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This study evaluates the implementation of water source conservation and conservation forest policies in Tuban Regency that integrate collaborative methods between various parties and local wisdom. Using a descriptive qualitative approach, data collection was conducted through in-depth interviews with staff from the Environmental Service, representatives of environmental NGOs, traditional leaders, and local communities, coupled with field observations related to the “Adopt a Spring” and “Forest School” programs. The results of the study indicate that the success of the policy is not only supported by local regulations, but also by collaboration involving the government, local communities, the private sector, and educational institutions. Local wisdom, such as the “nyadran sumber” ceremony and traditional protected forest methods, increase the legitimacy and effectiveness of environmental protection. However, obstacles arise as a result of lack of funds, economic pressures, and changes in values ​​among the younger generation. This study suggests sustainability education and cross-sector collaboration forums, strengthening sustainable economic schemes based on ecotourism and agroforestry, and contextual environmental education to maintain the sustainability of the program. These results confirm that conservation policies integrated with local wisdom and cross-sector collaboration can be an innovative model for other regions, while strengthening the paradigm of sustainable development that is responsive to the existing socio-cultural context.

This study examines the implementation of the Sigalovada Sutta as a form of ancestral devotion within the Nyadran Dauwang tradition practiced by the Buddhist community in Depok Hamlet, Java. Grounded in the understanding that religion and culture are deeply intertwined, the research aims to explore how Buddhist doctrinal values are actualized through local communal rituals and how these practices contribute to social cohesion, environmental stewardship, and cultural continuity. Using a qualitative case study approach, data were collected through participant observation, in-depth interviews with religious leaders, elders, and community members, and analysis of ritual documentation. Triangulation of methods and sources was applied to enhance the credibility and depth of interpretation. The findings reveal that Nyadran Dauwang consists of four interrelated components: communal cleaning of irrigation canals (Susuk Wangang), ritual journeys accompanied by offerings and food sharing, interfaith prayer gatherings, and Wayang Kulit performances. These practices embody key Buddhist values such as spiritual friendship, loving-kindness, compassion, ethical reciprocity, and collective merit-making, as articulated in the Sigalovada Sutta. The tradition also reinforces respect for ancestors, strengthens intergenerational bonds, promotes ecological awareness, and fosters harmony in a pluralistic religious setting. Rather than functioning as a rigid doctrinal text, the Sigalovada Sutta operates as a living ethical framework that guides communal life through culturally resonant forms. In conclusion, the study demonstrates that Nyadran Dauwang represents a contextualized enactment of Buddhist ethics that integrates religious teachings with local cultural heritage. This integration offers an important model for Buddhist religious education, cultural preservation, and community-based approaches to social and environmental sustainability.

This study examines the social and religious roles of a Manggalīa within the Buddhist community, with a case study in Dusun Ngadisari, Tempuran Village, Kaloran District, Temanggung Regency, Central Java. The Manggalīa is a local religious figure who serves as both an elder and leader of the community in various religious rituals such as weddings, funerals, patidāna, and traditional ceremonies including gendurenan, nyadran kubur, and village selametan. In Buddhist communities without a pandita, the Manggalīa plays a central role as a spiritual guide and preserver of local traditions. This research employs a qualitative descriptive approach using observation, in-depth interviews, and documentation methods. The selection of a Manggalīa is conducted through communal deliberation, based on spiritual and ritual competence, particularly in the aspects of sīla, samādhi, and paññā. The findings show that the Manggalīa in Dusun Ngadisari fulfills his role with great dedication, both in guiding the community's spiritual life and participating in social matters such as conflict mediation, community empowerment, and maintaining social harmony among villagers.

This research examines the role of community leaders in maintaining religious harmony in Ngampin Village, Ambarawa District, which has the characteristics of a multicultural society. This research uses a descriptive qualitative approach using in-depth interviews with community leaders and field observations during the period 17 October to 30 November 2024, which explores the dynamics of tolerance between religious communities. Based on statistical data, Ngampin Subdistrict has a diverse religious composition, namely 4,673 Muslims, 586 Catholics, 450 Protestants, 13 Hindus, and 7 people of other faiths. Research reveals that religious harmony is built through a comprehensive strategy, through the formation of the Religious Harmony Association (PKUB), preserving local Nyadran and Merti Dusun traditions, as well as a dialogical approach between religious communities. The findings show that success in maintaining harmony requires a high awareness of tolerance, local wisdom, and the active role of community leaders in reducing potential conflict.

Culture is the result of human thought so that it is manifested by humans in everyday life. The form of culture cannot be separated from the existence of space and time which are produced from cultural elements. Javanese society in general who live in rural areas in living and carrying out daily life is covered by various traditions.Nyadran comes from Hindu and Buddhist traditions that originated in the 15th century, and Walisongo combined this tradition with his preaching so that he could easily embrace Islam. Initially, the saints tried to straighten out the Javanese people's beliefs about animism, which in Islam is known as polytheism. To avoid misunderstandings with these traditions, the saints complemented them by taking them, filling them with verses such as the Qur'an, tahlil, and prayers. Earth Alms (Nyadran) as a form of gratitude for the Javanese and Islamic traditions of the Sumur Village Community, Brangsong District, Kendal, usually in the Sumur village they carry out the nyandran tradition right on Friday Kliwon in the month of Mubarrom (Suro). This tradition is carried out by the Sumur village community to commemorate the ancestral heritage site of the Sumur village in the form of a spring to meet the needs of the Sumur village community in the form of water before the existence of PAMDES. The event is filled with prayers addressed to the ancestors who preceded them.

Nyadran is a series of traditional ceremonies, which are part of cultural heritage and believe that certain places are sacred or holy places. Nyadran traditions like this are a from of salvation carried out as a from of gratitude and respect for ancestors. The data collection technique used in this research was interviews with the main sources, the head of the Nyadran committee and the of Brayo village. The location of this research was in Ujung Biru Hamlet, Brayo Village, Wonotunggal District.  Nyadran activities in Ujung Biru Hamlet are held in the month of Muharrom because Muharrom is not the Hijri New Year. Nyadran implementation in Brayo Village has been carried out since ancient times, as time goes by, the nyadran tradition has undergone many changes

The Nyadran tradition is very important for the life and culture of Indonesian society. Nyadran carried out by people in Kubulangka village in Java is an activity that occurs every year before Eid or Ramadhan. Likewise, the nyadran tradition is one of the traditions that is still very well maintained in the people of Kubulangka Hamlet, Cukuh Balak sub-district, Tanggamus Regency. This research uses a qualitative descriptive method which involves direct observation in the field. The way we collect information for this research is by conducting interviews, observing and collecting documents. The main data is obtained directly from the person being interviewed or the object being researched. Secondary data comes from previous research such as journals and books related to the Nyadran Tradition. This data is used to explain the Nyadran Tradition in Javanese Culture through an Islamic studies approach in Kubulangka Village, Tanggamus. After that, the data is analyzed in a simplified manner, then displayed, and then conclusions are drawn. This tradition is usually carried out by the Kubulangka people every month of Ruwah in the Javanese calendar. Nyadran is a form of expression of gratitude and respect for ancestors who have passed away. Apart from being an expression of gratitude and respect for ancestors, Nyadran also has deep social and cultural meaning. Through this tradition, people can strengthen relationships between family members and between community members. Apart from that, Nyadran is also a means to strengthen the sense of togetherness and solidarity within the community.

Indonesia is a country consisting of different races, ethnicities and religions. However, this does not become an obstacle to remaining tolerant and respectful of each other's culture. The culture in Indonesia has different characteristics and meanings in one region and another. Like the nyadran culture which is currently still highly respected in several areas, especially in the people of Sawen Hamlet, Ngimbang District, Lamongan Regency. This research aims to analyze the traditional culture of Nyadran Sendang which is still highly respected and preserved by the people of Sawen Hamlet, Ngimbang District, Lamongan Regency.