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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.  

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.

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,

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.    

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.

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 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.

From a religious perspective, diversity is God's gift and will; If God wills, it is certainly not difficult to make His servants uniform and of one type. But He really wants humanity to be diverse, into tribes and nations, with the aim of life being dynamic, learning from each other, and getting to know each other. So, isn't diversity very beautiful? Grateful for the diversity of the Indonesian nation. Apart from diverse religions and beliefs, within each religion there are also diverse interpretations of religious teachings, especially when it comes to religious practices and rituals. Generally, each interpretation of religious teachings has adherents who admit and believe in the truth of the interpretation they practice. The problem is, why do people divide and claim the truth from each other even though the basis is only from religious interpretations. Mutual claims to truth actually announce untruths. If mutual claims to truth are used as a basis for legitimizing divisions on the basis of religious truth, it is very dangerous in the future life of the nation. Religious moderation is a way that can be used as a link to unite those who are divided due to religious interpretations.

This study aims to examine the resolution mechanisms for water traffic accidents causing death through Dayak customary law in Central Kalimantan, as well as the challenges faced in implementing this customary law. The research used a socio-legal methodology, reviewing applicable legal norms and the reality of their implementation in society. Data were collected from literature reviews, case notes, related reports, and interviews with directly involved parties. Data analysis was conducted descriptively to depict the dispute resolution process and its challenges. The findings indicate that resolutions of water accident cases resulting in death in the Dayak region are often settled through local customary institutions using fines and customary rituals. The fines imposed vary depending on the level of fault determined and can amount to millions of Rupiah, adjusted according to the demands of the victim's heirs and the perpetrator's ability. However, challenges in applying this customary law include the limited ability of the Mantir Adat to determine suspects and resolve discrepancies in statements between involved parties. A lack of explicit regulations also poses challenges, particularly concerning penalties for cases of death not explicitly regulated in the prevailing customary law. This research is significant as it provides insights into the role and challenges of customary law in dispute resolution in remote communities, promoting the need for adaptation and strengthening of customary law to be more responsive to community needs.  

Haul tradition is one of the religious rituals that is still preserved by the Muslim community in Gubugsari village. Haul is a commemoration of the death of someone who is considered to have privileges, such as ulama, kiai, or respected community leaders. This ritual is generally carried out every year on the day of the death of the person being commemorated. In the context of Gubugsari village, the haul tradition has become an inseparable part of the life of the local Muslim community. This ritual is not only a form of respect for the commemorated person, but also a forum for the community to strengthen ties, strengthen religious identity, and preserve Islamic values that have taken root in local culture. As the haul tradition in the village of Gubugsari, Pegandon Subdistrict, Kendal Regency, which until now still carries out the haul tradition because the person who is honored is mbah Abdul Wahab as a respected figure by the Muslim community, especially in the village. To see the values of these traditions, researchers are interested in further examining the values of the haul tradition of cengklian and ndangdoan in the socio-religious life of the Candimulyo village community, Sedan sub-district, Rembang district. The method used in this research is qualitative method, data collection techniques in this research using observation, documentation and interviews. The subjects in this study were the people of Gubusari village, both those who joined the committee and those involved in the haul tradition event The results of this study indicate that the haul tradition has a form of a series of haul event contents, namely the practices performed during the pilgrimage as a medium for the tradition. The benefits of religious values are increasing our devotion to Allah SWT

This research uses a qualitative research approach, the main goal of this research is to explain the symbolic meaning of the fishing ritual (equ) carried out by Bajo tribe in Parumaan Village, East Alok District, Sikka Regency. In-depth interviews, documentation, and observation methods are some of the data collection strategies used. Research findings showed that the Bajo tribes carried out a number of ceremonial processes related to fish arrest activities, including rituals before fish arrest, during fish arrest, and after fish arrest. Each ritual procedure has a symbolic meaning that is closely related to customs, beliefs, local people. This symbolic meaning includes showing respect to the Creator, requesting refuge, asking for the results of an abundant catch, and preserving.

This study aims to describe and analyze the survival and sustainability of the Dua Dua Dance in the community in Tanjung Eran Village. This type of research is qualitative research with a descriptive method. The main instrument of this research is the researcher and is assisted by supporting instruments such as stationery and cameras. Data were collected through literature studies, observations, interviews and documentation. The steps of analyzing data are data collection, data reduction, data modeling, and drawing conclusions. The results of the study show that the survival and sustainability of the Knife Dance in Tanjung Eran Village, Pino District is still ongoing to this day through the Elan Sakti College taught by Datuk Ardin. The survival of the Dua Dua Dance can be seen in terms of the form of movement, costumes and rituals that have not changed from the past to the present. The ritual is to prepare offerings containing (black chicken/beetle chicken and brown rice), then prepare a complete betel nut containing (lime, betel, areca nut), prepare a basket of rice filled (rice, lime, white thread, needles, glasses filled with salt chili) and a bowl of Situngkat Guru White Cloth 1 piece per person and 3 colors of yarn (yellow, black,  white). The offerings that were prepared were used before becoming a member and after mastering the Pisau Dua dance is still carried out without any change at all. In terms of performing the Pisau Dua dance at an event, there is a procedure carried out by the dancer, namely bathing using lime. It is this resilience that makes sustainability in people's lives so that the Pisau Dua dance can be used in traditional ceremonies such as marriage ceremonies.

This study aims to find out the view of Dayak Ngaju Catholics about Sangiang Rituals, their appreciation about the sacrament of anointing the sick, and the implementation comparison about the sacrament of anointing of the Sick and rituals of Sangiang in Ngaju Dayak culture. The method used in this study is qualitative research methods. Data is obtained by interview, observation and documentation. The data obtained were analyzed using Miles and Huberman steps used through data reduction, data presentation and conclusion drawing. The results of the study show that Dayak Ngaju people know about the Sangiang ritual as a healing ritual in Dayak Ngaju’s culture. The people know about the sacrament of the anointing of the sick in the Catholic Church as one of the sacraments asking that the sick person is strengthened in order to be able to pass through all his illnesses because of God's help.This conclusion is that the sangiang ritual has a social dimension that directs, and brings people to realize that to live together requires a sense of caring between one another. The values contained in the sangiang ritual are values of togetherness and brotherhood. The presence of the Church in the culture is the entrance to proclaiming the kingdom of God, especially giving catechesis related to the sacrament of anointing the sick because God himself works to heal especially in the sangiang ritual.

This research examines the opportunities and challenges in the development of Buddhist traditions in Indonesia, with a specific focus on the role of Tri Dharma (三教 Sam Kauw) as a tradition-strengthening element in fortifying Buddhism in Singkawang City, West Kalimantan. The research is grounded in the dynamic development of Buddhism in Indonesia, which has been influenced by modernity and diverse interpretations of teachings. Utilizing a qualitative descriptive method through observation, interviews, and document analysis with religious leaders and Buddhist adherents in Singkawang City, particularly at the historic Vihara Tri Dharma Bumi Raya (established 1873-1878), the findings reveal that the Tri Dharma tradition—integrating Buddhism (佛教), Confucianism (儒教), and Taoism (道教)—holds significant potential in strengthening religious identity and practices through values of wisdom, virtue, and harmony integrated into daily life. The research identifies key opportunities including strong cultural identity, vibrant ritual traditions (Cap Go Meh festival, Tatung rituals), community support structures, and religious tourism potential. However, challenges include limited deep understanding of Tri Dharma teachings among younger generations, influences of popular culture that erode traditional values, pressures of globalization, and modernization impacts. The research implications emphasize the necessity of systematic efforts in socializing and internalizing Tri Dharma teachings through formal and non-formal education, digital media engagement, youth involvement in Vihara activities, tradition documentation and preservation, and inter-Vihara collaboration to ensure Buddhist traditions continue to develop and strengthen their existence in Indonesia's pluralistic society.

Indonesia is a country with extraordinary ethnic and cultural diversity, where each ethnic group has its own unique language and traditions. This research aims to explore the interaction between language and culture in the context of ethnic minority communities in Indonesia. The research method used is qualitative with a descriptive approach through literature analysis from previous research and field reports. The results show that ethnic languages play an important role in maintaining cultural identity and social cohesion among minority communities. Language is used in various cultural contexts, such as traditional rituals and religious ceremonies, as well as in everyday life to maintain cultural values. Challenges faced include the dominance of Indonesian and globalization, which reduces the use of ethnic languages among the younger generation. However, there are various revitalization efforts through education, social media and digital technology to preserve their language and culture. In conclusion, the interaction of language and culture in ethnic minority communities in Indonesia is a complex and dynamic phenomenon, requiring support from the government and educational institutions for sustainable preservation.

In the current era of globalization, many local communities throughout the world, including in rural Ambulu, Jember, are experiencing changes in values ​​and customs due to global influences. The local cultural values ​​of the Ambulu rural community are known to be very rich and diverse, but face challenges as a result of rapid globalization. This research aims to identify and analyze the impact of globalization on local cultural values ​​in the rural community of Ambulu Jember, with a focus on how these values ​​persist or change over time. This research uses a qualitative approach by applying contemporary theory from Michael Foucault to analyze the data. The focus of analysis in this research looks at how the discourse and practices of power in society change along with the introduction of global values ​​and how local communities react to these changes. The research results show that the Ambulu community experiences dualism in maintaining local cultural values. On the one hand, there are efforts by the community to maintain old customs and values, while on the other hand, several aspects of local culture have evolved or even been eroded due to the influence of globalization, such as changes in language, social rituals and kinship systems. The impact of globalization on local cultural values ​​demands more inclusive adaptation strategies and more strategic cultural preservation so that rural communities such as those in Ambulu can maintain their cultural identity while receiving the benefits of globalization.  

Disway Daily is one of the convergent mass media that focuses on news and online articles and e-papers. Currently, the reader of the rubric is dominated by football fans, as there are many articles about the results of football matches and other sports. The month of Ramadan, the holy month in Islam, not only reflects a time for fasting, but also marks a period of introspection, reflection, and blessing for Muslims around the world. Online media has a great responsibility to convey appropriate, in-depth, and inspirational information related to Ramadan. With that, the Ramadan rubric comes as a platform that presents the festivities and wisdom of Ramadan to readers in an interesting and meaningful way. The Ramadan rubric is important because it facilitates a better understanding of the rituals and values associated with this holy month. Through this rubric, online media can highlight various aspects, including specific rituals performed by Muslims, as well as fasting laws based on the teachings of the Qur'an and Hadith. In building this rubric, it is important to ensure that the content presented matches the needs and interests of readers, and inspires them to live Ramadan with passion and blessings.   Keywords: Disway Daily, Online Media, Ramadan Rubric, Ramadan Rubric, Islamic Content, Ramadan Fasting