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This community service program aims to utilize Balinese orange peel waste into marketable jelly candy in Battu Winangun Village, Lubuk Raja District, Ogan Komering Ulu Regency. The implementation method included socialization, 2-day practical training, and production mentoring involving 30 participants from women's farmer groups, PKK mothers, and youth youth organizations. The results of the activity showed an increase in participants' knowledge from 15% to 92% about the economic potential of Balinese orange peel waste, with 85% of participants successfully producing good-quality jelly candy that met the criteria of chewy texture, balanced sweet-sour taste, and attractive bright color. This program successfully processed orange peel waste rich in natural pectin (18-25%) into a functional low-calorie product with a shelf life of 2-4 weeks. The program's impacts included the formation of independent business groups, a 25-30% reduction in organic waste, and increased public awareness of a sustainable circular economy. The final evaluation showed a 90% level of participant satisfaction, with 87% of participants interested in continuing independent production. In conclusion, this program effectively increases the added value of local agricultural products, empowers the community's economy, and creates social transformation toward a self-sufficient and environmentally conscious village.

This study examines the implementation of the Manak Salah tradition in Padang Bulia Customary Village from the perspectives of legal certainty and human rights protection. Manak Salah is a customary practice associated with the birth of opposite-sex twins, which in Balinese Hindu cosmology is considered a sacred event that may disrupt the balance between the sekala and niskala realms, thereby requiring purification rituals. Although the contemporary practice of this tradition has become more humane and no longer involves social exclusion, its regulation remains unwritten and has not been formally codified in the village’s Awig-awig (customary law). This condition creates the risk of multiple interpretations, legal uncertainty, and insufficient protection of the rights of children and affected families. This research employs an empirical juridical method with a qualitative approach, using interviews with customary leaders, field observations, and document analysis of statutory regulations and customary legal sources. The findings reveal that the absence of written norms causes the implementation of Manak Salah to rely heavily on the discretion of customary authorities, leading to potential inconsistency and normative vulnerability. This study emphasizes the urgency of codifying the Manak Salah tradition into the Awig-awig as a form of customary law reform aimed at ensuring legal certainty, strengthening institutional accountability within customary villages, and harmonizing customary law with Bali Provincial Regulation No. 4 of 2019 and fundamental human rights principles.

This study examines the social, economic, and tourism impacts on the lives of the community in Penglipuran Tourism Village. The research highlights that the growth of tourism significantly increases local income by approximately 150–300%, fosters the creation of new business opportunities, and contributes to the preservation of Balinese culture and traditions. Tourism development not only strengthens the village’s cultural identity but also enhances social cohesion through community-based tourism initiatives. In addition, the adoption of digital technologies, such as cashless payment systems and electronic ticketing, has improved transaction efficiency, transparency, and market expansion, while also providing better services for visitors. Despite these benefits, several challenges have emerged, including growing environmental pressures, waste management issues, and the potential widening of economic inequality between residents directly involved in tourism and those who are not. These challenges indicate that tourism development can also create socio-economic gaps and place strains on the village’s natural resources if not managed carefully. Therefore, sustainable tourism management becomes crucial in balancing cultural preservation, economic equity, and environmental protection. This study suggests that policies integrating community participation, equitable economic distribution, and environmental sustainability are essential to ensure long-term positive impacts. Ultimately, Penglipuran Tourism Village can serve as a model for sustainable rural tourism development in Indonesia and beyond.

Small and medium-sized enterprises (SMEs) play a strategic role in national economic development, particularly in rural areas. Their existence not only supports local economic growth but also contributes to cultural preservation. One concrete example is the Balinese kamen embroidery convection industry that is developing in Kates Village, Kauman District, Tulungagung Regency. This industry not only produces products that represent local cultural identity but also serves as a primary source of livelihood for a large portion of the local community. This study aims to examine the role and impact of this embroidery convection industry on improving the economic conditions of the Kates Village community. The study used a descriptive qualitative approach with a field study method, where data were collected through direct observation techniques, in-depth interviews with village officials, convection business owners, workers, and local residents, as well as documentation related to production activities. The results show that this industry is able to absorb a significant local workforce, both among women and youth, thereby reducing unemployment. Furthermore, community incomes have increased, directly impacting families' living standards. Furthermore, the existence of this industry has also encouraged the growth of new entrepreneurs, both in the convection sector and other supporting sectors such as distribution and marketing. Overall, the Balinese kamen embroidery convection industry in Kates Village has proven to be a local economic force based on culture. Its potential to strengthen the people's economy is enormous, especially if developed in a targeted and sustainable manner through policy support and capacity building of business actors. Therefore, greater attention from the government and other stakeholders is needed to ensure this industry continues to grow and provides long-term positive impacts for the community.

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.

Lingual or language is an integral part of the cultural expression of a society, is used as a means of communicating values, beliefs and customs, has an important social function and fosters a sense of group identity and solidarity. Traditional Balinese snacks for the Cemagi Village society are not just food but also have an important role as a means of traditional ceremonies. A linguistic anthropology approach was used by researchers to reveal the culture of the Cemagi people, in the process of inheriting and passing on the role of traditional snacks in their beliefs as Hindus. It is hoped that the role of traditional snacks can be learned, inherited, passed on from one generation to the next, through actions in the form of face-to-face interactions, and of course through linguistic communication, both verbal and non-verbal. -verbal form. The proposed research is to find out how traditional food exists and to know the lexicon of traditional snacks and their meaning in a traditional ceremony. There were 12 lexicons found in this first research and explained in terms of processing processes and fields of meaning in the beliefs of the Cemagi society. Traditional snacks are used as the main filling material and function as a means in traditional ceremonial processions. Traditional snacks are symbolic and expressive, both in terms of shape, ingredients and taste.

The island of Bali is a paradise for culture, every activity in Bali will never escape its cultural touch. Not only marriage, birth, but until death. Almost all Indonesian people and even foreign countries must have known and are familiar with every ritual that is owned by the people who live on the island of Bali. An example is the cremation ritual. Ngaben is one of the Balinese Hindu traditions to carry out death ceremonies. According to Tattwa, a person is considered dead if his atma has been separated from the five maha bhuta, this is mentioned in vrasphati tattwa (Swastika: 2008). The Ngaben ritual is carried out with a long series of activities and invites many people. In addition, this ritual also requires a relatively large range of costs. Because this death ritual is different from death rituals with other tribes, where most of the death rituals in various tribes in Indonesia are only carried out by directly burying the body. However, cremation is done by burning the corpse.    

This research aims to find out about the position of inheritance rights for Balinese women who have changed religions based on the case study of Cassation Decision Number 2826 K/Pdt/2017. The background of the research, that the biological daughter of the heir who has converted to religion demands her right to be made an heir, where as it is well known that Balinese society has a patrilineal kinship system (purusa), which means that the heir will fall to the son. This type of research is normative legal research with the approach applied in this normative legal research is a conceptual approach and a case approach. The results of the analysis of the research, the Decree of the Main Assembly of Pakraman Village Bali in 2010 Number: 01/Kep/Psm-3/X/2010 regarding the Results of Pesamuhan Agung III MUDP Bali which states that Balinese women receive half of the purusa inheritance rights after deducting 1/3 for heirlooms and preservation interests. However, this does not apply to Balinese women who have converted (from Hinduism to other religions). This is because as heirs who follow Balinese inheritance law, heirs must have the responsibility to take care of all the obligations of their ancestors both in terms of religious obligations and maintenance of shrines. Therefore, if a child chooses to change religion, the legal consequences will be that the heir or child does not have rights and obligations towards the heir, family and custom.  

Kukuh Village in Kerambitan District has a hilly topography, large rivers, and high rainfall, which makes the area prone to disasters, especially floods, landslides, and extreme weather. In order to overcome these problems, the Community Service Program (PKM) aims to: 1) create a Disaster Prone Map, Safe Zone Map, Evacuation Route Map, and Temporary Refuge Map; 2) build an informative, interactive, effective, and efficient village disaster information system based on digital technology; 3) organize counseling and training on disaster management to improve community preparedness; 4) provide disaster support tools. The implementation of the community partnership program uses the Knowledge Transfer approach through counseling and training, Technology Transfer through participatory mapping, and Diffusion of Science and Technology through the creation of the SIKADEK application (Kukuh Village Disaster Information System). The PKM results include a Disaster Map that is integrated with the SIKADEK application as a Disaster WebGIS feature, including weather information, distribution of disaster-prone areas, disaster history, and Balinese lunar calendar information (Sasih). Training and counseling increased the capacity of Pokdarwis with knowledge about disaster-prone locations, safe zones, rallying points, evacuation routes, utilization of disaster features in the SIKADEK application, as well as knowledge about disasters, vulnerable areas, management, and disaster mitigation. In addition, disaster support facilities such as signs, water rescue packages, and first aid packages have been fulfilled through this activity.