Preservation Of Customs Research Articles

Samawa Indigenous Marriage Law: Harmonizing Local Wisdom with National Law

This research aims to analyze and understand how integrating the Samawa tribe’s local wisdom in the practice of indigenous marriage can occur harmoniously and in alignment with Indonesia’s national law. This research uses an inductive qualitative analysis. Inductive analysis is an approach that begins with field facts, analyzes them based on relevant legal theories and arguments, and ultimately yields a conclusion. The results show that Samawa indigenous marriage law can integrate harmoniously with national law. This integration encompasses indigenous law, where the Tana Samawa Indigenous Institution is crucial in preserving local wisdom. The existence of this indigenous institution, regulated by Sumbawa Regency Regulation Number 10 of 2015, demonstrates the Regency Government’s commitment to integrating local wisdom with the national legal system. In indigenous marriage, this integration ensures that local wisdom remains valid under indigenous law and has legality under Law Number 1 of 1974. Challenges and obstacles in preserving Samawa indigenous marriage, require a comprehensive approach that includes education, documentation of customs, and promotion of local wisdom through modern technology. Therefore, it is recommended that the Tana Samawa Indigenous Institution continue to strengthen the preservation and development of local wisdom through comprehensive education programs and documentation, and forge more intensive cooperation with the Regency Government and educational institutions. The Department of Education and Culture of Sumbawa Regency is recommended to integrate local wisdom material into the formal and non-formal education curriculum, and support cultural preservation initiatives by providing adequate facilities and resources. Samawa indigenous people are recommended to actively participate in the preservation of customs, support programs run by the indigenous institution and government, and use modern technology to document and promote their traditions, ensuring that local wisdom values remain alive and respected in everyday life.

Social Cohesion of Kampong Lorong Buangkok: Community Amidst Singaporean Industrialization

This paper aims to conduct a comprehensive examination of the Malay community living in Kampong Lorong Buangkok, the last village in Singapore's Hougang area. This community is intriguing due to its preservation of customs, traditions, and a simplified economic system amidst Singapore's rapid industrial development. The study utilizes in-depth interviews with current residents of Kampong Lorong Buangkok and reveals their steadfast commitment to upholding Malay traditions as a social foundation. Residents persist in maintaining a traditional economy designed to promote unity and support productive community life. This economic system functions to enhance social unity, assisting the residents in coping with Singapore's high cost of living. The robust social cohesion within the community has enabled Kampong Lorong Buangkok to persist despite political tensions and the encroaching pressures of rapid Singaporean industrialization that jeopardize the village's survival.

Agrotourism: A Catalyst for Rural Revitalization and Sustainable Tourism in Nigeria

Agrotourism in Nigeria has shown to be a workable strategy for both rural rehabilitation and sustainable tourism expansion. This study examines how agrotourism might support environmentally conscious travel practices and assist rural communities in addressing socio-economic challenges. Using empirical data and previous research, the paper examines the key components of agrotourism in the Nigerian setting, including farm stays, agritourism activities, and culinary tourism. The report emphasizes how important agrotourism is to diversifying the rural economy, generating jobs, and enhancing residents' quality of life. Agrotourism projects can raise rural incomes, lower poverty, and stop the movement of people from rural to urban areas by utilizing Nigeria's rich agricultural legacy and cultural variety. Agrotourism also encourages community involvement, cultural interaction, and the preservation of customs, all of which support rural communities' sustainable development.

ADMINISTRATIVE JURIDICAL STUDY OF THE POSITION OF MALAY TRADITIONAL INSTITUTIONS IN BANGKA REGENCY (A FORM OF PRESERVING THE NOBLE VALUES OF MALAY TRADITIONAL AND CULTURAL VALUES)

The Malay Traditional Institute of Bangka Regency, which was founded in 2014, is an institution that is based on Islam and espouses Pancasila and the 1945 Constitution. Research analysis, the method used as an approach in this research is juridical-empirical, using research specifications are descriptive. The Malay Traditional Institute of Bangka district is an institution that aims to explore, foster, maintain and develop the noble values of Malay customs in Bangka district as a foundation and strengthen Malay identity. Bangka Regency, as one of the regencies in the Bangka Belitung Islands Province, in principle has various noble values and very diverse customs and culture. Therefore, through Bangka Regent Regulation Number 4 of 2017 concerning the Preservation and Development of Community Customs and Socio-Cultural Values, several customs in Bangka Regency are stipulated. The results of this research show that LAM Bangka does not yet have a strong legal and administrative position because there are no implementing regulations from the Regional Regulation of the Bangka Belitung Islands Province Number 4 of 2012 concerning the Preservation of Customs and Empowerment of Malay Traditional Institutions in the Bangka Belitung Islands. Even though it only regulates culture or customs without regulating institutions in preserving Malay traditional and cultural values. suggestions that can be conveyed are to carry out an inventory of manuscripts, oral traditions, customs, rites, traditional knowledge, traditional technology, language, folk games and traditional sports spread across Bangka Regency. Keywords: Administrative Jurisdiction, Malay Traditional Institutions, Conservation

Community Empowerment Program by PT Pertamina Patra Niaga DPPU Ngurah Rai

This paper seeks to explain the community empowerment program carried out by PT Pertamina Patra Niaga DPPU Ngurah Rai as a commitment in implementing CSR. The community empowerment CSR program is called Eco-Religion Waste Management System Kedonganan Ngardi Resik. The background of the development of this program, namely: the preservation of customs and culture of the community in Kedonganan Traditional Village Bali. The community there conducts prayer activities through canang facilities made of “janur” as an expression of gratitude to Him. After the worship is over, the canang is forced to become a residue that is disposed of in the landfill because the community is not used to sorting waste from the smallest scale. This community empowerment program was developed through the Logical Framework Approach (LFA) model in responding to environmental crises carried out with the Kedonganan Traditional Village Bali community by mainstreaming religious, social, and cultural communities to create an integrated waste management system. This program has succeeded in creating a disciplined community in sorting waste from the household level and processing waste into compost and bio charcoal briquettes that are reused by the community. This program also contributes to reducing environmental impact of reducing greenhouse gas emissions.

5. L’Aumônerie générale des israélites de France, la préservation des rites funéraires et l’entretien des cimetières des Juifs morts dans les camps d’internement français, 1940-1944

The Law of October 4, 1940 regarding “foreign nationals of the Jewish race” authorized the imminent internment of foreign Jews in France. The internment camps were quickly filled up. In February 1941, 40,000 Jews were confined to the internment camps in the Free Zone. Jewish chaplains, who had just been demobilized from the French military, were the first people authorized to enter the camps to assist the prisoners. The first chaplains joined in June 1940, even before the official establishment of the Aumônerie générale des israélites de France (Jewish Chaplaincy). Throughout the war, chaplains assumed numerous and varied roles covering spiritual aid, material assistance, rescue, and resistance. However, the Vichy government only authorized them to act in a religious capacity. The official responsibilities of the Jewish Chaplaincy consisted of providing spiritual support to the prisoners, organizing religious services, and overseeing religious rites within the camps. The difficult sanitary conditions, overcrowded barracks, and spread of disease led to the deaths of 3,000 Jews in the internment camps in France. The elderly population, especially in the Gurs camp, was particularly vulnerable. In this camp alone, 1,000 deaths were recorded. Respect for funeral rites became a concern for the Jewish Chaplaincy throughout the war. Chaplains worked hard to protect this basic right despite the many obstacles standing in their way.As part of a larger study of the efforts of the Jewish Chaplaincy in southern France during World War II, this article focuses specifically on the role of chaplains with respect to the burial rites of Jews who died in French internment camps between 1940-1944. Their efforts went beyond performing funeral rites, as they also worked to establish cemeteries and provide grave markers in accordance with Judaism. Moreover, when the camps closed, the chaplains became concerned about the fate of the abandoned cemeteries and helped maintain these burial sites.By relying on archival documents, especially the abundant correspondence of the chaplains (with each other, with Catholic and Protestant religious leaders, with family members of the deceased, and with the Vichy authorities), this article demonstrates how important burials and the preservation of customs were to the chaplains throughout the war.

Strengthening The Role Of The Village In The Preservation Of Customs During The Covid-19 Pandemic

This article aims to investigate the policy shift of local cultural management in Banyumas Regency during the Covid-19. The pandemic has brought a wide impact beyond the health issues including cultural activities that tend to be overlooked. The local culture of Banyumas was selected because local cultures other than Javanese somehow failed to be noticed by the experts since the New Order Era. This paper is library research that examines cultural policies. The result reveals that the Banyumas local culture has been managed by the local government of Banyumas through the culture and tourism office. In cultural activities, there are two patterns, namely cultural activities held by the Banyumas Regency government and cultural activities held by the village administration. During the pandemic, nonetheless, more activities are carried out by the village administration and local society. It shows that the social-cultural bond between the local people and the village administration is strong in the attempt of preserving their customs and traditions. The value of mutual assistance is a pivotal contribution to support the cultural activities amid the less favorable situation due to the Covid-19 pandemic. This outcome also confirms that a study of cultural policy cannot be separated from the necessity of understanding how the village administration as the lowest government unit plays a significant role in cultural preservation along with the local society.

ETHNIC TRADITIONS OF CHILDREN UPBRINGING IN THE CHUVASH FAMILY AND THEIR REFLECTION IN THE LANGUAGE

Parental responsibility in the upbringing of children is often noted in the works of the oral folk art of the Chuvash people. Much is said about parenting in fairy tales, proverbs and sayings, it is sung about in the songs so much. Parents pass on their life, work and spiritual and moral experience to their children. The power of the parents' educational influence on their children is emphasized in proverbs and sayings. Children adorn life, strengthen the family and give joy. It is a child of a happy family who can become a support of the family, a protector of the native land and a future worker. Etnopedagogy pays a special attention to mothers in the upbringing of children. As E.I. Sokolnikova notes in her monograph, "a Chuvash woman in a family is a binding beginning, she completely determines the general spiritual and moral mood of the family". Special position of a mother in parenting is explained by the difficulties of caring for young children and the important role of the mother's school in shaping the younger generation. People have always emphasized the role of the mother in raising her daughter. This idea is reflected in the proverb: "Arçyn acha ashshĕ çumne çypăçat: hĕracha - amăshĕ çumne" (The son goes to the father, the daughter to the mother). Nowadays, it is very important for Chuvash women to realize their historical role in the implementation of national educational goals, in the preservation of customs, traditions, language (native tongue is called mother tongue not without reason), costumes and in passing them on to the younger generation. The solidarity of the Chuvash family, the national model of the family, admiration of parents and elders, and working traditions allow to involve children in the common problems and concerns of the whole family from an early age. The Chuvash child prepares himself for a hard life from the early years by the example of his parents. Even today, for the sake of their children's future, the Chuvash people are ready to make sacrifices; they sincerely protect their children from all kinds of inconveniences and deprivations, sometimes overprotecting them. Extreme care for children "Epir kurnine achasen kurmalla an pultăr" (What we had to endure, may our children not get it) sometimes hurt. However, adherence to family values, traditions, worldviews of Chuvash people most often allow them to find a way out of any difficult situation, to find their place in life. The Chuvash attitude to the role of father and mother in raising children is quite clear: "Chun parakan atte-anne mar: ăs parakan atte-anne" (Parents are not those who gave soul, but those who gave mind). The intra-family relations, which are characterized by an atmosphere of cordiality, mutual care and human intimacy, are most fruitful for the harmonious development of the personality. A relationship in which the adult selflessly gives the child the wealth of his or her soul without demanding anything in return, and the child enriches the adult with the healing purity of his or her emotions, means for children closeness to their parents. That is why children feel the need for friendly intra-family relations, good fatherly and motherly influence. Children grow up happy and prosperous when their parents understand and support them. The aim of this study is to identify and describe the characteristics of educational ethnic traditions in the Chuvash family, their reflection in the language and to reveal the views on family education traditions in modern Chuvash families.

Чинники впливу на мовленнєві порушення дітей молодшого шкільного віку

Н.Матвеєва наголошує на тому, що мова забезпечує потреби особистості у спілкуванні, ознайомленні з навколишнім світом, нормами взаємодії між людьми, реалізації власних задумів та потреб. У статті проаналізовано основні чинники впливу на появу порушень мовлення у дітей. Автор розглядає різні аспекти проблеми виникнення мовленнєвих порушень, а саме: біологічний, соціально-психологічний, педагогічний. Акту-алізується необхідність родинного виховання на усталених традиціях українського народу, збереження звичаїв та морально-етичних цінностей, які загалом дозволяють розвинути мовлення особистості на відповідному рівні. Стаття розкриває основні вимоги Державного стандарту щодо навчання осіб із порушеннями мовлення, а також визначає чіткі завдання задля підвищення ефективності та якості навчання учнів.

Investigating the Factors Affecting Consumer Affiliation to Brand

Since consumers are the turning point of all marketing activities. Successful marketing begins with the understanding of why and how consumers behave. In today's competitive world, most companies emphasize customer preservation as the key to success. The present study is, in terms of purpose, of applied research type, because the findings The research can be used to solve executive issues. In other words, after performing statistical tests and discussing and concluding, we can examine the factors affecting brand equity. This research is also causally causal due to the nature and research approach because it seeks to investigate the impact between variables. The data gathering method is also a descriptive and correlational research and qualitative data type. The statistical population of this research is Samsung mobile phone customers in Tehran. The most important methods for data collection are this Research is library studies and field studies.

REPRESENTATION OF POLITICAL ROLE OF BUNDO KANDUANG IN THE REGIONAL GOVERNMENT SYSTEM IN STRENGTHENING LOCAL DEMOCRACY IN WEST SUMATERA

This paper intends to describe in depth the representation of the political role of political parties in strengthening local democracy in West Sumatra after returning to the regional government system that changed the political system of local government in Minangkabau. Through Regional Regulation No. 2 of 2007 concerning the Principles of Regional Government, the political system of local government in West Sumatra is based on the concept of "Basandi Syarak Customary, Syarak Basandi Kitabullah". With this concept, the implementation of regional government implemented in the context of local democracy comes from three elements, one of which is the custom of Bundo Kanduang (female figure) who represents women in the area. Representation and political role of women as part of the administration of regional government, their position is formally within the Regional Musyawwah Agency (BAMUSDA). Bundo kanduang is one of the traditional institutions which is a representation of women in the area. His main task is to preserve the culture and customs of Minangkabau based on Basandi Syarak, Syarak Basandi Kitabullah. Changes in the structure of the local government system in West Sumatra have shifted the representation and role of women who were previously only guardians of the continuity and preservation of customs.

Establishing a culturally specific nursing home for Finnish-speaking older persons in Sweden: A case study.

AimThe study aims to describe the establishment of a culturally specific nursing home for Finnish‐speaking older persons in Sweden.DesignA descriptive qualitative study.MethodsA descriptive case study based on a review of 14 public documents and individual interviews with two experts in the area, analysed with qualitative content analysis.ResultsThis study found that shared language, preservation of customs and habits and collaboration between the representatives of the municipality, Finnish‐speaking migrant associations and staff at the nursing home influenced the development of the culturally specific nursing home for older Finnish‐speaking people intended to avoid loneliness, isolation and misunderstandings among older Finnish‐speaking. Collaboration between healthcare service for older persons and minority people resulted in an optimal culturally specific nursing home, simultaneously encountering the majority culture. Nursing and healthcare services need to be aware of positive effects of collaboration with stakeholders to achieve optimal culturally specific nursing homes.

United States of America's Change in International Trade Policies that Effect ASEAN Community

The purpose of this study is to study the United States of America’s Change in International Trade Policies that Effect ASEAN Community. The study is done by documents studied, in-depth interview with the international traders and specialists from the international trade organizations in the total of 21 people that had given main information. The study results found that the products that had directly effect from the changing of the U.S.’s international trade policies are the products that have GSP rights and the products that have been accused of using child labors or the use of forced labors. However, it has not effected that high due to the products that have balance of trade deficit are the products that American investors used ASEAN countries as the manufacturing bases. Therefore, proactive protection guidelines preparation from the international trade policies changed are to elevate many products quality to the higher level than asking for privileges and if there must be trade agreement, it should be done by trade agreements and investment descriptions between the United States of America and ASEAN community. Thus, ASEAN community must apply for old customer preservation policy and searching for new customers than abiding on old trade markets and to reduce commercial exploitations between one another.

The authors reply

to the principles of legal pluralism, it safeguards the principles laid out under international hu-man rights legislation and affirms respect for the internal law of peoples whenever human rights (as well as each national state’s legislation) are not violated. Thus, the argumentation relying on this safeguard is only relatively effective. It would be more effective to draw on Brazil’s commitment, assumed by ratifying this Convention, but also more recently by signing the Declaration of the Human Rights of Indigenous Peoples, to not leg-islate for indigenous peoples without their own participation in the decision-making process on norms that will affect their lives.Further considering respect for each people’s own law, I have argued at length that the discus-sion of infanticide does not involve this issue, but another area which I find central for dealing with such extreme dilemmas as infanticide: the state’s responsibility to protect each peoples inter’ nal de-cision-making capacity, and in keeping with this, safeguarding each people’s autonomy to build its own history. Through its own history, woven from the internal debate, and not the preservation of customs from an essentialist perspective of cul-ture, each people will build its own particular dia-logue with the common sphere of human rights. This has been my stance, and I believe that it al-lows us to efficiently transcend the paralyzing di-chotomy between relativism and universalism

Os autores respondem

to the principles of legal pluralism, it safeguards the principles laid out under international hu-man rights legislation and affirms respect for the internal law of peoples whenever human rights (as well as each national state’s legislation) are not violated. Thus, the argumentation relying on this safeguard is only relatively effective. It would be more effective to draw on Brazil’s commitment, assumed by ratifying this Convention, but also more recently by signing the Declaration of the Human Rights of Indigenous Peoples, to not leg-islate for indigenous peoples without their own participation in the decision-making process on norms that will affect their lives.Further considering respect for each people’s own law, I have argued at length that the discus-sion of infanticide does not involve this issue, but another area which I find central for dealing with such extreme dilemmas as infanticide: the state’s responsibility to protect each peoples inter’ nal de-cision-making capacity, and in keeping with this, safeguarding each people’s autonomy to build its own history. Through its own history, woven from the internal debate, and not the preservation of customs from an essentialist perspective of cul-ture, each people will build its own particular dia-logue with the common sphere of human rights. This has been my stance, and I believe that it al-lows us to efficiently transcend the paralyzing di-chotomy between relativism and universalism

Patrimônio Imaterial Nacional: preservando memórias ou construindo histórias?

Este texto tem como objetivo tecer algumas reflexões sobre a atribuição do título de Patrimônio Nacional Imaterial aos saberes, modos de fazer e viver de alguns grupos localizados em diferentes regiões do Brasil. O objeto de discussão são os bens imateriais já patrimonializados e considerados de relevância nacional para a construção da memória, da identidade e da formação da sociedade brasileira. Na tentativa de contribuir para a discussão, defendemos que a patrimonialização de bens imateriais não diz respeito somente ao registro e a preservação dos costumes, dos modos de fazer e saber de um grupo ou comunidade, mas significa uma intervenção em todo um conjunto de relações concreta e imediatamente vividas por esses grupos e comunidades. Enquanto saberes locais, costumes, modos de viver e fazer dos grupos, se enraízam e se reconstroem nos espaços a que pertencem, nas relações afetivas, nas experiências vivenciadas e nas memórias dos grupos que as mantém.