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 This study examines the influence of local culture on religious practices in Sukamulya Village, Lembang, focusing on the use of ritual offerings during the first suhoor of Ramadan. Using a qualitative descriptive approach, data was collected through in-depth interviews with three key informants and direct observation of community practices. The findings reveal a complex interplay between local culture and religious practices, highlighting the need for community education to maintain Islamic principles while respecting cultural heritage. The study suggests that further research is needed to better understand the dynamics of cultural and religious acculturation in Indonesia.

The type of research used is qualitative research using a descriptive qualitative approach. The method used is the ethnographic research method. This data was collected by the author through a team of data collectors, all of whom came from each tribe in Malacca Regency. Not all tribes in Malacca Regency are interviewed, but in terms of sabate saladi customs, hamis batar ceremonies or rituals in the Fehan plains there are similarities. The results of the interview show that the adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency is a tradition of celebrating the corn harvest which has been passed down from generation to generation from ancestral times to the present, especially the first harvest at the beginning of the year/called batar tinan. There is an adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency, namely that the teachings of the Catholic Church are not conflicted with human traditions because the church was also born from human cultural traditions. There are similarities in the meaning of hamis batar with the Eucharistic prayer in the Eucharist celebration. The Hamis Batar ceremony is an expression of gratitude from the people for the results given by God.

The type of research used is qualitative research using a descriptive qualitative approach. The method used is the ethnographic research method. This data was collected by the author through a team of data collectors, all of whom came from each tribe in Malacca Regency. Not all tribes in Malacca Regency are interviewed, but in terms of sabate saladi customs, hamis batar ceremonies or rituals in the Fehan plains there are similarities. The results of the interview show that the adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency is a tradition of celebrating the corn harvest which has been passed down from generation to generation from ancestral times to the present, especially the first harvest at the beginning of the year/called batar tinan. There is an adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency, namely that the teachings of the Catholic Church are not conflicted with human traditions because the church was also born from human cultural traditions. There are similarities in the meaning of hamis batar with the Eucharistic prayer in the Eucharist celebration. The Hamis Batar ceremony is an expression of gratitude from the people for the results given by God.

The aim of this research is to explore the implementation of the Hajj pilgrimage in the development of an egiliterary attitude which is studied from a sociological perspective. This research uses a qualitative approach with a library study type of research. The data sources used were the Al Qur'an and Hadith, as well as books and journals related to the theme of Hajj and the development of egalitarian attitudes. The results of this research show that several developments were found in the formation of egalitarian attitudes after carrying out the Hajj in society. The Hajj pilgrimage, which is one of the pillars of Islam, brings together Muslims from various social, economic and cultural backgrounds in the Holy Land. The process of carrying out the Hajj which involves certain rituals, such as Tawaf and Sa'i, teaches the values of simplicity and sincerity. All pilgrims, regardless of social status, wear the same ihram clothing, symbolic of the elimination of differences. This encourages individuals to internalize the principles of egalitarianism, eliminate discriminatory traits, and strengthen solidarity.  

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.

This research discusses the traditional dance Dikee Pam from Tuwi Eumpek village, Panga subdistrict, Aceh Jaya Regency, which has become one of the cultural heritage of Indonesia. The Dikee Pam traditional dance has been transformed from religious rituals into a performing art by having 16 likkok or movement variations and 16 male players and 2 radat. The basis of this research is motivated by the importance of preserving the traditional Dikee Pam dance. The main focus of the research is the performance, history, development, function and efforts to preserve Dikee Pam. This dance originally functioned as a ritual to celebrate the birthday of the Prophet Muhammad and has now developed into a performing art form that is performed at various official and entertainment events. The research method is a descriptive approach using interviews, observation and documentation. The results showed that interest in Dikee Pam is declining due to lack of financial support and lack of interest among the younger generation, which is the main challenge to its preservation. However, the local community is still trying to preserve this dance through the Aneuk Nanggroe studio. This research recommends the importance of documentation, integration into local education and the development of Dikee Pam as a potential cultural tourism to maintain sustainability,

Manortor is a traditional Batak dance, which has long been an integral part of the culture and social life of the Batak people themselves. This dance, usually performed in traditional celebrations such as weddings, births, and other traditional ceremonies, functions as an expression of joy, prayer, and respect for ancestors. However, along with the entry of Christianity into the Batak community, Manortor underwent a significant transformation, shifting from a ritual of respect for ancestral spirits to a medium of worship and expression of faith in God. In the context of Christian theology, "Manortor" is now understood not only as a traditional dance, but also as a form of respect, welcoming, and praise to God, manortor is not just an ordinary dance but there is an offering (offering the body) to express gratitude through body movements accompanied by gondang, manortor as a bridge between culture and Theology itself by maintaining cultural traditions and remaining faithful to the teachings of Christianity

This research reviews the Friday ngandang tradition in the Waringinkurung area. This research aims to discuss friendship and kinship found in this tradition. This research uses qualitative methods and the research instruments are observation and interviews. The data sources for this research are the results of interviews from several Waringinkurung residents and previous research journals. The result is that in Waringinkurung, the Ngandang Friday tradition is a way to apply Islamic values about friendship and kinship. After Friday prayers, this ritual is carried out by sharing prayers, shaking hands and eating together. This tradition has spiritual meaning and helps strengthen family relationships that are often broken due to daily activities

In the article titled "Mandok Hata on New Year's Eve: Reflecting on the Meaning of Forgiveness in Batak Culture and Christian Teachings (Colossians 3:13)", the author uses a qualitative approach through the analysis of literature related to Mandok Hata and forgiveness. The Mandok Hata ritual on New Year’s Eve reflects spiritual and social values, where the Batak Toba community apologizes to each other, strengthens family ties, and creates an atmosphere of reconciliation. The author asserts that forgiveness in Christian teaching, as an unconditional gift of God, is internalized in this practice. This article shows that forgiveness and Mandok Hata are complementary, encouraging social and spiritual harmony, as well as starting the new year with a clean and loving heart.

This study aims to explore the structure and uniqueness of Earth through the lens of local wisdom that respects nature, and to investigate how traditional knowledge can offer valuable insights into our planet and the relationship between humans and the environment. A qualitative approach was employed, involving a literature review and analysis of traditional texts, myths, folktales, and cultural practices related to the understanding of the universe, Earth's structure, and human interaction with ecosystems. The findings reveal that many indigenous cultures around the world view Earth as a living entity, with an interconnected relationship between humans and the surrounding environment. This understanding is reflected in various rituals, agricultural systems, and environmental policies that emphasize balance and sustainability. Furthermore, local wisdom often stresses the importance of respecting nature as an integral part of harmonious living on Earth. The implications of this research highlight the importance of integrating local wisdom into environmental education, sustainable development policies, and natural resource management to foster a more harmonious and sustainable relationship between humans and the Earth.    

In the effort to explore the true dimensions of life, humans should not focus solely on the empirical and a priori levels. To achieve a deeper understanding, one must free oneself from all forms of attachment to things that are empirical and a priori. Deep reflection is necessary so that the fundamental principles can be discovered, leading to a more essential understanding of reality. This paper aims to analyze the metaphysical dimension contained within the dolop ritual. The findings of this study show that metaphysical reflection can overcome the limited view of reality that is apparent on the surface, which often feels "real" but is actually deceptive. Unknowingly, such views fall into the ideological realm that restricts and binds, causing humans to become trapped in the sacralization of space, time, and place that color the Kasada ritual ceremony. Based on these findings, the study of the metaphysical dimension continues by delving deeper into the existence and meaning of the symbols present. This exploration ultimately concludes that the metaphysical dimension in the dolop ritual of the Dayak Agabag community is, in fact, a representation or miniature of life itself. This ritual is not merely a ceremony, but a broader representation of life that must be understood in a deeper context.

This study aims to examine the structure of the presentation of Barzanji at the Aqiqah event in Batu Hampa, Koto XI Tarusan District, South Coast, with a focus on the regilius elements and local culture integrated in this ritual. Using a qualitative approach with a descriptive method, data were collected through direct observation, in-depth interviews with artists, religious leaders, and local communities, as well as visual documentation of the Aqiqah event. The results of the study show that the structure of presenting Barzanji consists of five main stages: preparation, opening, reading of the Barzanji text, joint prayer, and closing. The preparation stage involves arranging the venue and inviting religious leaders and the surrounding community. The reading of the barzanji text is carried out alternately by the artists. The joint prayer, led by Ustaz, became the core of the event with the aim of asking for blessings for the newborn. The event ended with a meal together as a symbol of gratitude and togetherness. The reading of Barzanji in the context of Aqiqah not only functions as a religious ritual, but also strengthens social and cultural relations in the community, and as a religious ritual this event is also a means of educating Islamic values for the younger generation and strengthening social ties in the community. This research provides new insights into the importance of preserving the Barzanji tradition in West Sumatra which is rich in regilian and cultural values.

The digital era has changed the way teenagers interact with information and spiritual practices. On the one hand, quick access to various sources can enrich religious knowledge. On the other hand, inaccurate or deviant information is also easily spread, potentially leading to shirk practices. Teenagers in the identity search phase are often influenced by social media content and popular culture that can cloud their understanding of monotheism. The main challenge faced is the shift in spiritual values where traditional religious practices are often replaced by new rituals and beliefs that are not in accordance with religious teachings. The transformation of spiritual practices among teenagers is also seen in their adaptation to digital platforms, where many seek community and spiritual support online. The purpose of this study is to identify effective strategies to support a correct understanding of monotheism and reduce the influence of shirk, as well as to utilize the potential of digital media for constructive religious education. Empowering teenagers in understanding and practicing religious teachings critically is very important to maintain the authenticity of spiritual practices in the digital era. The method used in this study is a descriptive qualitative method, by making the Qur'an, books of hadith, books, magazines, articles and related journals as the main reading sources. The results of the study show; (1) that the advancement of digital technology has a great influence on the imitation of foreign cultures that smack of polytheism, (2) several figures exemplify the culture of polytheism while social media spreads it, (3) It is difficult to stem the flood of information on social media. Efforts to improve it include frequently listening to studies and attending training on the dangers of polytheism.

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 study examines efforts to strengthen Islamic traditions at Ma'had Putri Nurul Hasan MAN 2 Probolinggo as an important part of building the character of religious, disciplined, and noble students. The Islamic traditions implemented include various routine activities such as studying the yellow book, dhikr together, reading the maulid, praying in congregation, and other daily practices. These activities are designed not only to strengthen students' understanding of Islamic teachings but also to create a spiritual environment that supports character formation based on Islamic values. With a qualitative-descriptive approach, this study describes in depth the implementation of Islamic traditions, the challenges faced, and their impact on the formation of students' characters. The results of the study show that strengthening Islamic traditions at Ma'had Putri Nurul Hasan not only succeeded in forming the religious character of students but also had a positive influence on their social and emotional lives. Traditions such as studying the yellow book using the bandongan and sorogan methods, as well as the integration of Islamic-based activities in the education curriculum, have been proven to be able to improve the discipline, responsibility, and social awareness of students. On the other hand, this study also found significant challenges in the implementation of Islamic traditions, including the influence of modernization and globalization that bring popular cultural values ​​that are less in line with Islamic teachings, limited infrastructure, and lack of family involvement in supporting Islamic education. This study concluded that despite facing various challenges, Islamic traditions at Ma'had Putri Nurul Hasan can remain relevant by adopting an innovative and collaborative approach. The use of digital technology, increasing teacher capacity, and strengthening synergy with families and the community are strategic steps that can support the sustainability of this program. This study not only contributes to the development of Islamic education in Indonesia but also becomes a model for other Islamic educational institutions in maintaining Islamic traditions as the identity and strength of the people in the modern

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.

This article examines pastoral counseling strategies for congregants whose Christian faith is weakened by sustained exposure to secular digital content. The problem is not framed as a deterministic claim that digital media directly destroys faith, but as a practical-theological concern: algorithmic personalization, secular moral imaginaries, online doubt communities, entertainment habits, and fragmented attention can reshape belief, practice, belonging, and trust in church authority. The study aims to construct a counseling model that is theologically responsible, psychologically informed, and pastorally usable in local churches. Using a conceptual qualitative design, the article synthesizes literature from digital religion studies, mediatization theory, adolescent and emerging-adult religiosity, media psychology, religious coping, and spiritually integrated counseling. The analysis identifies three main findings. First, faith degradation should be diagnosed as a layered process involving cognitive doubt, affective dryness, moral dissonance, ritual discontinuity, and communal displacement. Second, pastoral counseling must move beyond prohibition toward discerning digital habits, rebuilding spiritual attention, and restoring relational trust. Third, an integrated strategy is proposed: assessment of digital-spiritual formation, narrative and theological reconstruction, communal re-embedding, and digital rule-of-life practices. The article concludes that pastoral counseling in the digital age should function as a ministry of interpretive accompaniment rather than merely corrective instruction.

This research is motivated by the problem of the lack of community participation in developing marine ritual traditions, as well as the limited sources that prove the importance of the annual marine ritual. This type of research is historical research with a qualitative approach and descriptive narrative method. This research includes heuristics, source criticism, interpretation, and writing stages. Data sources used include journals discussing marine ritual traditions in Pelanduk Village, Mandah District, as well as annual observations before the month of Muharram, in-depth interviews with people in charge of marine rituals, and literature studies. The marine ritual tradition in Pelanduk Village is a cultural heritage passed down from generation to generation by coastal communities in Mandah District, Riau Province. This ritual is carried out as an expression of gratitude to God Almighty and respect for the sea as a source of life. This study aims to explore the history, implementation process, meaning, and role of marine ritual traditions in the lives of local communities. The results show that marine rituals contain strong spiritual, social, and ecological values. This ritual involves various cultural symbols, such as offerings, collective prayers, and traditional ceremonies that reflect the harmonious relationship between humans and nature. This study concludes that sea rituals are a cultural heritage that strengthens the identity of coastal communities.

The role of the mosque as a space for contemplation amidst the busy urban life. Mosques do not only serve as places of ritual worship, but also as spaces for spiritual reflection that help Muslims find inner peace. The simple and calming architecture and layout of the mosque provide a spiritual atmosphere that supports contemplation and mental tranquility. The purpose of this research is to explain the role of the mosque as a place of contemplation for individuals seeking peace amidst the activities and pressures of daily life. This research uses a literature review method with a tahlili interpretation approach to analyze relevant sources from the past 8 years. The research results prove that the main factors helping individuals achieve inner peace are practices such as dhikr, congregational prayers, and a solemn atmosphere during prayers. Spiritual activities in the mosque provide an opportunity for congregants to momentarily detach from worldly pressures and focus on their relationship with Allah, which significantly enhances their sense of peace and tranquility.

This study examines the implementation of the Batar Manaik tradition, a corn-honoring ritual performed annually by indigenous communities, particularly during the corn harvest season. This tradition is not only a form of gratitude for the harvest but also embodies cultural values that strengthen social bonds within the community. The ritual process involves various parties, including farmers, clan leaders (fukun), and community figures, each with important roles and responsibilities. The execution of the tradition begins with a series of stages involving the use of cultural symbols, such as tied corn, chicken blood, and the traditional house (ai lotuk laran) as the center of the ritual. Every tool and material used in the ritual, such as torches and mats, holds deep symbolic meaning. Through this tradition, the community not only celebrates the harvest but also reinforces their cultural identity and spiritual connection with their ancestors and the surrounding environment. This research aims to uncover the significance of each element involved in the BatarManaik ritual and how community participation affects the preservation of this tradition in the modern era.