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The inscription is one of the very important sources for knowing events in the past. By reading the inscriptions, various aspects of human life can be revealed, such as political, economic, socio-cultural aspects, etc. The research objective was to determine the function and meaning of the inscriptions engraved on sacred statues and buildings. With the strutural functional theory approach and qualitative methods, the results show that language as one aspect of culture provided a lot of information about the dynamics of past societies. The existence of short inscription is very important for the search for the chronology and history of an artifact, in relation to the writing of local history which is still fragmented.

For couples of different religions, the relationship between Marriage and the formation of a family based on God Almighty is confusing. Because in Indonesia, marriage is only recognized as legal between people of the same faith. Meanwhile, intermarriage should not be registered to gain legitimacy. However, the regulation makes it possible to submit its decision to the court, determining whether mixed marriages are registered and considered valid as a legal institution for the formation of families. Since the purpose of Hindu marriage is not only oriented towards the world but also on the birth of a virtuous generation, who are expected to be filial to their parents and save their ancestors from sin, then a virtuous generation can only be born through the same marriage. religion is accompanied by sacred rituals. This study is descriptive-analytical, aiming to describe the newly occurring intermarriage, which will be evaluated for its existence and correlated with the Hindu perspective of marriage. Indonesia has never experienced a legal vacuum (Vacumrecht) governing intermarriage. During the Dutch East Indies period (before independence) until after independence on January 2, 1974, marriage regulations were regulated in the Indonesian Christian Marriage Regulations (Huwelijks Ordonantie Christen Indonesier S. 1933 No. 74) and the Mixed Marriage Regulations (Regeling op de gemengde Huwelijken S.1898 No.158).

People would strive to justify any means to obtain a certificate because it is the only means of proving ownership of land rights. This effort can be prevented by the government by applying the principle of "nemo plus juris", which means that it is unjustifiable for people who are not entitled to become entitled to the certificate. As a result, the government cannot fully guarantee the validity of the certificates that have been issued. It means that anyone, who believes they have a claim to the land being certified, can sue the certificate holder at any moment. For this reason, the government has recently strengthened the negative publication system by adopting the rechtsverwerking institution, which governs customary rights in land registration, and by terminating the right to sue at any moment after 5 years from the day the certificate was issued. This effort is known as rechtsverwerking and it aims to improve the land registration system's positive publication mechanism.

Community participation in the fight against corruption is meant to embody the rights and responsibilities of the public in the administration of the state that is free and clean of corruption. In addition, with the participation of the public will be more aware to implement social control over corruption. The types of research used in writing this article is a kind of normative legal research norms contained in the law as well as to investigate and regulations regarding public participation in combating corruption. The conclusion from this study showed the maximum yet both quantitatively and qualitatively community participation towards eradicating corruption, so that the necessary transformation of the legislation ensures that more involvement of community participation towards eradicating corruption in the future.

Besakih is one of the biggest Hindu temple in Bali and the temple of Sukuh and Cetho are the Hindu temple that stillexisting in Central Java. These temples have their similarity and differences in the context of how to develop thesustainable tourist development in Indonesia. However, there are not many experts who understand about the culturalrelation between the temple of Besakih in Bali, Sukuh and Cetho in Central Java.This becomes important since the indigenization process that took place in the past of history in the two islands aresignificant to be understood in terms of social cultural, economic and political development in which their influencescan be seen at the modern and postmodern Balinese culture. The development of Balinese temple of Besakih can beconsidered in the 11th century, while for Sukuh and Cetho temple after the fall of Majapahit kingdom in the 15thcentury. Therefore, it can be said that Hindu did not only develop in Bali, but also in Central Java, in which thedevelopment of Hindu for the beginning already took place indeed in the 7th to 8th in the context of Hindu Mataramnamely in the era of king Sanjaya.The main questions that are need to be addressed in this paper are how was the process of the end of Majapahitculture that caused the cultural indigenization in the central Java such as shown in the temple of Sukuh and Cetho?Secondly,in which cultural context that occurred since the Javanese kingdoms did not influence the strength of theHindu culture in the later period? Thirdly, how can it be compared the similarity and the difference between theindigenization in Bali and in Central Java?and lastly how the Balinese and the Javanese interprete their own culturein terms of local wisdom? By addressing these questions, it is expected to have a better understanding on how bothcommunities can strengthen their own culture in the context of their prosperity.

Besakih is one of the biggest Hindu temple in Bali and the temple of Sukuh and Cetho are the Hindu temple that still existing in Central Java. These temples have their similarity and differences in the context of how to develop the sustainable tourist development in Indonesia. However, there are not many experts who understand about the cultural relation between the temple of Besakih in Bali, Sukuh and Cetho in Central Java. This becomes important since the indigenization process that took place in the past of history in the two islands are significant to be understood in terms of social cultural, economic and political development in which their influences can be seen at the modern and postmodern Balinese culture. The development of Balinese temple of Besakih can be considered in the 11th century, while for Sukuh and Cetho temple after the fall of Majapahit kingdom in the 15th century. Therefore, it can be said that Hindu did not only develop in Bali, but also in Central Java, in which the development of Hindu for the beginning already took place indeed in the 7th to 8th in the context of Hindu Mataram namely in the era of king Sanjaya. The main questions that are need to be addressed in this paper are how was the process of the end of Majapahit culture that caused the cultural indigenization in the central Java such as shown in the temple of Sukuh and Cetho? Secondly, in which cultural context that occurred since the Javanese kingdoms did not influence the strength of the Hindu culture in the later period? Thirdly, how can it be compared the similarity and the difference between the indigenization in Bali and in Central Java?and lastly how the Balinese and the Javanese interprete their own culture in terms of local wisdom? By addressing these questions, it is expected to have a better understanding on how both communities can strengthen their own culture in the context of their prosperity.

Tumbu inscription is one of the cultural heritage in Tumbu Village, Karangasem District, Karangasem Regency. This inscription issued by one of the kings during Ancient Bali Period i.e Paduka Sri Maharaja Sri Bhatara Mahaguru Dharmmotungga Warmadewa in 1247 Saka (1325 AD). This study aimed at describing the results of a study on the inscription of Tumbu related to the aspects of language and contents in Tumbu inscriptions as well as the public perception of Tumbu village in relation to the existence of the inscriptions in their territory. The data collection methods applied in this research were observation, interviews and literature studies as well as data processing method through morphological and qualitative analysis. Some theories were applied such as the theory of structuralism, structural functionalism and power. Based on the analysis results it could be seen that the paleography aspect of Tumbu inscription used the ancient Javanese characters and language. The contents in Tumbu inscription namely political aspects, economic aspects, and religious aspects. Meanwhile, the perception of Tumbu community about the existence of the inscription in their village that the inscription was the cultural heritage of their ancestor which was believed to provide welfare to the village and also an honor for them because their village has an inscription, so that the inscription was still preserved and sacred.

The swift flow of development and the demands of globalization seemed to be the destroyer of colonial buildings in Singaraja City, so that its existence was increasingly marginalized. This phenomenon is a serious problem because it can have implications for the existence of colonial buildings which are a reflection of historical events. The purpose of this study was to determine the forms and backgrounds of marginalization, as well as the implications of the alienation of colonial buildings in Singaraja City. The method of data collection is done by observation, interviews, and literature study. The theories used in this research are the theory of power relations, hegemony theory, and deconstruction theory. The results showed that the form of marginalization of colonial buildings, namely unfair treatment by the government and the community in the form of monasticism of the condition of buildings that were damaged, both minor, moderate or severe damage, even many of which were demolished were replaced by new buildings with other uses. Although, there are things that are tried to be repaired, but they are patchy so that it looks shabby and removes its authenticity. Factors leading to marginalization include the development of urban communities, the indifference of local governments, and the insistence of global capitalist interests. This condition is related to the practice of power and hegemony which is very strong in the people's mindset, that it seems as if there are no victims. This then has implications, namely the loss of historical evidence, urban identity, and the diminishing love of the younger generation for the importance of cultural heritage. Keywords: colonial buildings, marginalized, power, hegemony, capitalists, city identity

This study discussed the application of the Pentahelix model in the development strategies of Toba Samosir tourism. The current research was conducted using a qualitative method with a phenomenological approach. It aimed at exploring how stakeholder synergy in each formulation, as well as the development of tourism. Research data were collected through observation, interviews, literature review, and surveys. The results showed that the lack of synergy between stakeholders caused the low number of tourist visits. The government tends to assume that the stakeholders are the sole owner of the power so that the development of tourism has not been able to produce welfare, even, it tends to cause prolonged conflict within the community itself. Therefore, the current study proposes a vital step of pentahelix model, in which the government of local regency should have better synergy with stakeholders.

Manggaraian ethnic has a special art named Caci. The art holds and became an identity of the whole of Manggaraian. The art was begun as the ritual of farmer's land fertility. In its developing, the aesthetic has gone under the multifunction in it show time. The art is not only performing for the shake of the local people culture, but also perform for the political interest as well as the catholic church in Mangggarai. This research used ethnographic method, data collected through the observation, interview, documentation, and triangulation. The research was done in Manggaraian ethnic of Flores. Every Caci performance has its own unique ideology. The ideology goes behind the cultural Caci performance is the ideology of fertility. The ideology goes behind the government interest of Caci performance is capitalism economy and political power. The church ideology is inclusivism through the inculturation languages. Keywords: dynamic, multifunction, caci, ideology, culture identity

Mortuary practices might have represented social stra­tification during the prehistoric period in Bali. Disposal treatment of the decease, burial goods, and containers that were utilized for burials may correspond with social identity and social persona of the deads and their family. This article will explore social stratification on the basis of burial systems and burial goods that were utilized during the prehistoric period in Bali. Field survey and study on documents have also been done for data collection. In addation, Postprocessual theory has been applied in this study. It seems that global contacts and access for exotic goods might have stimulated the ranked or social stratification during prehistoric period in Bali. Metal objects, which raw materials are absence in Bali, including stone and glass beads, gold foil eye covers that were utilized as burial goods might have represent a status symbol during prehstoric period in Bali. Local elits in Bali utilized material objects as well as burial systems as a symbol for social differentiation and hierarchies in the soceity. Ranked society occurred prior to the apperance of Early State in Bali.

Penataran Sasih Temple with the cultural heritage it has is located at Pejeng Village, Gianyar, and is commodified as a tourist attraction. There are three problems which are formulated in the present study. They are (1) what was the cultural heritage which Penataran Sasih Temple, Pejeng, Gianyar, has like; (2) how the process of commodification of the cultural heritage which the Penataran Sasih Temple has took place; (3) what were the impact and meaning of the commodification of the cultural heritage which the Pentaran Sasih Temple has on the people living at Pejeng Village. In general, this present study is intended to identify the commodification of the cultural heritage which the Penataran Sasih Temple has. In particular, this present study is intended to identify the form of the commodification of the cultural heritage, understand the process of the commodification, and explain the impact and meaning of the commodification. The qualitative method was used in the present study. The data were collected through observation, in-depth interview, and library research. The data were analyzed descriptively and qualitatively. It could be inferred that the cultural heritages included (a) the kettledrum "Bulan Pejeng", the other cultural heritages, and the religious ritual; (b) the commodified cultural heritages were distributed by the government, profit organizations, academicians, and traditional organizations; and (c) the commodified cultural heritages were consumed by the local society, non Balinese society, and international society.