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One of valuable asset of the nation is various caltural since all we know that Indonesia has rich variaty culture widely spreaded in the nation, from Sabang to Marauke. The country of Indonesia has enormous cultural capital, has the potential to function as a source of accelerating national development more quickly.A qualitative method used in this type of reseach and included checking incident. It is a technique that combines qualitative and descriptive analysis and is used to conduct this kind of research. Findings are presented in descriptive narrative, and the authors emphasize the natural and holistic focus and multi-method research.Family can take an important role in developing their childrent's socializing skill by helping the children to understand how to respect the tradition of Ash Table, and also introducing the kids  the value of religion  and culture that related to their ritual.Moreover, family has a good chance to take a part as a model for others by maintaining the consistency this routine excercise to practice. This practice has the ability to lead the family to be solid and an excellent reminder of their background of ancestors and spiritual that they share to one each other.

This study aims to determine the implementation of the Pati Ea Culture of the Lewuk Tribe in Natarita Hamlet and the Socio-Economic Conditions After the Pati Ea Ceremony in Natarita Hamlet, Darat Gunung Village, Talibura District. This research uses descriptive qualitative method. The research subjects were the Lewuk Tribe Traditional Leaders, community leaders who had organized pati ea events and community leaders in Natarita Hamlet who were actively involved in pati ea events. Data collection techniques used are observation, interviews, and documentation. Data analysis techniques in the form of data collection, data reduction, data presentation and drawing conclusions. The results of the study show that pati ea is a traditional ritual performed to honor the spirits who have died and ask for abundant yields in wulan lelen (rainy season) and to give thanks for the harvest in wulan daran (summer). Kula babong (deliberation), Teme Pelang ( soaking rice), Leron pati ( slaughtering animals) and Ekak ( feeding the ancestors). The Socio-Economic Condition of the Dusun Natarita community after the Pati Ea ceremony experienced a decline due to the community's non-compliance with adat.

In this era of globalization, many people do not want to be left behind in one of the developments in sophistication is that many people want to make comportable and more modern residential duildings in accordance wuth developments epoch, both in terms of building materials, as well as other equipment. In contrast to the people of Kuta Traditional Village in Ciamis Regency who continue to maintain its traditions, customs, and culture are still strong in people’s belief in their ancestors and clinging to the beliefs that are considered as the mandate of the ancestors. This study aims to find out how the traditional of building a house in Kuta Traditional Village knowing the rules in establishing a house in Kuta Traditional Village, as well as to find out why the traditional of building a house in Kuta Traditional Village is still carried out in the modernization era. This research is descriptive with qualitative methods, data collection is carried but by observation, interviews, literature studies and documentation. The results showed that until now the tradition of building a house in Kuta Traditional Village is still carried out by following the rules, rituals or existing traditions

Ethnobotany has a very important role in society, including as a symbol of identity for a community group, including in the traditional area of ​​Cikondang Traditional Village, Bandung Regency, West Java Province. The traditional area is a small part of the traditional village covering an area of ​​3 hectares which consists of 7 sub-regions including prohibited forest, traditional rice fields, traditional gardens, traditional houses, traditional graves, saung lisung and bale paseban. The aim of this research is to examine the use of plants in traditional areas by the people of Cikondang Traditional Village in daily life, architecture and traditional ceremonies. This research is a qualitative research approach using survey methods and semi-structured interviews. 34 types of plants from 24 families were obtained, the highest use was as traditional ritual materials and the most widely used part of the plant was fruit. The people of Cikondang Traditional Village have a strong attachment to plants as evidenced by the use of plants in various aspects of their lives.

Ankai sitelu is taken from the Batak Karo language, the word ankai means understanding and sitelu which means sitiga. If these three words are interpreted, they mean a dance that originates from understanding rakut sitelu. " ankai sitelu" is a dance work inspired by the Batak Karo kinship system, namely rakut sitelu. Rakut sitelu consists of sukut, kalimbubu, and anak beru. Sukut is the party who is the host in a traditional or ritual ceremony, kalimbubu is the party who is highly respected because he is considered to be the representative of dibata (god) on earth who gives tendi and blood, while anak beru is the party who does the sukut work in traditional ceremonies and rituals. This work takes the essence of balance in the rakut sitelu system with traditional karo dance movement patterns which are developed according to broader teba movement intensity, volume, level and time. Ankai Sitelu's work is a group choreography consisting of three female dancers, a total of three dancers who will be composed in a large group and small group composition by paying attention to the composition of the parts. The number of three dancers is analogous to three social positions in the Rakut Sitelu kinship system. This work uses the exploration method as an initial part in developing the creativity of the creation process, improvisation to find movements by chance or spontaneously, composition to arrange the movements that have been obtained, as well as periodic corrective evaluation of the process. This work is expected to provide information about the meaning and values contained in Rakut Sitelu. Keywords: Rakut sitelu, balance, Karo Batak tradition  

In Kertayasa Village there are several things that are starting to disappear from the activites usually carried out in the mosque, such as worship rituals which are carried out in congregation, religious activites and even religious education that is starting to fade. The lack of community participation in managing the prosperity of mosques in this village is caused by the management’s low knowledge of the applicable mechanisms and regulations, so that the community’s social concern for ukhuwah Islamiyah begins to decline. With this happening, because Kertayasa village is a tourist village, there is also concern. Understand, intolerance and even radicalism enter through this gap. Through public dialogue activites, optimalization of strengthening the base of the mosque prosperity council to prevent radicalism in tourist village. By providing guidance to mosque managers and providing insight into intolerance and radicalism so that mosque managers and society in general can screen for the possibility of such crimes occurring. In carrying out thus public dialogue, the mosque properity council in each hamlet and the communities involved have gained knowledge about preventing radicalism through increasing national insight, the causes of radicalism/terrorism, the legal basis for eradicating terrorism in Indonesia and efforts to improve the performance of mosque management. With this, the community at least has the provisions to recognize and prepare themselves both in strengthening mosque management and in countering ideas that are contrary to Islamic teachings

Many people think that prayer is a ritual carried out to ask the creator or someone they believe in. But many people also believe that prayer is not just about asking those they trust, but also that in prayer there is a form or form of giving thanks to those they trust. The writing method used is a qualitative approach. The author uses valid data sources from various books, journals, Bible Works, and the Bible. The purpose of this writing is for believers to understand prayer and live prayer in their daily lives correctly. What the author will discuss in this scientific work is how the theological study of prayer in Matthew 7:7, then how prayer is in the Greek world then how prayer is in the Old Testament, then what prayer is like in the Synagogue, then what prayer is like in the New Testament and what are the implications of true prayer in everyday life. Prayer is the breath of life for believers which must continue to be done by working and praying.

Menurut penelitian, budaya dan tradisi Jawa merupakan akulturasi berbagai aspek seperti agama, kepercayaan, situasi sosial, lingkungan, dan geografi, bukan sekadar produk asimilasi atau perubahan tertentu. Tanpa menghilangkan budaya lama, sejumlah variabel bersatu menciptakan budaya dan adat istiadat tertentu. Pulau Jawa masih banyak menjalankan adat istiadat kunonya, seperti Slametan, Ritual Sedekah Bumi, Ruwatan, Grebeg Sura, dan masih banyak lagi yang lainnya. Pendekatan yang digunakan dalam penelitian Tradisi Ruwat Bumi di Desa Paningkaban adalah Pendekatan folklore dengan metode deskriptif kualitatif. metode deskriptif kualitatif  Ruwat bumi di desa Paningkaban merupakan syukuran bersama sebagai bentuk rasa syukur kepada Tuhan yang Maha Esa dan wujud menghormati leluhur yang sudah ada. Pada intinya Tradisi ruwat bumi merupakan syukuran sebagai bentuk rasa syukur warga masyarakat Desa Paningkaban, tradisi ruwat bumi dilaksanakan 8 tahun sekali pada bulan sura, tetapi hari dan tanggalnya menyesuaikan dan tidak harus sama seperti tahun-tahun sebelumnya

Sasmita Jaya 2 Vocational School is an educational institution under the auspices of the Sasmita Jaya Foundation. In the last few years, this vocational school has experienced changes in a quite good direction with the change of leadership of a new principal, however there are several problems, especially the organizational culture which has not been optimally internalized among the teachers and the teacher commitment which can be said to be not yet optimal. Because of this, the research team, armed with the results of research related to organizational culture and professional commitment, offered to provide a workshop on strengthening organizational culture for teachers at SMK Sasmita Jaya 2. In detail, the team found various things that made SMK Sasmita Jaya 2 not optimal in internalizing organizational culture among the teachers, these include: 1) the lack of symbols that are not yet visible; 2) organizational culture rituals that have not yet been formed; 3) a reward and punishment system that has not been implemented optimally 4) lack of equal teacher participation in school activities. Solutions that can be offered to Sasmita Jaya Vocational School are: (1) Providing FGDs with the school principal regarding how to build organizational culture, (2) Conducting sharing sessions and (3) providing examples of organizational culture.

At this time, times are increasingly developing and experiencing rapid progress, so that the term "modernity" appears. Currently, what is really feared is "the methods or actions that need to be taken by young people in maintaining the values ​​or meaning contained in the seblang tradition" if you look at the increasingly advanced way of thinking and behavior of young people today. The seblang tradition originates from Banyuwangi, East Java, Olehsari Village, whose cultural community still upholds customs and social harmony. The seblang tradition is a dance performed to ward off evil or bad luck which is performed once a year, precisely on holidays. The method used in the research is qualitative research, namely using ethnography which explains the norms, traditions, values ​​and actions carried out in the Seblang dance. The seblang tradition has been passed down from generation to generation and is mandatory. If this tradition is not carried out within a year, one of the ancestral spirits will come to one of the residents and possess the resident to give a "sign" that the seblang haru tradition is being carried out. Apart from that, the existence of modernity poses a risk if it is forced into seblang traditions. Because the risk posed will dilute the meaning contained in the seblang tradition.

This article discusses the transformation of the Qadiriyah Naqsyabandiyah (TQN) Suryalaya Order as a form of neo-Sufism that transformed into a development ethic in the New Order era. Under the charismatic leadership of Sheikh Ahmad Shohibul Wafa Tajul Arifin (Abah Anom), this order displays a dynamic face of Sufism, not only focusing on individual spirituality, but also actively responding to social and national issues. This study uses a literature study approach by critically examining various primary and secondary sources in the form of author dissertations, academic books, and reputable scientific journal articles. The main findings show that through collective rituals, character education, and ethical political positions, TQN Suryalaya acts as an agent of social and moral transformation. Abah Anom's inclusive leadership model and participatory spiritual practices make this order relevant in the context of modern development. This study emphasizes the importance of the order as an agent of spiritual and social development in facing ethical crises, modern disorientation, and post-reform national challenges.

The aim of this research is to find out the meaning of respect for ancestors contained in the mangongkal holi ritual of the Christian Batak community. The research method used is qualitative research with a socio-theological approach. The current understanding of the Christian Batak community regarding the mangongkal holi ritual is very different, especially after the arrival of Christianity to Batak land, some think that this ritual contains animism or something else and there are also those who think that this ritual is contrary to Christianity. This ritual cannot be said to be in conflict with Christianity, but on condition that in the ritual there is no hasipelebeguon or things related to ancestor worship because in essence, as a Christian Batak society, they must be able to balance ritual and religion. This research explains what the meaning and purpose of the mangongkal holi ritual is for the Batak people, how the ritual and things related to mangongkal holi are carried out and their relationship with Christianity, and this research also explains how ancestors are respected biblically and also in Toba Batak ways. The result of this research is to examine socio-theologically the mangongkal Holi ritual by taking the example of moving Joseph's bones, which is about how respect for ancestors is depicted.  

The aim of this research is to find out the meaning of respect for ancestors contained in the mangongkal holi ritual of the Christian Batak community. The research method used is qualitative research with a socio-theological approach. The current understanding of the Christian Batak community regarding the mangongkal holi ritual is very different, especially after the arrival of Christianity to Batak land, some think that this ritual contains animism or something else and there are also those who think that this ritual is contrary to Christianity. This ritual cannot be said to be in conflict with Christianity, but on condition that in the ritual there is no hasipelebeguon or things related to ancestor worship because in essence, as a Christian Batak society, they must be able to balance ritual and religion. This research explains what the meaning and purpose of the mangongkal holi ritual is for the Batak people, how the ritual and things related to mangongkal holi are carried out and their relationship with Christianity, and this research also explains how ancestors are respected biblically and also in Toba Batak ways. The result of this research is to examine socio-theologically the mangongkal Holi ritual by taking the example of moving Joseph's bones, which is about how respect for ancestors is depicted.  

Fasting should not only be considered as a mere ritual act, but should have a concrete form that means carrying out an act of liberating justice. Fasting is voluntary abstinence from food in order to achieve a certain goal. or also add abstinence from eating and drinking. This research aims to find out the meaning of fasting according to Isaiah 58:1-12 and its implications in the lives of Christians today. The research method in this scientific work is a qualitative method with a descriptive approach. From the results of the Exegetical study of Isaiah 58:1-12, increasing social awareness and giving more attention to others, especially to those who are less fortunate or in need. Through fasting, Christians can draw closer to God and experience closer bonds with others.

Abstract. One of the legacies of the ancestors in the Toba Batak culture is the Manulangi ritual. One of the Manulangi rituals in Toba Batak society is currently known as Sulang-sulang Hariapan. Hariapan toasts in Batak society are known as a way of honoring elderly parents. Respecting parents is an implementation of the fifth law of the Torah contained in Exodus 20:12: "Honor your father and mother, so that your days may be long in the land that the Lord your God is giving you." In Christian teaching, we teach respecting parents, not speaking harshly, not insulting parents, especially when they are sick, but parents must be given encouragement so that even when they are sick, they remain calm and wait for death to come. Every child who respects his parents will receive blessings. The author uses a qualitative approach. The Qualitative Approach emphasizes the search for meaning, understanding, concepts and descriptions of a phenomenon; prioritizes quality, and is presented narratively. Research data was collected through interviews. The author conducted open interviews so as not to limit the informants from conveying their understanding of Sulang-sulang Hariapan. This research was conducted in Sungai Raya Village, Siempat Nempu Hulu District, Dairi Regency. The results of research conducted by the author on traditional figures, religious leaders and ordinary people in Sungai Raya Village in performing the Hariapan Toasts are the result of interpreting the meaning of the Fifth Commandment, even the Hariapan Toasts are the result of a theological study of the Fifth Commandment.

The habit of washing hands with soap (CPTS) is a healthy behavior scientifically proven to prevent the spread of diseases such as diarrhea, Upper Respiratory Tract Infections (ARI), and flu. Washing hands is an act of cleaning hands and fingers using water or other liquids with the aim of making them clean, part of a religious ritual, or for other purposes. School-aged children are vulnerable to various diseases. The habit of children consuming snacks freely, plus children not washing their hands with soap before eating, will result in various diseases. To avoid this, proper counseling regarding CPTS is needed. Counseling was carried out on August 11 2023 for class I & II students at SDN 01 Sukamantri with a total of 75 students. The method used is counseling and demonstration of washing hands with soap through 7 steps for washing hands with soap. After carrying out outreach activities in the form of education and CTPS demonstrations, results were obtained in increasing students' knowledge regarding the material provided. So it can be concluded that this activity can increase their knowledge of good and correct CPTS. This aims to reduce the number of student absences due to illness caused by diseases.  

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

. Religious value is a cultural value that is passed from generation to generation to form a national character value. Religious values ​​as a cultural value can not only be seen in religious rituals, but can also be seen in campursari song. This research is conducted to find out the meaning and symbolic on tembang campursari. This research using a qualitative descriptive approach with Roland Barthes semiotic perspective. Data is collected by using documentation collection techniques on the song Campursari entitled Kelayung Layung by Deny Caknan. The results of the analysis indicate that (1) in the meaning of the denotations, connotations, and myths contained in the song Campursari Kelayung Layung has the meaning that humans as God’s creatures cry a lot for fear of death. In fact, as a human being, we must be aware that death will definitely come, but we never know when death will come.; (2) The symbolic meaning of the song Kelayung Layung has a meaning about the symbol of death. Humans die have no meaning anymore, both rank, degree, and wealth. Implication of this research shows that humans have to be aware about death.

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.

Linked to religion, religious youth, in this case Buddhist youth in Temanggung Regency, seem to be trying to actualize the urge to organize into the experience of religious values ​​and humility. This organization was founded on April 10 2016. They call themselves the Temanggung-Kendal-Semarang Buddhist Youth. The Buddhist youth of Temanggung is an inseparable part of the younger generation in Indonesia in general. The younger generation is currently developing themselves as well as a potential resource for progress for the nation and state which is embodied by motivation, morality and spiritual religious values.