The Bajo Tribe constructs themselves as part of their environment; their identity is bound to their relationship with coastal and marine resources. They lived and owned the coastal and marine resources in Tomini Bay since the 1800s; however, it shifted when the state set conservation and concession policies since the 1980s. This research analyzed the coastal and marine resource policies and its impact on the ethnic identity of the Bajo tribe. The researchers applied the historical sociology approach and collected data through observation, interviews, and documentation methods. The result showed that the state policies regarding coastal and marine resources, which followed by the resettlement program to the land, caused the customary institution of the Bajo Tribe removed from its cultural roots. Conservation policy resulted in the territorializing of coastal and marine areas. Meanwhile, the concession policy of forest management permit and cultivation right on land had caused damage in coastal and marine resources due to overexploitation. These policies cause the loss of ethnic identity of the Bajo Tribe due to closed access and destruction of coastal and marine resources.

This study analyzed the concepts of nature and its inhabitants, as well as the actions of peasants creating harmony with nature. This study used a qualitative approach with ethnographic methods. The data collected was mostly primary data obtained through in-depth interviews and passive participation observation. To support primary data, the researchers also collected secondary data, such as publications and previous research reports. In analyzing the data, the researchers made interview transcripts, data reduction, analysis, data interpretation, and triangulation. The results found that the peasant community believed in supernatural beings as part of the forces of nature. It can do anything depending on the relationships built by the community. Mopo’a Huta ritual is the human action to create harmony with nature. The ritual begins with a procession of dance accompanied by drum beats for several nights. On the last day, offerings are prepared to entertain supernatural beings. With this banquet, the peasant community hopes that spirits no longer disturb them so that peace and prosperity can be created.

This study analyzed access to primary education of transmigration community in remote areas.  It was related to the availability of primary education facilities and infrastructure, besides the efforts of parents in encouraging their children to pursue an education. It was also related to the perception of the young generation towards the importance of education and the primary education level achievements for the transmigration community, as well as the existing primary education problems and its solutions. Researchers collected data through observation, interviews, focused group discussions, and literature studies. The results showed that the education facilities in the transmigration community were sufficient. Parents made several attempts to encourage their children to go to school. Parents gave advice, showed examples of success, provided all the children's school needs, freed children for working in the garden, followed the child's school information, and gave gifts. The researchers found that the perception of the young generation of the importance of education was quite positive. The achievement of primary education in the transmigration community was quite adequate. Nevertheless, its implementation in the transmigration community still faced several problems, namely the limited availability of teachers, inadequate road transportation access, limited library access, and insufficient lighting. The problem solving that exists the involvement of various stakeholders, both local governments, schools, and the community.

Tujuan dalam penelitian ini adalah yaitu: mengetahui bagaimana peranan guru pendidikan agama islam dalam mengatasi kenakalan remaja di SMKN 1. Bone raya, kabupaten bone bolango serta untuk mengetahui apa saja hambatan-hambatan guru pendidikan agama islam dalam mengatasi kenakalan remaja di SMKN 1. Bone raya. Jenis penelitian yang digunakan adalah penelitian kualitatif deskriptif  yaitu penelitian yang berusaha menyuguhkan dengan sistematis dan cermat fakta-fakta aktual dan sifat populasi tertentu. Teknik pengumpulan data digunakan metode observasi, interview, wawancara dan dokumentasi. Tahap-tahap penelitian meliputi : orientasi, tahap pengumpulan data (lapangan), tahap pengumpulan data. Analisa data meliputi teknik analisis deskriptif kualitatif, sehingga hasil dari penelitian ini lebih banyak menghasilkan data-data yang tertulis atau lisan dari orang-orang dan perlilaku yang diamati. Hasil penelitian ini diperoleh sebuah kesimpulan bahwa, 1) adanya kenakalan remaja di SMKN 1. Bone Raya seperti kenakalan ringan yaitu gaduh di kelas kurang menghormati guru yang sedang mengajar, membolos, berpakaian yang tidak sesuai dengan aturan sekolah. Adapun kenakalan yang mengganggu ketentraman orang lain adalah mencuri barang teman, tauran antara sekolah. Adapun kenakalan terakhir adalah pacaran dalam kelas. 2) peran guru pendidikan agama islam di SMKN 1. Bone raya bersifat Prefentif (pencegahan) yaitu: adanya kegiatan ramadahan, mentoring, istigosah, bentuk keteladanan, dan kajian agama islam. Tindakan yang bersifat kuratif yaitu penanganan secara umum berupa: teguran dan nasihat dengan pendekatan keagamaan, memberikan perhatian khusus secara wajar kepada siswa yang bermasalah, melakukan kerja sama dengan orang tua siswa. Langkah penaganan secara khusus yaitu dengan melakukan pendekatan secara khusus per kasus secara individual. 3). Faktor-faktor penghambat peranan guru pendidikan agama islam dalam mengatasi kenakalan remaja di SMKN 1. Bone raya, yaitu: masih kurangnya kesadaran dari orang tua terhadap pendidikan anak, kurangnya pengawasan orang tua terhadap kehidupan pergaulan anak, adanya masalah broken home pada orang tua, kurangnya kesadaran dari diri siswa untuk mematuhi tata tertib sekolah, semakan banyak program televisi yang tidak mendidik.

This paper discusses the tradition of Bai’at (be'ati) or initiation for a teenage girl after the arrival of the first menstruation in the traditional culture of Gorontalo. Through field studies by interviews, observation and study of documents, this research shows that the procession of the initiation ritual ceremony (mome'ati) is conducted in six stages, including: molungudu (sauna bath with traditional herbs), momonto (putting a red mark on the forehead), momuhuto (bathing with traditional herbs), mopohuta'a to pingge (stepping on a plate), mome'ati (initiation ritual) and mohatamu (completing the recitation of the Qur’an). The six be'ati rituals are loaded with moral values as a living guidance for the teenage girl. In the perspective of Islamic law philosophy, molungudu and momuhuto are aligned with the principle of benefit as they emphasize physical health and personal hygiene. In the fiqh category, both are included in the discourse of thahârah (cleanliness). Meanwhile, momonto and mopohuta'a to pingge emphasize the identity of the Muslim personality and the attitude of being careful in treading the teenage life. Both are included in the category of Islamic morality, since they are loaded with moral messages. Whereas, mome'ati emphasizes the practice of the pillars of Faith, the pillars of Islam, and obedience to both parents. As for mohatamu, it emphasizes the love for the Holy Qur'an. All stages in the be'ati ritual show the acculturation of Islam with the local culture of Gorontalo. Even, the be'ati tradition is the implementation of Islamic teachings through culture and customs ('urf).