacrifice aims to draw closer to Allah SWT while demonstrating solidarity with others through the distribution of meat to the community, especially those in need. However, the implementation of sacrifice is often not fully understood, particularly regarding its rulings and etiquettes, such as the selection of animals, slaughtering procedures, and meat distribution. This study aims to provide a comprehensive understanding of the rulings of udhiyah and the etiquettes of sacrifice based on Islamic law.The research employs a qualitative approach with a library research method. Data were collected from primary sources such as the Qur'an and hadith, as well as secondary sources including books of Islamic jurisprudence, scholarly journals, and other relevant literature. Data analysis was conducted descriptively to identify and organize systematic insights related to the topic.The results indicate that sacrifice is obligatory for those who can afford it according to some scholars, while the majority consider it a strongly recommended act (sunnah muakkad). The etiquettes of sacrifice include sincere intentions, selecting animals that meet Islamic requirements, proper and humane slaughtering, and proportional meat distribution. Sacrifice also holds spiritual wisdom, such as strengthening faith and gratitude, as well as social benefits by fostering community bonds through sharing.This study concludes that sacrifice is not merely an annual ritual but also a reflection of values such as devotion, sincerity, and solidarity that must be instilled continuously in the lives of Muslims.

Abstract. Traditional Javanese architecture, especially joglo houses, reflect the harmonious relationship between humans, nature, and God through designs that are loaded with symbolism and philosophy. The joglo house not only serves as a place to live, but also as a space for religious and social rituals, reflecting the spiritual values and belief system of the Javanese people. In this article, we discuss the elements of joglo house design, such as soko guru, towering roofs, and spatial layouts that depict social and spiritual hierarchies. This study uses a qualitative approach based on literature studies to analyze how traditional Javanese architectural design reflects the cultural values and spirituality of its people. The results of the study show that the preservation of joglo houses as a cultural heritage is very important, but it faces great challenges due to modernization and urbanization. Preservation efforts through cultural education, culture-based tourism, and cross-sectoral cooperation are relevant solutions to maintain the continuity of this traditional architecture.

 This study examines the influence of local culture on religious practices in Sukamulya Village, Lembang, focusing on the use of ritual offerings during the first suhoor of Ramadan. Using a qualitative descriptive approach, data was collected through in-depth interviews with three key informants and direct observation of community practices. The findings reveal a complex interplay between local culture and religious practices, highlighting the need for community education to maintain Islamic principles while respecting cultural heritage. The study suggests that further research is needed to better understand the dynamics of cultural and religious acculturation in Indonesia.

The aim of this research is to explore the implementation of the Hajj pilgrimage in the development of an egiliterary attitude which is studied from a sociological perspective. This research uses a qualitative approach with a library study type of research. The data sources used were the Al Qur'an and Hadith, as well as books and journals related to the theme of Hajj and the development of egalitarian attitudes. The results of this research show that several developments were found in the formation of egalitarian attitudes after carrying out the Hajj in society. The Hajj pilgrimage, which is one of the pillars of Islam, brings together Muslims from various social, economic and cultural backgrounds in the Holy Land. The process of carrying out the Hajj which involves certain rituals, such as Tawaf and Sa'i, teaches the values of simplicity and sincerity. All pilgrims, regardless of social status, wear the same ihram clothing, symbolic of the elimination of differences. This encourages individuals to internalize the principles of egalitarianism, eliminate discriminatory traits, and strengthen solidarity.  

The type of research used is qualitative research using a descriptive qualitative approach. The method used is the ethnographic research method. This data was collected by the author through a team of data collectors, all of whom came from each tribe in Malacca Regency. Not all tribes in Malacca Regency are interviewed, but in terms of sabate saladi customs, hamis batar ceremonies or rituals in the Fehan plains there are similarities. The results of the interview show that the adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency is a tradition of celebrating the corn harvest which has been passed down from generation to generation from ancestral times to the present, especially the first harvest at the beginning of the year/called batar tinan. There is an adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency, namely that the teachings of the Catholic Church are not conflicted with human traditions because the church was also born from human cultural traditions. There are similarities in the meaning of hamis batar with the Eucharistic prayer in the Eucharist celebration. The Hamis Batar ceremony is an expression of gratitude from the people for the results given by God.

The type of research used is qualitative research using a descriptive qualitative approach. The method used is the ethnographic research method. This data was collected by the author through a team of data collectors, all of whom came from each tribe in Malacca Regency. Not all tribes in Malacca Regency are interviewed, but in terms of sabate saladi customs, hamis batar ceremonies or rituals in the Fehan plains there are similarities. The results of the interview show that the adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency is a tradition of celebrating the corn harvest which has been passed down from generation to generation from ancestral times to the present, especially the first harvest at the beginning of the year/called batar tinan. There is an adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency, namely that the teachings of the Catholic Church are not conflicted with human traditions because the church was also born from human cultural traditions. There are similarities in the meaning of hamis batar with the Eucharistic prayer in the Eucharist celebration. The Hamis Batar ceremony is an expression of gratitude from the people for the results given by God.

This research discusses the traditional dance Dikee Pam from Tuwi Eumpek village, Panga subdistrict, Aceh Jaya Regency, which has become one of the cultural heritage of Indonesia. The Dikee Pam traditional dance has been transformed from religious rituals into a performing art by having 16 likkok or movement variations and 16 male players and 2 radat. The basis of this research is motivated by the importance of preserving the traditional Dikee Pam dance. The main focus of the research is the performance, history, development, function and efforts to preserve Dikee Pam. This dance originally functioned as a ritual to celebrate the birthday of the Prophet Muhammad and has now developed into a performing art form that is performed at various official and entertainment events. The research method is a descriptive approach using interviews, observation and documentation. The results showed that interest in Dikee Pam is declining due to lack of financial support and lack of interest among the younger generation, which is the main challenge to its preservation. However, the local community is still trying to preserve this dance through the Aneuk Nanggroe studio. This research recommends the importance of documentation, integration into local education and the development of Dikee Pam as a potential cultural tourism to maintain sustainability,

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.

Manortor is a traditional Batak dance, which has long been an integral part of the culture and social life of the Batak people themselves. This dance, usually performed in traditional celebrations such as weddings, births, and other traditional ceremonies, functions as an expression of joy, prayer, and respect for ancestors. However, along with the entry of Christianity into the Batak community, Manortor underwent a significant transformation, shifting from a ritual of respect for ancestral spirits to a medium of worship and expression of faith in God. In the context of Christian theology, "Manortor" is now understood not only as a traditional dance, but also as a form of respect, welcoming, and praise to God, manortor is not just an ordinary dance but there is an offering (offering the body) to express gratitude through body movements accompanied by gondang, manortor as a bridge between culture and Theology itself by maintaining cultural traditions and remaining faithful to the teachings of Christianity

This research reviews the Friday ngandang tradition in the Waringinkurung area. This research aims to discuss friendship and kinship found in this tradition. This research uses qualitative methods and the research instruments are observation and interviews. The data sources for this research are the results of interviews from several Waringinkurung residents and previous research journals. The result is that in Waringinkurung, the Ngandang Friday tradition is a way to apply Islamic values about friendship and kinship. After Friday prayers, this ritual is carried out by sharing prayers, shaking hands and eating together. This tradition has spiritual meaning and helps strengthen family relationships that are often broken due to daily activities

In the article titled "Mandok Hata on New Year's Eve: Reflecting on the Meaning of Forgiveness in Batak Culture and Christian Teachings (Colossians 3:13)", the author uses a qualitative approach through the analysis of literature related to Mandok Hata and forgiveness. The Mandok Hata ritual on New Year’s Eve reflects spiritual and social values, where the Batak Toba community apologizes to each other, strengthens family ties, and creates an atmosphere of reconciliation. The author asserts that forgiveness in Christian teaching, as an unconditional gift of God, is internalized in this practice. This article shows that forgiveness and Mandok Hata are complementary, encouraging social and spiritual harmony, as well as starting the new year with a clean and loving heart.

This study aims to explore the structure and uniqueness of Earth through the lens of local wisdom that respects nature, and to investigate how traditional knowledge can offer valuable insights into our planet and the relationship between humans and the environment. A qualitative approach was employed, involving a literature review and analysis of traditional texts, myths, folktales, and cultural practices related to the understanding of the universe, Earth's structure, and human interaction with ecosystems. The findings reveal that many indigenous cultures around the world view Earth as a living entity, with an interconnected relationship between humans and the surrounding environment. This understanding is reflected in various rituals, agricultural systems, and environmental policies that emphasize balance and sustainability. Furthermore, local wisdom often stresses the importance of respecting nature as an integral part of harmonious living on Earth. The implications of this research highlight the importance of integrating local wisdom into environmental education, sustainable development policies, and natural resource management to foster a more harmonious and sustainable relationship between humans and the Earth.    

In the effort to explore the true dimensions of life, humans should not focus solely on the empirical and a priori levels. To achieve a deeper understanding, one must free oneself from all forms of attachment to things that are empirical and a priori. Deep reflection is necessary so that the fundamental principles can be discovered, leading to a more essential understanding of reality. This paper aims to analyze the metaphysical dimension contained within the dolop ritual. The findings of this study show that metaphysical reflection can overcome the limited view of reality that is apparent on the surface, which often feels "real" but is actually deceptive. Unknowingly, such views fall into the ideological realm that restricts and binds, causing humans to become trapped in the sacralization of space, time, and place that color the Kasada ritual ceremony. Based on these findings, the study of the metaphysical dimension continues by delving deeper into the existence and meaning of the symbols present. This exploration ultimately concludes that the metaphysical dimension in the dolop ritual of the Dayak Agabag community is, in fact, a representation or miniature of life itself. This ritual is not merely a ceremony, but a broader representation of life that must be understood in a deeper context.

This study aims to examine the structure of the presentation of Barzanji at the Aqiqah event in Batu Hampa, Koto XI Tarusan District, South Coast, with a focus on the regilius elements and local culture integrated in this ritual. Using a qualitative approach with a descriptive method, data were collected through direct observation, in-depth interviews with artists, religious leaders, and local communities, as well as visual documentation of the Aqiqah event. The results of the study show that the structure of presenting Barzanji consists of five main stages: preparation, opening, reading of the Barzanji text, joint prayer, and closing. The preparation stage involves arranging the venue and inviting religious leaders and the surrounding community. The reading of the barzanji text is carried out alternately by the artists. The joint prayer, led by Ustaz, became the core of the event with the aim of asking for blessings for the newborn. The event ended with a meal together as a symbol of gratitude and togetherness. The reading of Barzanji in the context of Aqiqah not only functions as a religious ritual, but also strengthens social and cultural relations in the community, and as a religious ritual this event is also a means of educating Islamic values for the younger generation and strengthening social ties in the community. This research provides new insights into the importance of preserving the Barzanji tradition in West Sumatra which is rich in regilian and cultural values.

The digital era has changed the way teenagers interact with information and spiritual practices. On the one hand, quick access to various sources can enrich religious knowledge. On the other hand, inaccurate or deviant information is also easily spread, potentially leading to shirk practices. Teenagers in the identity search phase are often influenced by social media content and popular culture that can cloud their understanding of monotheism. The main challenge faced is the shift in spiritual values where traditional religious practices are often replaced by new rituals and beliefs that are not in accordance with religious teachings. The transformation of spiritual practices among teenagers is also seen in their adaptation to digital platforms, where many seek community and spiritual support online. The purpose of this study is to identify effective strategies to support a correct understanding of monotheism and reduce the influence of shirk, as well as to utilize the potential of digital media for constructive religious education. Empowering teenagers in understanding and practicing religious teachings critically is very important to maintain the authenticity of spiritual practices in the digital era. The method used in this study is a descriptive qualitative method, by making the Qur'an, books of hadith, books, magazines, articles and related journals as the main reading sources. The results of the study show; (1) that the advancement of digital technology has a great influence on the imitation of foreign cultures that smack of polytheism, (2) several figures exemplify the culture of polytheism while social media spreads it, (3) It is difficult to stem the flood of information on social media. Efforts to improve it include frequently listening to studies and attending training on the dangers of polytheism.