Ninawati Syahrul¹, Sastri Sunarti², Priscila Fitriasih Limbong³, Syahrial⁴

corresponding¹nina015@brin.go.id¹;sast003@brin.go.id²;priscila.fitriasih@ui.ac.id³;ssyahrial10@gmail.com⁴

Center for Research on Manuscripts, Literature, and Oral Traditions, National Research and Innovation Agency (BRIN)

Faculty of Cultural Sciences, University of Indonesia (UI)

Jakarta, Indonesia

Abstract

Social changes stemming from the penetration of the market economy, the modernization of education, and the formalization of religion have pushed many Javanese agrarian rituals to the margins, even experiencing a decline in legitimacy. However, the Ngasa Gandoang Mountain Alms Tradition in Gandoang Village, Salem District, Central Java, demonstrates extraordinary vitality, continuing to be practiced collectively and routinely to this day. This study aims to analyze the factors that have enabled Ngasa Gandoang's survival and to explain the socio-cultural mechanisms that maintain its relevance in a changing society. A qualitative approach was employed, employing field research methods through participant observation, in-depth interviews, and ritual documentation. Researchers involved various levels of society, from traditional leaders and ritual leaders to the younger generation, to capture the dynamics of tradition inheritance comprehensively. The analysis was conducted using theoretical frameworks on cultural survival, collective memory, and symbolic negotiation. The results indicate that the sustainability of Ngasa Gandoang rests on three main pillars. First, this ritual strengthens social solidarity through physical and emotional engagement across generations. Second, customary authority is flexibly inherited, based on social legitimacy, not solely on lineage. Third, cosmological narratives and sacred language serve as means of cultural control that instill ecological ethics without formal coercion. This research confirms that Ngasa Gandoang is not merely a remnant of past traditions, but rather an active, adaptive, and functional cultural survival strategy in the face of social and environmental change. Its contribution lies in broadening the understanding of traditional rituals as social institutions that maintain community cohesion and ecological balance. Furthermore, the results of this research provide a conceptual basis for recognizing local rituals as living cultural heritage that aligns with the principles of sustainable development.

Keywords:cultural survival strategies, mountain alms, agrarian rituals, social change, Javanese society

1. Introduction

Rapid social change has shaken the fabric of Javanese society, pushing many mountain alms rituals out of the social fold. The modernization of education, the expansion of the market economy, and the formalization of religion have often marginalized agrarian rituals, viewed as irrational and outdated practices. In this context, the sustainability of the mountain alms tradition appears increasingly fragile in rural communities adapting to changing times. Numerous studies have revealed that many traditional rituals have lost their original meaning, become commodified, or even ceased to be practiced altogether. Modernity and technology have played a significant role in weakening the social legitimacy of rituals (Miharja, 2023; Sardjuningsih, 2020), while the commercialization of culture has shifted the ritual's function from being a social glue to merely a symbol of identity devoid of community spirit (Sardjuningsih, 2020; Winarsih, 2023). However, amidst these changes, the Ngasa Gandoang Mountain Alms Tradition in Gandoang Village, Salem District, demonstrates remarkable resilience. This ritual remains collectively practiced, meaningfully, and sustainably practiced. This phenomenon confirms that Ngasa Gandoang is not merely a relic of the past, but rather a manifestation of a living social and cultural strategy, a way for communities to negotiate identity, solidarity, and the continuity of values amidst inevitable change.

To date, studies on mountain almsgiving and Javanese agrarian rituals have tended to view them merely as cultural symbols or remnants of traditional beliefs increasingly being displaced by social change. Such approaches often stem from the assumption that modernization and formalization of religion weaken the social function of local rituals. As a result, many studies view rituals solely as symbolic expressions of identity, rather than as dynamic social institutions that actively function in community life. Recent research demonstrates a tendency to diminish the meaning of traditional rituals, often packaged as folklore or cultural attractions without in-depth analysis of their reproduction mechanisms. This phenomenon is evident in the decline in community participation in the Ngarot ritual in West Java (Siga, 2023). Several other studies have highlighted the relationship between rituals and environmental conservation, but have not fully explored the role of customary authority and social negotiation in maintaining ritual legitimacy (Danugrogo, 2025). Meanwhile, the dimension of cultural survival through adaptation by local actors has rarely been empirically explored, although several studies have emphasized the importance of negotiating between religion, culture, and modernity to maintain the existence of traditional rituals (Maulidah & Hidayat, 2024; Khairani & Hendra, 2025). This gap in research demonstrates the need for research that views mountain almsgiving not merely as a cultural heritage but as an active and adaptive cultural survival strategy in a constantly changing society.

This study aims to explain the sustainability of the Ngasa Gandoang Mountain Almsgiving Tradition as a form of cultural survival strategy amidst the currents of social transformation. This objective is significant because previous studies have not highlighted ritual in depth as a living, adaptive social institution that plays a role in maintaining community balance. Understanding of the mechanisms of ritual sustainability is also still limited to symbolic and folkloric aspects. Therefore, this study focuses on the social and cultural factors that maintain the legitimacy of Ngasa Gandoang and the mechanisms of ritual reproduction through customary authority, collective participation, and value negotiation. Furthermore, this study examines the function of ritual in regulating social, spiritual, and ecological relations in the Gandoang community. Thus, this study offers an analytical framework that views ritual traditions as relevant and resilient cultural survival strategies amidst social change.

This research starts from the assumption that the Ngasa Gandoang Mountain Alms Tradition is able to survive because it functions as an adaptive mechanism for society in facing social change. This assumption is based on the view that rituals not only represent symbolic values but also regulate social relations and the distribution of customary authority. Furthermore, these rituals negotiate traditional values with formal religious norms and modern rationality. In practice, Ngasa Gandoang encourages cross-generational participation that strengthens the community's collective memory. Through flexible and contextual social legitimacy, these rituals also dynamically reproduce customary authority. The cosmological narratives and customary advice within them function as cultural control mechanisms that persuasively instill ecological ethics. Based on this framework, Ngasa Gandoang can be understood as a cultural survival strategy that enables local communities to remain cohesive, adaptive, and empowered amidst inevitable social change.

2. Literature Review

2.1 Survival Strategy

Survival strategies can be understood as the adaptive capacity of individuals and communities to respond to social, economic, and environmental pressures by utilizing available resources sustainably. In the context of indigenous communities, these strategies reflect not only economic capacity but also involve the mobilization of social capital, the application of local wisdom, and the role of cultural institutions as a pillar of social stability. Pradina et al. (2022) showed that the indigenous people of Kuta Village developed survival strategies through livelihood diversification, strengthening social networks, and utilizing spiritual values and customary rules to face the pandemic crisis. Similar findings were presented by Nurholis et al. (2025), who emphasized that the preservation of taboos, forest rituals, and the selective use of environmentally friendly technologies are forms of adaptation by indigenous communities to the pressures of globalization.

Furthermore, survival strategies are also evident in communities' ability to manage structural and geographical limitations. Sahanaya and Maswekan (2024) found that the Tanimbar Islands community utilized social and economic mobility as an adaptive strategy to regional isolation and changes in the economic system. Meanwhile, Siringoringo et al. (2026) emphasized that the social resilience of the Asmat community is rooted in a subsistence economy and communal solidarity, which serve as the primary support for survival. Conceptually, these findings demonstrate that indigenous peoples' survival strategies are multidimensional—integrating economic, social, cultural, and ecological aspects within a dynamic adaptive framework. This strategy demonstrates that survival is not only about economics, but also about how communities maintain a balance between humans, nature, and their inherited cultural values.

2.2 Mountain Alms Ritual

Mountain almsis a communal ritual of mountain communities that serves as a religio-cultural expression as well as a means of establishing symbolic relations between humans and nature. This tradition is not merely a local spiritual practice, but also a value system that shapes the ecological ethics and social structure of the community. A study by Kurniawan and Setyawan (2025) shows that the Sedekah Gunung Traditional Ceremony in the Merapi region serves as a form of disaster mitigation based on local wisdom. Through symbols, prohibitions, and customary norms, the community instills awareness of volcanic risks while maintaining ecological harmony. In line with this, Oktavia et al. (2023) emphasized that Sedekah Gunung Merapi helps strengthen the food security of the Lencoh Village community through harmonious human-nature relations and resource management based on cultural values. Thus, Sedekah Gunung can be understood as a vehicle for socio-ecological education that works through ritual symbolism and collective participation.

In addition to its mitigative function, mountain almsgiving also contains profound ecological and social dimensions. Arifah et al. (2025) found that the ecological values in the Earth Alms practice encourage environmental conservation and maintain the sustainability of rural communities' living spaces. In the context of Ngasa Gandoang, Syahrul et al. (2025) showed that this ritual not only reproduces cosmological values but also activates social agency, particularly the role of women in maintaining the continuity of tradition and environmental sustainability. Comparatively, these findings confirm that mountain almsgiving cannot be understood simply as a symbolic ritual. It is an adaptive cultural institution, integrating spirituality, ecological values, and social solidarity in the face of changes in contemporary society. The implication is that the sustainability of this tradition depends heavily on the community's ability to transmit these values across generations—not only through ritual, but through a collectively inherited sense of life.

2.3 Changing Society/Digital Society

Social change in the digital era can be understood as a fundamental transformation in socio-cultural practices resulting from the integration of communication technology into everyday life. Digitalization not only changes the way humans interact but also influences how societies produce, distribute, and interpret cultural traditions. A study by Tsaltsabilla et al. (2025) demonstrates the emergence of "digital rituals" that reconfigure collective participation and cultural symbolism through a combination of online and offline practices. A similar finding was expressed by Saputra et al. (2025), who found that digital media accelerates the transformation of cultural values in rural communities, both through adaptation processes and shifts in traditional meanings.

In the context of traditional rituals, digital space has become a new arena for social relations and cultural communication. Rusli and Mega (2025) explain that digital culture gives rise to new ways of interpreting cultural identity and values, while Hidayat and Hasfi (2025) emphasize that the digitization of traditions opens up space for negotiation between traditional values and the demands of modernity, especially among the younger generation. Meanwhile, Permadi (2025) highlights that the digitization of cultural practices not only has technical impacts but also influences the symbolic and spiritual dimensions of the rituals themselves. Farhaeni (2025) adds that digital culture creates more open and participatory communities, despite the risk of eroding the depth of social relations that have supported traditional solidarity.

Thus, the digital society presents a paradox: on the one hand, it opens up opportunities for the revitalization and dissemination of traditional traditions through virtual spaces, but on the other, it challenges the depth of their meaning and values. In this context, the sustainability of Sedekah Gunung Ngasa Gandoang demands a balance between technological innovation and the preservation of cultural essence—so that transformation does not erase the spirit of tradition, but rather expands its breath of life in the digital world.

3. Research Methods

This research focuses on the ritual practices and oral narratives associated with the Ngasa Gandoang Mountain Alms Tradition, a cultural heritage that lives in the collective memory of the people of Gandoang Village, Salem District, Brebes Regency, Central Java. This tradition is part of an agrarian ritual system that functions as a social and spiritual institution in regulating the relationship between humans, nature, and transcendent powers. To this day, Ngasa Gandoang continues to be practiced routinely and passed down through direct experience, ritual language, and traditional advice conveyed by Kuncen (caretakers) and elders. Each ritual implementation displays a variety of symbols and narratives that reflect the richness of oral tradition and the social dynamics of the supporting community.

The research was conducted in Gandoang Village, Salem District, with the main location in the Mount Sagara area as the center of ritual activities. The research area included Gedong, Pancuran Lima, the tomb of Batara Guru, and the mountain peak. Fieldwork took place between March and November 2023, with the primary focus being on the annual Ngasa Gandoang ritual, held every Tuesday Kliwon in March. In addition, supporting observations were also conducted on monthly activities such as Ngukus and pilgrimages to Mount Sagara.

This research uses a qualitative ethnographic approach, which requires direct involvement of researchers in the field. This approach was chosen because most knowledge about Ngasa Gandoang is stored in collective memory and non-written ritual practices. Research informants are divided into two categories: key informants and supporting informants. Key informants consist of the main Kuncen, traditional elders, and religious figures who are directly involved in the ritual implementation. The criteria include: (1) native residents of Gandoang Village, (2) at least 40 years old, (3) mastery of the language and local customary knowledge, and (4) having direct experience in Sedekah Gunung. The number of key informants is six people—three main Kuncen in the Gunung Sagara area and three traditional elders. Meanwhile, ten supporting informants consist of the village head, village officials, youth leaders, women, and residents who participated in the ritual.

Data were collected through in-depth interviews and participant observation. Interviews were conducted to explore the symbolic meaning of the ritual, the mechanisms of customary inheritance, and the social and ecological functions of Ngasa Gandoang. Participatory observation involved observing the entire procession, from preparation and implementation to the closing stages. Through this direct involvement, researchers were able to observe the ritual structure, the roles of traditional actors, social dynamics, and the use of sacred language, offerings, and advice conveyed during the procession.

In addition to primary data, this study also utilized secondary data in the form of academic literature, previous research reports, and village documents documenting the history and practices of Sedekah Gunung Ngasa Gandoang. Visual data, such as photographs and audio-visual recordings, were collected to support performative and symbolic analysis, particularly in observing ritual expressions and community participation. All interviews were recorded with the informants' permission, using a pre-developed interview guide.

Data analysis was conducted descriptively and interpretively through three stages: restatement, description, and interpretation. The restatement stage restates the narrative and ritual practices as told by the informants. The description stage maps the ritual structure, the roles of traditional actors, and the mechanisms of value inheritance and social control inherent in the tradition. Meanwhile, the interpretation stage interprets Ngasa Gandoang as a form of cultural survival strategy that functions to maintain customary legitimacy, strengthen social cohesion, and instill ecological ethics in the Gandoang community amidst increasingly dynamic social changes. Bottom of Form

4. Result

4.1 The Ongoing Practice of Mountain Almsgiving

Amidst the rapid flow of modernization, religious formalization, and shifting economic orientations, the Sedekah Gunung Ngasa Gandoang Tradition in Gandoang Village, Salem District, Central Java, continues to be routinely and collectively practiced by the community. The continued existence of this practice demonstrates that the tradition persists not merely as a cultural symbol but also as a living cultural institution, maintaining social order, spiritual balance, and ecological harmony within the local community.

This ritual requires the physical presence and direct involvement of residents in open spaces, particularly in the mountainous area where the ceremony takes place. This requirement reflects the essence of this tradition, which lies in real social and spiritual interaction, rather than in artificial forms of symbolic representation or formal ceremonial practices. Thus, Sedekah Gunung Ngasa Gandoang remains a communal gathering space where humans, nature, and ancestral values merge into a unified meaning that continues to be passed down across generations.

The Ngasa Gandoang tradition is held annually on a Tuesday Kliwon in March, following traditional calendar calculations closely linked to agricultural cycles and local cosmology. This timing is not arbitrary, but rather reflects the community's belief in the balance of nature and harmony between humans and the universe. Beyond this main ritual, the community also routinely performs Ngukus (ngukus) and visits the Mount Sagara area every month. However, these two activities are seen as supporting rituals that strengthen the community's spiritual values, not as a core part of the Ngasa Gandoang tradition itself.

4.1.1 Stages of Implementing the Ngasa Gandoang Ritual

The Alms Tradition of Mount Ngasa Gandoang it is held annually on a Tuesday Kliwon in March, based on a traditional calendar closely linked to the agricultural cycle and local cosmology. In addition to this main annual ceremony, the community also routinely performs supporting rituals such as Ngukus and monthly visits to the Mount Sagara area. However, these monthly activities are not categorized as part of the Ngasa Gandoang Tradition, but rather are understood as accompanying rituals that strengthen the community's spiritual connection with the sacred space of the mountain. The Ngasa Gandoang ceremony itself takes place through a series of structured, collectively executed stages. The first stage begins approximately one month before the actual ceremony, with a cleaning of the ritual area, typically held on Monday Wage. This activity includes cleaning the path leading to Mount Sagara, Gedong, Pancuran Lima, the tomb of Batara Guru, and all the way to the mountain peak. For the community, this activity is not merely a physical routine, but a symbol of self-cleansing and spiritual purification before entering a sacred space.

On the day of the ceremony, all eleven Kuncen (caretakers) and their assistants wear all-white clothing as a symbol of purity and to distinguish their spiritual status from the other participants. In the Mount Sagara area itself, there are three main Kuncen, each presiding over a different sacred location: Kuncen Gedong (Sunarto), Kuncen Makam Batara Guru (Sunaryo), and Kuncen Puncak (Subandi). These three points serve as the main centers for rituals and community pilgrimages during the Ngasa procession. This series of stages shows that the Ngasa Gandoang Tradition is not only ceremonial, but also a spiritual process that unites the dimensions of humans, nature, and ancestors in the collective consciousness of the Gandoang community.

fter dawn prayers, people began flocking to the Gedong area, both in groups and individually. Some had even spent the night or several days there prior to prepare themselves for the ritual. Before entering the Gedong area, participants purified themselves at Pancuran Lima a symbolic act interpreted as a process of physical and spiritual cleansing. Following the purification ritual, the community gathered in the Gedong area while awaiting the arrival of the Kuncen (caretakers), who were completing ritual services in their respective areas. At this moment, a dish of corn rice was prepared, which was then prayed over and distributed to all participants. This tradition of distributing corn rice is not only a symbol of mountain alms, but also a strong sign of solidarity and social integration in the implementation of the Ngasa Gandoang Tradition.

4.1.2 Ritual Prayer and Sacred Language

The essence of the ritual begins when all of Kuncen has gathered in Gedong. Before entering an area that is considered sacred, the Kuncens say an opening prayer solemnly. They sit cross-legged in a posture of worship, raising their wrists so they are level with their foreheads a gesture that reflects humility and deep spiritual reverence. One of the prayers read read:

"And arek ngaturakeun aci steamed white mayang, then ka aci dewata, ka sublime kamanggung ka the rumuhun, ka handap ka the batara jaya... ka Batara Windu Buwana."

(Interview with Sunarto, Kuncen Gunung Sagara, September 7, 2025). This prayer is then followed by expressions of supplication and gratitude to the ancestors and God Almighty. The ceremony concludes with the recitation of the pun sadupun three times as a sign of the completion of the prayer. Interestingly, after the traditional prayer is completed, the ritual continues with the recitation of Islamic prayers led by a religious teacher. This combination illustrates the beautiful harmony between traditional beliefs and formal religious teachings—a form of spiritual coexistence that is alive and evident in the cultural practices of the local community.

4.1.3 Traditional Advice as a Strengthener of Ritual Practices

In addition to reciting prayers, the Kuncen (caretaker) also conveys traditional advice that emphasizes the ethical relationship between humans and nature. One message conveyed reads:

"The mountain is the source of panguripan. Yen is guarded, it will bring blessings. Yen is damaged, it will bring back Bali." (The mountain is the source of life. If it is protected, it will give blessings; if it is damaged, it will take them back). This advice serves as a moral reminder and reinforces ecological values within ritual practices. It instills an awareness that preserving nature is not merely a social obligation but also a form of spiritual respect for the source of life itself. In the context of the Ngasa Gandoang Tradition, adherence to the Sedekah Gunung (Mountain Alms) practice does not arise from formal sanctions, but rather grows from a deeply rooted symbolic and spiritual legitimacy within the community.

4.2 Inheritance of Authority and Customary Knowledge in the Ngasa Gandoang Tradition

The sustainability of the Ngasa Gandoang Tradition depends not only on ritual performance but also on flexible and contextual mechanisms for the transmission of authority and customary knowledge. Research shows that the process of inheriting the role of Kuncen (caretaker) does not always follow a direct line of descent. Instead, it occurs through broader kinship ties and social recognition within the indigenous community. For example, Kuncen Idi the current leader of the Ngasa Gandoang Tradition procession is not a direct descendant of the previous Kuncen, despite his family ties within the social structure of Gandoang Village. This position is not automatically inherited but rather earned through a lengthy process of cultural legitimacy. Personal capacity, moral integrity, and a deep understanding of ritual practices are key factors in determining customary authority. Thus, leadership in the Ngasa Gandoang Tradition is not purely hereditary. Customary authority is formed through social selection based on local wisdom and the community's collective beliefs making it not merely a blood inheritance, but a spiritual legacy and cultural responsibility.

The process of passing down indigenous knowledge in the Ngasa Gandoang Tradition takes place informally and is based on hands-on practice. Kuncen (caretaker) Idi, for example, acquired his knowledge through an intensive learning process that demands discipline and deep understanding. He studied and memorized traditional prayers, understood the symbolism of each offering, and internalized the meaning of mountain almsgiving as a manifestation of the harmonious spiritual relationship between humans, nature, and ancestors. Kuncen Idi's Islamic boarding school educational background also strengthened his religious authority in the eyes of the community. The combination of religious understanding and traditional knowledge made him a figure capable of bridging traditional values and Islamic teachings, thus ensuring his leadership was widely accepted within the context of traditional rituals.

Beyond the inheritance of authority, the process of transmitting traditional values and knowledge also actively involves the younger generation. They are not merely present as spectators, but also participate as ritual committee members, carriers of offerings, and participants in the procession. This involvement serves as a living cultural learning space where traditional values are passed down through direct experience and emotional engagement, rather than through formal instruction or doctrinal education. In this way, the Ngasa Gandoang Tradition not only survives as a legacy but continues to grow as a value system passed down through actions, feelings, and togetherness across generations.

These findings demonstrate that the inheritance process in the Ngasa Gandoang Tradition is adaptive and dynamic. This inheritance system relies not only on lineage but also considers principles of kinship, religious competence, and social legitimacy recognized by the indigenous community. This flexible inheritance pattern allows the tradition to survive and adapt to social changes without losing its foundational symbolic authority or cultural meaning.

4.3 Reproduction of Tradition through Local Ritual Practices in Salem

For the people of Gandoang Village, the Ngasa Gandoang Mountain Almsgiving Tradition is not merely an annual ceremony, but rather a collective responsibility passed down from generation to generation. This ritual represents respect for nature and ancestors, while also serving as a vital tool for strengthening the community's social and cultural identity. In practice, social control mechanisms operate in subtle yet effective ways. There are no written rules or formal sanctions that compel community participation. However, social pressure and cultural stigma play a strong role in maintaining participation. Each family feels a moral obligation to participate, either through physical presence or symbolic contributions. Thus, this tradition persists not only because of custom, but also because of a collective consciousness that affirms shared values and respect for ancestral heritage.

In addition to the role of the Kuncen (Chief Wardens), the presence of village elders and religious leaders is a crucial pillar in supporting the legitimacy of the Ngasa Gandoang Tradition ritual. The involvement of religious leaders in the procession is not merely symbolic, but serves to strengthen the tradition's position as a cultural practice aligned with the community's religious values. Their presence provides additional spiritual meaning, deepening the ritual's sacredness and ensuring that the tradition operates within a commonly accepted moral framework. The integration of custom and religion in this tradition creates a dual control mechanism where violations of customary norms are considered not only social wrongdoing but also a form of spiritual deviation. Thus, the balance between cultural values and religious teachings ensures that the Ngasa Gandoang Tradition not only survives as an ancestral heritage but also lives on as part of a belief system that continues to maintain harmony between humans, nature, and God.

The reproduction of the Ngasa Gandoang tradition occurs not only through ritual practices but also through collective narratives that emphasize the consequences of violating customs. Stories of crop failures, disease outbreaks, and natural disasters are often linked to neglect of ritual obligations. These narratives serve a dual function: as a means of cultural education and a tool of social control, linking human behavior to ecological and cosmological consequences.

In practice, these cultural control mechanisms are flexible and adaptive. Some ritual elements are adapted to the current social context for example, adjusting the timing of the ritual to avoid conflicts with formal religious or economic activities. Nevertheless, the ritual's core values and symbolic structure remain tightly guarded, ensuring the continuity of its sacred meaning. This flexibility allows the Ngasa Gandoang tradition to continue to thrive and be dynamically reproduced without losing its cultural authority and legitimacy.

5. DISCUSSION

5.1 Summary

The research results show that the Sedekah Gunung Ngasa Gandoang Tradition continues to survive and is consistently practiced despite various social changes in Gandoang Village. This tradition serves as a cultural adaptation mechanism that maintains a balance between the social, spiritual, and ecological dimensions of community life.

The sustainability of this tradition is reflected in its routine implementation with active involvement across generations, ensuring that its values are not diminished into mere meaningless cultural symbols. In practice, a harmonious blend of traditional values, formal religious teachings, and modern rational considerations is evident, both in the ritual structure and the social legitimacy surrounding it. Interestingly, the system of inheritance of customary authority in this tradition does not rely strictly on lineage, but rather on social recognition and an individual's ability to carry out ritual responsibilities. Customary advice, sacred language, and cosmological narratives serve as effective tools of social control, instilling values of ecological ethics and collective obedience without the need for formal coercive mechanisms. Thus, the Sedekah Gunung Ngasa Gandoang Tradition cannot be viewed as a static cultural legacy, but rather as a dynamic cultural institution. It serves to maintain social cohesion, strengthen collective identity, and support the environmental sustainability of local communities making it a reflection of a culture's ability to survive and adapt amidst the tides of modernity.

5.2 Comparison

Cultural resilience in traditional societies is often reflected in how they perform, maintain, and interpret traditional rituals amidst increasingly complex social changes. Numerous studies confirm that traditional rituals serve not only as symbolic legacies but also as social mechanisms that maintain the balance of communal values and identity. A study by Azizah, Maulana, and Fannani (2025) on Village Almsgiving in Kandangan, East Java, for example, shows that the almsgiving ritual serves a dual function: as an expression of gratitude and also as a social space that fosters inclusivity, tolerance, and value adaptation in a pluralistic society (Religious Moderation and Local Tradition: A Case Study of Village Almsgiving in East Java, 2025). These findings align with ethnographic research by Hidayah et al. (2024) on Sea Almsgiving in Pati Regency, which shows that the ritual serves as a collective medium for strengthening gratitude and social ties between humans and natural elements (The Cultural Meaning of Sea Almsgiving in Tayu and Juwana, 2024). Meanwhile, Hidayah & Sudrajat (2023), through a study of the Nyekar tradition in Bandung, found that local cultural practices have survived despite the pressures of modernization and the COVID-19 pandemic. This ritual demonstrates the vital role of tradition in strengthening solidarity and collective identity in times of crisis (Resilient Tradition: The Resilience of Nyekar Tradition Amidst COVID-19 Changes, 2023).

Comparatively, the Ngasa Gandoang Mountain Alms Tradition occupies a similar position in the discourse of cultural resilience. This ritual combines spiritual, social, and ecological dimensions, creating a symbolic relationship between the community and its traditional environment. Kurniawan & Setyawan's (2025) research on Mount Merapi Alms also highlights the ritual's function as a means of disaster mitigation, strengthening ecological awareness, and fostering social solidarity (Mountain Alms Tradition as a Means of Mitigating the Disaster of Mount Merapi Eruptions, 2025). Similar to Village Alms, Sea Alms, and Nyekar, the Mountain Alms tradition embodies collective values that strengthen cultural resilience, ranging from community participation, internalization of shared values, to adaptive capacity to face contemporary challenges. Although its forms and symbols differ, its functional pattern remains consistent: traditional rituals serve as bridges connecting humans with each other and nature, maintaining social cohesion, preserving cultural values, and presenting adaptive, meaningful, and enduring cultural survival strategies across various Indonesian cultural contexts.

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5.3 Implications

The findings of this study confirm that the sustainability of the Ngasa Gandoang Tradition is highly dependent on the active participation of local communities, particularly traditional leaders and the younger generation, in maintaining a balance between cultural values, religious values, and the demands of modernity. In this context, the figure of the kuncen, or tradition holder, plays a strategic role—not only as a ritual leader but also as an interpreter of cultural meanings to ensure the tradition remains relevant to the dynamics of the times and continues to be internalized as part of the community's collective identity. Research conducted by Adiputra, Assayid, Arini & Nugroho (2025) shows that involving the younger generation through cultural education and creative technology can strengthen intergenerational relationships while broadening their understanding of traditional values in a modern social context. Thus, cultural preservation is no longer the exclusive responsibility of the older generation, but rather develops into an inclusive, cross-generational movement—a collective project that affirms a sense of ownership of cultural heritage.

Furthermore, the active involvement of the younger generation in preserving traditions paves the way for the revitalization of cultural values through educational and creative approaches. This strategy not only strengthens the cultural identity of the younger generation but also fosters a sense of pride and responsibility for the preservation of ancestral heritage. In line with this, research by Mawarni, Kamaruddin & Awaru (2025) on the role of youth in preserving the Rambu Solo' tradition in North Toraja found that youth participation in education and cultural activities contributes significantly to the sustainability of traditional values and strengthens local identity amidst rapid social change. This context has direct relevance to the Ngasa Gandoang Tradition. The involvement of the younger generation is not merely a form of regeneration, but rather a transformation of how we view tradition—from something passively inherited to something lived, reinvented, and adapted to the times. This tradition serves not only as a reflection of the past but also as an adaptive strategy that enables the Gandoang community to face the currents of globalization without losing its spiritual and social roots.

5.4 Interpretation

Since the implementation of decentralization policies and the recognition of local cultural diversity in Indonesia, the position of indigenous traditions has undergone a significant shift. Traditions are no longer seen simply as relics of the past, but rather as strategic instruments in social development and the preservation of cultural heritage, particularly following the enactment of Law Number 5 of 2017 concerning the Advancement of Culture (Ariwibowo et al., 2025). Contemporary anthropological studies reinforce this view by emphasizing that cultural rituals are not merely traditional symbols but also social mechanisms that reproduce meaning, collective memory, and community solidarity (Jailani, 2024). In the context of agrarian societies, research shows that local traditions are able to survive and adapt amidst rapid economic and social transformations (Ramadhani & Sadewo, 2025). Meanwhile, cultural practices rooted in Islamic values contribute to the construction of local communities' collective identities (Jubba et al., 2025).

These findings confirm that social change is not always a threat to tradition, but can actually encourage the rearticulation of cultural values in a form that is more contextual and relevant to the times (Martoyo & Gunawan, 2025). Within this framework, the Ngasa Gandoang Tradition in Gandoang Village can be understood as a dynamic and adaptive socio-cultural institution, a place where custom, religion, and contemporary social rationality negotiate and find balance. This tradition cannot be reduced to a mere passive residue of the past, but rather is a cultural practice that continues to live, move, and have meaning proof that local culture has the power to reinterpret itself amidst the rapid changes of the times.

6. Conclusion

This research confirms that the cultural resilience strategy of the Ngasa Gandoang Mountain Alms Tradition has been preserved for generations and is deeply rooted in the social life of the Gandoang Village community. This tradition demonstrates that local customary institutions remain vibrant and relevant, playing a role in maintaining social, spiritual, and ecological balance amidst increasingly complex social and religious changes. More than just a legacy of the past, the Sedekah Gunung Ngasa Gandoang Tradition exists as a vibrant cultural practice, adapting to the current context without losing its original meaning. Thus, this tradition not only reflects the cultural history of the local community but also serves as a marker of collective identity and a means of social cohesion, strengthening a sense of togetherness amidst the challenges of modernity.

This research also provides a deep understanding of cultural survival strategies through traditional practices. Various elements within traditions such as cross-generational community participation, the transmission of indigenous knowledge, and the integration of local and religious values form the foundation of cultural knowledge that plays a crucial role in shaping the community's social and ecological awareness. The interpretation of the Sedekah Gunung Ngasa Gandoang Tradition reinforces the view that traditional rituals remain necessary as social mechanisms: to foster solidarity, educate the younger generation, and serve as a collective space for resolving social issues.

However, this study acknowledges methodological limitations. The data obtained focused on field observations, in-depth interviews, and ritual documentation, thus not fully representing the dynamics of long-term change and cross-cultural perspectives. Therefore, further research is needed with a comparative and interdisciplinary approach, which can broaden understanding of how indigenous communities negotiate traditions in the context of global social change. With a broader approach in the future, the Ngasa Gandoang Mountain Alms Tradition can be positioned as a model of adaptive strategy in development and community resilience, demonstrating how local cultural institutions function not only as symbolic heritage but also as dynamic mechanisms for socio-ecological sustainability, participatory governance, and the strengthening of collective identity in the context of contemporary social change.

Acknowledgement:

This research is part of the RIIM program platform's strategic invitation "Exploration of Civilization in the Bumiayu Region and the North Serayu Mountains," issued by the Deputy for Research and Innovation Facilitation - BRIN, Decree No. 47/II.7/HK/2024.

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Survival Strategy of the Mountain Alms Tradition in a Changing Society: Ngasa Gandoang in Java