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This study aims to reveal the practices of tolerance between the adherents of Islam and Hinduism when they were engaged in worship at Kemaliq Lingsar, a sacred religious site which is used as a pilgrimage site where both parties pray and perform religious tourism and rituals. Drawing on the interpretive approach, this study found the wisdom of the two religious communities in Lingsar Village, West Lombok Regency, Indonesia. This area exhibits unique strategies for sharing the same pilgrimage site: two communities performing their respective rituals in turn and in unison in the same space with complete understanding. This tolerance practiced in the same ritual site enables a spirit infusion into the two religious communities, promoting cooperation beyond the holy site, marking Kemaliq Lingsar as a magnet of interfaith tolerance. This study encapsulates the importance of public space as a means of communication for religiously diverse communities and provides a model of tolerance between religious groups based on a ritual space, thereby to minimising social conflict and religion-based violence.

This study aims to unravel the shift in the customary method of disseminating information about the ritual of Perang Topat (literally translated as “rice-cake war”) as carried out by the custom community of Kemaliq Lingsar in the West Lombok Regency of Indonesia during the COVID-19 pandemic. Grounded in the ethnography of communication research methodology, this study examines the process of the cultural ritual during the 2020 period of the pandemic and compares it to the ones held in 2018 and 2019 (before the current pandemic). Drawing on findings from observations, in-depth interviews, and documentation, it was revealed that the traditional or custom-oriented community of Kemaliq Lingsar abandoned all three prominently used methods of disseminating the information of the Perang Topat ritual that had been used prior to the pandemic, and that they were replaced by a strategy with solely face-to-face (FTF) interpersonal communication carried out by visiting the homes of the target participants of the cultural event. This method was relevant to the current viral crisis because it enabled the committee to minimize the number of spectators which might potentially violate COVID-19 health protocols. This finding also reinforces the hypothetical statement that interpersonal communication via FTF is effective in disseminating information in a limited manner and empowering the emotional bond between the individuals who share relationships and similar interests. The findings of the present study can be a reference for any events where physical distancing must be strictly imposed and require a limit to the number of participants during the pandemic.