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This study examines the cultural values embedded in the Belis tradition in Kamanasa Village, Central Malaka District, Malaka Regency. The background of this research lies in the diversity of Belis practices in East Nusa Tenggara, particularly among rural communities such as the Terolau-Lau tribe, which adheres to a patrilineal system. The Belis tradition is considered significant because it reflects strong customary values and remains an obligatory practice. This study aims to describe the processes and stages of Belis implementation, identify the local wisdom values contained within it, and explain efforts to preserve this tradition amid social change. A qualitative research method was employed, with data collected through observation, interviews, and documentation. The results show that the Belis ceremony of the Terolau-Lau tribe consists of four main stages: (a) conese mentu (introduction), (b) tama husu (proposal), (c) troka prenda (engagement), and (d) lori oan feto bah mane foun nia uma lisan (the handing over of the bride to the groom’s traditional house). This tradition embodies respect for kinship, responsibility, and customary blessings as symbols of uniting two families. The community of Kamanasa Village is encouraged to maintain and uphold the local wisdom values contained in the Belis tradition.

Limited access to learning resources appropriate to the local context presents a challenge in the mathematics learning process in indigenous communities such as the Baduy Tribe. Conventional mathematics learning is often considered too abstract and less relevant to the daily lives of Baduy children, especially in the Outer Baduy region. To address this challenge, this community service activity aims to introduce contextual mathematics learning media based on the surrounding environment and local culture. The media developed is designed to be easily accessible, affordable, and environmentally friendly, while still respecting prevailing traditional values. The method used in this activity is Participatory Action Research (PAR), with a collaborative approach between a team of lecturers and the Outer Baduy community. The activity implementation process includes six stages, namely: identification of local problems and potential, planning, designing learning media, implementation, evaluation, and documentation of activity results. The results of the activity show an increase in interest and understanding of basic mathematics concepts among Outer Baduy children. Children appear more active, enthusiastic, and confident in participating in the learning process through educational games and concrete activities. The media used utilizes natural objects and local cultural elements, such as woodcuts, ancient angklungs, traditional hats, and distinctive Baduy woven motifs. The community responded positively because these media do not conflict with traditional values. This activity has had positive cognitive and social impacts and strengthened awareness of the importance of a contextual and culturally based educational approach as a relevant and inclusive learning strategy.  

This creation aims to design characters based on mythological figures from the origin story of the Batak tribe using the visual approach of the seinen manga art style. Batak mythology, which is rich in cultural values and ancestral narratives, is explored through a visual style that resonates with contemporary audiences. The seinen manga style is chosen due to its realistic, emotional, and thematically mature characteristics, making it appropriate for depicting traditional myths without diminishing the respect for cultural beliefs and values. The methods applied in this character design process include literature studies on Batak mythology, visual analysis of the seinen manga style, and concept exploration through stages of digital art creation. The main characters depicted are Debata Bataraguru, Debata Soripada, and Debata Mangalabulan, accompanied by traditional attributes that represent the cultural values of the Batak tribe.

Since the time of the archipelago, Acehnese culture has maintained a rich and intricate cultural legacy. Due to its advantageous position and status as a commerce route, Acehnese culture was influenced by the cultures of many of the traders that passed through. The purpose of this study is to learn about Acehnese culture from a social and physical standpoint. The information gained from this study's findings will undergo qualitative analysis. With the help of interview rules, this data collecting method is conducted by asking informants questions directly and verbally (face-to-face). In order to generate qualitative data, researchers perform qualitative analysis by giving a detailed and understandable explanation of the problem information. Based on the outcomes of interviews conducted by researchers, the Acehnese tribal community has similarities between physical and social behavior that are still applied in everyday life which are usually presented at traditional events, religious celebrations and cultural celebrations and the Acehnese tribal community is also famous for its traditional traditions and strong religion and highly upheld norms that are still applied in everyday life. These norms include Islamic religious norms, legal norms originating from the Islamic Religion and the 1945 Constitution, politeness norms in dressing in accordance with Islamic teachings, moral norms that closely related to Islamic teachings, and social norms such as courtesy, mutual respect, mutual cooperation and mutual assistance. In this research, it can be concluded that the Acehnese people who live around Medan Tembung sub-district, Medan city, actually still adhere to several norms which are an integral part of their identity and daily life. And also has customs. Social practices and traditions that have been maintained for generations by the Acehnese people reflect the richness of their culture and spirituality. And the Acehnese language not only functions as a means of communication, but also as a symbol of regional identity and pride for the Acehnese people

Research highlights the close relationship between humans and culture, especially in the context of Indonesia's indigenous tribes. The Timor Soe tribe, who inhabit the West Timor region, have unique traditions and views on life that are reflected in the design and symbolism of Ume Kbubu. This research aims to determine the perspective of the Timor Soe Tribe about humans through the symbolism and meaning of the traditional ume kbubu house. The research method used is a literature study with a qualitative approach to collect and analyze data from various literature sources. The research results show that Ume Kbubu not only functions as a place to live, but also as a symbol of the cultural and spiritual identity of the Timor Soe Tribe. This house depicts the social, moral, religious and political values ​​that are important in the life of the tribe. The Timor Soe Tribe's perspective on humans emphasizes a holistic relationship between humans and nature, where balance and respect for the environment are the main principles. The implications of this research show that an in-depth understanding of the cultural perspective of the Timor Soe Tribe can provide valuable insight into efforts to preserve culture and environmental sustainability. The values ​​of sustainability and balance adhered to by this tribe are relevant in facing current global challenges, such as climate change and environmental degradation. Thus, this research emphasizes the importance of maintaining and valuing cultural diversity as an integral part of human identity and sustainability.

This research examines the local wisdom of the Bugis tribal community in Karangantu, Banten Province, focusing on four main aspects: monetary panai, mapasili traditions, mattampung, and traditional houses. The research method used is qualitative and based on observations and in-depth interviews with local community members. Research findings show that panai money functions as a symbol of the husband's respect and responsibility towards the married woman, as well as a reflection of the family's social status. The mapasili tradition, performed three days after death, aims to purify the house and clothes of the deceased as a sign of respect towards the ancestors. In addition, the mattampung tradition reflects strong social and cultural values within the community, while the traditional Bugis house in Karangantu is also a symbol of cultural identity that needs to be preserved. This research shows that despite the influence of modernization, the Bugis people still maintain these traditions as an integral part of their identity that must be preserved for future generations. These findings shed light on how local wisdom can adapt and survive in changing times.

The aim of the research is to find out the meaning of the fangasi ritual as a traditional ceremony after the death of the Nias tribe in Ononazara village, Tugala Oyo subdistrict, North Nias district. The research method used in this research is descriptive qualitative research about the meaning of the fangasi ritual as a traditional ceremony after the death of the Nias tribe in Ononazara village, Tugala Oyo subdistrict, North Nias district. The result of this research is that the meaning of the fangasi ritual is the highest form of respect that the Nias tribe has for every person's life. The meaning of the fangasi ritual in Ononazara village is the last event for the person who has died. The fangasi ritual is carried out depending on its position in custom and also as a form of a child's obligation to his parents who have died with the aim of paying off the debts of his parents or the person who died while he was alive in the world. It can be concluded that the meaning of the fangasi ritual is a traditional ceremony implemented in the village of Ononazara, which is passed down from generation to generation, which aims to resolve the burden on the family of the deceased as a sign of final respect, and so that the spirits of the deceased will rest in peace.

The Indonesian nation consists of various religions, cultures, races, and tribes, or what can be called multicultural. In society, we are required to appreciate and respect the differences that exist in this country. The purpose of this paper is to discuss the Kalang Obong culture that can coexist with the Muslim community. In essence, Kalang Obong is held in a death ceremony. The conclusion of this research is that living in a nation and state that consists of various cultures, must have the awareness to respect and maintain the Kalang Obong Tradition. A tolerant attitude in religious moderation is needed by every citizen and community leader for the realization of peace.

This research is entitled the intrega nan kakorok tradition of the Assae Berliuk tribe in West Lakekun Village, Kobalima District, Malaka Regency. The aim of this research is to understand the implementation process carried out during the intrega nan kakorok ceremony. This study used descriptive qualitative method. The results of the research show that the Intrega Nan Kakorok tradition among the Timor Leste people of the Assae Berliuk Tribe in West Lakekun Village, Kobalima District, Malacca Regency really upholds this tradition because they consider that intrega nan kakorok is a culture that has been passed down from generation to generation. Intrega is submission, nan is meat and kakorok is neck. Intrega nan kakorok is carried out to commemorate the deceased or express feelings of sorrow or intrega nan kakorok is expressed in the form of conditioning oneself in a certain attitude. The Intrega Nan Kakorok tradition is a final ceremony of respect for uncle, where a ceremony will be carried out in the form of slaughtering an animal (buffalo) which will be given to uncle or to the family who has the right to the meat. The intrega nan kakorok ceremony can only be performed when there is a death or a time of mourning. For all the East Timorese people of the Assae Berliuk Tribe in West Lakekun Village, Kobalima District, Malaka Regency, it is hoped that they will continue to maintain and always uphold this traditional heritage for their children and grandchildren so that its historical value is maintained, remains and is always developed further.

This research is a written work whose truth is found and seeks the truth behind a tradition in the Pakpak tribe. From the results of this research, the author searched from various sources to reveal the importance of the menerbeb tradition in the Pakpak tribe. As time goes by, times are developing and new discoveries are being made, so slowly this tradition becomes forgotten and is rarely done by anyone as a sign of respect. Through this article, the author reveals the purpose, meaning and biblical basis of the menerbeb tradition of the Pakpak tribe. This article will also aim to explain how important it is to preserve the traditions that exist in the tribes of each region and to maintain traditional values ​​through traditions that have been passed down by ancient ancestors.

Bhinneka Tunggal Ika is very inherent for us Indonesian citizens. Bhinneka Tunggal Ika is a defense of harmony between each tribe, respecting differences while also strengthening Indonesia's identity profile which has existed for a long time. The development of the globalization era can bring more modern changes to people's lifestyles, especially in Indonesia. The development of the era of globalization itself makes people tend to choose new cultures that are considered simpler than the local culture in Indonesia. Preserving Indonesian culture and customs is an important aspect in the lives of indigenous peoples, because indigenous peoples are still synonymous with a lifestyle based on local customs. Therefore, this article aims to explain efforts to preserve Indonesian culture in the era of globalization. The method used in this research is qualitative with the data collection technique being library research, where the author examines several library sources as references in this writing. The results of this research show that it is very important to preserve Indonesian culture and traditional communities. In current developments, information has become very influential on human thinking patterns. To overcome this, there needs to be awareness, especially among the younger generation, of the importance of local culture as national identity and being able to preserve and maintain local culture. Efforts to preserve and preserve Indonesian culture are carried out in two ways. That is; cultural experience and cultural knowledge.

This research focuses on exploring the cosmological and humanization values contained in the Blatan Balikculture of the Ipir, Nuha and Hebing tribes gathered in one traditional house in Tanarawa, Waiblama, Maumere-Flores-East Nusa Tenggara. Blatan Balikculture is a rite that contains reconciling the cosmos with fellow creations or in the language of Tana Ai (blatan gahu rou), and the second is cooling valuable items stored in traditional houses such as gongs, bahar, ivory and other valuable objects in the traditional house (lepo). These two rites are an act of respect and reconciliation with creation. Therefore, exploring the comological and humanization wealth contained in the Blatan Balikculture is a form of respect for the nature of creation and also a process of humanization and the value of local wisdom. Respect for created nature and a process of humanization is the basis of life wisdom in the form of a framework of knowledge, a framework of belief both in integralistic family unity or unity in the wider community, and shows the noble values in the culture. So exploring the wealth of cosmology and humanization in the Blatan Balikculture is a form of respect for nature and reconciliation with fellow creatures and a life wisdom of the Tana Ai- Tanarawa, Waiblama, Maumere-Flores-East Nusa Tenggara community. This research uses qualitative research with data collection techniques through interviews and literature studies, collecting sources from journals, related books. This research found that the Blatan Balikculture of the Nuha Tanarawa tribe is a model of humanization and cosmology relations, between fellow humans, nature, other fellow creations and the giver of life. The values that flow from this culture are reconciliation and responsibility for nature, preservation of valuable objects in the Nuha tribe, and human harmony in relationships. The contribution of this research lies in the ultimate values and wisdom of the Tana Ai people in maintaining humanization relations between others and preserving nature.

Communication becomes very important in people's lives, because with indirect communication we can understand the attitudes, behaviors and actions of the environment around us. Communication that occurs between the Batak and Javanese tribes that occurs is called intercultural communication which involves two or more people with different cultural backgrounds. Communication and interaction between Batak and Javanese tribes in Environment II Untemanis is intertwined with the process of understanding each other's differences. This study is intended to determine the pattern of intercultural communication between Batak and Javanese tribes in Environment II Untemanis, Losung Batu Village, North Padangsidimpuan District, Padangsidimpuan Regency, North Sumatra. This research uses qualitative methods with a descriptive approach. The subjects in this study amounted to 14 informants determined purposively, consisting of the head of ligkungan II Untemanis, traditional leaders / hatobangon, and Batak and Javanese people who were at least domiciled for 3-4 years. Data collection is carried out by interview, observation and documentation techniques. In analyzing data, this study uses data reduction, data presentation and conclusions. The results of this study show that communities in Environment II Untemanis coexist harmoniously through a process of adjustment and then accept each other's differences. In the process of communication and interaction these two tribes use mixed languages, namely Batak, Javanese and Indonesian. Despite having different cultural backgrounds, Batak and Javanese people in this environment live without any discrimination. The existence of high tolerance in Environment II Untemanis makes community life harmonious and open to each other. The pattern of communication that occurs between the Batak and Javanese tribes in this environment is a circular pattern. The creation of a circular pattern that indicates a reciprocal process due to supporting factors, namely the ability to communicate, mutual acceptance and respect between cultures, and the adaptability of the Batak and Javanese people.

Culture is a national identity that must be respected and maintained and needs to be preserved so that culture is not lost and becomes a legacy for our children and grandchildren. Of course, this is the responsibility of the younger generation to preserve this culture. This is because culture is one of the identities of a country. As human civilization progresses today, the threat of globalization to the existence of the country's identity can be assessed from the increasing erosion of traditional culture among society, especially the younger generation.

This study reveals how the relationship between the establishment of the monument and the traditional belief system of the Toba Batak people who still believe in the existence of the spirits of their ancestors. The actualization of this belief is manifested in the construction of an ancestral monument which is considered an embodiment of respect for the descendants of the clan that founded it. To reveal these data, in this study the authors used qualitative research. The data in the field were obtained through participatory observation techniques, interviews, and literature studies. The purpose of this study was to reveal the background of the establishment of monuments in clan groups in Balige District, Toba Samosir Regency which represents the function and meaning of the erection of clan monuments in Balige District. Toba Samosir Regency also describes the organization and implementation of the case for the establishment of the Siraja Nababat, Manurung, Nommensen, Siagian, Sonakmalela and Sisimangaraja XII monuments in and analyzes the conception of the construction of the monument in the Toba Batak community. based on the conception of traditional beliefs that believe in the existence of their ancestral spirits in people's lives. The worship of ancestral spirits is manifested in the construction of monuments. This research was conducted in the Tourism Area in the City of Balige and Porsea – North Sumatra. The aims of this study include: (1) As a deeper learning material about the reasons why Batak Culture built the Tugu, and (2) To explore and promote the richness of culture, tradition, history in the Batak tribe. The results showed that (1) all visitors who came were very enthusiastic about the history of the construction of each existing monument, (2) the role of both local and foreign tourists had a positive impact on the community, namely the development of local community knowledge systems, the emergence of new livelihoods, getting to know language diversity, technological progress, the formation of social organizations, the emergence of the commercialization of hospitality, the shift in the value of solidarity in agriculture. Cultural tourism is a travel activity carried out by certain parties (a person or group of people) by visiting certain places with the aim of learning about cultural attractions or taking advantage of the cultural potential of the places visited.