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This study aims to describe, analyze, and interpret the process of organizing the Long Amulet Ceremony at the Kasepuhan Palace in Cirebon and describe, analyze, and interpret the meaning of the Long Amulet Ceremony according to the people who support the adat Keraton Kasepuhan Cirebon. With a qualitative-ethnographic approach, this study seeks to describe, analyze, and interpret the same pattern of values, behavior, beliefs, and language of a group of the same culture which is the result of the researcher's construction of various information obtained during field research based on on a research focus. For this reason, the data collection process is carried out through participatory observation techniques, open interviews, and documentation. The data obtained were then analyzed through ethnographic procedures developed by Wolcott (1990), based on Cultural Theory and other relevant supporting theories. Based on this, the researchers conclude: first, that the process of organizing the Long Amulet Ceremony at the Kasepuhan Palace in Cirebon was motivated by a long history of celebrating the birth of the Prophet Muhammad SAW which was carried out from the time of Sunan Gunung Jati to the present palace; which is managed by a committee system that involves elements outside the palace; presented through various series of activities that are packaged in an attractive manner; carried out by the sultan as customary holders, the mosques as holders of religious authority, sentana wargi, nayaka, kemantren, and court women; which is carried out in "holy" places and other places that are "considered holy"; which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. which is supported by the community from among the "palace relatives", "abdi dalem", "invited guests", "visitors", and "travelers". Second, that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. that the activities of the Long Amulet Ceremony are interpreted differently by the supporting community; for the "palace relatives" and "abdi dalem", the ceremony is interpreted as a momentum to strengthen the spirit of monotheism and the example of the Prophet Muhammad; for the "invited guests", the ceremony is more interpreted as a momentum of practical business and political communication; for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment. for the "visitors", the ceremony is only interpreted as a momentum to memorize blessings (to pick up blessings); and for the "traveler", the ceremony is only meant as a means of fun and impressive entertainment.

The Process of Organizing and the Meaning of the Long Amulet Ceremony (Ethnographic Study at Keraton Kasepuhan Cirebon)