The people of Cirebon have various religious, ethnic and cultural backgrounds. However, they can live harmoniously in such diversity. Cirebon is interesting to explore due to its abundant culture-based tourism. However, in the tourism industry, the process of commodification is inevitable as part of current development. Therefore, this study employed a qualitative method using historical, social, and cultural commodification approaches expected to provide a better overview and information regarding culture-based tourism in Cirebon. The commodification of culture allows cultural forms to be a tradable commodity. It changes culture as originally a social relationship into culture as an economic relationship. Thus, it is important to apply historical and social approaches in the study to determine the existence of cultural heritage. This encourages the researchers to further discover the extent to which commodification is implemented in the culture-based tourism industry in Cirebon, aiming to provide information to the public to give more attention as well as participate in preserving cultural heritage in the midst of the challenges of modern times. The results of this study show an overview of cultural tourism in Cirebon, in which various elements of society are expected to help preserve and maintain culture as self-identity.

Kebutuhan akan halal sudah tercermin secara global dan perkembangannya terus meningkat mengingat banyak masyarakat muslim dari seluruh dunia membutuhkan produk halal guna kelancaran konsumsi dan aktivitas yang dilakukannya. penelitian ini mengkaji secara kepustakaan guna menjawab permasalahan-permasalahan sebagai data sekunder. Untuk menjawab permasalahan-permasalahan tentang labelisasi halal dalam perlindungan konsumen di Indonesia, maka diperlukan pendekatan yakni dengan pendekatan perundang-undangan (Statute Approach) yaitu dengan menelaah peraturan-peraturan yang diterbitkan oleh lembaga negara sesuai dengan permasalahan hukum yang dikaji. perlindungan konsumen melalui labelisasi halal di Indonesia adalah bahwa langkah tersebut memberikan manfaat dan perlindungan penting bagi konsumen Muslim di negara ini. Sejak keluarnya Undang-Undang Jaminan Produk Halal, proses permohonan sertifikat halal oleh pelaku usaha secara tertulis kepada Badan Penyelenggara Jaminan Produk Halal (BPJPH). Labelisasi halal di Indonesia memiliki peran penting dalam melindungi konsumen Muslim dan memastikan mereka mendapatkan produk halal yang sesuai dengan keyakinan agama mereka

Life in kampung adat is always interesting to study. Not only it has different culture than what is fostered by the community in general, kampung adat also has local wisdom that is ardently upheld by its community. One example is an oral tradition in Kampung Adat Dukuh, Ciroyom Village, Cikelet Subdistrict, Garut District, which is known as Uga Mandeling. The oral tradition contains local wisdom in preserving the natural environment. This study aims to further explore Uga Mandeling oral tradition and the extent to which it affects the life of the community. This study applied a historical method with four stages, namely heuristics, criticism, interpretation, and historiography, to analyze Uga Mandeling in Kampung Adat Dukuh. The results show that, in addition to maintaining the natural environment, Uga Mandeling also contains an appeal to lead a harmonious life with other communities as well as the government. This study is expected to contribute to the relevant literature, particularly related to Kampung Adat Dukuh.

Artikel ini membahas motif-motif Batik Ciwaringin yang mempunyai kekhasan dan keunikan tersendiri. Batik Ciwaringin dibuat tidak menggunakan pola dalam proses membatiknya, dikerjakan para ibu yang sudah berumur lanjut, untuk mewarnai batik digunakan bahan pewarna alam, motif batik kental dengan nilai-nilai Islam, karena awal mulanya terdapat batik di Ciwaringin dibuat oleh para santri di pesantren. Hal-hal tesebut menjadi unggulan Batik Ciwaringin dan menjadi identitas masyarakatnya. Metode yang digunakan dalam tulisan ini adalah metode kualitatif dengan pendekatan etnografi. Pendekatan ini digunakan untuk memaparkan kearifan lokal dan identitas masyarakat Ciwaringin. Data-data yang berupa motif-motif batik Ciwaringin diperoleh dari sanggar Batik Muhammad Suja’i dan sanggar Batik Risma. Data-data dipilah berdasarkan pola motif batik. Terdapat lima pola motif, yaitu pola geometris, pangkaan, byur, ceplak-ceplok, laseman, dan pola kombinasi. Hasil penelitian ini menunjukkan bahwa motif-motif batik dengan berbagai ragam hias berasal dari alam di sekitar Desa Ciwaringin. Batik Ciwaringin merupakan hasil ekspresi kultural para perajinnya dengan motif-motif yang tidak keluar dari sosio-kultural Islam karena sejak awal adanya Batik Ciwaringin berpedoman pada ajaran-ajaran Islam. Dengan demikian dapat dikatakan bahwa Batik Ciwaringin menunjukkan identitas budaya Ciwaringin yang kaya akan flora dan fauna. Kata kunci: Motif batik, kearifan lokal, identitas Kata kunci: Motif batik, kearifan lokal, identitas.

Batik is one of the cultural works. Therefore, every batik has motifs. The motifs have names. In this paper, the names of batik motifs are examined by a Khrematonimika study. The research aims to describe the naming of batik found in West Java. These names of batik are closely related to the local wisdom of the Sundanese society. The study employs a descriptive-qualitative method. The purpose of this method is to make a systematic, factual, and accurate description or illustration of the data, characteristics, and relationships of the phenomena studied. The research model is ethnography, which aims to explain the naming of batik motifs and Sundanese culture holistically. The data used in this research are a lexicon of West Java batik motifs that is in Sundanese language or its local languages. The data were obtained from observation, literature study, interviews with batik craftsmen and entrepreneurs. The result shows that various batik motifs produced by the designers and craftsmen are named based on the local language and culture. The richness of these batik motifs reflects the richness of the local culture, history, and languages. Each batik center gives names to its works according to the world view, knowledge, perception, and language skills of the batik creators. In Sumedang, for example, they named the batik motifs Kuda Renggong (related to the performing arts in Sumedang) and Daun Boled (Sumedang produces sweet potatoes); in Indramayu, they name the batik motif Iwak Etong (related to a kind of fish produced in Indramayu); in Cimahi, they name the batik motif Reundeu (related a traditional village which staple food is sweet potato); in Majalengka, they name the batik motifs Kota Angin (related to Majalengka’s typical nature which often occurs storms) and Gedong Gincu (Majalengka is famous for their sweet mangoes); and in Cirebon, they name the batik motif Paksinaga Liman (related to their history); etc. These batik names are created from the lexemes of Sundanese and their local languages, such as the languages of Indramayu and Cirebon. The names of batik function to maintain the local languages.