<![CDATA[Local rituals are often treated as repositories of religious and educational values, yet the mechanisms that allow cultural forms to remain locally distinctive while becoming Islamically meaningful are less understood. This study examines Ider Bumi among the Osing community using a qualitative single-case design. The article reanalyzes the complete thesis dataset: interviews with 20 purposively selected informants, direct observation, and documentary evidence, strengthened through source and technique triangulation. A second-stage thematic synthesis identifies four linked mechanisms: cultural retention, Islamic reinterpretation, religious legitimation, and intergenerational transmission. Ghitikan persists primarily as a cultural-symbolic practice, whereas khotmil Qur’an, Barzanji, tawasul, istighfar, adhan, and protective prayers articulate the ritual through Islamic devotional language. Religious elders authorize continuity, while multigenerational participation enables embodied community learning. Poro bungkil connects gratitude, agricultural livelihood, and ecological responsibility. The study conceptualizes Ider Bumi as negotiated living heritage and offers a mechanism-based explanation of Islam–local wisdom relations relevant to culturally grounded social and religious education]]>
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