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"ABSTRAKPenulisan ini bertujuan untuk mengidentifikasi tradisi lokal masyarakat Sasak di kabupaten Lombok Utara untuk mengetahui lebih dalam terhadap keberadaan tradisi lokal yang selama ini sebagai bagian dari hidup dan kehidupan masyarakat di Lombok Utara. Penulisan ini dengan menggunakan teori struktur fungsional, konsep, metode dan teori nilai yang dibantu dengan studi kepustakaan. Tradisi-tradisi lokal intens ini merupakan penerusan dari tradisi leluhur sebelumnya. Perkembangan ini dapat memetakan wilayah persebaran tradisi sampai ke pelosok desa di Lombok Utara yang dicirikan dengan tradisi-tradisi seperti tradisi Maulud Adat Bayan. Lebaran Adat, adanya istilah-istilah jabatan tradisional seperti Kepemangkuan itu terdiri atas melokaq walin gumi, melokaq pande, dan melokaq perumbaq, dan kekiaian. Tradisi Ruat Gumi dengan rangkaian prosesi mulai dari merembun, menutu menik, turun gerantung, Begawe Alif, Tilawat, Ngaji Makam atau Ngaturang Ngulak Kaya. Wiwitan, Matulak Labuhan, gawe urip, dan gawe pati; Tolak Bala atau Ruat Gumi. Tradisi Memula, Ngayu-Ayu, Ngaji Makam, tradisi Buda, dan Memarek."

"These days there are many who believe that the Betawi will become mere legends of an ethnic group that once lived in Jakarta. Even as they are aware of the existence of Jakarta's indigenous people, they are swept by the myth that this ethnic group has been marginalized, and gradually losing its identity as a result of development. However, the voice of the Betawi is now being heard-including their demand that the office of Governor of Jakarta be held by a Betawi-leading many to ask: 'Who are they?' What the Betawi are doing is in contrast to the myths surrounding them. The author sees the matter as a contradicting viewpoint of Betawi. Although many believe that this ethnic group is becoming marginalized and in the process of disappearing, the author believes the opposite is true. The Betawi are becoming more noticeable; and they are playing a larger role in Jakarta's history. They are not in the process of disappearing, but are re-appearing. They are not losing their identity; instead, they are creating, and in fact have found and are actively expressing Betawi identity as a means of representing their existence. This has been going on since the 1970's in many aspects of life. This article focuses on art as one aspect. The author believes has been given much attention by actors in the invention of tradition. The outcome has been a qualitative and quantitative improvement in the existence of the Betawi ethnic group, which has in turn raised the attention of those any deal with the Betawi people. Several issues are discussed here: when did all these begin among the Betawi? What triggered the process? Who are involved, and who, especially, are the active players? If art is reinvented, are the effects limited to art and matters of identity and self-representation; or are there wider ranging consequences? If the latter is the case, then the author expects the use of cultural aspects for non-cultural ends. How will this take place? With a focus on the actors of reinvention, the question to be addressed is who holds authority in the reinvention of tradition in efforts to achieve non-cultural goals through a cultural approach, and how does this come about?"

"Upacara Gawai pada awalnya adalah tradisi lokal Orang Dayak Mualang. Gawai dilakukan sebagai wujud syukur atas panen terhadap penguasa alam semesta yang disebut petara. Dalam upacara gawai terdapat unsur-unsur religius. Selama Gawai berlangsung, dilakukan pula pemujaan-pemujaan dengan memberikan sesaji kepada para dewa yang mereka anggap sebagai penguasa dunia. Dalam Gawai berbagai mantra dan doa serta berbagai aspek magis berasal dari kepercayaan asli orang Mualang. Kenyataan ini menegaskan bahwa gawai sebagai pesta yang mengungkapkan kebahagiaan manusia sekaligus ritual keagamaan orang Mualang. Dengan melakukan gawai orang Mualang mempraktekkan kepercayaan tradisional atau agama lokal. Sedangkan orang Mualang sudah memeluk agama Katolik. Namun pada perkembangannya kemudian, ketika sebagian besar Orang Dayak sudah memeluk agama Katolik, ternyata tradisi ini tetap bertahan. Orang Dayak yang telah menjadi Katolik, tetap melakukan Gawai.Gawai yang kini dilakukan adalah Gawai yang telah mengalami penyesuaian. Di dalam Gawai sekarang, terdapat unsur-unsur tradisi lokal dan juga tradisi agama yang bercampur. Penelitian ini membahas mengenai sinkretisme agama dan tradisi lokal, yaitu percampuran antara tradisi lokal dan tradisi agama di dalam gawai. Untuk memahami percampuran antara dua tradisi keyakinan saya juga meminjam istilah little tradition and great tradition (Redfield, 1971). Konsep ini menyatakan bahwa akan selalu terjadi dialog antara tatanan nilai agama yang menjadi cita-cita religius dari agama dengan tata nilai budaya lokal. Yang dimaksudkan sebagai great tradition adalah Katolik sementara little tradition adalah agama adat Mualang. Agama Katolik dikelompokkan sebagai great tradition karena merupakan sebuah tradisi yang bersifat universal, disebarluaskan ke seluruh dunia dan memiliki tradisi yang berlaku secara universal pula. Sementara little tradition di sini adalah tradisi dari agama adat Orang Mualang. Pertemuan antara budaya lokal (little tradition) dan budaya (agama) besar (great tradition) menghasilkan suatu kreasi baru yakni keyakinan baru. Keyakinan baru tersebut merupakan hasil perpaduan antara yang lokal dan universal.Dialog antara dua keyakinan yakni agama Katolik dan agama lokal (gawai) menghasil suatu kepercayaan yang baru. Namun demikian peroses dialog tersebut tidak menimbulkan suat konflik dan tidak saling menyalahkan satu sama lain. Bagi agama Katolik maupun agama lokal tetap saling menghargai dan menghormati serta berjalan bersama-sama. Keterbukaan dan sikap toleransi dari pihak Katolik terhadap kepercayaan lokal membuat gawai bertahan sampai sekarang.Gawai has been considered as one of the greatest ceremonies in the life of Dayak Mualang. Gawai is celebrated as a sign of thanksgiving to their god, called Petara. The ceremony of Gawai contains religious elements. During gawai, people worship Petara by offering gifts, doing rites of mantra of the original belief of Dayak Mualang, and saying prayers. This fact confirms that the ceremony of gawai expresses of human happiness and religious rituals as well. By doing gawai, people of Dayak Mualang practice their traditional beliefs or local tradition, whereas the people of Dayak Mualang themselves are already being Catholic. However, on the subsequent development the ceremony of gawai still exists even though most of the people of Dayak Mualang has become Catholic. In other words, the people of Dayak Mualang have become Catholic and keep their tradition which is doing gawai.

The ceremony of current gawai has undergone adjustment. The current gawai contains both elements of local tradition and the mixture of religious tradition (syncretism). This research investigates about syncretism and religious tradition of Dayak Mualang in gawai. To understand the mixture of two different beliefs, researcher borrows the terms of little tradition and great tradition proposed by Redfield (1971). These concepts indicate that there is a dialogue between the local religion and local culture. In this context, little tradition refers to the local religion of Dayak Mualang and Catholic religion is classified as great tradition. Encountering between the local culture (little tradition) and religion (great tradition) produces a new creation which is a new belief.

The dialogue between Catholic religion and local religion (gawai) generates a new belief. However, the process of that dialogue does not cause conflicts nor blames each other. Either the Catholic religion or local culture respects each other. Openness and tolerance of the Catholic religion to the local beliefs make gawai still exists."

"Praktik pemberian makanan pada bayi dan anak masih belum memenuhi standar WHO, meskipun telah banyak dilakukan edukasi. Beragam faktor seperti suku, budaya serta informasi digital mempengaruhi pilihan ibu dalam pemberian MPASI di Indonesia. Penelitian ini bertujuan untuk mengidentifikasi faktor-faktor yang berhubungan dengan pilihan ibu dalam pemberian makanan pendamping ASI pada bayi usia 6-23 bulan di sepuluh suku di Indonesia. Desain penelitian ini adalah survei potong lintang dengan teknik pengambilan sampel consecutive. Sebanyak 443 ibu yang memiliki anak usia 6-23 bulan dari 13 kota yang mewakili 10 suku terbesar di Indonesia berpartisipasi dalam penelitian ini. Data dikumpulkan menggunakan kuesioner elektronik. Hasil penelitian menunjukkan adanya hubungan yang signifikan antara pendidikan ibu, suku ibu, penghasilan keluarga, perilaku ibu, dan kepercayaan/ tradisi ibu dengan pilihan ibu dalam pemberian MPASI pada bayi usia 6-23 bulan di Indonesia. Berbagai sumber informasi pengetahuan gizi seperti keluarga, buku, teman, internet, pelatihan dan sumber lainnya juga berhubungan signifikan dengan pilihan ibu dalam pemberian MP ASI. Hasil analisis multivariat didapatkan faktor yang paling dominan berhubungan dengan pilihan ibu dalam pemberian MP ASI di sepuluh suku di Indonesia yaitu perilaku ibu, kepercayaan/ tradisi ibu dan sumber informasi dari internet. Simpulan yang didapat adalah faktor personal, interpersonal dan faktor sosial mempengaruhi pilihan ibu dalam pemberian MPASI. Oleh karena itu, kampanye mengenai pentingnya pemberian MPASI harus fokus pada kepercayaan lokal serta pemanfaatan teknologi internet dan media sosial untuk meningkatkan pemahaman dan praktik pemberian MPASI oleh ibu.

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Feeding practices for infants and young children still do not meet WHO standards, despite extensive education efforts. Various factors such as ethnicity, culture, and digital information influence mothers' choices in providing complementary feedin g. This study aims to identify the factors related to mothers' choices in providing complementary feeding for infants aged 6-23 months across ten ethnic groups in Indonesia. This cross-sectional survey employed a consecutive sampling technique. A total of 443 mothers with children aged 6-23 months from 13 cities representing the ten largest ethnic groups in Indonesia participated in this study. Data were collected using electronic questionnaires. The results showed significant associations between mothers’ education, ethnicity, family income, mothers’ behavior, and mothers' beliefs/traditions with mothers' choices in providing complementary feeding. Various sources of nutritional knowledge, such as family, books, friends, the internet, training, and other sources, also significantly influence mothers' choices in providing MPASI. Multivariate analysis identified that the most dominant factors associated with mothers' choices in providing complementary feeding across the ten ethnic groups in Indonesia are mothers' behavior, beliefs/traditions, and information sources from the internet. The conclusion is that personal, interpersonal, and social factors influence mothers' choices in providing complementary feeding. Therefore, campaigns on the importance of complementary feeding need to focus on local beliefs and the use of internet technology and social media to enhance mothers' understanding and practices of complementary feeding."