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The fact that legal issues support local wisdom, ethics, and human rights and the way in which they operate in the nation-state are not well-understood; however, this is a significant issue. Indonesian independence, achieved on 17 August 1945, initiated substantial changes in the religious life of Indonesians. While most of Indonesia is Islamic, other religious beliefs include Hinduism and Christianity. Indonesia did not consider the Balinese a formal religious group in 1945. However, because of the Mount Agung eruption in Bali, many Balinese migrated outside the island. They lived in Lampung (Sumatra), certain places in Java, Palangkaraya (Borneo), Palu (Celebes), and other areas in the Indonesian archipelago, and have lived there for a long time. The total number of Balinese at the present day is around three million, but outside Bali, their number is 10 million. Their number increased throughout the Old Regime, the New Order, and the Reformation periods until the present time. They face many significant problems regarding the marriage and divorce laws juxtaposed with national law, as is the case with other religious communities, such as the Islamic community in Indonesia. Several important questions need to be addressed in this paper. First, what is adat law, or customary law, in Bali and outside Bali regarding the concept of Hindu Nusantara? Second, how should customary law be implemented, for example, relating to marriage and divorce issues in the building of the nation-state? Third, what is the customary law relating to the present situation of the Hindu communities in Indonesia? These are some significant questions. By using interdisciplinary approaches to customary laws, religious history, anthropology, and sociology, we expect to have a better understanding of how the Balinese customary law can become part of the formal law in modern Indonesia. By understanding these issues, it will be possible to strengthen national regulations by adopting certain values of customary law in modern Indonesia. [ABSTRACT FROM AUTHOR]

Traditional medicine is a nation's culture that needs to be preserved. Globalization has caused some people to use traditional medicine as alternative medicine, especially in the province of Bali, Indonesia, which is familiar with the term usada. This study aims to identify the traditional treatment of tuju (Rheumatic) diseases in lontar usada based on the local Wisdom of Bali. Literature studies were used in the study. Identification was made by analyzing lontar, books, and journals discussing related diseases. The results obtained by traditional medicine have become a cultural heritage reflected in the existence of lontar (Hindu cultural records), which contain types of diseases, medicines from diseases, traditional materials, and procedures for making and presenting traditional medicine. There are thirteen types of diseases and characteristics of diseases in lontar usada. There are four ways traditional health workers acquire their expertise, including Balian Kapican, Balian Katakson, Balian Usada, and Balian Campuran. In traditional medicine practice, rheumatic diseases have three treatment techniques, namely massage (uut), inner energy, and the provision of medicinal herbs. The species of herbs used are Tangerine (Citrus nobilis), Awar-awar (Ficus septica), Jeruju or daruju (Acanthus icifolius L.), Buu Plant, Ginger (Zingiber officinale Roxb), Ki Encok (Plumbago zeylanica L.), Tri Ketuka (kesuna, Jangu, mesui), and Sindrong Jangkep (spices). Usada needs to be preserved as a local culture that can be utilized as a world cultural heritage. [ABSTRACT FROM AUTHOR]

Introduction The paper that follows is an ethnographic study of the socio-cultural and economic links that connect people inhabiting a contiguous highland region of Sarawak, Malaysia and East Kalimantan, Indonesia. [...]

The construction of metaphoric expressions has awesome power in organising flexible performance aesthetics. It provides new angles on values of cultural rituals, encourages interlocutors' psychological functions in producing appropriate figurative languages, utilises awareness of all forms of linguistic and nonlinguistic knowledge, and increases the awareness of a community's values, belief systems, ideologies, and culture intertwined in speakers' minds. The aims of this study were to analyse and disclose the metaphor constructions in caci performance. The study was conducted between February and October 2018 and involved 24 caci actors from six villages in the Manggarai region, East Nusa Tenggara province, Indonesia. Interviews, a set of stationery, field notes, and audio-visual recordings were used to collect data. These data were then analysed qualitatively through the phenomenological method. The findings revealed that caci performance is thick with metaphor usage, such as animal, plant, physical, and water metaphors, and these were used in three stages of caci performance. Two ideologies underline caci performance, namely pragmatism and indoctrism. Caci actors are advised to employ metaphoric expressions to help them think and act, to reflect on living in harmony, and to deliver cultural values to the younger generation appropriate [ABSTRACT FROM AUTHOR]

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