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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

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

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.

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.

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.

. 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.

The barodak rapancar traditional ceremony is one of the traditional rituals Samawa tribal wedding. Barodak rapancar is a tradition of the bride and groom scrub with traditional ingredients called odak. In the ceremony This rapancar baroque has hidden messages as seenin symbols or tools used in its implementation. But alongthe flow of globalization this tradition is gradually fading, this is because some people, especially the younger generation, do not knowthe meanings contained in the barodak tradition of rapancar. In the Sumbawa district itself, there is a customary tradition of marriage for the Samawa tribe, especially in the Batudulang Village community, which is located in Batulanteh District, the Batudulang Village community still preserves the cultures passed down by their ancestors, one of which is the marriage. The aim of the research to be achieved is to know the philosophical meaning contained in odak in the Barodak Rapancar tradition in the marriages of the Samawa people. Based on the results of the analysis and information that has been found by the reviewers, it can be concluded that several things related to this research are as follows: The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition consists of three stages, namely the bridal shower (maning bride), bridal odak and odak odak (odak disposal). The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition has three stages, namely the bridal shower (maning bride), the bridal shower and the odak ball (throwing odak). The philosophical meaning of Odak in the Barodak Rapancar ritual is as follows where Odak symbolizes the sincerity of one heart and determination, while Barodak Rapancar itself has the meaning of Barodak asa form of self-cleaning in the framework of carrying out a sacred promise or agreement, badaet cleans up the residue of evil on the bride and groom before the wedding day, while rapancar is intended to provide a bright pattern of light so that it gives the color of joy and love and is a sign that the two couples are married.

Society always experiences critical periods in social life. This critical situations raises people’s trust in everything that is metaphysical as an alternative to solving problems in their social life. Rural communities, especially the people of Banyuwangi, are very thick with cultural values and spritual beliefs that are influenced by osing customs as a history of Blambangan. This study aims to analyze the habitus, capital realm, and social practices of the Kemiren Village community related to culture. This study uses a qualitative method with an ethnographic approch to understand the social setting of Kemiren village. The theory used in this study is sosial practice theory from Pierre Bordieu. The locatin of this research was conducted in the Kemiren Traditional Tourism Village, Banyuwangi regency. The subjects of this research are the community and customary stakeholders who act as cultural agents in customary and cultural social practices. The results of this study indicate that the habitus of the Kemiren village community in carrying out varios traditional rituals. The habitus of community rituals is influenced by internalization and socila structure in the meaning of cultural values carried out by the Kemiren village community. The dominant village community capital and cultural agent is social capital. Cultural agents and the village community have good realtions that are able to create economic benefits and recognition from the Tourism Office and Banyuwangi Goverment.

The research entitled Functions of Gala Music in Tubo Village, Ternate City, North Maluku Province aims to discover how Gala music functions in Tubo Village, North Maluku Province. Along with the times, Gala Music in Ternate is no longer played for ritual activities, for example, wedding ceremonies, circumcisions, or picking up guests, but only for performances as public entertainment. Habits and traditions began to shift with the advent of modern music so that slowly the old customs or rituals rarely involved Gala music anymore. The theory used as a reference in this study is the Function Theory and the Sociology of Art approach. The research method used is a descriptive qualitative method using data collection techniques such as observation, interviews, documentation and literature studies with the acquisition of data encountered both directly and indirectly understood and evaluated. The existence of gala music continues to grow in the current generation. The results showed that the function of Gala music in the Tubo Village was a function of emotional expression, a function of appreciating aesthetics, entertainment function, communication function, symbolic function, a function of physical response and bodily reaction, a function of validating social institutions, a function related to social norms, a function of continuity of culture and function of integrating society. With the existing developments, Gala music is played in collaboration with the music of Togal, Lala and several other traditional musics. This indicates that Gala music is present to meet the community's cultural needs so that it greatly influences cultural stability in the City of Ternate, especially in the Tubo Village.

Value that exists in a cultural customary ritual entity in a community environment, will not become a potential if its essence has not been determined. Essential marketing strategy is a marketing strategy that focuses on the core or basis of marketing. This study aims to find a marketing strategy to develop Sumenep based on culture that has been upheld by the people so far. This research is a qualitative research and uses a purposive method in selecting informants. Informants in this study were Pinggirpapas village community leaders, Pinggirpapas village community, and Pini Sepuh as traditional ritual leaders. The results of this study are a form of marketing essential values in Nyadar traditional rituals including; The Sanctity of Traditional Ritual Processions, Transformation of customary values between generations that bind as resilience to the psychological aspects of the residents, and the residents belief in the uniqueness of the ritual. While the economic strategy built by the residents is the inherent religious, cultural and economic values as well as the empowerment of economic values for processional products and a variety of local traditional and village culinary offerings. Furthermore, this research can become the basis for the government in developing the concept of city branding in Sumenep as an effort to increase the number of tourists visiting.