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This study is entitled “The Ecofeminist Movement of Mollo Indigenous Women in Rejecting Marble Mining (study: Rejection of Marble Mining in Fatumnasi Village, South Central Timor Regency)” which aims to understand and analyze the ecofeminist movement carried out by Mollo indigenous women in rejecting marble mining activities in Fatumnasi Village. The presence of marble mining in the Mollo indigenous area has posed a threat to Environmental sustainability, water sources, and cultural values that have long been the identity of the community. Through a descriptive qualitative approach, this study describes the role and form of resistance of Mollo indigenous women based on the ecological relationship between women and nature. Data were obtained through in-diepah interviews, field observations, and documentation of the head of Fatumnasi Village, traditional women’s figures, religious figures, community leaders, and youth leaders. The results of the study indicate that the movement to reject marble mining is not merely a form of protest against environmental damage, but also a form of ecofeminist awareness that emphasizes that women’s bodies and the body of nature are an inseparable whole. This movement is expressed through various acts of resistance such as traditional rituals, weaving, demonstrations, and customary deliberations, each carrying symbolic meaning about the harmony between humans and nature. Based on Françoise d’Eaubonne’s theory of ecofeminism, the Mollo women’s movement reflects critical awareness toward patriarchal and capitalist systems that exploit both women and the environment. Thus, it can be concluded that the ecofeminist movement of Mollo indigenous women in rejecting marble mining is a form of women’s struggle to maintain environmental sustainability and maintain cultural identity through loclah wisdom practices.Ecofeminism, Mollo Indigenous Women, Marble Mining, Fatumnasi Village, Environment

Gender equality in the religious sphere in Indonesia is a complex phenomenon, shaped by the interaction between theological doctrines, institutional practices, and the socio-cultural context of each tradition. This study employs a qualitative-descriptive approach through literature review to analyze six major religions in Indonesia: Catholicism, Protestantism, Islam, Hindu Dharma, Buddhism, and Confucianism. The analysis focuses on three main dimensions: theological perspectives regarding gender roles and positions, social changes influencing gender relations, and transformations in institutional structures and practices that support gender equality. The findings indicate that historically, women were often placed in subordinate positions due to patriarchal norms, although the core teachings of these religions contain egalitarian principles and recognition of women’s dignity. Contemporary transformations are reflected in the reinterpretation of religious texts and practices that promote gender equality: Catholicism emphasizes the recognition of women’s dignity within the clerical hierarchy; Protestantism opens opportunities for the ordination of female pastors; Islam reinterprets the principles of Qawwamun and family law rights; Balinese Hindu Dharma adjusts women’s roles in rituals and public spheres; Buddhism revives the bhikkhuni order within the sangha; and Confucianism modernizes the interpretation of Wu Lun and San Cong to emphasize mutual responsibilities between husband and wife. In conclusion, despite persistent patriarchal challenges, this study affirms that religion has the potential to act as an agent of social transformation promoting gender equality while maintaining the moral, spiritual, and traditional values distinctive to each tradition. These findings contribute significantly to academic literature, interfaith dialogue, and the development of more gender-inclusive policies.

This study explains the role of educator leaders in cultivating students' adab (moral discipline and etiquette) at two Cambodian Islamic boarding schools, Maahad Tahfiz Darul Ulum (MTDU) and Maahad Tahfiz Darul Hadith (MTDH), in a post-conflict Muslim-minority society. Drawing on classical Islamic theories of character formation, such as the works of Ibnu Miskawaih and Syed Muhammad Naquib Al-Attas, and underpinned by Hallinger's Instructional Leadership Model, this research explores the manner in which leaders act as moral role models and institutionalists in order to transform pupil behavior. In undertaking a qualitative multiple-case study, data were obtained through semi-structured interviews and non-participant observation of eight influential educational leaders. Thematic analysis yielded six prominent leadership roles, including moral modeling, disciplinary enforcement, spiritual mentorship, and institutional innovation through routines and rituals. Despite parental and external cultural pressure oppositional to their endeavor, the leaders demonstrated spiritual resilience in successfully ushering student transformation through relational engagement, moral accountability, and cultural reinforcement. This study contributes to the emerging debate on faith-based leadership and character education with the offer of a contextualized model of Islamic educational leadership for post-conflict and minority-Muslim settings. Practice and policy recommendations include training educational leaders as muaddibin, integrating value-based norms, and recognizing Tahfiz schools as important actors in integral education.

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

This study aims to analyze Article 445 paragraph (1) of the Indonesian Criminal Code (KUHP) Number 1 of 2023, which regulates the criminal act of eloping with a young woman. The provision is considered to be in tension with the social and cultural realities of Indonesian society, particularly the people of Lombok who practice the merariq tradition. Merariq is an ancestral customary practice within marriage rituals involving the consensual elopement of the prospective bride as an integral part of the marriage process. This research uses Lawrence M. Friedman’s legal system theory, which examines three main components of law: (1) the substance of law—normative provisions contained in legislation; (2) the structure of law institutions and law enforcement agencies; and (3) the legal culture values, attitudes, and behavior of society toward law. This study is a normative legal research that treats law as norms, principles, doctrines, and rules. The primary legal material is Article 445 paragraph (1) of the Indonesian Criminal Code. The findings indicate that, from the perspective of legal substance, the article remains ambiguous. Its formulation potentially conflicts with Indonesia’s legal culture, which in practice prioritizes familial and traditional mechanisms for resolving private conflicts. Based on these findings, this study recommends a reformulation of the legal substance to make it more responsive to the socio-cultural context. The reformulation should be grounded in the principles of ultimum remedium and restorative justice, providing space for customary law and local culture as legitimate mechanisms to resolve private disputes. This approach is expected to reduce the disproportionate use of imprisonment and position criminal sanctions as a last resort in law enforcement.

This research is based on the awareness that music functions both as an artistic expression and as a cosmological representation embedded within the cultural structures of traditional societies. The Siwaluh Jabu traditional house in Lingga Village, North Sumatra, was selected as the object of study to examine the relationship between music and the cosmological views of the Karo people. The purpose of this study is to reveal the meaning of music within cultural practices and rituals carried out in the Siwaluh Jabu House, as well as to explore musical elements that reflect the continuity between humans, ancestors, and the universe. This research employs a qualitative approach, with data collected through literature review, participatory observation, and interviews with traditional leaders and local artists. The data analysis was conducted through data reduction, classification, data presentation, and drawing of conclusion. The results of the study show that music both the vocal mantra “ole…ah…ole” and the Gendang Lima Sendalanen ensemble contains symbolic values that interpret wood as a natural element, sustain social connections between groups, and reinforce the social system embedded in the spatial organization of the Siwaluh Jabu traditional house. Music serves as a medium of spiritual and cultural communication that unites the physical and metaphysical dimensions of life. The implications of this research enrich the perspective of music culture and emphasize the importance of preserving traditional music as a local knowledge system integrated with the cosmology of the Karo people.

This research analyzes the dynamics of hegemony and resistance in the Lio indigenous community of Ende Regency, East Nusa Tenggara, focusing on the power practices of mosalaki (traditional elites) and the forms of hidden resistance developed by farming communities. Using an ethnographic approach over four months in Keliwumbu Village, this study combines Antonio Gramsci's concept of hegemony with James Scott's theory of hidden transcripts to understand the complexity of power relations in traditional societies experiencing economic transformation. Data were collected through participant observation, in-depth interviews with 18 informants, and document analysis, then analyzed using a thematic approach. Findings indicate that the legitimacy of mosalaki power is constructed through three main pillars: genealogical narratives derived from the myths of Lepe and Mbusu, control over customary land encompassing 70% of agricultural land, and ritual authority positioning them as intermediaries with ata mate (ancestral spirits). Hegemonic practices operate through the pire system (customary prohibitions), mandatory nggua rituals requiring offerings, and control over decision-making as evidenced in the coal-fired power plant construction case. However, farming communities have developed hidden resistance in the form of subtle sabotage, passive non-compliance, gossip and informal criticism, and exit strategies through migration and purchase of alternative land. This resistance operates within the same cultural framework as the hegemony it contests, developing alternative interpretations of "true custom" rather than rejecting the traditional system entirely. This research contributes to theoretical understanding of hegemony in non-Western societies and reveals that "local wisdom" discourse can be manipulated to perpetuate structural inequality. Practically, these findings demonstrate the need for more critical approaches in development policies that accommodate internal power dynamics of indigenous communities to prevent reinforcement of local elite domination

This study aims to describe the process of implementing the Kuru We Fohon Ceremony and to describe the deep meaning contained in the Ritual. The method in this study uses a qualitative method. This Qualitative Approach also aims to gain understanding and describe a complex reality. In qualitative, this research procedure produces descriptive data in the form of written or spoken words based on the behavior of the object being studied. The results of the study are in the form of the first planning stage: the tribal chief will gather all Lulik Atan to plan when the Kuru We Fohon Tradition (taking sacred water) will be carried out. While the implementation stage includes Halaku We Fohon (Renewal) by the tribal chief and other traditional leaders, Kuru We Fohon (Taking Sacred Water) by the tribal chief and brought by one of the traditional leaders into the traditional house, Hatama We Fohon (Giving Entering Sacred Water) the officer who brings the Sacred Water into the traditional house. in the final stage, sprinkling the traditional house using sacred water and distributing Betel Nut (mama rai) to all the Nonot Forenain tribal people. The Kuru We Fohon ritual is deeply sacred, encompassing respect for ancestors and seeking their blessings. This ritual serves not only as a means of strengthening the relationship between ancestors and humans, but also as a means of strengthening cultural values. It teaches the importance of mutual cooperation, courtesy, and morality in social life.  

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

This study analyzes the implementation of Asset-Based Community Development (ABCD) principles in the 'Nusa Loe' program in Biting Village, East Manggarai. The ABCD approach emphasizes utilizing local assets such as social networks, cultural traditions, natural resources, and human skills as the foundation for sustainable development and community independence. The program begins with an asset mapping activity led by the community, enabling the identification of the village's strengths from five key aspects: human, social, natural, institutional, and cultural assets. Through active participation, the community designs and implements development activities based on local potentials, replacing the conventional development paradigm that focuses on deficiencies and needs. The qualitative research approach employs in-depth interviews, participatory observations, and data triangulation to understand the shifts in mindset and community empowerment. The findings show that the implementation of ABCD successfully transformed the community's mindset, previously dependent on external aid, into a more independent and self-confident one. For example, Mr. Petrus, who improved the economic value of local coffee products after attending a coffee roasting training, and Mrs. Maria, who emphasized the importance of social capital and solidarity in supporting the sustainability of village businesses. The strengthening of cultural assets and local traditions, such as the Caci dance and customary rituals, was also integrated into the village's development plans and institutional management. The 'Nusa Loe' program demonstrates that asset-based empowerment can build a self-reliant, innovative, and sustainable village in the face of development challenges.

This study explores the transformation of traditional worship values within the Klon tribe community in Alor, East Nusa Tenggara. Prior to their conversion to Christianity, the community practiced a religious system centered on mesbah (stone altars) where they worshiped ancestral spirits and local deities. The introduction of Christianity through inculturation led to a significant shift in worship practices, transitioning from rituals at the mesbah to those at the church pulpit. However, rather than losing their spiritual and communal values, these traditions adapted and were integrated into Christian practices. The study highlights how elements of local wisdom were preserved and transformed, creating a bridge between indigenous beliefs and Christian teachings. This transformation demonstrates that the core values of worship such as reverence for ancestors and community solidarity continued to play a role in the newly adopted Christian practices. The findings of this study emphasize the importance of understanding such cultural transformations, especially in the context of Christian Religious Education. It suggests that contextualizing religious teachings within local traditions and wisdom can foster a deeper, more meaningful connection to faith for communities undergoing cultural change. By valuing these local traditions, Christian Religious Education can become more relevant and impactful, encouraging a harmonious blending of old and new beliefs.

This study examines the role of social and cultural structures as mechanisms in reconstructing and maintaining the religious practices of Hindu Kaharingan amidst the challenges of modernization. As a local belief system of the Dayak community in Central Kalimantan, Hindu Kaharingan functions not only spiritually but also as a guardian of cultural identity. This research uses a descriptive qualitative approach with a phenomenological study design. Data was collected through in-depth interviews, participant observation, and document studies to understand the meanings and experiences of the practitioners. The findings reveal that major rituals, such as Tiwah, serve a dual purpose: spiritually, to guide the souls of ancestors, and socially, as a community adhesive that reinforces solidarity through mutual cooperation (handep). Through the lens of Functionalism Theory and Religious Systems Theory, this study reveals that religious ceremonies act as a vital medium for cultural transmission. The active involvement of the younger generation in these rites serves as a non-formal educational mechanism for passing down values, philosophies, and ancestral knowledge within an oral tradition system. Thus, the socio-cultural role of the community functions as an adaptive and resistive strategy that ensures the continuity of the spiritual identity and cultural resilience of Hindu Kaharingan in the contemporary era.

The globalization era presents considerable challenges to the development of Islamic identity among university students. Technological progress, intercultural interaction, and exposure to various ideologies significantly affect students’ values and moral orientations. This study aims to analyze the Aqidah Akhlak paradigm as a framework for reinforcing students’ Islamic identity within the global context. This research applies a qualitative method through library research by examining classical and contemporary Islamic educational literature as well as relevant scholarly works. The findings demonstrate that the Aqidah Akhlak paradigm, which combines solid theological belief (aqidah) with moral character development (akhlak), plays an essential role in cultivating spiritual strength, ethical consciousness, and social responsibility. The reinforcement of Islamic identity is not limited to religious rituals, but also includes the internalization of faith-based values and the consistent application of moral principles in academic and social environments. Therefore, a contextual and integrated approach to Aqidah Akhlak education is necessary to develop intellectually competent and ethically grounded Muslim students in the era of globalization.

This study examines the Lom Plai tradition of the Dayak Wehea community from the perspective of Catholic inculturation theology. Although this tradition has been widely studied from an anthropological perspective, no research has specifically examined the meaning of its values, symbols, and rituals in the light of inculturation. Therefore, this study is important to see the possibility of dialogue between the Gospel and local culture. The purpose of this study is to understand how elements of Lom Plai culture can be interpreted and processed within the framework of inculturation theology and how the values ​​contained therein can enrich the pastoral life of the community. The study uses a literature review method with a qualitative-contextual theological approach through analysis of theological literature, Church documents, and ethnographic studies of the Dayak Wehea. The research findings indicate that the values ​​of harvest gratitude, respect for the land, community solidarity, and symbols such as rice and thanksgiving rituals are aligned with Christian spirituality and have the potential to be integrated into pastoral practice. The implications of this study emphasize the need for ongoing discernment so that the inculturation process runs authentically, enriches the community's faith, and maintains the cultural identity of the Wehea community.  

This research aims to examine the role of music in the construction process of the traditional Karo house, Siwaluh Jabu, in Lingga Cultural Village, Karo Regency, North Sumatra. In Karo culture, music is not merely a source of entertainment but serves as a symbolic and spiritual medium that reflects cultural values, social cohesion, and the community’s belief system. This study employs a qualitative descriptive method with an ethnographic approach through field observation, in-depth interviews with traditional figures, musicians, and local residents, as well as documentation of rituals and architectural elements of the Siwaluh Jabu house. The findings reveal that music plays a significant role in each stage of construction, starting from the selection of suitable wood to the completion ritual known as Mengket. The Gendang Lima Sendalanen ensemble—particularly through the performance of Gendang Limapuluh Kurang Dua—functions as a medium connecting humans with ancestral spirits, legitimizing the spiritual presence within the house, and strengthening communal cooperation. Music serves not only to regulate the rhythm of collective work but also to ensure harmony between humans, nature, and the unseen forces that are believed to inhabit the house. Therefore, music is an essential element that maintains cultural continuity, reinforces identity, and supports the preservation of the Karo intangible heritage amidst ongoing modernization.

This study examines in depth the meaning of gratitude expressed in the traditional Wu’u Nura ceremony in Daniwato Village, West Solor, as well as in the Eucharistic celebration, which stands as the central liturgy of the Catholic Church. The Wu’u Nura ceremony is a communal tradition of thanksgiving for the harvest, expressed through symbolic rituals, offerings of agricultural produce, collective prayers, and ceremonial practices that reflect a harmonious relationship between humans, nature, ancestors, and God. Through these rituals, the community strengthens social cohesion, cultural identity, and religious awareness that have been passed down across generations. In contrast, gratitude within the Eucharistic celebration is understood as an expression of faith and a theological response to God’s salvific grace manifested through Christ’s sacrifice, made present in the consecration of bread and wine. Using a qualitative method and comparative approach, this study reveals that although differing in expression, structure, and theological foundations, both practices uphold gratitude as a universal value that fosters spiritual relationships and social solidarity. The findings affirm that dialogue between local culture and Church liturgy—within the spirit of inculturation—can enrich the understanding of faith, deepen spiritual life, and support the preservation of meaningful local traditions. This study contributes significantly to cultural and theological scholarship, as well as pastoral efforts aimed at fostering harmony between religion and culture in pluralistic societies.

Learning Hajj rituals requires innovation to overcome the limitations of available media, one of which is through the utilization of the integration of the Android platform with Augmented Reality technology. The Muslim Sadiq application on smartphones displays 3D objects related to the practice of Hajj rituals. This study aims to explain the design of interactive media based on Augmented Reality as an innovation in learning Hajj rituals, expected to improve student understanding through a more visual, interactive, and contextual learning experience. This media design method adopts two stages of the ADDIE model (Analysis, Design, Development, Implementation, Evaluation), namely the needs analysis and media design stages. This study reveals that learning Hajj rituals requires interactive and applicable media to overcome the gap between theoretical understanding and the practice of Hajj worship in real life. The designed media utilizes AR technology to create a simulation of Hajj implementation and supports experience-based learning. Although the design has considered technical and pedagogical aspects, this media is still in the design stage and has not been tested or implemented directly. Therefore, further research is needed to assess the effectiveness of this media in learning Hajj rituals.

This research is entitled Lopo as Symbol of Local Democracy in the Atoin Pah Meto indigenous Community” (Study of the Lopo Traditional House as a Symbol of Local Democracy in Saenam Village, Miomaffo Barat District, North Central Timor Regency). The main problem in this research is how Lopo as a symbol of local democracy in the lives of the Atoin Pah Meto indigenous community. The purpose of this research is to analyse and describe Lopo in the lives of the Atoin Pah Meto indigenous community. This research uses  qualitative methods. Data were collected through interviews, observations, and dokumentation with traditional leaders, religious leaders, village government officials, yo uth, womwn, and the community. Data analysis was conducted by systematically reviewing and interpreting field data. The finding reveal that lopo is not merely a place for storing harvests, but also serves as a central space for deliberation in resolving social, cultural, and political issues. It open structure without walls symblolizez valuesnof openness, equality, and participation. The local democratic values embodied in lopo include family values (mutual cooperation, solidarity, kinship), cultural values (traditional rituals, marriage, harvest celebrations), and political valuess (consensus, adherence to customary rules, and equality in decission making). Therefore, lopo is not only a cultural heritage but also a symbol of local democracy that strengthens the identity and social cohesion of the Atoin Pah Meto community.

The Famotu Ono Nihalo tradition is one of the essential rituals in the customary wedding ceremonies of the Nias community, particularly in Lasarabaene Village, Mandrehe Subdistrict, West Nias Regency. This tradition consists of giving advice to the bride, which is rich in moral, spiritual, and social values. The ritual not only affirms the bride’s status as a wife but also serves as a medium for transmitting cultural values and collective identity. However, along with the wave of modernization, this tradition has undergone changes in terms of its form, symbolic meaning, and cultural values. This study aims to reveal the symbolic meanings contained in the Famotu Ono Nihalo ritual and to analyze the forms of social interaction within it, including its transformation due to social change. The research employs a descriptive qualitative method with data collected through observation, in-depth interviews, and documentation. The informants consist of traditional leaders, women elders, and community members who still practice and understand the tradition. The findings show that the white cloth symbolizes purity and blessing, while afo (betel quid) represents acceptance and social attachment. Although the ritual today tends to be simplified and some cultural symbols are no longer used, the core values such as parental advice, blessings, and the strengthening of social cohesion remain preserved. Therefore, Famotu Ono Nihalo continues to be relevant as a cultural heritage and a form of social education, even as it adapts to modern changes.

Digital books are a transformation from printed books into digital media that can be accessed through devices such as computers, tablets, or smartphones. Digital books not only display text but can also contain multimedia elements such as images, audio, video, animations, and interactive quizzes. This makes the learning process more engaging and less monotonous. In the context of learning Hajj and Umrah material, digital books can display simulations of Hajj rituals, videos of worship in the Holy Land, and maps of Hajj and Umrah journeys, all of which can strengthen students' understanding. This study aims to explore the use of digital books as a learning medium for Islamic Religious Education (PAI) on Hajj and Umrah material at the Junior High School (SMP) level. Digital books are considered capable of overcoming the limitations of conventional learning media, which are static and less interactive. By utilizing multimedia elements such as manasik simulations, videos, prayer audio, interactive maps, and educational quizzes and games, digital books provide a more contextual, visual, and enjoyable learning experience. In addition, advantages in terms of accessibility, portability, and the ability to be adapted to students' learning styles make digital books relevant to the demands of 21st-century learning. The implementation of digital textbooks in learning was carried out through online, face-to-face, and blended learning models. Effectiveness evaluations included improvements in students' conceptual understanding, learning motivation, and digital skills. The study results indicate that digital textbooks play a significant role in improving the quality of Islamic Religious Education (PAI) learning, particularly on the topics of Hajj and Umrah, and supporting digital transformation in education.