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This article focuses on changes that have taken place among Lombok’s indigenous communities, including Sasak Bayan, Sasak Sade, and Sasak Ende. This study found that in the context of thick globalization where information technology is the driving force, the indigenous communities are no longer as the objects of the global cultural market. Instead, they are given the freedom to choose and sort out values that they consider good and appropriate with their needs. In addition, they also exercise the freedom of expression. However, the problem lies in the fact that their choices and ways of expressions are quite often violating old loyalties they have agreed. The communities of Sasak Bayan, Sasak Sade and Sasak Ende provide important information on how indigenous communities respond creatively to globalization based on their needs.

Applying the dormitory system for thousands ofsantri(student of Islamic boarding school in Indonesia), Quranicpesantren(Islamic boarding school) has been considered as one of the main culprits in the spread of the coronavirus disease 2019 (COVID-19). Such assumption is created solely from the applicable health protocols and protective measures to avoid COVID-19 transmission inpesantren. As a matter of fact,pesantrensare known to have applied a distinctive way of coping with COVID-19. This study aims to elucidate the theology of health of Quranicpesantrenin the face of COVID-19. Research data were generated through observational method on three Quranicpesantrensin Yogyakarta, interviews with caregivers, the COVID-19 task force of thepesantren, santriand documentation related to the handling of COVID-19 in the threepesantrens. The results showed that the Quranicpesantrenas a subculture has a distinctive way of dealing with COVID-19 pandemic by integrating modified health protocols in accordance with the actual conditions of thepesantrenand by applying rituals of Islamic spirituality by reciting verses of the Qur’an,salawat(prayers for the Prophet), prayers andhizib(prayer for salvation and rejecting calamities). Threepesantrenschose these methods by drawing on the belief that COVID-19 is God’s creature and, thus, it only works on God’s orders and will stop if God wills. In line with this, this study suggests a method for handling COVID-19 by not only emphasising the health protocols and medical procedures but also taking into account the importance of local wisdom. Contribution statement:This article contributes to the strategy of COVID-19 handling by combining the health protocols of COVID-19 and the applicable local wisdom, such as religious ritual as practiced by numerouspesantrenin Indonesia.

Lately Indonesia is facing a lot of tremendous experience about religious violence. Indonesian Islam which is previously assumed as peaceful religion is suddenly changing to be frightening religion. The destruction in some places such as Bali Bombing, JW Marriot Bombing, and Sampang riot in some places Islam is the trigger of religious violence. This paper discusses the repetition of religious violence in Indonesia especially after New Order era. The writer argues that religious violence in Indonesia is as natural disaster, historical process in human evolution and as close experience that presenting and relating to human history. It may be caused by political condition and the response to economic injustice. In doing so, it is kind of social acceleration toward the process of change and also being a factor of the emergence of new agenda. This is because every disaster, including religious violence, requires an adjustment and a new formulation of the functions that have been damaged.

Heritage is a “blue print” that not only serves as guidance, but also a parameter for its heirs to live their lives. We must behave as we have "embodied" in the inheritance of the ancestors as they are. Heritage is often positioned as something that must not be changed, so changing it is considered inappropriate and immoral. Changing it can be considered as violating custom and destroying a taboo. Whereas if we look at the process of creation of ancestral heritage, then we will know that the creation of ancestral heritage tends to be accommodating and dynamic along with the times, such as the process of creating Serat Tripama and Wahyu Makhuta Rama. Through both of them, we know that the creation process of heritage is dynamic and accommodating.