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This study examines the Massuru’ Tondok ritual as a space for encountering the Transcendent within the Aluk Todolo belief system of the Torajan community in the villages of Suppiran, Mesakada, and Salisali (SMS), Pinrang Regency, South Sulawesi. The ritual is understood not merely as a cultural tradition, but also as a religious expression through which the community establishes a relationship with Puang Matua as the Supreme Being. This research employs a qualitative method using a literature review approach. The analysis is based on Ninian Smart’s theory of the dimensions of religion, particularly the doctrinal, mythological, ritual, experiential, ethical, social, and material dimensions. The findings reveal that Massuru’ Tondok contains interconnected religious elements manifested through myths, ritual symbols, sacrificial offerings, prayers, customary regulations, communal participation, and sacred material objects. The ritual functions as a medium for expressing gratitude, seeking protection, fertility, and prosperity, while also strengthening social solidarity and maintaining harmony between humanity, nature, and the Divine. Therefore, this study concludes that Massuru’ Tondok represents a living religious and cultural heritage that continues to hold deep spiritual and social significance for the Aluk Todolo community.

This study examines the tradition of nikah malem songo within the framework of cultural Islam as a form of acculturation between Islamic teachings and local traditions in the coastal community of Tuban, East Java. The research aims to analyze the acculturation process, identify the religious and cultural values embedded in the tradition, and explore its relevance in contemporary society. A qualitative descriptive approach with a case study design was employed. Data were collected through observation, in-depth interviews, and documentation involving religious leaders, community figures, and local residents. The findings show that nikah malem songo reflects a harmonious integration of Islamic principles and local cultural practices while maintaining the essential requirements of Islamic marriage. The tradition also contains symbolic elements, such as selecting a sacred time believed to bring blessings. In addition, the practice serves as a social mechanism that strengthens community solidarity, reinforces cultural identity, and transmits values across generations. Although challenged by modernization, globalization, and puritan religious views, the tradition continues to survive through reinterpretation and selective preservation. The study concludes that nikah malem songo represents an inclusive and contextual form of Islam capable of adapting to changing social dynamics.

This study aims to analyze the regulatory characteristics of the Regulation of the Minister of Home Affairs Number 77 of 2020 as a technical guideline for regional financial management, particularly in examining the tension between its normative nature and mandatory provisions, as well as their implications for regional financial governance. The research employs a normative juridical approach, utilizing both statute and conceptual approaches, complemented by a critical analysis of the regulation’s implementation. The findings indicate that, formally, Regulation No. 77 of 2020 is normative in nature as a guideline; however, in practice, it contains numerous mandatory provisions that bind local governments. These mandatory elements have been shown to enhance accountability and transparency through the standardization of procedures, reporting obligations, and strict supervisory mechanisms. On the other hand, the dominance of detailed rules tends to create policy rigidity, increase administrative burdens, and reduce the flexibility and discretion of local governments in adapting policies to local needs. Furthermore, the study identifies a phenomenon of formalistic or ritualistic compliance, which risks producing symbolic accountability without improving the quality of public services. The effectiveness of the regulation’s implementation is also influenced by disparities in human resource capacity, information systems, and regional fiscal capabilities. Therefore, a balance between mandatory approaches and normative flexibility is necessary to ensure that regional financial governance operates effectively, adaptively, and in accordance with the principles of good governance.

This article critically examines the training program document for mentors of First Communion candidates at St. Paul Pringgolayan Parish as an institutional religious text. The study employs Peter L. Berger’s theory of the social construction of reality and Michel Foucault’s discourse analysis of power as its analytical framework. Using a qualitative interpretive method, the research conducts an in-depth textual analysis of the document’s narrative structure, normative language, actor relations, and mechanisms of legitimation. The findings reveal that the text is not merely a plan and report of pastoral activities; it also functions as an institutional apparatus that reproduces religious reality while shaping subjects of faith through pedagogical, ritual, and administrative systems. This article argues that pastoral documents can be understood as pastoral social technologies that operate through language to structure religious experience, regulate the distribution of authority, and instill norms of faith practice. These findings contribute to the sociology of religion by demonstrating how faith formation practices at the local level constitute a concrete locus of interaction between the construction of religious meaning and the operation of discursive power.

This article discusses the application of service learning as an educational approach that supports the preservation of cultural heritage and the strengthening of sustainable tourism in Batu Caves, Kuala Lumpur, Malaysia. As one of the most important Hindu temple complexes in Southeast Asia, Batu Caves has become a symbol of cultural diversity and interreligious harmony. However, increased tourism activity has brought about various problems, such as environmental pollution, waste management issues, and the erosion of cultural values among visitors. To address these challenges, service-learning programs integrate academic theory with direct participation in the community, allowing students to actively engage in environmental conservation, cultural documentation, and the development of public education initiatives. Thru collaboration with temple managers, local communities, and tourists, students applied management concepts in real-world situations, including cleaning activities, maintaining tourist areas, developing educational materials on eco-tourism, and preserving traditional rituals thru cultural archiving. The implementation of this service learning not only enriches students' learning experiences but also raises public awareness about the importance of preserving Batu Caves as a sustainable cultural heritage site. Overall, this project demonstrates that service learning is a transformative pedagogical approach that connects academic goals with community development and cultivates future leaders who are socially responsible and culturally sensitive.

The rapid development of digital technology and social transformation in the disruption era has significantly influenced adolescent moral development. Families, particularly mothers, play a crucial role in strengthening spiritual values as a moral foundation for children. This community service activity aimed to enhance mothers’ spiritual awareness and parenting capacity in facing moral degradation challenges among adolescents. The program was conducted on January 27, 2026, in RT 3 RW 6 Gondoriyo Village, Ngaliyan District, Semarang, involving ten mothers through interactive lectures and participatory discussions. The results indicate an increased understanding of spirituality not only as religious ritual practice but also as a meaning-making system that guides daily moral behavior. Participants developed critical awareness of digital disruption challenges and recognized their strategic role as moral role models in the family. The activity also generated practical community-based strategies such as strengthening family communication, regulating digital media use, and establishing regular spiritual reflection sessions. This community service demonstrates that empowering mothers through spiritual reinforcement can serve as a preventive approach to adolescent moral degradation and contribute to building resilient and morally grounded future generations.

The Kaharingan Hindu community represents an indigenous Dayak group residing in Central Kalimantan, distributed across fourteen districts and municipalities. One of these communities is located in Parit Village, Cempaga Hulu Subdistrict, East Kotawaringin Regency. Following its integration into Hinduism in 1980, various forms of religious guidance have been implemented; however, these efforts have not been fully optimal due to the vast geographical conditions of Central Kalimantan. This community service program conducted in Parit Village aims to strengthen the community’s śraddhā (faith) and jñāna (knowledge and understanding) of Hindu teachings. The program employed an outreach and educational approach focused on reinforcing the fundamental principles of Hinduism. Its implementation involved collaborative engagement with several partners, including the Ministry of Religious Affairs of the Republic of Indonesia (East Kotawaringin Office), the Kaharingan Hindu Council of Parit Village, and the active participation of the local Hindu community. The results indicate that many community members still lack comprehensive understanding of Hindu doctrines, partly due to limited access to sacred texts. Through the outreach activities, participants demonstrated improved comprehension of basic Hindu teachings, as evidenced by their ability to articulate and elaborate on the materials presented during the discussions.

This service activity discusses strengthening the fifth pillar of Islam, namely the Hajj. This service aims to increase the understanding, knowledge and competence of Al-Qur'an Education Park (TPQ) teachers at the Serang City Al-Qur'an Educator and Sakinah Family Coordinating Board (BKPAKSI) in Serang City regarding Hajj Manasik. This service methodology goes through a preliminary survey stage to find out the location that will be used as the location for the Hajj ritual training and training. then observe or carry out activities involving 25 TPQ teachers. This service activity was carried out at Wisma Haji (KBIHU) Mulyajati Cikole, Pandeglang Regency. The Hajj Manasik training for TPQ teachers went smoothly according to plan.  Material and practice of Hajj rituals delivered by Hajj and Umrah supervisors from KBIHU Mulyajati. By implementing this practical training on Hajj rituals, the PkM team hopes that TPQ teachers as educators can transfer their knowledge of Hajj rituals to their students properly and correctly so that the students will love the Kaaba and the Prophet Muhammad more.

The implementation of Hajj rituals for children is a significant practice in early childhood education, focusing on religious and moral development. This study aims to assess the impact of performing Hajj rituals on children's religious and moral growth. Using a qualitative research approach, the study describes findings from field research conducted at RA Cinta Bunda Huta Boluk Simalungun, which holds annual Hajj ritual activities for children. Data collection was done through observation and documentation. The study found that the Hajj rituals at RA Cinta Bunda are carried out through several steps: (1) Setting the departure date in alignment with the Hajj Manasik schedule, (2) notifying parents to obtain permission for their child’s participation, (3) registration with IGRA Simalungun, (4) gathering all students for the ritual, (5) reading the talbiyah, (6) receiving guidance from a supervisor upon arrival, (7) wukuf at Arafah and overnighting in Mina, (8) throwing seven small stones during stoning, (9) performing Tawaf around the Kaaba, (10) performing sa'i or jog, (11) tahallul (cutting a little hair), and (12) resting to eat dates and drink zam-zam water. The study identified seven indicators of religious and moral development resulting from these activities: (1) Recognizing the Creator and His commands, (2) Memorizing the Pillars of Islam, (3) Learning Hajj intentions, (4) Memorizing the Talbiyah reading, (5) Learning the Yemeni Rukun readings, (6) Understanding the Hajj process, and (7) Developing patience and perseverance. This study highlights the importance of religious rituals in shaping young children’s understanding of their faith and moral character.

This study aims to describe the meaning of signs and values ​​contained in the story of the origin of the Penti ceremony in the Wae Mbeleng community, Benteng Kuwu Village, Manggarai Regency, East Nusa Tenggara. The Penti ceremony is one of the important traditional rituals that contains various symbols and cultural values ​​as a form of gratitude to God and ancestors for the harvest and a request for protection in the coming year. This study uses a qualitative descriptive method with Ferdinand de Saussure's semiotic approach, which dissects signs through the concept of signifier and signified. Data were collected through observation, interviews, and documentation. The results of the study show that the signs in the Penti ceremony, such as symbols of sacrificial animals, mantras, sacred places, and traditional foods, represent the spiritual relationship of the community with God, ancestors, and nature. In addition, values ​​such as ethics, spirituality, kinship, mutual cooperation, as well as educational and social values ​​are reflected in the practice of the ceremony. Thus, the Penti ceremony is not only a form of cultural expression, but also a means of inheriting the noble values ​​of the Manggarai community. This research is expected to contribute to the preservation of local culture and become a reference in the study of cultural anthropology and value education.

The Hajj and Umrah are spiritual rituals that have a special place in Islam, with essential differences in terms of the time of implementation. Hajj, as one of the pillars of Islam, is obligatory for every Muslim who is physically and financially able to perform it at least once in a lifetime. Umrah, although sunnah, also has great virtue in getting closer to Allah SWT. This study aims to analyze both forms of worship from the perspective of history, fiqh (Islamic law), and their social and spiritual influences on Muslim individuals and communities, providing a comprehensive understanding of the procedures, laws, and wisdom of implementing the Hajj and Umrah, as well as to examine the impact of implementing the Hajj and Umrah in everyday life, both from the perspective of individual spirituality and from the social side of Muslims. The method used in this study is qualitative research with a descriptive analysis approach. Data obtained from reference books, academic journals, and articles. The analysis was carried out with a descriptive and araitis approach explaining the theological perspective of Islamic law and the social and spiritual impacts of worship. The results of this study indicate that Hajj and Umrah have a significant impact on building deep spiritual awareness among Muslims. Ritually, the procedures for carrying out these two worships illustrate the values of monotheism, equality, and sacrifice. From an Islamic legal perspective, the difference between the obligation of Hajj and the sunnah of Umrah provides flexibility for Muslims to get closer to Allah SWT whenever they are able. From a social perspective, the implementation of this worship is a means of strengthening the unity of Muslims from all over the world.

The highest level of alcohol consumption in education is among students. One of the factors causing the increase in alcohol consumption behavior and the rise in crime cases due to alcohol consumption is a lack of religiosity. Religiosity as the internalization of religious values related to belief in religious teachings. These beliefs are then actualized in human behavior. This research is included in the type of qualitative research with a case study approach. The conceptual boundaries of this research are religiosity, teenagers aged 18 - 21 years, and subjects who live in Village "X". The subjects in this research were teenagers who were alcoholics, both male and female, totaling 5 subjects. In this research, nonprobability sampling technique was used with purposive sampling. Subjects have a level of belief in God, religion and sin in their religion. Having high intentions can influence the subject's level of commitment to carrying out ritualistic activities. Subject knowledge regarding religious knowledge is fulfilled through developing digital media. Subjects' feelings towards ritual activities and their experiences of consuming alcohol vary. subject, no one mentioned behaving well because they were motivated by the teachings of their religion. All subjects felt comfortable with the circle of friends that the subjects were now living in. Factors that influence individuals to consume alcohol are environmental factors and the individual's own desires.

This research is motivated by changes in the community that carries out the mitoni tradition. The mitoni tradition is a native tradition of Java pioneered by Hinduism and Buddhism, which used to be carried out in the Javanese or Kejawen way but has changed over time. This change is caused by the development of an increasingly modern era and the arrival of Islam to Indonesia. The changes that have occurred are about the elements of the ritual, from the original complete Kejawen ritual to a more spiritual tradition that has an Islamic feel without leaving the core of the tradition and the noble values contained. This research is a qualitative research that uses the type of field research and data collection using observation, interview and documentation methods. Then the analysis technique is through data reduction, data presentation and drawing conclusions. The informants in this research are the village head, religious leaders, traditional leaders and several people from Bangun Rejo Village, South Solok Regency.  The results of this study indicate that in the implementation of the mitoni tradition there are several processions carried out during the day and night, where the processions carried out during the day are not all in accordance with Islamic teachings. Along with the development of an increasingly modern era, there have been many changes in the implementation of the mitoni tradition where some people only carry out the mitoni tradition by holding a simple kenduri and thanksgiving. The implementation of the mitoni tradition also contains Islamic educational values, namely the value of faith education in the form of sungkeman, brojolan, lawuhan, kenduri and kepungan processions. The value of worship education in the form of the siraman procession. The value of moral education in the form of a procession of sending prayers and reading the holy verses of the Qur’an. With the values of Islamic education that have developed in the mitoni tradition, the people of Bangun Rejo Village still maintain the mitoni tradition to this day.

This study analyzes Toraja death customs using Roman Jakobson's theory of language functions. The study highlights how language functions (emotive, conative, referential, metalinguistic, phatic, and poetic) are applied in death rituals, which reflect the cultural and social values of the Toraja people. The research findings show that these death customs serve as complex communication tools, strengthen community identity, and connect the present with the past through symbolism and traditional practices.

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.

The purpose of this Study was to determine: (1)Ritualistic influence on consumer behavior in modest fashion (Study on female students at the University of Nineteen November, Kolaka).(2)Consequential influence on consumer behavior in modest fashion (Study on female students at the University of Nineteen November, Kolaka). This research is a quantitative study with an explanatory research model using a  questionnaire as the instrument. The population in this study were all female students at the University of nineteen November Kolaka with a total sample of 110 respondents using purposive sampling.Testing research instrumentusing validity and reability tests with SPSS 25.0. The data analisis technique used in this research is Structural Equating Modeling (SEM) bades on Partial Least Square (PLS) through measurement model testing (outer model) and structural model testing (inner model) with Smart PLS  4.0. The results of this study indicate that the ritualistic variable has a positive and significant effect on consumer behavioras indicated by a P-Value of 0.000 and the Consequential variable also has a positive and significant effect on consumer behavior as indicated by a P-Value of 0.000

This study aims to analyze the interaction of local culture and climate change from an environmental science perspective, with a focus on the socio-ecological adaptation strategies of coastal communities in the Indonesian archipelago. Climate change has had significant impacts on coastal areas, ranging from increased tidal flooding and coastal erosion to decreased fisheries productivity. In this context, coastal communities rely not only on technical approaches but also utilize local wisdom that has been passed down through generations. The research method used is a qualitative study with an environmental ethnography approach, which allows researchers to explore the relationship between culture, ecology, and environmental adaptation. Data were collected through participant observation, in-depth interviews with traditional leaders, fishermen, and local communities, and analysis of cultural documents covering rituals, customary rules, and traditional ecological practices. Data analysis was conducted thematically to identify adaptation patterns, then compared with technical approaches in environmental studies. The results show that coastal communities in the Indonesian archipelago have various forms of culturally based adaptation that are relevant to the challenges of climate change. For example, the practice of marine sasi in Maluku serves to preserve fishery resources, traditional rituals in Bali support collective ecological awareness, and mutual cooperation (gotong royong) on ​​the coast of Java helps mitigate tidal flooding. These practices demonstrate that local wisdom serves a dual purpose: strengthening social cohesion and sustainably protecting the environment. The study's conclusions confirm that adaptation strategies will be more effective if they integrate local wisdom with science-based technical approaches. This integration not only strengthens ecological resilience but also ensures the socio-cultural sustainability of coastal communities.

Artikel ini memuat sebuah analisis yang berasal dari penelitian dengan metode etnografi yaitu melalui wawancara dengan tokoh Reog Ponorogo dan juga observasi Reog Ponorogo di Jember. Reog Ponorogo merupakan kesenian asli Ponorogo, Jawa Timur yang tersohor di Indonesia bahkan juga beberapa wilayah di dunia. Sebagai kesenian tradisional, Reog Ponorogo erat dengan sesuatu yang bersifat mistis dalam praktik kebudayaannya, seperti yang terjadi dalam upacara ritual yang biasa dilakukan. Ritual-ritual yang biasa disajikan merupakan perwujudan dari penghormatan kepada harimau yang digunakan sebagai ikon dari Reog. Dengan keadaan tersebut menjadikan Reog dapat diidentifikasi sebagai kesenian yang didalamnya memuat prinsip totemisme. Tujuan dari penelitian ini adalah untuk menganalisis bagaimana kesenian Reog Ponorogo memuat keadaan yang merupakan bagian dari prinsip totemisme yang sejalan dengan praktik dasar dalam dasar kehidupan agama sebagaimana yang dijelaskan oleh Emile Durkheim. 

This study aims to determine the ritual process and the meaning and values ​​contained in the traditional mappadendang party. In this study using descriptive qualitative research methods, namely research that describes situations directly in the research place. Meanwhile, the data collection techniques used were observation, interviews, and documentation. The results of the study indicate that the process of the traditional mappadendang party ritual in Soppeng Regency is very structured and neatly arranged. Starting from determining the day of implementation and the duration or length of time for implementation. After the process of determining the time is complete, the family who will carry out the traditional party begins to arrange the arrangement of the mappadendang traditional party. For example, entertainment events and players who will pound the pestle on the mortar and the attributes used by players at the traditional party. The traditional party ended with a marked meal together by all the people who attended the traditional party. In the traditional mappadendang party there are meanings and values ​​contained in it, these meanings are applied in the form of actions such as gratitude to God and respecting and preserving the heritage of ancestors or ancestors. Likewise with the values ​​contained in the traditional mappadendang party, the values ​​of togetherness, kinship, entertainment, and religion are merged into one in a traditional party that continues to be preserved and becomes a way of life for the community.