Makna Ararem sebagai Pendampingan Pastoral dalam Perkawinan Etnik Biak di Propinsi Papua

The emergence of radicalism and extremism has greatly disturbed harmony in Indonesia. Lampung consists of various ethnic groups and different religions, and local cultural wisdom must be present in the midst of community divisions. With the approach of local cultural wisdom, this province should be a force against radicalism and extremism and become a paradigm of religious moderation. Religion should go hand in hand with culture, so it can create cultural religious wisdom and a culture based on religion. This research explores the role of local wisdom as a means of communication in building religion, Lampung Province. The local wisdom serves as a medium to bridge interfaith communication, create harmony, and strengthen social cohesion in a diverse society. The research method used is a qualitative approach with data collection techniques of field observation, in-depth interviews, and document analysis. The results show that this local wisdom not only plays an important role in preserving community Inaculture and identity, but also contributes significantly to promoting religious tolerance and moderation. Using local wisdom, the people of Pesisir Barat are able to overcome potential conflicts and differences that arise, and build constructive dialogue that promotes the values of brotherhood and respect between religious communities. This study suggests the need to preserve and revitalize local wisdom as an effective communication strategy in supporting the development of religious moderation in Indonesia.

Local wisdom and traditional knowledge have so far been neglected in the management of natural resources, especially in swidden agriculture or shifting cultivation (in Indonesian term so called ladang), whereas in reality there are still many communities of swiddeners practicing these traditional wisdom and knowledge. To promote an ecologically friendly agricultural system, this traditional wisdom plays an important role because it does not use chemicals that can damage the environment. However, there are still many local wisdoms, especially in farming practices that carried out by different ethnic groups in Indonesia, that have not been identified and have not been integrated so that they have not provided great benefits for environmentally and friendly agriculture. The objectives of the research are: (1) to explore traditional knowledge and wisdoms that believed by multiple ethnics on the practicing of Swidden Agriculture; and (2) to integrate the various traditional knowledge and wisdoms at every stage of work in swidden agriculture to improve rice productivity This research was conducted from December 2020 to March 2021 in Kalimantan, especially the Provinces of East Kalimantan and North Kalimantan, Indonesia. This research is a qualitative descriptive study. Data and information were collected by in-depth interviews with 15 key informants who mastered traditional agricultural wisdom from different ethnicities and sub-ethnicities. The data were analyzed using descriptive qualitative analysis. The results showed that the farming system was still widely practiced in the tropics by several ethnic groups who generally live in inland areas and utilize land and forests that are large enough for farming. In this cultivation system, various local wisdoms and knowledge are identified in practicing the swidden agriculture starting from the stages of looking for land, determining soil fertility, cutting, burning, controlling pests, harvesting and storing rice, especially rice for preparation of seeds for planting in the following year. The results of the research have also integrated various local knowledge and wisdom that are practiced by various ethnic groups at each activity stage so that when they combined, it can increase the production and productivity of upland rice and as a form of sustainable and environmentally friendly agriculture. It is recommended that upland rice and upland rice farmers can adopt traditional wisdom from different ethnicities which are considered appropriate to local conditions. The government is also expected to acknowledge and support the practice of local wisdom in farming and utilizing forests as a form of environmental preservation.

The purpose of this research is to know and to describe the reason for the high of doi’ menre’ for Bugis society in Iwoi Menggura Village and to know the way of Bugis society in setting the doi’ menre' in Iwoi Menggura Village. The technique of data collection was done by using field research method. Direct research to the field by using data collection techniques, namely: observation and in-depth interviews. In order to answer the problem required the analysis of the data. The technique of data analysis was descriptive qualitative. The analysis of data was performed since the collection of data until the end of the research. The finding of the research shows that there are several reasons underlying the high of doi 'menre' in Iwoi Menggura Village, which is social stratification of female family, the price of basic goods is more expensive, the economic status of the prospective wife, the education of the future wife, the position of the female family, the physical condition prospective wife, and the status (widow or girl). How to set the doi 'menre' is different for every family, there is a very short process and some also take a long time due to some considerations. There is even one case of marriage forced to be postponed because the male family's marriage can not able to reach the doi 'menre' that set by the female family.

The existence of corporate social responsibility is no longer a relevant issue in the midst of globalization. In fact, corporate social responsibility is a top priority for business leaders in all countries in order to build synergies between the business world and the community in which the company carries out its business activities. This study aims to (1) analyze the concrete forms of implementing corporate social responsibility at village credit institutions in Bali Province, especially on the social life of its customers, (2) analyze the legal basis for implementing corporate social responsibility at village credit institutions in Bali Province, (3 ) the extent to which compliance with the application and sanctions of customary law in realizing corporate social responsibility at village credit institutions in the province of Bali. This research case study uses an Ethnographic Research/Sociolegal Research approach and a statutory approach in a qualitative research paradigm at the Village Credit Institution in Bali Province. Respondents were determined using the snowbolling system technique for customers of village credit institutions and traditional leaders as well as the Hindu Religious Parisadha Council. Data analysis used qualitative analysis. The implementation of corporate social responsibility has generally been implemented in most of the Village Credit Institutions in Bali, but the orientation is more on increasing socio-religious culture. This obligation is prioritized over the existence of a traditional village/Pakeraman Village according to the embodiment of Tri Hita Karana, namely the harmony of life between others, the harmony of life with the Creator, and harmony with other creatures. This is a reflection of obedience to the implementation of religious law and local wisdom adopted as living law. This study recommends to legislators that the preparation of laws related to corporate social responsibility can adopt the local wisdom of the people of various ethnic groups in Indonesia. This local wisdom is reflected in community values that grow, live and develop in reality in society.

Despite the widespread issue of intolerance in Indonesia, some regions can implement a harmonious life based on the values of Pancasila and Bhineka Tunggal Ika. The area is Lasem City, Rembang Regency, which consists of a multicultural community of Javanese and Chinese ethnicities. Tolerance in the multicultural Lasem community has existed since ancient times. Diverse life in Lasem develops harmoniously with empathy based on local cultural values. Local culture with messages of local wisdom based on the community is necessary for a harmonious life in a multicultural society. This study aims to analyze the local wisdom of the Lasem community for harmonizing religious life. This research is qualitative research with a case study method. Data were collected using observation, interviews, and documentation. Data analysis was performed using interactive analysis techniques: data reduction, data presentation, and conclusion drawing. The study results show that tolerance among Lasem people is intertwined in various aspects of life, religious life, social life, economy, politics, and culture. The local wisdom of the Lasem people is an important foundation for the community to create a harmonious life. The local wisdom that forms the basis of tolerance in Lasem includes historical stories of Lasem and teachings of Javanese-Islamic and Chinese-Confucian cultures. The values of local wisdom are proven to have a strategic role in harmonizing religious life in the Lasem community. The role of community leaders such as religious leaders and local government also holds a very high urgency in providing examples and advice related to local wisdom, always to be internalized and upheld by the community. The existence of local wisdom must always be preserved in modern society. To realize this, the role of stakeholders such as the government and community leaders is very important to work hand in hand so that local wisdom can continue to become the roots and philosophy of life for the community.

The phenomenon that is used as the object of research is the effectiveness of the National Counting Terrorism Agency (BNPT) in carrying out its function of preventing terrorism. The aims of the research are (1) to discuss the effectiveness of the BNPT in carrying out the function of preventing terrorism; (2) Formulate a model for discussing the effectiveness of the BNPT in carrying out the function of preventing terrorism. This research uses a qualitative research approach. Research informants as many as 3 people determined by the snowball technique. Secondary data collection using literature study; primary data collection using interview and observation techniques. Data analysis used descriptive analysis which was developed by triangulation analysis of observers. The results of the study are as follows: The effectiveness of the National Counting Terrorism Agency (BNPT) in carrying out its function of preventing terrorism has not been optimal. This means that the organizational capabilities of the BNPT need to be improved and expanded to realize effective national efforts to combat radicalism and terrorism. The function of preventing terrorism in the life of the family, society, nation and state is tolerance that is actualized in the contemporary and Indonesian context. The model composed of a discussion of the effectiveness of the BNPT in carrying out the function of preventing terrorism is the National Model for Tolerance Development with the definition: arrangement of harmony in religious life and policies to strengthen harmony among people in the life of society, nation and state. From the definition of the model, two policy dimensions are composed: (1) Policies for structuring religious harmony in the life of society, nation and state; and (2) Policies to strengthen harmony between people in the life of society, nation and state.

Abstract. The purpose of this research to existence the values of Pancasila and also the impact of Pancasila values in local wisdom at Cikalong, Sidamulih, Pangandaran. This research use a qualitative research approach, with descriptive qualitative research type. Data source derived from informant, place, event, and document. The sampling technique used was purposive sampling and snowball sampling. Techniques of collecting data used were interview, observation, and document analysis. Data validation was carried out using data and method triangulations. Data analysis was conducted using an interactive model of analysis. The conclusions of this research is Pancasila value in Cikalong, Sidamulih, Pagandaran. 1) The value of Pancasila among a) divinity value in Gusaran tradition, b) humanity value in reflection in harmonious life by Gegedugan, c) unity value in Ronggeng Gunung and Ketuk Tilu, d) democracy value in Muharraman, Ngabuku Taun, and Sedekah Bumi tradition, e) social justice value in Babarit tradition. Those value got from usage and habitation Cikalong society. That we can seen by the behavior of society and Cikalong policy. 2) the impact of Pancasila value for Cikalong Society is a) devity value in religion life tolerance by Cikalong society, b) humanity value in a respect the habitation Cikalong society, c) unity value in Gegeduggan as a harmonious life in Cikalong, d) democracy values in community self-help in life together as Cikalong society, e) social justice in the Lumbung Paceklik policy for Cikalong aim the society welfare Keywords: Pancasila, Pancasila’s values, local wisdom

Abstract. The purpose of this research to existence the values of Pancasila and also the impact of Pancasila values in local wisdom at Cikalong, Sidamulih, Pangandaran. This research use a qualitative research approach, with descriptive qualitative research type. Data source derived from informant, place, event, and document. The sampling technique used was purposive sampling and snowball sampling. Techniques of collecting data used were interview, observation, and document analysis. Data validation was carried out using data and method triangulations. Data analysis was conducted using an interactive model of analysis. The conclusions of this research is Pancasila value in Cikalong, Sidamulih, Pagandaran. 1) The value of Pancasila among a) divinity value in Gusaran tradition, b) humanity value in reflection in harmonious life by Gegedugan, c) unity value in Ronggeng Gunung and Ketuk Tilu, d) democracy value in Muharraman, Ngabuku Taun, and Sedekah Bumi tradition, e) social justice value in Babarit tradition. Those value got from usage and habitation Cikalong society. That we can seen by the behavior of society and Cikalong policy. 2) the impact of Pancasila value for Cikalong Society is a) devity value in religion life tolerance by Cikalong society, b) humanity value in a respect the habitation Cikalong society, c) unity value in Gegeduggan as a harmonious life in Cikalong, d) democracy values in community self-help in life together as Cikalong society, e) social justice in the Lumbung Paceklik policy for Cikalong aim the society welfare Keywords: Pancasila, Pancasila’s values, local wisdom

This research was conducted upon the ability of people living in Aceh, especially in the city of Langsa, to maintain and preserve local culture and wisdom in the modern era, when mass media massively infuses and affect the society. Local wisdom, as it protects people of bad impact from social media, may be developed as a literacy model for literacy education and literacy of media. This research aimed to analyze Acehnese local wisdom existing within people living in Langsa and to describe media literacy based on local wisdom. A qualitative approach was applied by means of ethnographic research. The data were collected using observation through relating documents. The data were analyzed through several stages: describing Acehnese local wisdom existing within media, classifying data, analyzing data, and describing media literacy model based on local wisdom. The result indicated that people living in Langsa was not able to actively utilized the local wisdom upon media. It occurred because they were just passive users of social media; there was also a lack of support from the government in educating people to be smart users. Then, the media literacy model utilizing local wisdom encompassed the ability to access, to analyze, to evaluate, and to produce the message.

The application of ethnopedagogy in Ubud can help integrate Balinese cultural values ​​into the education system, so that students not only gain academic knowledge, but also a deep understanding of the values ​​and traditions that shape their identity. Considering that Indonesia is a pluralistic country with various ethnic groups and ethnicities, which of course have different cultures, ethnopedagogical-oriented learning is very important to implement. This research uses a qualitative approach with a case study design. The results of this research are that ethnopedagogy as an educational approach based on local wisdom has a strategic role in preserving culture amidst the challenges of globalization. By integrating local values, traditions and wisdom into learning, this approach not only increases academic understanding but also strengthens students' cultural identity. In Ubud, the application of ethnopedagogy based on the Tri Hita Karana philosophy and local artistic and cultural heritage has proven effective in instilling the values ​​of mutual cooperation, solidarity and social responsibility. The implementation of ethnopedagogy faces significant challenges, such as foreign cultural influences, cultural commercialization, lack of formal documentation, and limited integration into formal curricula. To overcome these obstacles, close collaboration is needed between educational institutions, government and local communities. Support through policies, cultural documentation, and curriculum adjustments are important steps to ensure that cultural values ​​can continue to be passed on.

This study aimed to analyze the urgency of heutagogy-based local wisdom values in the elementary school curriculum in Bali. This research method used a survey with a qualitative approach. The research was conducted on elementary school teachers in Buleleng Regency, Bali using a purposive sampling technique consisting of 27 elementary school teachers from nine districts. The research instrument was a questionnaire, which consisted of a 2013 curriculum implementation questionnaire, Balinese local wisdom values applied in elementary schools, and teachers' opinions about the importance of heutagogy elements applied to the 2013 curriculum. Data analysis techniques in this study used quantitative and qualitative descriptive analysis. The results of this study indicated that local wisdom is low in the 2013 curriculum, Balinese local wisdom was rarely inserted into learning, and the primary need for 4C elements found in heutagogy. Therefore, character values, actions, works and traditional games of Balinese local wisdom based on heutagogy in the elementary school curriculum were very urgent to be implemented in elementary schools in Bali. Steps that can be taken include elaborating the values of local Balinese wisdom in teaching materials, media, evaluation tools, lesson plans, and student worksheets.

Local wisdom represents an embodiment of traditional knowledge articulated in values, norms, and practices understood by communities in interaction with their natural environment, including hukum kearifan lokal (local wisdom law), which has developed and been practiced across generations within particular communities. This study aims to examine the position of local wisdom within urban spatial planning at the regional government level. A qualitative approach was employed using library research, with documentation techniques as the primary means of data collection, followed by descriptive analysis. The findings show that realizing a substantive role for local wisdom in urban spatial planning within regional governments requires planned and continuous guidance by local authorities involving various community elements, such as customary leaders, religious figures, and environmental advocates. Through the accommodation of local wisdom as a community asset in spatial planning policies and practices, implemented collaboratively by regional governments, indigenous communities, and customary leaders, local wisdom can be more substantively integrated into urban spatial management. These findings imply the need to strengthen the role of regional governments in institutionalizing local wisdom as a moral, social, and ecological foundation for sustainable urban spatial planning policies.

In facing the 4.0 era which is marked by rapid technological developments and climate change, environmental sustainability has become a crucial issue that requires serious attention. This research aims to foster an environmentally caring character through understanding ecoliteracy based on local Handep wisdom, a practice of mutual cooperation in Kalimantan society. The Action Research Method with a qualitative approach was used to involve class IX students, teachers and parents at SMP Negeri 4 Palangka Raya. Ecoliteracy materials were developed by utilizing local Handep wisdom, focusing on understanding, knowledge, attitudes and behavior based on ecology. The research results show that Handep-based ecoliteracy material can increase students' awareness about caring for the environment and good resource management. Apart from that, this material can also increase students' interest in developing environmentally caring character. Applying ecoliteracy with a local wisdom approach can help students overcome environmental problems in a more effective way. The process of increasing understanding and application of knowledge through this method displays positive results in forming environmentally caring character at the secondary school level. Therefore, ecoliteracy materials based on local wisdom can be used as an effective alternative for developing environmentally caring character, good resource management, and overcoming environmental challenges in schools, making a positive contribution to increasing the environmental awareness of the younger generation in this technological era.

This study aims to find out how the analysis of giving Moko as belis in traditional marriages in the Baranusa Village Community, Pantar Barat District, Alor Regency. the method used in this research is descriptive qualitative method. The results of the study show that in the custom of the Baranusa community, the process of giving Moko as belis in a traditional marriage must go through several stages, starting from the introduction stage (peme limang tamag tilung) to the peak event, namely the process of giving Moko to the female family through the delivery process (toda bang ). In the custom of the Baranusa community, if the male family has Moko then the day before the wedding day it must be given directly to the female family through the delivery process (toda bang). However, if the male family does not yet exist or does not have Moko then they can switch to another alternative in the form of an amount of money which of course must be the same as the moko price or can be seen from 3 aspects of the male family: The first aspect, olang larra, is seen from the work of the parents of the groom, if they go looking for it there is a result, they have to buy Moko on the mountain to be given to the woman's family, which of course has to go through delegations from both parties. The second aspect, olang marreng, which is seen is that the child of his offspring the day after tomorrow has to replace mama's position because mom has not been given belis. However, both of these aspects cannot be fulfilled by the male family, so the third aspect will be seen, namely Waikajo, which is seen from within the tribe of the male family, whether the aunt of the prospective bride and groom has moko or not. If you have a moko, you will use the aunt's moko first to give it to the woman's family.

The Tanimbar people certainly have customs, traditions, and habits that have been preserved from generation to generation. The Duan and Lolat systems represent customs and traditions, which are still present throughout the Tanimbar archipelago. In that context, as part of the Tanimbar community, the people of Latdalam village, South Tanimbar district, West Southeast Maluku district who inhabit the west coast of Yamdena Island also use the Duan and Lolat traditions in various aspects of life, both political, economic and socio-cultural life. The main objective of this research is to describe and analyze the process of the formation of Duan and Lolat traditions in the traditional marriage of Latdalam villagers in the South Tanimbar district, West Southeast Maluku Regency. The approach used in this research is to use a descriptive-qualitative approach. The research location is Latdalam Village, South Tanimbar district, West Southeast Maluku Regency. Informants in this study consisted of; the Latdalam village government; the Church, namely religious leaders who know and understand the traditions of Duan and Lolat in the marriage customs of the Latdalam community; Duan and Lolat parties that involve two families in carrying out traditional marriages. Data collection techniques through observation, interviews, and documentation studies. The research instrument is the researcher himself as the main instrument. The results obtained from this study are as follows: (1). In the life of the people of Tanimbar, West Southeast Maluku Regency, a kinship value known as Duan and Lolat has been maintained for a long time. The Duan and Lolat traditions are applied in various aspects of life, including marriage. (2). The process towards a traditional marriage based on the Duan and Lolat traditions in the Latdalam Village community, Tanimbar Selatan District, West Southeast Maluku Regency. (3). The traditions of Duan and Lolat in traditional community marriages in Latdalam village contain religious or belief values, art, language, and law. This study recommends further research on the wars of the West Southeast Maluku Regency government, especially the District Tourism Office, in designing work programs to promote the Duan and Lolat traditions as local wisdom.