Abstract:This study examines the reconstruction of the history of the Sultanate of Jambi and its role in the development of Islam in Jambi in the 19th century. This study highlights the process of integration between Malay customs…
s and Islamic sharia in the government, law, and social life systems of the community. Through a historical approach and analysis of manuscripts, colonial archives, and customary manuscripts, this research explains that the Sultanate of Jambi developed as a Malay-Muslim kingdom that made the principle of Adat Bersendi Syarak, Syarak Bersendi Kitabullah (ABS-SBK) as the basis of political and social legitimacy. The results of the research show that the relationship between customs and Islam in the Sultanate of Jambi is integrative and dynamic, especially in the field of siyasah and jinayat. Islam not only functioned as a religious identity, but also as a source of legitimacy for power and a socio-political instrument in the face of Dutch colonialism. The Sultanate of Jambi also played an important role in defending the Malay-Islamic identity and forming a customary government system that influenced the development of the Jambi society until the contemporary period.
Abstract:This study examines strategies for integrating spiritual values and character education based on local wisdom in East Nusa Tenggara (NTT), Indonesia. NTT has a unique socio-cultural characteristic in which Christian and…
Catholic values have been deeply inculturated into indigenous traditions and customary practices. This qualitative research aims to formulate a model of character education that remains firmly rooted in local cultural foundations (indigenous knowledge) rather than being detached from them. The findings indicate that local concepts such as Moat Gede (Sikka), Suu/Woe (Ngada/Ende), and Loke Nggerang (Manggarai) can function as effective instruments for cultivating noble moral character. The study concludes that the formation of youth character in NTT will achieve optimal outcomes when educational institutions are able to carry out a meaningful “reconciliation” between religious dogma, the formal curriculum, and customary ethical values.
Abstract:Traditional marriage traditions are an important manifestation of maintaining the sustainability of local social and cultural values. One traditional practice still maintained by the Sipirok community is the mengumpar ruji…
ji activity as part of the dowry giving process. This activity is not only ceremonial, but also contains social, symbolic, and normative meanings that function as a mechanism for binding relationships between families. This study aims to analyze the meaning, function, and position of the mengumpar ruji activity in the Sipirok community's traditional marriage system. The research method used is qualitative with a descriptive-analytical approach, through literature review and normative analysis of traditional practices. The results show that mengumpar ruji is a symbol of sincerity, responsibility, and social recognition from the man towards the woman and her family. This tradition also functions as an instrument of social legitimacy in Sipirok traditional marriage. Thus, mengumpar ruji has a strategic role in maintaining social harmony and the sustainability of customary law amidst the social changes of modern society.
Abstract:Marriage involving pregnant women outside wedlock remains a critical socio-cultural and legal phenomenon in Indonesia, particularly in North Halmahera where family honor, religious authority, and customary law strongly influence…
nfluence communal life. This study aimed to explore how such marriages are understood, legitimized, and practiced by families, community leaders, and legal institutions. Using a qualitative case study approach, data were collected through in-depth interviews with religious leaders, adat leaders, government officials, parents, and young women, complemented by participant observation and document analysis, and analyzed with an interactive model of reduction, display, and conclusion drawing. The findings reveal that marriage is primarily arranged to safeguard family honor, with communities regarding it as the only socially acceptable corrective measure, while religious leaders across traditions adopt pragmatic interpretations, invoking public interest or redemption to justify the practice, and customary rituals together with state dispensations further reinforce its legitimacy. Although marriage resolves immediate stigma and reintegrates families socially, it simultaneously generates long-term vulnerabilities, including interrupted education, economic dependence, marital instability, psychological stress, and increased maternal and neonatal health risks. This study contributes to the sociology of law and religion by demonstrating how socio-cultural confinement, Islamic legal pluralism, and adat practices converge in eastern Indonesia, while underscoring the urgent need for holistic interventions that integrate sexuality education, family communication, religious engagement, and legal reform to protect women and children more effectively.
Abstract:Observations and observations to seek information on human resources and natural resources in coastal areas to create regional regulations for coastal communities that are integrated with local culture and wisdom that respects…
spects culture, customary law and the legal rights of the stakeholders involved. This is important to ensure the implementation of the program in terms of overall development of coastal areas in all fields. Budget planning that is right on target and collective aims to ensure that the plans made will be realized so that the development of coastal areas will be better. By creating data on coastal resources that is implementation-oriented in promoting coastal area management and strategic goals, such as economic development and food security, protecting public health, preventing conflict, and protecting environmental sustainability through coastal resource management.
Abstract:In various regions, we often find marriage processions that are guided by customary and Islamic laws that apply as ancestral heritage. Unfortunately, the pattern of syncretism between custom and Islam in marriage is rarely…
ly known by society in general. The aim of this research is to describe lingual syncretism in the Motolobalango tradition in Gorontalo. This research is oriented towards qualitative descriptive methods. The results of the research show that the syncretism of Motolobalango marriage customs is indicated in two forms, namely verbal language which appears in five representations of tuja'I speech acts in the form of: greeting, asking for permission, inviting, praising, requesting, and making non-verbal promises to cultural attributes in the form of aato dalalo, tonggu permata, pata potolongito, and yila-yilapito.
Abstract:This study develops an interdisciplinary theological framework that integrates collective memory, a theology of woundedness, and local wisdom as epistemological and pastoral strategies for engaging with social trauma inscribed…
cribed in the communal body of postcolonial and post-conflict societies in Indonesia. Collective memory, as examined by Halbwachs, Assmann, and Volf, is not construed as a mere aggregation of historical facts but as a cultural construction that shapes theological identity through performative, ritualistic, and narrative social processes. The theology of woundedness, informed by the works of Rambo, Moltmann, Jones, and Brock, resists binary categorizations between suffering and salvation, positioning wounds instead as loci theologici—revelatory spaces wherein the Holy Spirit dwells amidst unhealed wounds as a manifestation of divine solidarity and the possibility of redemption. Employing a qualitative-descriptive methodological framework and contextual hermeneutics, this research investigates local narratives, healing rituals, customary symbols, and inculturated liturgies among Christian communities in Ambon, Poso, and East Nusa Tenggara. The findings suggest that local wisdom functions not merely as a cultural instrument but also as a sacramental medium through which the Spirit operates incarnationally. The integration of these three dimensions demonstrates that post-traumatic restoration cannot be reduced to psychological or therapeutic pastoral practices alone; rather, it demands a theologically transformative, contextually rooted, and dialogical articulation of the wounded social body. Within this construct, the Church is envisioned as an anamnetic community that employs collective memory as a praxis of salvation, regards local culture as a spiritual body, and embraces woundedness as a participatory locus within the salvific narrative. Accordingly, this study contributes a novel paradigm for contextual theology and pastoral praxis in multicultural societies marked by the legacy of historical suffering and the urgent need for reconciliation grounded in justice and memory.
Abstract:The Province of Papua holds a special constitutional status under Law No. 2 of 2021, implemented through Government Regulation (PP) No. 106 of 2021, which assigns 23 governmental functions to regional authorities. The regulation…
gulation embodies asymmetric decentralization intended to protect the rights of Indigenous Papuans (OAP) and address local needs. However, it raises legal concerns regarding ambiguous authority distribution between central, provincial, and municipal levels, as well as the unclear operational role of the Papuan People’s Assembly (MRP). The main research problem is whether PP No. 106/2021 provides a coherent and constitutionally consistent governance framework. This study applies doctrinal legal research using normative-analytical methods, including statutory interpretation, constitutional tests, and comparative perspectives. The findings indicate weak accountability mechanisms in managing Special Autonomy Funds, limited integration of customary law, and institutional fragility in newly established bodies such as BP-DOP and UPAP. The study concludes that PP No. 106/2021 does not fully align with the constitutional principles of legal certainty and decentralization. It recommends substantial revisions, strengthening MRP’s legal status, formal recognition of customary law through Perdasus, and an institutional blueprint with clear performance indicators to ensure effective, inclusive, and adaptive governance in Papua
Abstract:Legal system development certainly cannot be separated from sociological developments that include customs, norms, culture, and religion. In terms of rapid economic development, no doubt, a country is required to have a…
rule of law that can accommodate these needs and could cover various sociological spectrums that exist and are constantly changing within its people. Indonesia as a country with the largest Muslim majority in the world, while the notion of the whole state is based on Pancasila with diverse customs and cultural norms is certainly faced with several challenges, one of which is the transformation and the implementation of living law that includes religious, as well as indigenous law into a state law. The field of economics as an example of a social event that continues to revolve, will significantly be affected in the development of legal and social science. Sharia law is no longer a codification of exclusive law limited to certain groups of people but has become a general rule not only in Indonesia but also internationally with the existence of Islamic banking system. This phenomenon certainly changes the view of the legal order that applies in society if the change is assessed through the eyes of the sociology of law in Indonesia.
Abstract:The purpose of this article is to investigate the methods by which Batak Toba women in Habeahan Naburahan Village, Samosir Regency, resist the concealed practice of marpariban matchmaking. As part of the Batak Toba kinship…
ip structure, Marpariban matching is a traditional practice that places women in a position where they are unable to select their life partners. A form of resistance that is not overtly articulated has emerged as a result of this. Information was gathered using descriptive qualitative methods such as in-depth interviews, documentation, and observation. Relevant data and information are provided by informants who are Batak Toba women in the village of Habeahan Naburahan who have firsthand experience with the Marpariban matchmaking practice and family members who participate in the customary matchmaking procedure. The findings and analysis revealed that the Batak Toba women in this hamlet oppose this matchmaking practice through covert resistance. Some of these behaviors are putting off arranged marriages for school or work reasons, using religious legitimacy as a reason to say no without directly confronting the person, formally accepting arranged marriages with a passive attitude and little emotional involvement, and not talking openly about marriage plans. James C. Scott's theory of resistance says that these activities show that there is concealed resistance, or a sort of resistance that happens while people follow the rules. This suggests that Batak Toba women tend to use subtle opposition as a tactic to preserve their independence inside the patriarchal system rather than openly rejecting the Marpariban norm