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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.

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.    

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.

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.  

Culture is a product of human knowledge as social beings, that knowledge is not obtained through genetic inheritance in the human body, but is obtained through the position of humans as social beings which is an experience through a learning process.It is in this context that the research was conducted to see how indigenous peoples as a minority group internalize their cultural values ​​into cohesive values ​​and reflect their strong character. The indigenous peoples in Pulo Village, Cangkuang Village, Leles District, Garut Regency, West Java Province, are a group of indigenous people who continue to internalize and preserve traditional values ​​into the character of their community members. This type of research uses a qualitative approach with an ethnographic type, namely research conducted in certain indigenous communities. The objectives to be achieved in this research are to briefly describe the internalization of cultural values ​​of the traditional village communities that can be promoted as the basis for forming the character of the Indonesian nation and internalizing organizational values. Based on the analysis of various facts related to Pulo village, it can be concluded that cultural values ​​can use the values ​​of local wisdom that develop in the community in a comprehensive manner capable of providing data in shaping legal culture and forming strong characters in upholding culture. This helps the community in developing such culture-based laws.

Livestock is one of the main sources of income for rural communities, especially in Motaulun Village, Malacca Regency, West Malacca District. However, livestock that are not properly cared for by the owner can cause various problems. These disputes can be resolved through various means, both formally and informally. Many people prefer to resolve this dispute informally, namely through the settlement of cases outside the court. The settlement of cases outside the trial aims to find a solution that is acceptable to the parties, without having to follow a formal judicial process. This research is an empirical research, so the data source used is the primary data source, the primary data is obtained from the results of interviews. The Empirical Method is a legal research method that functions to see the law in a real sense and research how the law works in the community. The data were analyzed in a descriptive-qualitative manner. The results of this study show that: (1) The settlement of cases according to customary provisions carried out by the people of Motaulun Village goes through several stages, namely the first is a complaint from the victim to the Motaulun Village officials, the process of summoning the parties to the dispute, deliberations led by the traditional elder Ambei Fukun, the imposition of sanctions. (2) Factors that affect the community in Motaulun Village prefer alternative settlement outside of court, namely because of the existence of customary institutions as a forum in the settlement process, public legal awareness, fast and cheap settlement, and also distance. These factors influence the community in choosing to settle cases outside the court.

Indonesia, as a country with a pluralistic legal system, faces challenges in harmonizing customary law and state law, particularly in resolving disputes over customary land that involve traditional values of indigenous communities. This study aims to analyze how customary values are integrated with state law through a case study of court decision Number 94/Pdt.G/2022/PN Jap. The research employs a qualitative approach with content analysis techniques applied to court decision documents, supported by relevant literature reviews. The findings reveal that the court in this case not only applied positive legal norms but also considered relevant customary aspects, including the legitimacy of indigenous leaders and the recognition of communal land rights (ulayat). The panel of judges issued a decision that accommodated customary values in accordance with Article 18B paragraph (2) of the 1945 Constitution, while still adhering to the formal procedures of state law. This study identifies challenges in integrating customary law into the national legal system, such as the lack of formal regulations related to customary courts and the limited understanding of legal officers regarding local cultural contexts.

Cireundeu Traditional Village, which is known for its rich traditions and natural resources, has great potential in utilizing campoleh fruit and local spices. However, local communities have not fully utilized this potential in developing products that can increase their income. Mocktail drinks, as an increasingly popular non-alcoholic alternative, offer opportunities for product innovation that can increase market appeal and boost local economies. The aim of this activity is to develop mocktail drinks based on campoleh fruit and innovative local spices. The method for this activity is through identifying campoleh fruit varieties available in the Cireundeu Traditional Village and local spices that can be used in mocktail drinks, then holding training for the local community regarding mocktail making techniques, hygiene and marketing aspects by helping the community in designing marketing strategies and packaging. products, and distribution to increase market reach. This project is expected to not only improve the economy of the Cireundeu Traditional Village community through product innovation but also preserve and promote cultural riches and local resources. By utilizing the potential of campoleh fruit and local spices, communities can create products that are attractive and highly competitive in the market, while strengthening the identity and economic independence of their community. The output of this PM is Pres Release, IPR and PM Journal.

This study discusses the symbolic meaning of Lipaq Saqbe as a social identity of the Mandar Tribe. This traditional clothing not only functions as a cultural identity but also has a deep symbolic meaning and reflects the values ​​of the Mandar people. This study uses qualitative descriptive methods and Malinowski's functionalist theory to understand the social and cultural functions of Lipaq Saqbe clothing. The results of the study indicate that the motifs and colors of Lipaq Saqbe have certain meanings related to social status and personal identity. In addition, the use of this traditional clothing in various traditional ceremonies shows its important role in preserving culture. The Mandar Tribe has adapted to the development of the times while maintaining the authenticity of its traditional motifs, making Lipaq Saqbe a symbol of their living cultural heritage. This study is expected to contribute to the understanding of socio-cultural dynamics in Indonesia, especially in West Sulawesi.

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

Batak Toba is a tribe with strong customs in Indonesia. One of the applicable values ​​and norms is regarding the process of dividing inheritance among descendants. The existence of male descendants in Toba Batak society is very important to continue the clan. However, not all family members have male offspring. So, the tradition of buying clan (manuhor clan) emerged to overcome this. This phenomenon gives rise to differences in the distribution of inheritance for biological male descendants and male descendants of the clan. This writing provides an understanding of the legal review of the process of dividing customary inheritance for biological male descendants and sons belonging to the clan in Batak Toba. This problem will be studied using normative methods with the perspective of Toba Batak traditional inheritance law through legal studies, journals and research that has been carried out by previous researchers. This writing discusses the implementation of inheritance distribution between biological sons and sons who bear the clan in Batak Toba based on previous research analysis and community customs. The originality of this research explains the role of customary inheritance law that applies in the Toba Batak community in the process of dividing inheritance between biological sons and sons of the clan by showing the similarities and differences that occur.    

This research aims to analyze the making and use of Jambi traditional clothing with an ethnographic approach, in order to reveal cultural values, symbolism, and its role in the identity of the Jambi Malay community. The method used in this research is a qualitative approach, where data collection techniques include in-depth interviews, direct observation, and document analysis. Interviews were conducted with informants who have in-depth knowledge of Jambi traditional clothing, while observation involved observing the making process, design, and use of the clothing in traditional ceremonies. The results showed that Jambi traditional clothing, such as Baju Kurung Tanggung, reflects the richness of local culture through designs that are full of philosophy. The symbolic colors used, such as red, gold and green, symbolize courage, nobility and fertility. In addition, these traditional garments also serve as symbols of social status and cultural identity, especially in the context of weddings and traditional ceremonies.

This study analyzes the impact of Government Regulation in Lieu of Law (Perppu) No. 2 Year 2022 on Job Creation, particularly in the plantation sector, on the rights of Masyarakat Hukum Adat (MHA). The initial purpose of this Perppu was to increase investment through simplification of regulations and acceleration of licensing, but the formulation of existing norms and regulations can threaten the existence of MHA. This research is a normative research and uses a legislative approach by analyzing primary and secondary legal materials, and using John Rawls' Theory of Justice and Mochtar Kusumaatmadja's Theory of Development Law. The results show that there are significant changes in the application of Perppu No. 2 Year 2022 on Job Creation compared to Law No. 34 Year 2014 on Plantations, including changes in land area limitations, elimination of environmental permits, and elimination of criminal sanctions related to permits and the environment. The implications of the implementation of this Perppu are that it exacerbates the marginalization of Indigenous Peoples, ignores customary rights, and causes overlapping land tenure, as well as ecosystem and environmental damage. This research suggests several strategic steps: accelerating the inventory of customary land and the granting of customary rights certificates, requiring MHA to be involved in every stage of decision-making through FPIC mechanisms, and passing a special law for MHA. Investment policies should also focus on sustainable development with stricter environmental standards than at present.

Inheritance law in Indonesia has three directions, namely customary law, civil law and Islamic law. This journal article discusses one of the inheritance laws, namely customary inheritance law. The writing of this journal article aims to examine how the protection and process of obtaining inheritance rights for women in Balinese Hindu customary society, which adheres to the patrilineal system. The research method used is a normative legal research method with two approaches, namely a statutory approach and a conceptual approach. Data collection uses doctrinal which is by examining, analyzing and identifying knowledge contained in reading sources in the form of reference books, journals or previous research as research support. Based on the results of the study, it shows that under customary inheritance law, women are generally not entitled to inherit property, but only enjoy the inheritance of parents or husbands. However, they can obtain inheritance rights through grants, marital gifts (jiwa dana), or changing their status to male (sentana rajeg).

The Baduy community located in Lebak Regency, Banten, is an ethnic group that still maintains its customs even today amidst the wave of modernization. This research aims to explore how the Baduy people preserve their customs and traditions as well as the challenges they face in facing changing times. In the era of globalization and modernization which has brought advances in technology and foreign culture, the Baduy people continue to maintain their cultural identity, especially through the principles of simple and sustainable living. This research uses qualitative methods combined with interview techniques and participant observation to understand their practices in preserving customs and traditions. The research results show that the preservation of Baduy customs is not only achieved through religious rituals but also the way they organize their socio-economic life, for example in an agricultural system that respects the environment and a lifestyle that prioritizes simplicity.  However, big challenges come from technological developments, economic changes and increasingly strong external cultural influences.

This research is aimed at examining how to protect the rights of indigenous peoples from several practices through a review of legislation. Regulations on customary law communities have long been regulated in Indonesian law, including the constitution. However, overlapping regulations due to conflicts of interest between the government and investors hinder the protection of their rights. Governments are often involved in land and natural resource grabbing, known as land grabbing and green grabbing. This practice triggers complex conflicts that are detrimental and ignore the rights of indigenous peoples. The conflict is rooted in the government's negligence in drafting harmonized rules that should really protect customary law communities.

The Use of Local Plants in Legok Hayam Cultural Village, Girimekar Village, Cilengkrang District, Bandung Regency for Tali Paranti Traditional Needs. This research aims to explore the community’s knowledge about the use of plants for Tali Paranti traditional activities. Data was collected through open interviews by visiting informants and closed surveys, including the distribution of questionnaires via Google Forms to reach all informants. The results of the study show that Coconut received the highest use value of 0.25, and the Fidelity Level was 25%. Through both qualitative and quantitative methods, this research provides insights into the interaction between the community and plants in the context of local culture.

Customary law existed long before Indonesia became independent. This system is a reflection of the noble values ​​believed in by indigenous peoples, such as mutual cooperation, kinship and respect for others. This research aims to analyze the principles of customary law that can be integrated into the formal justice system to support the development of a restorative justice system in Indonesia and the main challenges faced in implementing customary law as part of the restorative justice system in Indonesia and how to overcome them. The research method uses normative research methods and secondary data. Integration of customary law principles into the formal justice system can be done in various ways, such as adopting restorative principles, building hybrid models, increasing recognition of legality, involving communities, aligning with human rights, and applying local approaches in certain cases. The implementation of customary law as part of the restorative justice system in Indonesia faces various challenges, but with a strategic and adaptive approach, these challenges can be overcome.