Publication Search

Indonesia, as a country located at the intersection of three tectonic plates, is highly vulnerable to earthquakes. This has led to the development of various innovations in earthquake-resistant housing. An interesting phenomenon can be found in Sigi District, Central Sulawesi, where several vernacular houses of the Kaili people constructed with a hybrid design (wooden frame and mud walls) have proven to withstand the major earthquake that struck Palu, Central Sulawesi, in 2018. This study aims to examine the architectural typology of non-engineered hybrid houses within the Kaili community using a qualitative descriptive approach and typological analysis. Data collection involved direct observation, interviews, and literature reviews, with a focus on the spatial and physical systems of the buildings. The sample for the study was determined through purposive sampling with specific criteria. Data analysis was conducted using a qualitative descriptive approach. The results of the study indicate that, despite changes in materials due to adaptations to technological advancements and reconstruction policies, the spatial layout and fundamental structure of the houses have maintained traditional philosophies. These houses demonstrate the integration of cultural values, local knowledge about seismic activity, and the use of local materials, which allow for both structural flexibility and some rigidity, contributing to the buildings’ resilience. These findings highlight the importance of combining technical and cultural approaches in designing earthquake-resistant houses within a local context.

This study aims to analyze the role of the Department of Tourism and Culture in preserving traditional houses in Wanokaka District, West Sumba Regency. The research employed a descriptive qualitative method with a field study approach through observation, interviews, and documentation. The informants consisted of officials from the Department of Tourism and Culture, district and village governments, traditional leaders, traditional house owners, and young generations. The findings indicate that the Department of Tourism and Culture has carried out its role as regulator, dynamizer, and facilitator in the preservation of traditional houses. The regulatory role is reflected in cultural preservation policies and supervision of traditional house construction, although specific technical regulations concerning traditional house preservation are still limited. The dynamizing role is implemented through cultural socialization, mutual cooperation activities, and collaboration with traditional leaders and local communities in maintaining the sustainability of traditional houses. Meanwhile, the facilitating role is realized through financial assistance, provision of supporting infrastructure, and promotion of traditional houses as regional cultural heritage. However, the preservation efforts still face several obstacles, including limited budgets, difficulties in obtaining traditional building materials, declining participation of younger generations, and uneven supporting facilities in traditional villages. Therefore, stronger regulations, increased community collaboration, and sustainable government support are needed to optimize the preservation of traditional houses.

The development of digital technology affects tourism promotion strategies. Promotion of cultural tourism in remote areas. The Tarung Traditional Village (KA) is one of the trains located in West Sumba district that has cultural heritage and historical value but still cannot be promoted properly due to the lack of digital media. Therefore, the researcher created a website as a medium for promoting cultural tourism destinations for Tangung Train. The system development method applied is the waterfall model with phases of needs analysis, system design, implementation, and testing. Information collections are carried out through literature studies, observations with traditional and community managers, and direct interviews. The process of developing this system must be able to meet the community's information needs related to the profile of customary areas, customary houses, customary ceremonies, photo galleries and tour guides of the Tarong Train. The result of this research is to get promotional media for the Tarung Train in the form of an informative site about the potential of the Tarung Train containing train profiles, traditional houses, traditional ceremonies, photo galleries, and tourist guides. As well as promotion in the form of a website that is able to increase access to information from the general public and also introduce cultural image.

The development of Islamic Religious Education in Banjar Land represents a long historical process marked by social, political, and religious transformations. Since the era of traditional da‘wah conducted by ulama through halaqah, surau-based instruction, and religious study circles (majelis taklim), the Islamic education system in this region has continuously evolved, eventually giving rise to formal educational institutions such as madrasahs and Islamic-based schools. This study aims to chronologically describe these historical dynamics, examine the factors influencing educational change, and analyze the roles of ulama, the Banjar Sultanate, and community institutions in the transformation of Islamic education. The research employs a qualitative method with a historical approach, involving the stages of heuristics, source criticism, interpretation, and historiography. Data were collected from scholarly literature, local manuscripts, and the works of Banjar ulama. The findings indicate that the transformation of Islamic education in Banjar Land, from the period of Islamization to the emergence of madrasahs and Islamic Religious Education in public schools, occurred through at least three major phases: (1) family- and community-based traditional da‘wah through langgar (prayer houses) and halaqah institutions; (2) the establishment of modern madrasahs in the twentieth century as a response to colonialism and modernity; and (3) the integration of Islamic education into the formal national education system in the post-independence era. This study affirms that Islamic education in Banjar Land possesses distinctive characteristics, is adaptive in nature, and is deeply rooted in local culture.

The traditional homes of indigenous communities in Indonesia are highly vulnerable to natural disasters, particularly earthquakes, due to Indonesia's location in the Pacific Ring of Fire, which experiences high seismic activity. This situation demands the strengthening of traditional buildings to withstand potential earthquakes. Stilt houses, as a form of traditional architecture, possess characteristics that actually support earthquake resilience, such as flexible structures, the use of lightweight materials, and the application of local wisdom passed down through generations. With the development of modern construction techniques, stilt houses have the potential to become safer and more adaptable dwellings to earthquake shocks. However, indigenous communities, particularly those living in earthquake-prone areas and with lower levels of education, often face limited knowledge and skills related to the basic principles of earthquake-resistant construction. This lack of understanding results in traditional house construction without considering structural safety aspects, ultimately increasing the risk of serious damage and even collapse during an earthquake. These impacts not only threaten life but also cause significant material losses. This community service activity aims to improve the preparedness and resilience of the Sentani Indigenous community by developing earthquake-resistant stilt house models, increasing knowledge and skills in earthquake-safe house construction and maintenance, and encouraging the use of innovative technology and materials. The expected outcomes are the creation of model houses that can serve as examples and the dissemination of information on earthquake-resistant construction technology.

This study aims to describe and analyze the activities taking place in the Rumah Adat Tinggi of Rengat as a reflection of the social and cultural identity of the Indragiri Hulu community. The research is motivated by the functional shift of traditional houses amid modernization, which threatens the continuity of local wisdom. This study employs a qualitative descriptive method. Data were collected through field observations, interviews with cultural figures and caretakers, and documentation of cultural events held in the traditional house. The findings indicate that the Rumah Adat Tinggi serves not only as a historical heritage but also as a social and cultural center for the community. Activities within it embody values such as mutual cooperation, deliberation, respect for ancestors, and cultural education for the younger generation. From the perspective of functionalism, the traditional house operates as a social system that maintains societal balance through social, cultural, and integrative functions. This research emphasizes the importance of revitalizing the Rumah Adat Tinggi to ensure its continued role as a living space for cultural transmission amid globalization.

Traditional settlements are a reflection of the way of life, cultural values, and interactions of society with the natural environment. In the context of Luluo Village, settlement patterns are not only formed by physical factors such as topography and natural resources, but are also influenced by the local wisdom of the Gorontalo people who have a value system, customs, and cosmology-based spatial planning. The objectives of this study are: 1) To describe the traditional settlement patterns of Luluo Village, Biluhu District, Gorontalo Regency; 2) To analyze the development and changes in settlement patterns in Luluo Village; 3) To identify forms of local wisdom that play a role in the formation and preservation of settlement patterns. Method: used in this study is a qualitative descriptive method. Results: This study is 1) Traditional Settlement Patterns of Luluo Village seen from the distribution pattern of houses, building orientation, distance between houses, open spaces. 2) forms of local wisdom in traditional settlements. 3) The development of settlements in Luluo Village. 4) The impact of settlement development on socio-cultural life. Conclusion: Based on the results of this study, it can be concluded that the development of traditional settlement patterns in Luluo Village is a dynamic process influenced by environmental, social, cultural, and economic factors. Local wisdom is the main foundation in the formation and development of settlements, despite facing the challenges of modernization. Traditional settlement patterns based on local wisdom have proven capable of creating a harmonious, sustainable, and socially value-oriented residential environment.

In the following qualitative research, we identified the relationship of architectural styles based on Javanese Culture. The church displays a unique form of architectural acculturation from the church in general which adheres to the European Gothic style. Based on the results of the analysis, the aesthetics of the building combine the architectural style of Rome, namely wide-span buildings and flat domes with local Javanese architecture. The embodiment of Javanese culture is clearly seen in the interior in the form of reliefs and brick materials. The concept of space also puts Javanese architecture in the form of a courtyard without chairs like a Javanese Joglo house. The acculturation functions as an image of local culture so that it is maintained and makes the congregation feel comfortable and dissolve with the atmosphere of the place of worship. The presence of local cultural elements in the church building also shows respect for the values of traditional wisdom without losing the identity of Christianity itself. In addition, the combination of architecture shows that houses of worship can be designed as an inculturative space that is able to bridge the spiritual needs as well as the emotional needs of the congregation. Thus, the church building is not only a place of worship, but also a symbol of harmony between faith and culture in people's lives.

The background of this research is the richness of Indonesian culture that is very diverse from Sabang to Merauke. Education and culture are now hot topics. Mathematics, as an important subject, is often considered difficult and boring due to monotonous learning and lack of motivation. Therefore, it needs improvement by connecting mathematical materials with local culture to make it more relevant in everyday life. The purpose of this research is to determine the effectiveness of E-LKPD flat shapes on the collage of Joglo traditional houses based on ethnomathematics in the mathematics learning process of flat shapes material which is expected to enable students to love their ancestral culture. The research method used is descriptive qualitative with the type of design research. Design research consists of 3 stages, namely experimental preparation, experimental implementation, and retrospective analysis. Data collection techniques with observation, questionnaires, and documentation. The results of the study are the implementation of E-LKPD collage based on ethnomathematics of Joglo traditional houses on flat shapes material runs effectively and can foster a sense of love for ancestral culture. This conclusion was obtained based on the suitability between ALT and HLT. Furthermore, the results of this study can be the basis for the development of the next E-LKPD by utilizing other cultures that are close to the daily lives of student.

This article explores the spirituality of the bate symbol within the context of the blessing of Catholic church buildings in Tana Toraja as a concrete form of inculturation of the Christian faith into local culture. Originally, bate functioned as a religious symbol in traditional Toraja ceremonies for inaugurating tongkonan (ancestral houses). Over time, however, this symbol has been adopted and reinterpreted in Catholic liturgical celebrations, particularly during church blessing rituals. The study employs a qualitative method using a literature review and applies Paul Ricoeur’s hermeneutical framework, which consists of three stages: the world of the interpreter, the world of the text, and appropriation. The analysis reveals that bate can be understood as a cultural text rich in spiritual meaning. Traditionally, it symbolizes a connection between heaven and earth as well as cosmic power. Within the perspective of Christian inculturation, bate undergoes symbolic reinterpretation, representing values of faith such as the Trinity, the cross, the Eucharist, the Holy Scripture, and Jesus Christ as the mediator of salvation. The incorporation of bate in Catholic liturgy is not merely a cultural adaptation but a tangible manifestation of the encounter between faith and culture, achieved in a contextual and symbolic manner within Torajan society. This study affirms the significance of inculturation in proclaiming the Gospel in a way that is relevant and grounded, without compromising the core essence of Catholic faith. Furthermore, it recommends further research on other local symbols to enrich the dialogue between faith and culture in pastoral contexts.

This study aims to examine the potential of the Baduy traditional house as a realistic context in mathematics learning, particularly in the material of spatial geometry. The traditional houses of the Baduy people not only function as residences, but also hold cultural values, philosophies, and architectural structures rich in geometric elements. Using a systematic literature review (SLR) approach, this study explores various scientific sources, including journal articles, proceedings, and reference books, that discuss the relationship between spatial elements and the structure of traditional Baduy buildings. This approach was chosen so that the study obtained is comprehensive, directed, and able to illustrate the real contribution of ethnomathematics in learning. The results of the review indicate that the Baduy traditional house contains various forms of spatial geometry that can be clearly recognized, including cuboids, triangular prisms, pyramids, cubes, and cylinders. These elements are reflected in building components such as roofs, walls, floors, support pillars, and traditional household furniture. The visual and functional representation of these spatial geometry has the potential to be a contextual resource that can be utilized by teachers in the mathematics learning process, particularly through the Realistic Mathematics Education (RME) approach. By linking abstract mathematical concepts to local cultural phenomena, students not only gain a better conceptual understanding but also increase their active engagement, motivation to learn, and awareness of their own cultural identity. These findings emphasize the importance of utilizing local wisdom as an ethnomathematics approach that can provide meaningful, contextual learning rooted in the realities of students' daily lives. Through the integration of culture and education, mathematics learning can be more relevant, engaging, and support the preservation of national culture.

Character education serves as a fundamental pillar in shaping a generation of morally upright, responsible, and resilient youth. It not only fosters ethical behavior but also equips children with the skills and attitudes necessary to contribute positively to society. This study aims to evaluate the implementation of character education among children through a combination of artistic activities—such as coloring and calligraphy—and environmental activities, specifically planting. The research was conducted in two orphanages located in Blitar Regency, namely Raudhatul Aitam Orphanage and Nurul Falah Orphanage. A descriptive qualitative method was employed, with data collected through observation, in-depth interviews, and documentation. The findings reveal that creative, participatory, and collaborative approaches are effective in nurturing essential character values among children, both under and over the age of ten. The core values instilled through the activities include appreciation for global diversity, cooperative spirit (gotong royong), faith, and environmental awareness. Practical activities, such as coloring illustrations of traditional houses, planting chili plants, and coloring calligraphic artworks, were found to enhance children’s creativity, self-confidence, patience, and social interaction skills. Moreover, these activities encouraged teamwork and a sense of responsibility, as children worked together to complete tasks and care for their environment. The study highlights the importance of integrating cultural, artistic, and ecological elements in character education programs to create engaging and meaningful learning experiences. Furthermore, continuous support and collaboration from various stakeholders—including caregivers, educators, community members, and government institutions—are essential to ensure sustainability. When consistently implemented, such programs have the potential to produce long-term positive impacts, helping children grow into individuals who are not only skilled and creative but also possess strong moral values and a deep sense of social responsibility.

Traditional bamboo shoot fermentation is a hereditary practice still preserved by the people of Panti Village, Pasaman Regency. This process not only serves as a natural preservation method but also makes an important contribution to the formation of distinctive flavors and increases the nutritional value of bamboo shoots. One key aspect of this fermentation process is the activity of microorganisms, particularly lactic acid bacteria, which play a role in the production of metabolites such as lactic acid, which functions as a natural preservative, inhibits the growth of pathogenic microbes, and contributes to the distinctive flavor and aroma of fermentation. The main objective of this study was to isolate and identify the types of lactic acid bacteria found in traditionally fermented bamboo shoots. Fermented bamboo shoot samples were taken from several local production houses in Panti Village. The microbial isolation process was carried out using selective media MRS (de Man, Rogosa, and Sharpe) agar, which is commonly used for the growth of lactic acid bacteria. The obtained isolates were then analyzed through colony morphology observation, Gram staining, and microscopic tests to determine initial characteristics. Further identification was carried out through a series of biochemical tests to determine the genus and species of the bacteria. The results of the study showed the presence of several Gram-positive, rod-shaped bacterial isolates that are strongly suspected to belong to the lactic acid bacteria group, such as Lactobacillus plantarum. This bacterium is known to have probiotic potential and functional benefits in fermented food products. These findings indicate that traditional fermented bamboo shoots can be a potential source of functional bacterial isolates that are beneficial for the food industry, particularly in the development of probiotic products, natural preservatives, and food additives based on local fermentation. This study emphasizes the importance of preserving local wisdom in food fermentation practices as a foundation for sustainable, culturally aware food technology innovation and supporting food security based on local resources.

Students' understanding of the concept of nets and surface area of spatial shapes is still relatively low due to the abstract nature of the material and the lack of connection with real life. This study aims to determine the effect of contextual learning models based on North Sumatra local wisdom on improving elementary school students' concept understanding. The method used is Systematic Literature Review (SLR) by analyzing various relevant sources from 2019 to 2024. The results showed that the integration of local cultural elements, such as Batak traditional houses (Rumah Bolon), gorga carvings, and traditional crafts, can help students understand mathematical concepts more concretely. This approach encourages better spatial visualization and calculation skills, and increases students' motivation and active participation. Learning becomes more meaningful as students can relate the material to their cultural environment. However, challenges such as limited learning resources and teacher readiness are still barriers to implementation. Therefore, training for teachers and development of local culture-based teaching materials are needed. This research contributes to the development of contextual learning strategies that are more relevant to students' cultural background, especially in mathematics education at the primary school level.

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.

Abstract. Traditional Javanese architecture, especially joglo houses, reflect the harmonious relationship between humans, nature, and God through designs that are loaded with symbolism and philosophy. The joglo house not only serves as a place to live, but also as a space for religious and social rituals, reflecting the spiritual values and belief system of the Javanese people. In this article, we discuss the elements of joglo house design, such as soko guru, towering roofs, and spatial layouts that depict social and spiritual hierarchies. This study uses a qualitative approach based on literature studies to analyze how traditional Javanese architectural design reflects the cultural values and spirituality of its people. The results of the study show that the preservation of joglo houses as a cultural heritage is very important, but it faces great challenges due to modernization and urbanization. Preservation efforts through cultural education, culture-based tourism, and cross-sectoral cooperation are relevant solutions to maintain the continuity of this traditional architecture.

Traditional architecture in North Sumatra is very diverse. There are eight types of traditional houses in North Sumatra, and each tribe also has a diversity of traditional architecture. This research summarises the diversity of local architecture, especially traditional Pakpak architecture in North Sumatra, to be used as a guide in the application of architect licensing in North Sumatra.The method used is literature study and sorting out aspects of architecture that are important to understand. These aspects are historical background, settlement patterns, building types, ornaments and examples of their application. From this research, it was found that there is a lack of scientific literature documenting traditional Pakpak architecture in North Sumatra. It is hoped that this research will encourage further research into traditional architecture which is still very under-researched.

Traditional Indonesian architecture is a cultural heritage that includes deep aesthetic, social and functional values. Limasan houses, as a form of traditional Javanese architecture, have become a symbol of cultural wealth and ancestral heritage that is rich in historical and philosophical values. Limasan houses can still be found in several rural areas, one of which is in Sojomerto Village, Kendal Regency, Central Java. Even though modern architecture has developed rapidly amidst rapid modernization, preserving Limasan houses faces various challenges, both from an economic, cultural and environmental perspective. The research used field observation methods, interviews with local residents, and literature study. The research results show that despite facing the challenges of contemporary developments, Rumah Limasan in Sojomerto still shows its existence as a cultural identity and reflects a balance between ancestral heritage and modern needs.

The Siwaluh Jabu traditional house in Dokan village is a historical relic of the Karo tribe, which still stands today. The Siwaluh jabu traditional house in Dokan village is a cultural tourist attraction that is often visited by tourists. Therefore, the purpose of this study is to review the condition of the traditional house and the role of the Siwaluh jabu traditional house in Dokan village on tourism in North Sumatra. The method used in this research is a qualitative research method which collects data from interviews conducted and information from journals and books. From the research that has been done, it is found that the condition of the traditional house of Siwaluh Jabu in Dokan village is still good but one of the traditional houses has been damaged and is no longer occupied. The Siwaluh Jabu traditional house in Dokan village also has an important impact on tourism in North Sumatra.

The creation of this work is based on the type of Practice-Ed Research approach carried out through a study of fashion design practices with a focus on "Creation of Fashion with the Source of Ideas for the Tengger Tribe's Traditional House". This study of the creation practice aims to convey ideas and concepts for fashion design as well as methods and techniques for making clothes and can increase knowledge and skills in making clothes. This work is based on the source of ideas for the Tengger tribe's traditional house whose design and shape have uniqueness from other traditional houses besides that the Tengger tribe's traditional house is a traditional house that is now rarely inhabited by the community, especially the community around Bromo, namely the Tengger tribe who choose to build more modern houses and are also still very minimal to be used as a source of ideas in making clothes. To achieve this goal, the method of making this work of practice, through four stages, namely; exploration, design, embodiment and presentation, by applying embroidery decorative motifs from the source of ideas for traditional houses to making clothes. The results of this creation process are in the form of 3 pieces of clothing presented in the form of several on-events, namely fitting 1, fitting 2, grand jury, grand show or fashion show held in front of the rectorate building of the state university of Surabaya, with offline presentation techniques or coming directly and online or virtual exhibition.