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Awig-Awig (traditional customary law) is a form of written customary law that exists and continues to develop within indigenous communities, particularly in Bali and Lombok. As part of Indonesia's pluralistic legal system, Awig-Awig plays a significant role in regulating social order, maintaining harmony, governing inter-community relations, and preserving local cultural and religious values. This study aims to examine the existence of Awig-Awig as a binding source of law within indigenous communities, as well as to analyze its relationship with the national legal system. The methods used in this research include juridical-normative and sociological approaches, supported by case studies conducted in several indigenous villages in Bali and Lombok. The results show that Awig-Awig remains highly relevant, respected, and effectively implemented as a community guideline. However, harmonization with state law is necessary to prevent potential norm conflicts and ensure legal certainty. These findings highlight the importance of formal recognition, protection, and integration of customary law within Indonesia’s national legal framework.

Tabuh Rah in Bali is part of a Hindu religious ceremony involving animal sacrifice to maintain harmony between nature and human life. In practice, it is often accompanied by tajen (cockfighting) involving monetary or valuable bets, potentially violating Article 303 of the Indonesian Criminal Code concerning gambling. This study examines the regulation of cockfighting as a criminal offense under Article 303 and the criminal liability of perpetrators of tajen within the context of the Tabuh Rah ceremony. The research employs a normative legal method using statutory and conceptual approaches. The findings indicate that cockfighting conducted as part of the Tabuh Rah ritual is permissible based on the Batur Agung Inscription (933 Saka) and the Batuan Inscription (944 Saka) without requiring official authorization. However, cockfighting conducted outside the ritual context and involving betting constitutes gambling in violation of the Criminal Code and Law No. 7 of 1974. Perpetrators may be held criminally liable for intentionally committing an unlawful act.

Citra Jalatarangga is a karawitan composition that is contextually inspired by the duality of freshwater and seawater springs found at Geger Beach. The duality embodied in this idea serves as the fundamental concept and is subsequently implemented in the formulation and structuring of Balinese karawitan performance techniques. This paper discusses the process of creating the work, the formal structure of the composition, and the aesthetic values contained within it. The karawitan composition Citra Jalatarangga employs three theoretical frameworks as analytical tools to describe the duality of the different water sources. Transformation theory is used to determine the form and structure of the composition, creativity theory serves as a reference in the creative process, and postmodern aesthetic theory functions as a guideline for applying aesthetic nuances to the work. The creative method used in the creation of Citra Jalatarangga is the Panca Sthiti Ngawi Sani method, which consists of five stages: the inspiration stage (ngawirasa), the exploration stage (ngawacak), the conception stage (ngarencana), the execution stage (ngawangun), and the production stage (ngebah). This work utilizes several instruments from the Gamelan Semara Dana as its expressive medium and is structured into three sections, each representing the duality of the water sources through different formulations and performance techniques. In addition, instrument arrangement, costume design, and lighting design also function as supporting aspects in the presentation of the work, which was staged at Wantilan Banjar Sawangan, Desa Adat Peminge.

This study aims to analyze the role and optimization strategies of Pecalang Segara in monitoring fishing activities that contribute to coral reef ecosystem degradation in the Traditional Village of Pemuteran, North Bali. Pecalang Segara is a customary security institution that holds social legitimacy and customary authority in maintaining order within coastal areas. This research applies an empirical legal approach using a qualitative descriptive method. Data were collected through field observations, interviews with customary leaders and coastal communities, and a literature review of environmental laws and related regulations. The findings indicate that Pecalang Segara plays a strategic role in supervising fishing activities based on local wisdom, particularly in preventing destructive fishing practices that damage coral reefs. However, the effectiveness of this role remains limited due to insufficient technical capacity, low environmental legal awareness, and weak integration between customary law and formal legal systems. The study highlights the importance of strengthening Pecalang Segara through environmental education, regulatory-based monitoring training, and institutional coordination with local government authorities. The integration of customary law and national environmental law is expected to establish a sustainable community-based marine monitoring model capable of effectively protecting coral reef ecosystems and supporting environmental governance in coastal areas.

Child marriage, involving individuals under the age of 19 as defined by Law Number 16 of 2019, is a pressing social and legal issue in Bali. The increase in applications for marriage dispensations reflects the high rate of underage marriage, with consequences such as school dropout, economic vulnerability, household instability, and violence. The conflicting norms between National Law, which prioritizes child protection, and Balinese Customary Law, which recognizes the validity of marriage through the Tri Upasaksi (bhuta witness, manusa witness, and dewa witness), exacerbates this situation. This study aims to examine the basis of the Tri Upasaksi rules in Balinese customary law as a means of preventing child marriage, and to analyze how Balinese customary law adapts to the provisions of positive state law. The research method used is normative legal research with a socio-legal approach, analyzing primary and secondary legal materials to identify conflicts and harmonize norms. The findings are expected to contribute to the development of legal science and serve as a reference for the government and customary institutions in formulating policies that integrate local values ​​with child protection.

Panglipuran Traditional Village in Bali has gained international recognition as one of the cleanest tourist villages in the world and serves as a model for culture-based sustainable tourism. The economic foundation of the village relies heavily on the development of Micro, Small, and Medium Enterprises (MSMEs) rooted in local wisdom, which simultaneously function as drivers of economic growth and instruments of cultural preservation. This study seeks to examine the management practices, marketing strategies, and challenges faced by MSMEs in Panglipuran Village. The research applied qualitative methods, including field observation, in-depth interviews with key stakeholders, documentation review, and descriptive analysis. The findings reveal a strong synergy between customary values and economic activities, reflected in flagship products such as bamboo handicrafts, traditional cuisine, and signature beverages. Success factors include an effective organizational structure, the support of customary institutions, and the ability to adopt adaptive marketing approaches. Nonetheless, several challenges were identified, including limited utilization of digital marketing platforms, constraints in production capacity, and insufficient product innovation to meet the demands of broader markets. Recommendations highlight the importance of strengthening online marketing, diversifying product variations, and expanding cooperative networks both within and beyond the village. Overall, the study underscores the significant potential of culture-based MSMEs to enhance community welfare, increase competitiveness, and ensure the sustainability of local traditions within the dynamics of modern tourism.

 Penglipuran village is a traditional village and one of the villages in Bangli Regency, Bali. Penglipuran village is one of the villages that has its own uniqueness as a tourist village that is not owned by other villages. This research focuses on the traditional village of Penglipuran using qualitative descriptive analysis method, where the data is taken from research objects consisting of local residents. The result of the study show that the uniqueness of Penglipuran Village covers several aspects, namely Penglipuran Village as an economic driver and on the other hand, the achievement of equal distribution of basic education in Penglipuran Village.

This research aims to determine how the Village Customary Institution (LAD) strategies for revitalizing cultural heritage in Lumban Gaol Village. Whether the existence of the Village Customary Institution can revive cultural heritage and its impact on the surrounding community. This research was conducted in Lumban Gaol Village using qualitative research methods and informants who became informants, namely the chairman of the Village Customary Institution (LAD), village head, and community. Data collection techniques were carried out through observation, interviews, documentation, and drawing conclusions. The research results show that the strategies carried out by the Village Customary Institution (LAD) in revitalizing cultural heritage in Lumban Gaol Village include socialization strategies, namely LAD conducting socialization regarding the importance of preserving customs and culture. Culture experience, namely LAD inviting young people to clean cultural heritage and inviting children and the elderly to participate in the Cultural and Tourism Awareness Community in Lumban Gaol Village. Economic strategy, namely LAD together with the community building the village by managing cultural heritage to become a source of income for the community. Conservation strategy, namely LAD together with the community improving road access and repairing buildings by painting, renovating damaged ones, and beautifying the buildings so that the community or visitors feel safe and comfortable.

Inheritance law in Indonesia has three directions, namely customary law, civil law and Islamic law. This journal article discusses one of the inheritance laws, namely customary inheritance law. The writing of this journal article aims to examine how the protection and process of obtaining inheritance rights for women in Balinese Hindu customary society, which adheres to the patrilineal system. The research method used is a normative legal research method with two approaches, namely a statutory approach and a conceptual approach. Data collection uses doctrinal which is by examining, analyzing and identifying knowledge contained in reading sources in the form of reference books, journals or previous research as research support. Based on the results of the study, it shows that under customary inheritance law, women are generally not entitled to inherit property, but only enjoy the inheritance of parents or husbands. However, they can obtain inheritance rights through grants, marital gifts (jiwa dana), or changing their status to male (sentana rajeg).

Sumerta Kaja Traditional Village is one of the traditional villages in Bali which has quite large tourism potential. The beauty of traditional Balinese spa culture is one of the main attractions for tourists visiting this area. However, in this traditional village there is a group of PKK women who have limited knowledge and skills to develop independent economic businesses. Therefore, spa training for the Sumerta Kaja Traditional Village youth organization is important in order to improve their economic quality. This village has significant tourism potential, but the youth organizations in this traditional village are still unable to utilize this potential optimally. They have limited knowledge and skills in the spa sector, making it difficult for them to be involved in developing the tourism sector in their traditional villages. Apart from that, youth organizations are also a group that has an important role in the family and society. Through spa training, they can be economically empowered and have the opportunity to earn additional income. This will give them pride and increase their role and self-confidence in society.

This article explores the caste system in Bali which has become an integral part of the social and cultural structure of Balinese society. The relationship between caste and social status reflects a deep and distinctive aspect of the structure of Balinese society. This article contains the history and how caste affects daily life and interaction patterns in Bali. In conclusion, the article also discusses the responsibilities of caste system holders in Bali involving a series of roles that are important in maintaining social and cultural balance in the Balinese indigenous community. They are responsible for maintaining and preserving the traditions and cultural values associated with each caste. In this article we can find out about the relationship and social system of caste in Bali.

Most of the people of Tamblang Village have a livelihood as farmers. So that the thick ancestral traditions and culture are still carried out intact in this village. Tamblang is a village located in the Kubutambahan sub-district, Buleleng Regency, Bali Province, Indonesia. Customary laws or awig-awig are still the basis for behavior in the community. Regulations regarding the existence and rights of customary law communities regarding customary land in Tamblang Village are one of them in Awig-Awig Tamblang Traditional Village, Kubutambahan District, which shows that the existence and rights of indigenous peoples have been accepted within the legal framework applicable in traditional villages. The Tamblang customary law community is the indigenous people of North Bali who have lived for generations based on local cultural wisdom. Customary laws or awig-awig are still the basis for behavior in society. This arrangement of rights and obligations towards customary land is the basis for community engagement by the residents of the Tamblang customary village. The purpose of this study is to know and understand the existence of awig-awig and perarem in the regulation of customary land rights and obligations. The author uses an empirical research method using an approach through laws and conceptual methods. The results of this study can be concluded that, it is expected to maintain, maintain, and maintain customary law values. This regulation certainly gives hope to customary law communities to get recognition and protection of their rights, namely customary territories, customary law, assets and/or customary objects as well as institutions/government systems.

Customary inheritance law is customary law that regulates the system of inheritance procedures. There are 3 (three) customary inheritance systems in Indonesia, namely the individual inheritance system, the collective inheritance system and the majorate inheritance system. Meanwhile, there are 4 (four) kinds of kinship systems in Indonesia, namely patrilineal, matrilineal, bilateral or parental and alternate kinship systems. Balinese people adhere to the patrilineal kinship system, which is based on descent from the male side. This means that in Balinese society, the male child is Bali, and the position and rights of men are higher than the rights and position of women. In Balinese society, girls have the right to enjoy inheritance as long as they perform their dharma.  The limited right of girls to receive inheritance led to emancipation which demanded that girls get the same inheritance rights as boys. During the Indonesian government, the protection of women's inheritance rights in Bali was further strengthened by various laws and regulations issued by the government. However, there are also factors inhibiting the protection of women's inheritance rights in Bali, namely the strong influence of patriarchal culture in Balinese society and adhering to Balinese customary law which gives greater inheritance rights to men.

Patrilineal inheritance, a customary system practiced in various Indonesian traditions, designates inheritance passing through the paternal lineage. However, complications arise when heirs lack male descendants or those recognized as legitimate by customary norms. Customary practices within the community often address these issues. Judicial panels frequently adjudicate disputes related to patrilineal inheritance to ensure equitable resolutions. Judges, empowered by the Judicial Power Law No. 48 of 2009, make decisions based on a comprehensive understanding of the legal framework and case circumstances. A case analysis, specifically Verdict Number 3494 K/Pdt/2016, concerning the inheritance dispute among the Batak Toba customary community, revealed that evidence from documents and testimonies proved the disputed land belonged to the appellants. The land, previously acquired by the appellants' mother through purchase from the Nagari, was not part of the inheritance left by the appellants' grandfather. However, the decision in settling the Batak Toba customary dispute in Verdict Number 3494 K/Pdt/2016 did not align with the principles of patrilineal inheritance customary to the Batak Toba community. This divergence stemmed from the judges' consideration that the disputed land constituted communal property resulting from the marriage between the late Yakob Sitinjak and the late Sanggul Boru Sinaga.

This research aims to find out about the position of inheritance rights for Balinese women who have changed religions based on the case study of Cassation Decision Number 2826 K/Pdt/2017. The background of the research, that the biological daughter of the heir who has converted to religion demands her right to be made an heir, where as it is well known that Balinese society has a patrilineal kinship system (purusa), which means that the heir will fall to the son. This type of research is normative legal research with the approach applied in this normative legal research is a conceptual approach and a case approach. The results of the analysis of the research, the Decree of the Main Assembly of Pakraman Village Bali in 2010 Number: 01/Kep/Psm-3/X/2010 regarding the Results of Pesamuhan Agung III MUDP Bali which states that Balinese women receive half of the purusa inheritance rights after deducting 1/3 for heirlooms and preservation interests. However, this does not apply to Balinese women who have converted (from Hinduism to other religions). This is because as heirs who follow Balinese inheritance law, heirs must have the responsibility to take care of all the obligations of their ancestors both in terms of religious obligations and maintenance of shrines. Therefore, if a child chooses to change religion, the legal consequences will be that the heir or child does not have rights and obligations towards the heir, family and custom.  

The Indonesian nation has very diverse tribes, cultures, languages ​​and religions because it has many islands. Each region certainly has its own traditions, customary laws and traditional communities and the Indonesian state recognizes the existence of customary laws within the community. The kinship system influences a rule in customary law. In Bali, the distribution of inheritance is based on a patrilineal kinship system, where in this system the son is the one who continues the family and is prominent. This research discusses the female inheritance system in Bali in Balinese customary law. We conducted research with the aim of exploring the position of female heirs in the traditional inheritance system in Bali and to find out and analyze the efforts made by female heirs to obtain inheritance rights. We use a research method, namely a qualitative approach, which means providing an explanation of the position of heirs in narrative form.

A traditional house is a house that has a characteristic building that symbolizes the culture of a region. The uniqueness of traditional houses in Indonesia is one of the learning materials for students in Indonesia. Books that are a medium for introducing traditional houses in Indonesia still have shortcomings in the form of limited visual display of traditional houses. So that it reduces children's interest in recognizing the traditional houses of the archipelago. This can lead to cultural erosion. Therefore, to increase interest and insight into the culture of this traditional house, technology and culture are combined. This combination uses augmented reality technology to introduce the traditional houses of the archipelago. Traditional houses are visualized through 3-dimensional objects in the android application. The augmented reality application developed is dynamic, so that the addition of content can be done without modifying the program code. This application will visualize 9 traditional houses from 9 provinces in Java, Nusa Tenggara, and Bali. The test results show an increase in knowledge of SDN Banjarmendalan students by 56% which means the application is quite effective to help students recognize the traditional houses of the archipelago and from the assessment of student satisfaction with the application get a score of 90.5% which means the application is enough to attract students to learn to recognize traditional houses.

The purpose of writing this research is to find out the regulation of kasapekang sanctions and the implementation of kasepekang sanctions imposed on residents in Dewasana Traditional Village based on the perspective of Human Rights (HAM). The research that the researcher conducted was empirical research using a statutory approach, case approach, facts and comparisons. The results of the study show that the regulations that guarantee the existence of customary law communities are regulated according to Indonesian positive law in the 1945 Constitution article 18b paragraph 2 and also village awig-awig, especially the Dewasana Customary Village related to kasapekang sanctions are regulated in the village awig-awig in pawos 69. Kasepekang sanctions when viewed from a human rights perspective can lead to human rights violations because they are contrary to the formulations in the 1945 Constitution. For the implementation of kasepekang sanctions imposed on residents of Desa Adat Dewasana, it has been carried out in accordance with awig-awig pawos 69. In its implementation, the stage of imposing sanctions is considered quite mild, but it can also cause human rights violations.

PAK ABASS yaitu program Pembiasaan Akademik Keagamaan: Asmaul Husna, Berdoa, Al-Qur’an, Sholat Berjamaah dan Sholawatan”. Pembiasaan diri di bidang keagamaan ini merupakan salah satu bentuk usaha mendidik siswa melalui proses pengulangan tentang ilmu keagamaan yang terus menerus agar diperoleh kebiasaan berupa karakter beragama yang diharapkan. Syarbini (2014) menyampaikan bahwa pembiasaan yang dilakukan sedak dini/sejak kecil akan membawa kegemaran dan kebiasaan tersebut menjadi semacam adat kebiasaan sehingga menjadi bagian tidak terpisahkan dari kepribadiannya. Penelitian ini merupakan penelitian terapan (applied research), yaitu penelitian aplikasi untuk memecahkan permasalahan- permasalahan tertentu sebagai best practice untuk  Penelitian Tindakan Sekolah (PTS) di MTs. Insan Mulia Badung-Bali. Metode yang digunakan adalah metode evaluasi (evaluation methode) yaitu metodhe yang diharapkan dapat mendukung pengambilan keputusan atau alternatif tindakan. Hasil penelitian menunjukan, bahwa: 1. rancang bangun program PAK ABASS Program pembiasaan akademik keagamaan di MTs. Bina Ihsan Mulia, Badung tercantum di dalam Rencana Kerja Tahunan Madrasa (RKT) pada setiap tahunnya berdasarkan kalender akademik tahun Pelajaran; 2. Tingkat keberhasilan program PAK ABASS secara menyeluruh dapat diidentifikasi dari arah pilihan selalu memperoleh skor rata-rata 43,89%. Sedangkan kategori sering memperoleh skor rata-rata persentase adalah 33,80%, arah pilihan kategori jarang memperoleh rata-rata skor 21,56%. Sisanya 0,65% sebagai arah pilihan tidak pernah. Konversi  persentase maka diperoleh skor rata-rata 77,69% dengan kategori keberhasilan tinggi; 3. Karakter Islami dalam membentuk akhlakul karimah baik di rumah maupun di madrasah melalui program ini, dimana pilihan selalu memperoleh skor 48,21%. Sedangkan rata-rata skor pilihan sering yaitu 39,48%; rata-rata skor pilihan jarang adalah 12,16%; dan arah pilihan tidak pernah adalah 0%. Konversi skor persentase tingkat keberhasilan adalah sangat tinggi dimana perolehan skor rata-rata keduanya mencapai total 87,68%, sedangkan sisanya adalah 12,32% belum menunjukan karakter Islami berakhlakul karimah yang diharapkan; 4. Dampak (impact) berupa karakter Islami berakhlakul karimah yang dapat diambil melalui program PAK ABASS ketika siswa/i berada pada proses akademik full day school di MTs. Bina Ihsan Mulia, Badung adalah: a. siswa mudah diatur; b. minimnya tingkat pelanggaran siswa; c. ta’dzimnya pada guru yang tinggi; d. tingkat kejujuran siswa yang tinggi; e. berprestasi tinggi.

Masyarakat Bali yang beragama Hindu memiliki hukum adat waris yang dimana anak laki-laki menjadi ahli waris utama karena adat bali menganut sistem garis keturunan patrilineal, namun berbeda dengan ahli waris yang berganti agama dari agama Hindu ke agama lainnya. Berdasarkan latar belakang tersebut, tujuan dari penelitian ini dilakukan untuk menggambarkan kedudukan anak sebagai ahli waris yang berganti agama dari agama Hindu dan akibat yang diterimanya dalam keluarga maupun masyarakat. Metode penelitian yang dilakukan adalah teknik penelitian normatif. Teknik pengumpulan data yang dipergunakan dalam penelitian ini terdiri dari: Teknik studi dokumen, yaitu pengumpulan data dengan mencatat bahan yang ada dalam literatur maupun dokumen lainnya yang membahas tentang kedudukan ahli waris. Hasil penelitian menunjukkan ahli waris yang berganti agama dari Hindu ke agama lain tidak memiliki hak dan kewajiban dalam kegiatan adat Bali namun kewajiban untuk menjaga orang tua tatap dilakukan. Hak untuk menerima warisan dari pewaris juga tidak dapat diberikan ke ahli waris kecuali sebelum menghembuskan nafas terakhirnya pewaris membahas tentang pembagian waris kepada ahli waris yang lainnya atau bisa dalam bentuk hibah.