In Indonesia, indigenous religious organizations face substantial challenges in preserving their cultural identity and customs, particularly in the digital age. Recent trends indicate a concerning decline in both the number of adherents and the organizational presence. Data reveal a decrease in followers from 138,791 in 2017 to 117,412 in 2022 (Mustajab, 2023), as well as a reduction in the number of registered organizations from 187 to 179 between 2017 and 2024 (Sidakerta, 2024). Multiple factors contribute to this decline, including societal stigma and difficulties associated with maintaining the transmission of their beliefs. These organizations are often mischaracterized as primitive or deviant, discouraging younger generations from embracing ancestral traditions (Novianti et al., 2023). The oral transmission of teachings makes them particularly vulnerable to misinterpretation or extinction within contemporary digital cultures. In response to these challenges, religious organizations have begun adapting to the digital landscape, utilizing social media not only to disseminate their teachings but also to assert their presence and visibility within society.

Recent studies have highlighted the potential of social media to challenge stereotypes of marginalized communities. Digital platforms can confront prejudice (Kroon & Selm, 2024) and strengthen cultural identity (Helmi et al., 2024). Hashtags and curated self-presentation empower underrepresented groups to reshape public perceptions and reinforce collective identities (Zhang & Tandoc, 2024). LGBTQ+ digital engagement reveals strategies of resistance against algorithmic discrimination while fostering community solidarity (Chartrand & Duguay, 2024). Similarly, African digital influencers challenge racial stereotypes and reclaim cultural narratives (Crigler, 2024). Within Indigenous religious organizations, some view social media as a tool to reduce stigma, while others feel threatened by it, leading to diverse strategies for preserving teachings in the digital realm.

Bringing Indigenous belief teachings to social media is a contentious issue within these communities. Younger adherents see social media as essential for disseminating teachings, especially given the decreasing number of elders, while senior members worry that it may diminish the sacredness of rituals. Studies such as highlight the complexities of digitalization, as seen in the use of Facebook during mourning in South Africa, where it serves as both a quick communication tool and a potential threat to cultural practices. Similar concerns about cultural dilution are raised in Rosowsky’s (2019) study. Research by Raaper et al. (2024) and Huttayavilaiphan (2024) further illustrates how communities negotiate cultural authenticity in digital spaces. These studies underscore both the benefits and drawbacks of using social media for cultural preservation, emphasizing its potential while acknowledging significant concerns. However, research on Indigenous religious organizations’ use of social media remains limited, despite the ongoing decline in the number of adherents to local religions, including in Indonesia.

This study addresses this gap by analyzing two contrasting cases: Paguyuban Budaya Bangsa (PBB) in Central Java and Lalang Rondor Malesung (Laroma) in North Sulawesi. These organizations were selected for their distinct geographical locations, socio-cultural contexts, and differing approaches to digital engagement. PBB, founded in 1917, adopts a conservative approach to digital platforms, prioritizing traditional methods of knowledge dissemination. In contrast, Laroma, established in 2016, actively uses social media for cultural preservation, despite experiencing persecution. This comparative analysis explores how varying social and cultural environments shape digital adaptation strategies while maintaining traditional values.

This study investigates how Indigenous religious organizations in Indonesia utilize social media to preserve and maintain their cultural identity. Through comparative analysis, it identifies key factors that influence the preservation and transmission of knowledge within these communities. The analysis focuses on digital strategies and content management techniques that contribute to the sustainability of these organizations, as well as the role of intergenerational collaboration and youth participation in enhancing the effectiveness of social media engagement. Drawing on contemporary theoretical frameworks in digital literacy (Oliveira, 2022) and the preservation of religious identity (Kühle & Larsen, 2021), the study identifies three fundamental components essential for Indigenous religious communities to effectively leverage social media: digital preservation strategies, intergenerational knowledge transfer, and youth participation. This research contributes both theoretically and practically by offering insights into how marginalized religious groups can preserve cultural authenticity while adapting to digital platforms, providing valuable lessons for other Indigenous communities facing similar challenges.

Digital Cultural Preservation Strategies

Digital cultural preservation refers to efforts aimed at conserving cultural heritage through digital technologies to ensure its accessibility and sustainability for future generations. It is defined as the process of documenting traditional knowledge through digital platforms to create sustainable digital archives of knowledge that might otherwise be lost over time (Nath, 2024). Hu (2024) asserts that digital media can be an extremely effective tool for preserving and promoting cultural heritage, transforming the way we engage with traditional cultures and fostering their sustainability in the modern world.

Several Indigenous communities leverage social media platforms such as Facebook, X (formerly Twitter), and Instagram to preserve cultural continuity, knowledge, and traditions. These digital practices also serve to combat negative stereotypes that often surround Indigenous groups (Frazer et al., 2022). Schwarzkopf et al. (2024) emphasize the crucial role of social media in enabling Indigenous communities to maintain and strengthen cultural ties, particularly when traditional physical spaces for cultural exchange are unavailable. However, the study also highlights significant challenges in ensuring the authenticity of cultural traditions when transitioning to digital formats. When sacred or context-specific knowledge is transferred to digital platforms, there is a risk of losing the nuances tied to local rituals or social interactions that cannot be perfectly represented online. Thus, while digital preservation offers promising opportunities, it requires a cautious and thoughtful approach to maintain the authenticity of Indigenous cultures.

Religious communities are also adopting digital preservation strategies to adapt to the digital age. Medzhidova (2024) highlights how technologies like the internet and social media help religions disseminate cultural heritage, making traditions more accessible through digitized practices such as prayer apps and sacred text quotes. Digital platforms also enable virtual religious communities, allowing for remote participation in events. Medzhidova suggests that digital technology offers a transformative opportunity for preserving and evolving religious practices, emphasizing the need for strategies that support digital learning and ethical competencies to ensure the sustainability of these communities. Paul (2024) asserts that social media platforms such as Facebook, WhatsApp, YouTube, and Twitter have become vital tools for religious organizations to communicate with their followers. These platforms enable direct, participatory communication, allowing religious organizations to engage more effectively with their communities. Although research indicates that social media has the potential to reduce stereotypes and foster participatory communication, some marginalized groups choose to limit or even avoid its use. Andalibi (2020) explains that individuals from stigmatized communities often conceal information about their experiences due to fears of negative judgment.

Digital preservation requires not only technical skills but also a critical understanding of digital media, ethics, and active participation in the digital society. Meyers et al. (2013) suggest that community engagement in creative activities and digital collaborations, including online media platforms, can strengthen digital cultural preservation. They emphasize that fostering digital literacy in informal spaces can enhance cultural heritage preservation by encouraging individual involvement. Similarly, Pesce et al. (2019) highlight the importance of digital platforms in creating collaborative opportunities across sectors while preserving cultural diversity.

The literature indicates that digital technologies—especially social media—have become significant tools for cultural preservation among both Indigenous (Frazer et al., 2022; Schwarzkopf et al., 2024) and religious communities (Medzhidova, 2024; Paul, 2024). Digitization allows for the documentation of traditional knowledge in the form of digital archives (Nath, 2024) and opens participatory spaces for cultural communication. However, Schwarzkopf et al. (2024) firmly warn of the risk of losing cultural context and authenticity when traditions are transformed into digital formats. This remains a serious concern in the preservation of sacred and highly contextual knowledge, underscoring the importance of an ethical and thoughtful approach to the digitalization of culture.

Intergenerational Knowledge Transfer

Reis et al. (2021) emphasize the role of technology in bridging generational gaps, particularly between older adults (over 50) and youth (under 19). Their research shows that game-based and communication platforms enhance interaction, strengthen social relationships, and improve knowledge transfer. The study highlights the need to reinforce family and community ties to foster intergenerational learning. Technology, they suggest, plays a crucial role in promoting understanding, respect, and knowledge sharing across generations.

Shonfeld et al. (2021) highlight the importance of cross-cultural competence in digital learning across generations. Digital technology facilitates knowledge exchange, where younger generations offer digital skills and older generations share traditional knowledge. This collaboration, especially within Indigenous religious organizations, is vital for cultural preservation, as many teachings are not written down. Intergenerational collaboration allows youth to offer insights while elders provide guidance, strengthening cultural ties and promoting equitable learning (Campbell & Erbstein, 2012). Intergenerational knowledge transfer can also enhance a community’s capacity to respond to environmental challenges by accelerating the understanding of ecosystems while preserving local knowledge (Hill et al., 2020).

Reis et al. (2021) and Shonfeld et al. (2021) emphasize the importance of intergenerational knowledge transfer in cultural preservation, where technology serves as a bridge to strengthen relationships between older generations (holders of traditional knowledge) and younger generations (users of technology). Digital cross-generational learning creates a collaborative space for documenting and regenerating cultural values (Campbell & Erbstein, 2012; Hill et al., 2020). However, its effectiveness is highly dependent on local social and cultural engagement. There is a need for approaches that strengthen community bonds and intergenerational trust, especially in Indigenous or belief-based communities where documentation of teachings remains minimal.

Youth Participation in Cultural Preservation

The role of youth in the development of digitalization in society is a compelling topic. Oliveira (2022) highlights youth involvement in the creation of digital narratives as part of media literacy and citizenship education activities in secondary schools. These activities aim to encourage young people to engage in discussions on citizenship, media literacy, and broader social issues. Meanwhile, Arantes (2024) emphasizes youth engagement in ecotourism, focusing on how young people participate in sustainable, nature-based tourism and shape travel narratives through digital platforms. Arantes notes that young people seek not only leisure but also broader social and cultural meaning in their tourism practices.

Furthermore, Liu et al. (2024) examine how youth in Canada engage with artificial intelligence (AI)-based social media platforms to promote Indigenous culture and enhance mental well-being. Youth involvement in interacting with Indigenous cultural content is tailored to their emotional needs through AI technologies. This engagement involves active participation in platforms that promote Indigenous mindfulness practices aimed at improving mental health.

With the increased use of social media, young people now have easier access to virtual religious practices, whether through Facebook pages, religious apps, or platforms like YouTube. This highlights how youth are becoming more involved in digital religious practices, enabling them to express and participate in their religious identities through social media (Marija & Anica, 2020). Social media has the potential to transform religious practices among youth by offering a more personal, connected form of engagement through digital platforms.

One approach to ensuring that youth can effectively engage in development or empowerment programs, according to Douglas (2023), is through the use of technology and social media. An inclusive and empowering approach opens opportunities for youth to participate in and lead development initiatives, thereby maximizing their contributions to community and national development.

As agents of social change, youth need to strengthen their holistic digital literacy by integrating media and information literacy. This enables them to use digital media wisely and critically while promoting active participation in an increasingly digital world. Such literacy involves not only technical understanding but also the ability to analyze and assess digital information (Leaning, 2019). With digital literacy, youth can help shape and negotiate their cultural identities via social media while preserving local traditions amidst the globalization of digital culture (Echesony, 2024).

Youth emerge as key actors in the digital preservation of culture—ranging from creating digital narratives (Oliveira, 2022) and engaging in sustainable ecotourism (Arantes, 2024) to using AI for promoting Indigenous practices and well-being (Liu et al., 2024). Through social media, they actively express religious identities (Marija & Anica, 2020) and contribute as agents of social change in community development (Douglas, 2023). This involvement depends heavily on holistic digital literacy, as emphasized by Leaning (2019) and Echesony (2024), highlighting the need for critical thinking and informed use of digital media.

Digital cultural preservation has gained increased attention in recent decades, yet it still faces significant research gaps, particularly in geographical, ethical, and practical domains. One major gap is the lack of focus on Southeast Asia—especially Indonesia—in digital preservation studies. Existing research tends to concentrate on regions such as Africa, Canada, Europe, and the United States, often neglecting the cultural, linguistic, and local diversity of Southeast Asia. Indigenous communities in Indonesia, with their oral traditions and belief systems, remain underrepresented in digital archives, threatening the survival of their cultural identity. Additionally, there is limited scholarly representation of local belief systems, underscoring the need for more focused research to preserve these communities’ cultural practices in the digital realm.

Ethical gaps in digital cultural preservation—particularly regarding ownership and control over cultural narratives—also remain significant. While issues of authenticity have been addressed (Schwarzkopf et al., 2024), concerns over copyright and narrative control have received less attention. A key challenge is determining who controls the digitization of culture and ensuring that the narratives reflect authentic community voices. These issues require further research to prevent cultural exploitation and to preserve authenticity.

Practical gaps, such as limited digital literacy among youth and local communities, continue to hinder effective cultural preservation. While digital literacy training is emphasized (Meyers et al., 2013), rural and Indigenous communities often face significant barriers due to limited access to technology and skills. Developing inclusive digital literacy strategies that combine technical competence with critical thinking is essential to enable youth to meaningfully participate in preserving and promoting their cultures in the digital world.

By addressing these gaps, more equitable, inclusive, and sustainable digital cultural preservation strategies can be developed. It is also essential to ensure that local communities and Indigenous religious organizations have adequate control over how their cultures are documented and disseminated in the digital sphere, so that cultural preservation becomes not only a technological endeavor but also a community-led responsibility.

This research investigates two Indigenous religious organizations in Indonesia—Paguyuban Budaya Bangsa (PBB) and Lalang Rondor Malesung (Laroma)—to understand how various social, cultural, and geographical contexts influence digital preservation strategies. A case study approach has been adopted as the research strategy, as it enables the researcher(s) to deeply explore an event, activity, or process (Creswell & Poth, 2018). In relation to the issue being examined, this study incorporates digital ethnography, which views the use of social media as a social practice. In line with one of the principles of digital ethnography—non-digital-centeredness (Pink et al., 2016)—this research does not focus solely on data presented on social media. Instead, it aims to explain the digital preservation strategies of Indigenous organizations as a means of understanding community values, while also highlighting efforts to transfer knowledge and teachings of Indigenous belief systems in the digital era.

Sampling

The two cases were selected based on the following criteria: (a) different geographical regions, (b) different social and cultural environments, and (c) different teachings and methods of regeneration.

Paguyuban Budaya Bangsa (PBB) is an Indigenous religious organization based in Kebumen, Central Java. However, its followers are spread across Java and Sumatra. Although PBB’s teachings are rooted in Javanese philosophy, membership is not restricted to individuals of Javanese ethnicity. The teachings have been passed down through generations since 1917, but the organization was formally recognized as an Indigenous religious organization in 2007. PBB adherents consistently state that they do not follow any institutional religion and are non-partisan. The foundation of PBB’s teachings is the Wet Kodrat Hukum Adat, which means that the form or manifestation given by God must align with customary law. PBB teachings are conveyed orally by community elders during internal gatherings, and currently, there is no written documentation of the teachings or ritual guidelines. However, the organization is in the process of documenting its teachings and rituals for future development.

Lalang Rondor Malesung (Laroma) is an Indigenous religious organization based in South Minahasa, North Sulawesi. The concepts and content of Laroma’s teachings are derived from the spiritual values and ancestral wisdom of the Minahasa people (formerly known as Malesung), an ethnic group on the island of Sulawesi, Indonesia. Laroma was founded in response to the community's desire to continue practicing the teachings inherited from their ancestors. They regularly gather for rituals or ceremonies during the full moon, known as Maso' Sico'o wo Towaku or Meru Nubat. Laroma was formally recognized as an organization on February 17, 2016. Its followers include both pure adherents (those who do not follow any formal religion but practice Malesung rituals) and mixed adherents (those who follow a religion but also believe in and perform Malesung rituals). Laroma’s teachings are conveyed both orally and through various media, including teaching books and social media platforms such as Facebook, Instagram, YouTube, and TikTok.

This study involved 15 participants selected using purposive and snowball sampling methods. The participants included organizational leaders (n = 4), youth members (n = 6), ritual specialists (n = 3), and media coordinators (n = 2) from both PBB and Laroma. The selection criteria focused on individuals directly involved in media-related decision-making, those familiar with traditional procedures, and those with expertise in managing digital platforms. This diverse participant pool ensures a comprehensive representation of different perspectives within the organizations.

The data analysis revealed three main themes in the utilization of social media by Indigenous religious organizations in Indonesia, namely: digital preservation strategies, intergenerational knowledge transfer, and youth participation in cultural preservation.

This study compares the digital cultural preservation strategies of Paguyuban Budaya Bangsa (PBB) and Laroma, highlighting their differing approaches. PBB resists digitalization and emphasizes traditional knowledge transmission, while Laroma embraces digital innovation by using social media to share cultural narratives. These differences reflect contrasting organizational values and perspectives on digital media’s role in heritage preservation.

A key finding is the role of youth as cultural mediators in the digital age. Laroma’s youth-driven model bridges generational gaps through platforms like TikTok and Facebook, whereas PBB's approach limits youth involvement to internal, face-to-face communication. These differences illustrate the tension between maintaining cultural sacredness and adapting to digital engagement.

The study also reveals that cultural and religious boundaries influence digital adoption, with some traditions deliberately excluded from digitalization to preserve their sanctity. These boundaries underscore the need for a balanced approach that ensures cultural authenticity while leveraging the outreach potential of digital platforms. Laroma’s strategy demonstrates that transparency and cultural safeguarding can coexist, while PBB’s selective approach focuses on protecting tradition from misinterpretation.

Furthermore, the research highlights the continued importance of elders in knowledge governance. Elders play a particularly prominent role within PBB, where reluctance to adopt new media limits intergenerational engagement. In contrast, Laroma illustrates how digital participation can coexist with traditional leadership through mutual trust and clearly defined cultural boundaries.

Finally, the study suggests that, when used responsibly, digital platforms can raise global awareness of Indigenous cultures and foster cultural revitalization. Youth play a vital role in adapting traditional narratives for modern audiences. For successful cultural preservation in the digital age, strategies must empower youth, encourage inclusive participation, and balance tradition with innovation. The divergent strategies of PBB and Laroma underscore the importance of context-sensitive approaches that integrate both heritage and modernity. Cultural organizations must carefully navigate the balance between sacred knowledge and public storytelling, intergenerational authority and digital agency, to preserve heritage in an increasingly digital world.

This study explores how Indigenous religious organizations in Indonesia—specifically Paguyuban Budaya Bangsa (PBB) and Lalang Rondor Malesung (Laroma)—navigate cultural preservation in the digital era. Their contrasting approaches illustrate a spectrum of attitudes toward digital media. PBB remains conservative, relying on traditional knowledge transmission and resisting digital platforms, while Laroma embraces digital tools for cultural dissemination, involving youth in content creation and reaching global audiences.

The analysis underscores the importance of intergenerational knowledge transfer. Laroma’s experience shows how youth can bridge generational divides and revitalize cultural practices through digital media. The study emphasizes the need to balance the sacredness and authenticity of cultural knowledge with the broader reach of digital platforms. While Laroma demonstrates the potential of digital media to enhance global engagement, PBB’s cautious approach reflects concerns about misrepresentation and cultural dilution.

Findings suggest that effective digital cultural preservation requires fostering youth participation, ensuring cultural sensitivity in content management, and balancing traditional authority with digital agency. This study highlights the need for context-sensitive strategies that integrate both tradition and innovation to preserve and adapt cultural heritage in a rapidly changing digital landscape.

Future research could explore comparative studies across diverse Indigenous communities to understand how cultural, social, and regional contexts influence digital preservation strategies. Longitudinal studies are also needed to assess the long-term impact of digital engagement on cultural sustainability. Ethical research should focus on frameworks for digitizing Indigenous heritage, addressing issues of ownership, consent, and representation. Further investigation is warranted into the role of youth in blending digital innovation with cultural stewardship and the impact of digital literacy. Additionally, future studies should examine how social media helps Indigenous religious communities combat stigma, reshape public perceptions, and explore hybrid models for integrating traditional and digital knowledge transmission.

Acknowledgement Statement: We sincerely acknowledge the Ministry of Education, Culture, Research, and Technology of the Republic of Indonesia and the Centre for Research and Community Service at Universitas Jenderal Soedirman for their invaluable support of this foundational research. We further extend our profound gratitude to our informants for their essential contributions to the research process.

Conflicts of interest: The authors declare that they have no known competing financial interests or personal relationships that could have appeared to influence the work reported in this paper.

Authors' contribution statements: WN contributed to the research design, directed the project, and wrote the original draft. AN analyzed the data and conducted the investigation with LJHL and DD. MY contributed to data curation and editing. All authors provided input to the final version of the manuscript.

Funding statements: This work was supported by the Ministry of Education, Culture, Research, and Technology of the Republic of Indonesia under grant number 1238/UN23/PT.01.02/2024.

Data availability statement: Data is available at request. Please contact the corresponding author for any additional information on data access or usage.

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