Journal articles on the topic 'Bali society'
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1
Murtadho, Muhamad. "WISATA RELIGI DI BALI:." Dialog 38, no. 1 (June 30, 2015): 13–28. http://dx.doi.org/10.47655/dialog.v38i1.30.
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Religious tourism serves as an attractive choice in revitalizing religious faith among people in the modern society and an economic improvement for the local society. Bali as one of world-class tourist attractions in Indonesia has been known as the land of god that indicates its religiousness. This study attempts to explore the potential of religious tourism in Bali from the perspectives of non –Hindu people. Focusing on the potentials of Islamic tourism in Bali, this study finds out that there is a high potential for non-Hindu tourism in Bali and that there is a demand for non-Hindu-friendly tourism including the availability of halal foods and decent praying facilities.
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Paramita, I. Gusti Agung, Ida Bagus Gde Yudha Triguna, and I. Wayan Budi Utama. "Identity politics of Hindu society in Bali." International journal of social sciences 5, no. 4 (December 8, 2022): 316–24. http://dx.doi.org/10.21744/ijss.v5n4.2037.
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Balinese researchers such as Nordholt and Picard have extensively explored the discourse of identity formation in Balinese society from the colonial era to modern Bali. Picard, for example, considers Balinese identity to be formed through dialogic construction, namely the contact of Balinese people with their interlocutors (foreigners). But in its development, the Balinese try to construct their own identity according to the references given by the orientalists. In this study, it was found that there was a continuity of discourses with nuances of identity politics in Balinese society such as the emergence of discourse, kebalian, Ajeg Bali, efforts to legitimize Balinese language, script and traditional clothing in public spaces, and there was even a Balinese family planning movement as a counter movement against population control efforts through the national Family Planning (KB) program. The latest is the emergence of the Dresta Bali Hindu movement which seeks to restore the local Balinese variant of Hinduism. The novelty of this research is the argument that identity political discourse and movements in Balinese society are part of positioning, namely as a way for society or social groups to position or define themselves among external challenges.
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Sutrisnawati, Ni Ketut. "DAMPAK BENCANA ALAM BAGI SEKTOR PARIWISATA DI BALI." Jurnal Ilmiah Hospitality Management 9, no. 1 (December 23, 2018): 57–66. http://dx.doi.org/10.22334/jihm.v9i1.144.
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Natural disasters are natural phenomenon that can occur at any time anywhere. Natural disasters negatively affects society, either through damage to property or through loss of life, environmental damage, also affect various aspects of human life, such as economic, socio-cultural, security, etc. Tourism is an industry continues to be developed in many countries in the world. Tourism as a smokeless industry is strongly influenced by various aspects, one of which is security. Disaster as part of security has a huge influence on the tourism sector. Humans feel anxious and worried about visiting destinations that are prone to disasters. It cannot be denied that Bali is highly dependent on the tourism sector. The Mount Agung eruption in 2017, which lasted until 2018, had an impact on most Balinese people, especially those working in the tourism sector. Reduced tourist arrival due to travel warnings, as well as the closure of Ngurah Rai airport for several days due to volcanic ash bursts had caused the industry in the tourism sector to experience a downturn. To reduce the impact of natural disasters, especially on the tourism sector, various efforts and cooperation from all stakeholders are needed to jointly find solutions to solve the problems arising from this disaster. This solution can be in the form of prevention / pre-disaster, preparedness and post-disaster /recovery. With the existence of concrete efforts and actions before, during and after a disaster, it is expected to create a positive image of Bali so as to create sustainable tourism without worrying for natural disasters. Keywords: Natural Disasters, Tourism Sector, Bali
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Saitya, Ida Bagus Subrahmaniam, and Ida Bagus Putu Adnyana. "Hindu Society Perception of Catur Varṇa in Bali." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, no. 1 (June 30, 2021): 86. http://dx.doi.org/10.25078/ijhsrs.v5i1.2140.
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<p><em>The social life of the Hindu community in Bali cannot be separated from the ins and outs of work which then reflects the profession of the people who claim it. Professions in the social life of society will give birth to something called the professional group. This professional group will then have a social impact in the form of life strata in society. There is a separation between one profession and another, which then gives birth to a concept of ideas called the Catur Varṇa. In recent years there has been a widespread dualism of perspectives on the meaning of this Catur Varṇa concept. Some of them stated that this concept was a tradition passed down from generation to generation and there were also those who stated that this concept was an idea to organize the social life of Balinese people. The Catur Varṇa concept itself can be understood through literature which gives birth to a reality and facts. The concept of Catur Varṇa has been degraded due to the cognitive bias of the Balinese Hindu community in Bali in embodying the meaning of this concept. So that this concept does not give birth to social life that is more organized but instead creates a social problem that causes inequality in the body of community life. This inequality must be corrected immediately so that it does not become a tradition that has increasingly worsened the atmosphere of social life in Bali. Because today the concept of Catur Varṇa is consciously shifting meaning into a new concept that we have previously called the term Catur Wangsa.</em></p>
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Ariani, Vitria. "Bali Tourism and Consumerism." Advanced Science Letters 21, no. 4 (April 1, 2015): 871–73. http://dx.doi.org/10.1166/asl.2015.5910.
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This research is literature study with title Bali Tourism and Consumerism. This study refers to the Consumerism Culture In Jean Baudrillard’s Perspective. It aims at describing tourism in Bali through Jean Baudrillard’s view of consumption, the consumptive society and relevance of the consumption to the consumerism culture through mass tourism. The systematically reporting of the study results that consist of data analysis using hermeneutics method and induction–deduction methods to draw conclusions of the study object.
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Brata, Ida Bagus, and A. A. Gde Putra Pemayun. "Interpersonal society of Satria Dalem." International journal of social sciences and humanities 2, no. 2 (July 27, 2018): 115–23. http://dx.doi.org/10.29332/ijssh.v2n2.150.
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This study examines "Interpersonal Society between offspring of satria dalem with the community in Tohpati Village Klungkung Bali. Interpersonal Society Skill is a skill that individuals must take in interacting with individuals in interacting with other individuals or groups of individuals. Interpersonal skills are what one uses when communicating and dealing with others face to face. Society implies that society is essential for building self-concept, for survival, self-actualization, to gain happiness, avoiding stress and dependence, among others through entertaining society, and fostering relationships. Through social society can work together with community members (families, study groups, universities, village environment, city, and the country as a whole) to achieve common goals. Problems in this research: how to implement interpersonal society between offspring satria dalem with society in Tohpati Village Klungkung Bali. The purpose of this research is to know and describe interpersonal society within the community in Tohpati Village Klungkung Bali. This research uses the descriptive qualitative method, by using proportional sampling technique consisting of the family head of satria dalem with the society in Tohpati Village Klungkung Bali. The results of this study show that the people of satria dalem descent and the people who live in Tohpati Village have implemented good interpersonal society implementation including: openness, mutual support, positive behavior, empathy and equality, it is proven that all citizens are united in advancing Tohpati Village Klungkung Bali, proven human development index is increasing due to mutual trust, there is togetherness, warmth, comfort feel valued in doing their respective tasks to build the forward Tohpati Village Klungkung.
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Ningtyas, Eka. "Mepeed dan Wacana Ajeg Bali: Sukawati Pasca Bom Bali 2002." Lembaran Sejarah 14, no. 2 (May 7, 2019): 119. http://dx.doi.org/10.22146/lembaran-sejarah.45435.
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This article endeavors to explore Ajeg Bali with special emphasis on mepeed ritual in traditional village of Pakraman Sukawati in post-Bali Bombing 2002. Analysis on this study focuses on how Ajeg Bali as a discourse could prompt changes occurred in Balinese society and how they shape Balinese identity. Firstly, this study tracks the advent of Ajeg Bali discourse by comparing practices of cultural preservation by Dutch colonial and New Order regime under Soeharto. Secondly, this study also observes position of Ajeg Bali discourse and how it affects society’s efforts to “protect” Bali. Thirdly, this article emphasizes on the mepeed ritual that transformed in Sukawati post-2002 especially in the spirit of Ajeg Bali. This study is a historical research that combines historical method and taking a cultural history point of view on explaining relation between mepeed and Ajeg Bali in Sukawati.
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Wijayanti, Ardhina, Baso Madion, and Andi Tira. "ANALISIS SOSIO-YURIDIS TERHADAP HAK MEWARIS PEREMPUAN MENURUT HUKUM BALI." Clavia 20, no. 2 (August 30, 2022): 157–69. http://dx.doi.org/10.56326/clavia.v20i2.1578.
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Hak mewaris perempuan di Bali pada mulanya tidak mendapat pengakuan namun berdasarkan hasil keputusan adat terutama Keputusan Pesamuhan Agung membuka peluang bagi pewarisan bagi perempuan di Bali. Penelitian ini bertujuan untuk mengetahui kedudukan hak pewaris anak perempuan menurutahukum adat bali, dan mengapa dalam Keputusan Pesamuhan AgungaIII perempuan di Bali berhak mewaris. Penelitian ini dilaksanakan di kota Bali Desa Mambal dan Desa Penurungan, Metode penelitian yang digunakan adalah metode penelitian lapangan normatif empiris dan metode penelitian kepustakaan. Hasil penelitian menunjukan bahwa: 1. Hasil Putusan Tahuna2010 perempuan Bali berhakaatas warisan berdasarkan KeputusanaPesamuanaAgung III MUDP BaliaNo. 01/Kep/PSM-3MDPBali/X/2010,15 Oktobera2010. Hasil wawancara tetua Adat bahwa Perempuan Bali berhak mewarisi guna memberikan keadilan dan mengankat derajat perempuan dalam hal waris Bali, Penanaman sikap masyarakat Bali danatidak terlalu membedakana antara laki-laki danaperempuan, masyarakat harus membukaapikiran dan menerima perempuan sebagai ahliwaris di masyarakat. Pola pikir masyarakat Bali terutama laki-laki memandang rendah para perempuan dari duluh sehingga berbagai upaya putusan yang ditempuhauntuk mengangkat derajat danaposisi perempuanaagar setara denganalaki-laki. 2. Bahwa responden yang mendukung desa mambal didominasi orang yang mendukung pesamuhan agung no.III sebanyak 31 orang. Sedangkan Desa penarungan menunjukan bahwa responden yang mendukung Pesamuhan Agung No.III adalah yakni sebanyak 35 orang. Women's inheritance rights in Bali were initially not recognized, but based on the results of customary decisions, especially the Supreme Court Decree, it opened up opportunities for inheritance for women in Bali. This study aims to determine the position of the heir rights of daughters according to Balinese customary law, and why in the Decree of the Supreme Court III, women in Bali have the right to inherit. This research was carried out in the city of Bali, Mambal Village and Penurungan Village. The research method used is the empirical normative field research method and the library research method. The results of the study show that: 1. The results of the 2010 Decision of Balinese women have the right to inheritance based on the Decision of the Grand Pesamuana III MUDP Balia No. 01/Kep/PSM-3MDPBali/X/2010, 15 Oktobera2010. The results of interviews with Indigenous elders that Balinese women have the right to inherit in order to provide justice and elevate the status of women in terms of Balinese inheritance, Planting Balinese people's attitudes and not too distinguish between men and women, society must open their minds and accept women as heirs in society. The mindset of Balinese people, especially men, has looked down on women from the beginning so that various decisions have been taken to raise the status and position of women to be equal to men. 2. That the respondents who supported the Mambal village were dominated by 31 people who supported the Great Pesamuhan No.III. Meanwhile, Penungan Village shows that the respondents who support Pesamuhan Agung No.III are as many as 35 people.
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Widiantana, I. Kadek. "MEDIA MASSA BERBAHASA BALI SEBAGAI MEDIA PEMERTAHANAN BAHASA BALI DI PROVINSI BALI." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 17, no. 1 (March 30, 2022): 1–9. http://dx.doi.org/10.25078/wd.v17i1.29.
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Balinese language as the mother tongue of the Balinese people is inherited and used until now. As part of the cultural treasures, the existence of the Balinese language is very important to be preserved. The Provincial Government of Bali, as the highest policy holder in the region, has also issued various legal regulations, both in the form of regional regulations and governor regulations in preserving the Balinese language. Policies from the local government certainly require support from all components of Balinese society as supporters and users of the Balinese language. In addition to the efforts carried out by the local government, the mass media in Bali have also long played a role in preserving the Balinese language, one of which is by including Balinese language rubrics in the mass media published, either in daily, weekly or monthly editions. However, the contribution of the Balinese-language mass media is felt to have received less attention from the public, including the government, so that its existence is fluctuating. Therefore, it is important to conduct a study on how the development, existence and also the supporting or inhibiting factors of maintaining the Balinese language through the Balinese language mass media. When viewed from its development, the mass media in Balinese language has been developing for a long time. The Balinese language mass media is still effective in conveying information to the public, because most Balinese people are still active in using the Balinese language. Factors supporting the existence of Balinese-language mass media in Bali include, among others, the support of the Bali provincial government in preserving the Balinese language and literature in the form of regulations in the form of governorates and local regulations; the idealism of the owners or managers of Balinese-language mass media in Bali; the development of Balinese language communities; there are universities that open Balinese language departments. The inhibiting factors for the existence of Balinese-language mass media in Bali include very little interest in writing by the Balinese; the Balinese language is only a spoken language, not a written language; the world of literature is very minimal; operating costs
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Pramana, Gede Indra, and Tedi Erviantono. "Surviving in The Paradise: The State of Civil Society in Post New Order Bali." Politik Indonesia: Indonesian Political Science Review 7, no. 2 (September 8, 2022): 228–42. http://dx.doi.org/10.15294/ipsr.v7i2.34445.
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This study seeks to describe the development of civil society. In the realm of political science, the role of civil society is one of the benchmarks for the development of democracy. In Indonesia, the transition period was marked by the collapse of Suharto's New Order, accompanied by the rapid growth of civil society. However, there has not been much research on the development of civil society in the local sphere. This research seeks to fill the gaps related to civil society development and democracy in the local sphere by focusing on Bali. The study used a qualitative method, particularly participant observation and interview. This study finds, first, the increasing tension between civil society actors and the state. Its shown in the state's efforts to limit the expression of civilian dissatisfaction with state policies. Second, the state's role is increasing in the life of civil society in Bali. In the context of Bali, Perda No. 4 of 2019 on Desa Adat shows recognition for indigenous peoples in Bali. The case of Bali displays the uniqueness of how the customs of the Balinese people, particularly in the civil society arena, influence the relationship with the state. It shows the inequality of power relations between the state and society. It confirms that tension between the state and civil society strengthened after policies that increased the state's intervention in civil society.
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Robinson, Geoffrey. "State, Society and Political Conflict in Bali, 1945-1946." Indonesia 45 (April 1988): 1. http://dx.doi.org/10.2307/3351174.
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Ardhana, I. Ketut. "State and Society: Indigenous Practices in Ritual and Religious Activities of Bali Hinduism in Bali-Indonesia." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 20–26. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.681.
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Due to the increased tourism development in Bali, there have been significant changes in Balinese views in the practices of their ritual and religious lives. Previously populated almost exclusively by Hindu Balinese, Bali has evolved to be a multicultural society resulting from the increased migration of people, ethnicities and ideas. In the past, any ritual and religious activities in accordance with the humanistic religious management had been carried out in the traditional kingdoms. However, the downfall of those traditional kingdoms has affected the emergence of significant issues in relation to who will be in charge in the ritual and religious activities that demand much financial outlay. This has brought about important issues in relation to the decrease in the Balinese who adhere to Hinduism, since most of them have no time to arrange these kinds of activities as most work in the tourist sector that demands effectiveness and efficiency. There are many questions to be discussed in this paper, namely, Firstly: What is the role of the state and society in the management of the ritual and religious activities in Bali? Secondly: What kinds of alternative solutions can solve the problems? And, Thirdly: How can these issues faced by the Balinese, be managed, since the Balinese do not only consist of followers of the Hindu religion but also other religions such as Islam, Christianity (Protestant and Catholic), Buddhism and Confucianism as well as the local beliefs that have been recognized by the state in the Reform period since 1998? Through answering these questions, it is expected to have a better understanding of the role of the state and society in the context of indigenous practices in Ritual and Religious Activities of Bali Hinduism in Indonesia.
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Artha, Pande Putu Dwi Novigga, Nyoman Warnata, and Anasta Putri. "Kajian Arsitektur Biophilic pada Arsitektur Tradisional Bali sebagai Pendukung Ekowisata di Bali (Studi Kasus: Rumah Adat Bali)." ARSITEKTURA 20, no. 1 (April 30, 2022): 147. http://dx.doi.org/10.20961/arst.v20i1.55967.
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<p class="Abstract"><em>The development of the times indirectly affects human needs which have an impact on all aspects of human life, psychology, lifestyle to architecture. There are several rules of Traditional Balinese Architecture that contrast or are not suitable when combined with modern architecture that is in demand by today's society. However, if ecotourism buildings in Bali follow the architectural trend in the world, it will violate the Bali Regional Regulation and Bali will lose its architectural identity. There is a gap between traditional Balinese architecture that must be applied with modern architecture which is the current trend. Biophilic Architecture is building's connection to the environment will affect the health of the community both physically and psychologically. In general, the Biophilic approach and Traditional Balinese Architecture are both environmentally based. Therefore, Biophilic Architecture can be a bridge between Traditional and Modern Architecture. Using comparative quantitative research methods with biophilic as an indicator of assessing traditional Balinese architecture, the results of modern architecture guidelines that have environmental-based traditional rules will be obtained. This research is expected to be a guide or reference in designing ecotourism buildings that are modern but still strong in their traditional Balinese identity.</em></p>
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Cuthbert, Alexander R., and G. A. M. Suartika. "Revisiting Reuter: Symbolic and material economies in Bali aga society." Jurnal Kajian Bali (Journal of Bali Studies) 7, no. 1 (May 18, 2017): 259. http://dx.doi.org/10.24843/jkb.2017.v07.i01.p14.
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The objective of this paper is to analyse Thomas Reuter’s seminal text The Custodians of the Sacred Mountains and to discuss some of the theoretical and other issues that flow from the reading. Indirectly it is also intended to assist many local scholars who find the text somewhat impenetrable, let alone making connections to its extensive implications. The book is the second study to emerge that covers the regional basis for the Bali Aga, the first being that of Wälty (1997). The text is one of a kind - erudite, complex and intellectually challenging. The paper begins with historical interventions since the status economy of Bali Aga is wholly dependent on a mythical past. Next, the use of theory, focussing on anthropology and Bali studies is discussed to place Reuter’s work in context. Then his basic concepts are analysed, those of precedence, status, and representation. Subsequently, we focus on place and space since geography is a defining feature of Bali Aga. Finally the mental (symbolic) and material (political economy) dimensions are contrasted with the observation that omission of any consideration of the latter weakens an otherwise seminal work.
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Elly, Kadek, I. Wayan Rasna, and I. Nengah Suandi. "SOCIOLINGUISTIC INTERACTION OF SOCIETY IN BUSUNGBIU DISTRICT BULELENG REGENCY." Jurnal Penelitian dan Pengembangan Sains dan Humaniora 3, no. 1 (April 24, 2019): 41. http://dx.doi.org/10.23887/jppsh.v3i1.17363.
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The purpose of this research to (1) describe the language variations in sociolinguistic interaction of society in Busungbiu district Buleleng Regency, (2) to describe the language choice in sociolinguistic interaction of society in Busungbiu district Buleleng Regency, and (3) to describe the factors that affect language variations and language choices in sociolinguistic interaction of society in Busungbiu district Buleleng Regency. Data were collected using observation and interview. The data are analyzed through reduction, presentation and data collection. The location of this research is 4 of 15 villages in Busungbiu sub-district that is Sepang Village, Pelapuan, Kekeran, and Busungbiu. The result of this research shows that (1) There are language variations in terms of speakers of dialect and sociolek and language variations in terms of formality. (2) There is a code switching of the Bali language code into the Indonesia language, code switching the Indonesia language code into Bali language, code switching the Java language code into the Indonesia language. The code mixing into and code mixing exit. (3) Factors that influence is the language variation that is area of the speaker's and social origin. Factors that influence is the language choice that is changing speech situations, the presence of a third person, awakens a sense of humor, to a mere prestige, using more popular terms. Thus it can be concluded that the Bali language experiencing critical condition and bali language start to weaken. This can be proved by the existence of citizens who notabene native Bali language speakers can code switch and code mixed, so the use of Bali language began to shift little by little. Based on this, the need for guidance, training and coaching, especially the Bali language in Busungbiu district.
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Karuni, Ni Kadek, and I. Wayan Suardana. "Wacana “Ajeg Bali” Pada Seni Kerajinan Sarana Upacara Di Gianyar Bali." Mudra Jurnal Seni Budaya 33, no. 1 (March 6, 2018): 26. http://dx.doi.org/10.31091/mudra.v33i1.321.
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Dalam usaha mengantisipasi tergerusnya seni budaya Bali yang adiluhung, Bali post dan Bali TV meluncurkan wacana “Ajeg Bali” yang artinya menjaga dan melestarikan identitas budaya Bali agar tidak jatuh di bawah hegemoni budaya global. Penelitian ini ingin mengungkap peranan wacana Ajeg Bali dalam meningkatkan seni kerajinan sarana upacara, dan perubahan sikap hidup masyarakat dalam melakukan upacara adat dan agama. Hal ini perlu diketahui agar konsep Ajeg Bali sesuai dengan tujuan dan sasaran yang dikehendaki. Oleh karena itu, diperlukan pendekatan estetika dan sosiologi, yang dipergunakan untuk menganalisis karya seni dan perubahan sosial kehidupan masyarakat dengan adanya wacana Ajeg Bali. Metode penelitian yang digunakan adalah metode kualitatif dengan analisis deskriptif analitik. Hasil penelitian menunjukkan, bahwa Wacana Ajeg Bali berperan sangat besar dalam pengembangan seni kerajinan sarana upacara yang ada di Gianyar Bali. Wacana ajeg Bali ini diaktualisasikan dengan meningkatkan berbagai aktivitas upacara adat dan agama serta aktif melakukan persembahyangan ke berbagai Pura yang tersebar luas di seluruh Pulau Bali, yang disebut dengan “Rekreasi Religius” Meningkatnya aktivitas upacara dan rekreasi religius, memerlukan berbagai sarana upacara dengan tampilan yang indah dan menarik. Para perajin melihat peluang ini sangat pontensial dan mulai mengembangkan kreativitasnya untuk menciptakan sarana upacara yang baru dengan tetap memiliki identitas Bali. Di berbagai wilayah Kabupaten Gianyar mulai banyak tersebar seni kerajinan sarana upacara seperti di kecamatan Tegallalang, Payangan, Sukawati, dan Tampaksiring. Banyaknya aktivitas upacara adat dan agama, dan tingginya keinginan masyarakat untuk memiliki sarana upacara dengan berbagai bentuk dan jenis, memberi motivasi yang tinggi pada perajin untuk menciptakan sarana upacara yang lebih unik dan menarik.In an effort to anticipate the decrease of Balinese art culture, adiluhung, Bali Post and Bali TV have published a discourse of “Ajeg Bali”which means to protect and to preserve Balinese culture from falling victim to global hegemony. This research has been conducted as a means of knowing the influence discourse of “Ajeg Bali”has in increasing the art crafts of ceremonial facilities, and the changes in society's attitude in performing tradition and religious ceremony as well. These are paramount to knowing whether the concept of “Ajeg Bali”is appropriate to the goal and target stated. That is why, an aesthetic and sociological approach is required to analyze the art works and social life changes of the society by means of discourse in “Ajeg Bali”. The research method used in this study was qualitative method by analytic description.The result of this study shows that the discourse of “Ajeg Bali”plays an important role in developing the art crafts of ceremonial facilities in Gianyar Bali. It is promoted through intensifying of various events such as traditional and religious ceremonies as well as ritual of prayers held in temples spread out over Bali known as “Religious Recreation”. This increase in activities of ceremony and religious recreation has led to an increasing demand for artistic and attractive facilities for various ceremonies. Craftsmen see this as a promising opportunity and begin to improve their creative process in producing new ceremonial facilities that retain Balinese identity. In Gianyar Regency, there are many craft centers producing ceremonial facilities that have begun to grow, such as those in subdistricts of Tegallallang, Sukawati, Tampaksiring, and Blahbatuh. The rise of activities of tradition and religious ceremony and the high of society willing to have ceremony facilities with various shape and type, has given high motivation to craftsmen to produce more unique and interesting ceremonial facilities. In an effort to anticipate the decrease of Balinese art culture, adiluhung, Bali Post and Bali TV have published a discourse of “Ajeg Bali”which means to protect and to preserve Balinese culture from falling victim to global hegemony. This research has been conducted as a means of knowing the influence discourse of “Ajeg Bali”has in increasing the art crafts of ceremonial facilities, and the changes in society's attitude in performing tradition and religious ceremony as well. These are paramount to knowing whether the concept of “Ajeg Bali”is appropriate to the goal and target stated. That is why, an aesthetic and sociological approach is required to analyze the art works and social life changes of the society by means of discourse in “Ajeg Bali”. The research method used in this study was qualitative method by analytic description.The result of this study shows that the discourse of “Ajeg Bali”plays an important role in developing the art crafts of ceremonial facilities in Gianyar Bali. It is promoted through intensifying of various events such as traditional and religious ceremonies as well as ritual of prayers held in temples spread out over Bali known as “Religious Recreation”. This increase in activities of ceremony and religious recreation has led to an increasing demand for artistic and attractive facilities for various ceremonies. Craftsmen see this as a promising opportunity and begin to improve their creative process in producing new ceremonial facilities that retain Balinese identity. In Gianyar Regency, there are many craft centers producing ceremonial facilities that have begun to grow, such as those in subdistricts of Tegallallang, Sukawati, Tampaksiring, and Blahbatuh. The rise of activities of tradition and religious ceremony and the high of society willing to have ceremony facilities with various shape and type, has given high motivation to craftsmen to produce more unique and interesting ceremonial facilities.
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Paryatna, Ida Bagus Made Ludy, and Ida Bagus Putra Manik Aryana. "Basita Paribasa dalam Tembang Pop Bali sebagai Bentuk Pemertahanan Kearifan Lokal Bali." Dharma Sastra: Jurnal Penelitian Bahasa dan Sastra Daerah 2, no. 1 (April 30, 2022): 64–71. http://dx.doi.org/10.25078/ds.v2i1.943.
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This study aims to determine the basita paribasa in Balinese pop songs. Balinese pop songs are one of the means that are still consistent in the use of basita paribasa so that Balinese pop songs can be said to be a medium for maintaining local wisdom of basita paribasa. In this study, the selection of songs on the Ketut Bimbo album was limited by using a qualitative descriptive method. In the lyrics of Ketut Bimbo's songs on three albums, namely provocateur, playing bliyard, ipah-ipuh, containing paribasa cecangkitan, sesonggan, sesmbing, wewangsalan, sesemon, sesenggakan, sesawangan. Baribasa Bali in Balinese pop songs will affect the Balinese people in their use when communicating. This will have a positive impact on maintaining Balinese local wisdom in the field of language, namely the style of language commonly called basita paribasa as a beautification of the language of communication in society.
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Dian Susanthi, I. Gusti Ayu Agung. "SEBUAH KAJIAN MORFOLOGI GENERATIF DALAM “SATUA BALI TALES FROM BALI”." KULTURISTIK: Jurnal Bahasa dan Budaya 1, no. 1 (July 7, 2017): 67. http://dx.doi.org/10.22225/kulturistik.1.1.218.
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[Title: A Generative Morphology Study in ‘Satua Bali Tales from Bali'] The diversity and uniqueness of language in the world is an interesting linguistic phenomenon to be studied. Word formation is one of interesting research object, because every language of course has diversity in word formation which is called as morphology process. The theory used in this paper is a theory that is written by experts in the field of morphology. The theory used is the theory of morphology, namely: the theory of generative morphology by Halle (1973), Aronaff (1976), and Scalise (1984). Some examples of words were found in "Satua Bali Tales From Bali". The words were classified into words with prefixes, infix, suffixes and confix.
In the data found that there were affixes found in the beginning of the word basic (prefix), inserts on the word (infix), suffix on the word base (suffix) or prefix and suffix that appeared together in the word base (confix). In the data also found the word that experienced nasalization process. In the prefix analysis found the fair form, potential and unnatural forms. In the infix analysis only found the fair form. In the suffix analysis found an unusual inverse form in the data. Unusual (strange) inverse forms can cause problems, because in society, those forms are not commonly used. In the confix analysis there was a reasonable invention. There was also a word that experienced a process of nasalization. For example the form of nepukin "see".
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Duana Sutika, I. Nyoman. "Penggunaan Anggah Ungguhing Basa Bali: Sebuah Kesantunan dan Penanda Kelas Sosial Masyarakat Bali." Pustaka : Jurnal Ilmu-Ilmu Budaya 19, no. 2 (August 31, 2019): 68. http://dx.doi.org/10.24843/pjiib.2019.v19.i02.p02.
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Balinese language with its leveling still intensively used by the Balinese people. Anggah-ungguhing basa (the languages levels) mostly used in the traditional event, and in special events, such as a workshop, conference, and seminars. It also used when the Balinese communicate with elder and strangers. Generally for most Balinese language regarded as the mother language, especially those who live in rural areas.Since the lack of young generation interest, the use of Balinese language levels has decreased.Intead of complicated language levels in Balinese, the young Balinese prefer to use Indonesian, as its more practical and easier.On the other hand, the Balinese language levels, contain a value of modesty, courtesy, and manners, also be a symbol of social class in Balinese society. Communication is arranged based on a social class using fine andcoarse language.
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Wariati, Ni Luh Gede. "Keberlangsungan Ajaran Sekte Bhairawa dalam Kehidupan Masyarakat Bali." Sphatika: Jurnal Teologi 9, no. 2 (July 7, 2020): 94. http://dx.doi.org/10.25078/sp.v9i2.1605.
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In the history of the development of Hinduism in the archipelago, it is mentioned that Bhairawa sect never developed in Indonesia. The Bhairawa sect is also said to have flourished in Bali so that Bhairawa’s teachings must have been carried out in Bali. As we know that cultural and religious activities in Bali cannot be separated from the influence of sects that ever developed in Bali in the past. Although the Bhairawa sect is now abandoned in Bali, the influence of this sect may still be present in the religious life of Balinese society. That’s why research is needed to know the existence of the Bhairawa sect in the religious life of Balinese society. Based on the results of the research, it was found that (1) the teachings of the Bhairawa sects were merged together with the Balinese customs tradition, this could be seen from the worship of the Goddess Durga in the Dalem temple, the ngelawar activity, the Calon Aarang activity, the use of arak and berem in religious activities, mecaru and Kebo Edan temple as a place of begging descent. (2) The influence of the Bhairawa sect for the Balinese Hindu Society can be seen in two specs, the first influence is on the Bhuana Agung (universe) and the influence on Bhuana Alit (human).
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Santow, M. G. "Fertility Decline in a Traditional Society: The Case of Bali." Population Studies 41, no. 2 (July 1, 1987): 337–38. http://dx.doi.org/10.1080/0032472031000142926.
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McNicoll], [Geoffrey, and Kim Streatfield. "Fertility Decline in a Traditional Society: The Case of Bali." Population and Development Review 12, no. 4 (December 1986): 816. http://dx.doi.org/10.2307/1973448.
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Basyir, Kunawi. "Pola Kerukunan Antarumat Islam dan Hindu di Denpasar Bali." ISLAMICA: Jurnal Studi Keislaman 8, no. 1 (August 25, 2014): 1. http://dx.doi.org/10.15642/islamica.2013.8.1.1-27.
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This study attempts to review the religious life of multicultural society of Muslim-Hindus in Denpasar, Bali. Findings of the fieldwork reveal the prevalence of an ideal cooperation among religous communities in building harmony in religious life. This character constitutes an integral part of Balinese societal life. Building <em>Bali Aga</em> (Bali Sprouts Again) needs a long process and time through theological, ideological and socio-cultural dialectics. The local government and social institutions together with Balinese society have been struggling to maintain and protect the Hindu-inspired Balinese culture through preserving the tradition of <em>menyama braya</em> to establish a harmonious religious life. They also exhibit inclusive religiousity in social, cultural, economic, and educational spheres. It is with this openness that Muslim-Hindu community in Bali can live in a peaceful co-exisentence and respect each other.
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Mardika, I. Made. "PERAN MUSEUM ARMA DAN MUSEUM BURUNG BALI DALAM PEMBERDAYAAN BUDAYA DAN MASYARAKAT LOKAL." KULTURISTIK: Jurnal Bahasa dan Budaya 2, no. 1 (January 12, 2018): 79. http://dx.doi.org/10.22225/kulturistik.2.1.678.
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[Title: The Roles of Museum Arma and Museum Burung Bali in Empowering the Culture and Local Society] This article aims to identify roles of Museum Arma and Museum Burung Bali in empowering the culture and local society and to interpret its meaning. The research model is qualitative research. The data collection were done by observation technique, deep interview and documentation, and the data analysis were done inductively. The result shows two ways in empowering the culture and local society. Museum Arma empowers them by museum integrated management model and living museum. Museum Burung Bali empowers them by employing local artist to make collection, souvenirs and traditional Balinese dance performances. The process can be interpreted as local cultural response towards global culture, the deconstructive strategy towards inversion from outside to inside, and the capitalization towards local culture. The conclusion is both museums have roles in empowering the culture and local society towards certain strategies reflexing the meaning of cultural response, local culture improvement, and cultural capitalization.
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Suda, I. Ketut, and Ni Made Indiani. "Interpret Ogoh-ogoh towards Hindu Contemporary Society." International Research Journal of Management, IT & Social Sciences 5, no. 1 (January 19, 2018): 65. http://dx.doi.org/10.21744/irjmis.v5i1.597.
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The interpreting of the making ogoh-ogoh based on the perspective of the cultural studies in related to the festival day of the tawur kesanga towards Hindu society in Bali. It recently is an interesting phenomenon to be studied in the academics. Due to the ogoh-ogoh is made as a series for the ceremony of the tawur kesanga lately. It has been a high cost, although, in the literary texts, it does not find the existence of ogoh-ogoh become the completeness of the tawur ceremony itself. Regarding its phenomenon, the author was interested in studying in term of this. The study was intended to interpret the ideology or a truth behind the making of ogoh-ogoh shown of the religious ceremonies. It was conducted applying a qualitative approach included classifying, categorize, understand, and interpret any data or the facts by paraphrase or description, therefore, the conclusion was generally obtained. The results of the analysis were conducted. It can be understood that the making of ogoh-ogoh recently in the Hindu society in Bali, not merely means to cast out of the evil spirits that have been perceived as buta kala by the Hindu society in Bali. However, it was interpreted as a game of the ideology i.e. capitalist ideology. In term of this was evident that the making of ogoh-ogoh lately, no longer using the local materials that can be freely gotten from the surrounding environment, but must be made by lux materials that must be purchased expensive. Thus, it can be concluded that behind the making of ogoh-ogoh related with the ceremony of the tawur kesanga towards Hindu society in Bali lately was initiated by the game of the ideology i.e. capitalist ideology.
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Nilotama, Sangayu Ketut Laksemi. "TAKSU DALAM KEBUDAYAAN BALI." Jurnal Dimensi Seni Rupa dan Desain 4, no. 1 (September 1, 2006): 17. http://dx.doi.org/10.25105/dim.v4i1.1309.
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AbstractThe Balinese society ( Hindu) adopts the principle or quality achievement to generate quality work called as taksu. As a base for the achievement of quality art, taksu is easier to be seen , felt, and explained in the media of dancing as the manifestation can be visually seen. His research applied the qualitaitaive method to obtain holistic point of view from those involved within.From the analysis taksu is basically a thinking base in the attempts of expressing values and utmost beauty meanings. The achievement on the understanding of taksu values is principle thing for artists ( undagi) giving affect in mainstaining harmony and unity between bhuwana agung and bhuwana alit in accordance with the final destination of Balinese people that is achieving the savety of universe and reaching moksa ( eternity)\ AbstrakMasyarakat Bali ( Hindu) mengenal adanya suatu pedoman mengenai pencapaian kualitas untuk menghasilkan suatu karya bermutu, disebut taksu. Taksu sebagai lenadasan pencapaina kualitas seni lebih mudah dilihat, dirasakan dan dijelaskan melalui bentuk tarian, karena perwujudannya tampak secara visual. Penelitian ini mempergunakan metoda penelitian kualitatif, tujuannya untuk memperoleh pandangan secara holistikl dari mereka yang diteliti.Temuan-temuan yang diperoleh , taksu pada dasarnya merupakan landasan berpikir dalam upaya mengungkapkan nilai0nilai dan makna keindahan yang tertinggiPencapaian pemahaman nilai-nilai taksu merupakan sesuatu yng sangat penting bagi seniman ( undagi) karena akan berdampak dalam upaya menjaga kualitas keharmonisan dan keserasian antara bhuwana agung dan bhuwana alit, sesuai tujuan akhir hidup orang Bali, yaitu mencapai kesejahteraan jagad dan mencapai moksa ( keabadian akhirat)
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Sudantra, I. Ketut, and I. Gusti Ngurah Dharma Laksana. "PENGARUH IDEOLOGI GENDER TERHADAP PERKEMBANGAN HAK WARIS PEREMPUAN BALI." Jurnal Magister Hukum Udayana (Udayana Master Law Journal) 5, no. 4 (May 31, 2017): 818. http://dx.doi.org/10.24843/jmhu.2016.v05.i04.p13.
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Tulisan ini bertujuan untuk mengkaji perubahan ideologi gender yang terjadi dalam masyarakat dan pengaruhnya terhadap perkembangan hukum adat Bali, terutama yang menyangkut hak waris perempuan. Kajian didasarkan pada hasil penelitan kepustakaan (doktriner) dengan pendekatan konseptual, historis dan futuristik hukum. Hasil kajian menyimpulkan bahwa telah terjadi perubahan ideologi gender dalam masyarakat. Perubahan ideologi gender dalam masyarakat adat Bali, terutama yang terjadi dikalangan intelektual dan tokoh-tokoh adat, menyebabkan lahirnya Keputusan Pasamuan Agung III Majelis Utama Desa Pakraman (MUDP) Bali Tahun 2010 yang mengangkat derajat dan harkat perempuan Bali di bidang pewarisan, di mana diputuskan bahwa perempuan dalam batas-batas tertentu berhak atas harta peninggalan orang tuanya
This article aiming to review the change of gender ideology that happened on the society and its influence on development of Balinese customary law, especially that concerning women’s inheritance. The review based on result of literary research with conceptual, historical, and futuristic legal approach. The review result concluded that there is already a change on gender ideology of society. The change of gender ideology on Balinese customary society, especially that happened on intellectuals and custom’s important figures, had causing the birth of Majelis Utama Desa Pakraman (MUDP) Third Pasamuan Agung of 2010 Decree that lifted Balinese women’s dignity on inheritance, which decreed that women in certain limit have right on their parent’s inheritance.
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Warsana, I. Made. "Implikasi Keputusan Majelis Utama Desa Pakraman Bali Nomor 01/KEP/PSM-3/MDP BALI/X/2010 tentang Kedudukan Wanita Bali dalam Keluarga dan Pewarisan." Jurnal Ilmiah Pendidikan Pancasila dan Kewarganegaraan 6, no. 2 (December 31, 2021): 362. http://dx.doi.org/10.17977/um019v6i2p362-370.
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The purpose of this study was to analyze the philosophical basis and implications of the Decision of the Main Assembly of Bali Pakraman Village Number 01/Kep/Psm-3/MDP Bali/X/2010 on the position of Balinese women in the family and inheritance. This study used a normative juridical method with a philosophical and conceptual approach, which discussed legal rules or regulations as a system associated with legal events. The study results showed that the philosophical basis for the Decision of the Main Assembly of the Bali Pakraman Village Number 01/Kep/Psm-3/MDP Bali/X/2010 was a patrilineal system Balinese society which did not provide opportunities for Balinese women to become heirs. The implication of the decision of the Main Assembly of the Bali Pakraman Village Number 01/Kep/Psm-3/MDP Bali/X/2010 was the realization of gender equality between Balinese men and women in obtaining rights, although with different amounts of inheritance.
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Darmayasa, Jero Budi, Wahyudin Wahyudin, and Tatang Mulyana. "Application of the concept of reflection in majejahitan activity by Bali Mulia society." Ethnomathematics Journal 1, no. 1 (May 4, 2020): 13–20. http://dx.doi.org/10.21831/ej.v1i1.27760.
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This research is qualitative research with case study method. The focus of this research is to explore the value of ethnomathematics in the culture of the Bali Mula society in the Kintamani sub-district, Bali Province. The research starts from the exploration phase of ethnomathematics, mapping ethnomathematics with school mathematics, explores aspects of pedagogy in the preservation of ethnomathematics and concludes on how ethnomathematics is applied to mathematics learning in schools. Data collection was carried out through observation of Mejejahitan activities carried out by Bali Mula women. Data from observations are then linked to the results of documentation analysis and strengthened by the results of interviews. The triangulation method is carried out to check the validity of the research data. Based on the results of data analysis there is a relationship between the activities of Mejejahitan with school mathematics. The mathematical concepts contained in the Majejahitan activity that is reflecting (reflecting) and predicting or predicting patterns. Because there is a relationship between Majejahitan activities with school mathematics, it can be said that there are ethnomathematics values in the culture of the Bali Mula society in Kintamani District, Bali Province.
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Arjawa, IGP Bagus Suka, and IGA Mas Rwa Jayantiari. "Democratic values in Balinese traditional society: Analysis of the making and the content of Desa Pakraman’s awig-awig." Masyarakat, Kebudayaan dan Politik 30, no. 4 (December 29, 2017): 428. http://dx.doi.org/10.20473/mkp.v30i42017.428-436.
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This article describes the existence of democracy at a traditional level in Desa Pakraman in Bali. In Balinese society, Desa Pakraman is the root of social life, where people make interaction in culture and religion. Desa Pakraman is an organization underlies the life of Balinese society. Desa Pakraman has traditional instrument, called awig-awig. Awig-awig is an instrument of customary law in the society where the people have to obey the norms of the traditional law institution. Democratic practices and norms are apparent when people at Desa Pakraman build the awig-awig. Freedom of opinion can be found when people deliver their opinion we can find the equality of the human being. The research held in Desa Pakraman Penyalin, Tabanan, Bali, with qualitative method research. This research used democratic theory and participant theory. The research found that democracy has been practised at traditional society in Bali especially when people build the instrument of customary law. In Bali, this is called awig-awig. The awig-awig contains democratic instruments like equality before the law, human right and regular election to vote Desa Pakraman’s officials.
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Payuyasa, I. Nyoman. "TUMPEK UDUH, KEARIFAN LOKAL BALI UNTUK MENINGKATKAN MUTU PENDIDIKAN KARAKTER." Jurnal Penjaminan Mutu 3, no. 2 (August 31, 2017): 206. http://dx.doi.org/10.25078/jpm.v3i2.201.
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<p><em>Local wisdom is the values that will be strongly attached to society because of this value through a long travel time, as long as the existence of that society. Local wisdom is a way of life for the people. Trust and respect for the meaning of local wisdom is a seriousness. One of them tumpek uduh / pengatag, as the media is also a reminder that people can understand that character education should be given early on. Seeing the culture of society that is very respectful of local wisdom values, then this local wisdom is a facility and a bridge both to realize the value of character education in learners and the wider community. Synchronization between local wisdom and character education values is required. So that the quality of character education is good with the media of local wisdom.</em></p>
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Sutrisno, Nanang Sutrisno, and A.A. Ngurah Anom Kumbara. "CULTURAL ADAPTATION STRATEGIES OF THE BALI HINDU COMMUNITY WITHIN THE MULTICULTURAL SOCIETY IN PATOMAN, BANYUWANGI." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 6, no. 2 (October 31, 2022): 205–15. http://dx.doi.org/10.25078/vidyottama.v6i2.1811.
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This study aims to reveal the underlying values, forms, and implications of the cultural adaptation strategies of the Bali Hindu community within the multicultural society in Patoman, Banyuwangi. The research was conducted qualitatively with an ethnographic approach based on the theory of cultural adaptation and social harmony. This study finds that the values that underlie the cultural adaptation strategy of the Bali Hindu community within the multicultural society in Patoman include Tri Hita Karana, Tat Tvam Asi, Manyama Braya, and Bhinneka Tunggal Ika. Forms of cultural adaptation strategy include strengthening socio-cultural and religious identities internally and developing external consolidation by mediating seven universal categories of culture in their social interactions. The implications of the cultural adaptation strategy include the formation of a “Bali Patoman Village” with a distinctive cultural and religious identity, the maintenance of social harmony in a pluralistic society, and the affirmation of a multicultural society structure marked by the coronation of Patoman Village as a “Kampung Pancasila”.
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Budiana, I. Nyoman, and Made Oka Cahyadi Wiguna. "Researching Social Change in Bali Indigenous Marriage Private." Sociological Jurisprudence Journal 4, no. 2 (September 6, 2021): 75–85. http://dx.doi.org/10.22225/scj.4.2.2021.75-85.
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This article wants to understand and analyze the phenomenon of Balinese customary life arrangements related to changes in marital procedures. To be able to produce accurate findings, social phenomena are examined in detail and in-depth through qualitative research, with a phenomenological paradigm. With this paradigm the results are obtained in the form of empirical data and in-depth understanding relating to variations in categories, properties, and attributes related to the changing phenomena of cultural traditions and adat ngerorod marriage. In detail the findings generated that in social reality, the indigenous Balinese have constructed changes in the pattern of marriage from the way of ngerorod or selarian (running together) to switch to the memadik or propose, because the pattern of memadik or ask is seen to better reflect equality and justice in society. The rationale that drives is the existence of a reaction to discriminatory customary norms; innovative faith-based constructive thinking; increasing the level of education and parental-bilateral kinship thinking. Memadik marriage by means of marriage or marriage, implies a marriage as a result of the construction of modern society.
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Putra, Putu Raka Setya, and Abay Delon Subarna. "Penjor Bali and its Development." ARTic 3, no. 2 (June 30, 2021): 287–94. http://dx.doi.org/10.34010/artic.v3i2.3708.
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Streets in the province of Bali are very distinctive with penjor, especially on Balinese Hindu holidays such as Galungan and Kuningan. Penjor as part of a religious ceremony is full of meaning and the manufacture must be following the standard. Nowadays, penjor is used for events outside of the Balinese Hindu religion. Penjor has also changed its function as a decoration that adds to the lively area of Bali. To find out the development of penjor in Balinese society, a study was conducted with literature studies. The results show that based on its usefulness, penjor consists of two types, namely sacred penjor and decorative penjor. Penjor is used for other religious ceremonies such as Christmas, used for events such as New Year's, and other social occasions. Penjor forms are very diverse, with a variety of materials. The material and shape of the sacred penjor must follow the standard while the shape of the decorative penjor is free with more diverse materials. However, the essence of the meaning of penjor both for sacred penjor and decorative penjor does not shift, namely as a thanksgiving to God.
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Susanta, Yohanes Krismantyo. "SENTANA RAJEG DAN NILAI ANAK LAKI-LAKI BAGI KOMUNITAS BALI DIASPORA DI KABUPATEN KONAWE." Harmoni 18, no. 1 (June 30, 2019): 504–18. http://dx.doi.org/10.32488/harmoni.v18i1.336.
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The issue of gender inequality experienced by women is not something new. Women have long been treated unfairly and discriminatively in relation to their roles and positions. Similarly, in terms of duties and responsibilities as a wife who is required to bear children. This study aims to find out how the condition of Balinese women who are in overseas in the face of demands for childbearing sons. The method used is qualitative research with in-depth interviews (indepth interview) using the research question guide. The results show that women in the overseas (Konawe District) still face discrimination and are required to have offspring (sons). In the context of the Balinese society which prioritizes male domination, the failure to have offspring is seen as the fault of the women. Therefore, the participation of religious and community leaders in eroding the gender injustice practices is needed.
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Tarigan, Herlina. "Transformasi Pertanian dan Krisis Air di Bali dalam Perspektif Ekologi Politik." Forum penelitian Agro Ekonomi 34, no. 2 (October 11, 2016): 125. http://dx.doi.org/10.21082/fae.v34n2.2016.125-141.
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<strong>English</strong><br />Mass tourism development directing all policies to support tourism in Bali causes water crisis and major agricultural base change. This paper aims to analyze of agricultural transformation process and water crisis taking place in Bali as well as its impacts on the socio-economic cultural life of the society and the future of tourism itself. Using the perspective of political ecology with review techniques, the obtained results are (1) tourism-oriented development policy brings a broad impact on the environment and the agricultural sector especially land conversion, labor, economy, and water resource utilization; (2) water crisis creates natural resource conflict among various stakeholders and tends to marginalize agriculture; (3) local subak institutional decay and it is potential to suppress natural resources and indigenous culture of Balinese society. In the long term, there is a potential that Bali loses its distinctive cultural appeal as the world tourism destination. Using political ecology perspective, it is suggested that Bali has to develop eco-tourism, agro-tourism, and culture-tourism as soon as possible.<br /><br /><br /><strong>Indonesian</strong><br />Pembangunan pariwisata massal yang mengarahkan semua kebijakan untuk mendukung pariwisata di Bali telah menyebabkan terjadinya krisis air dan perubahan basis utama pertanian. Tulisan ini bertujuan menganalisis proses transformasi pertanian dan krisis air yang terjadi di Bali serta dampaknya bagi kehidupan sosial-ekonomi-budaya masyarakat dan masa depan pariwisata itu sendiri. Menggunakan perspektif ekologi politik dengan teknik review diperoleh hasil bahwa (1) politik pembangunan berorientasi pariwisata membawa dampak yang luas terhadap lingkungan dan sektor pertanian khususnya alih fungsi lahan, ketenagakerjaan, perekonomian, hingga pemanfaatan sumber daya air; (2) terjadi krisis air yang menimbulkan konflik sumber daya alam antarberbagai stakeholder dan cenderung memarginalisasi pertanian; (3) terjadi peluruhan kelembagaan lokal subak dan potensial menekan sumber daya alam maupun kultur asli masyarakat Bali. Dalam jangka panjang, Bali potensial kehilangan daya tarik kultural yang khas sebagai destinasi pariwisata dunia. Menggunakan perspektif ekologi politik, disarankan pariwisata Bali lebih mengarah kepada pengembangan ekowisata, agrowisata, dan kulturwisata.
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Sugita, I. Wayan. "EDUKASI TRI HITA KARANA DALAM PERTUNJUKAN DRAMA GONG PENOPANG KEBERLANJUTAN BUDAYA BALI." PANGKAJA: JURNAL AGAMA HINDU 24, no. 2 (October 25, 2021): 156. http://dx.doi.org/10.25078/pkj.v24i2.2505.
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<p>Karya ilmiah ini bertujuan membahas edukasi <em>Tri Hita Karana </em>(THK) dalam pertunjukan drama gong era <em>society</em> 5.0 dan maknanya bagi keberlanjutan budaya Bali. Makalah ilmiah ini merupakan hasil penelitian kualitatif yang datanya dikumpulkan melalui observasi, studi dokumentasi dan wawancara mendalam terhadap pelaku seni dan wakil penonton drama gong, serta pemerhati seni-budaya Bali. Analisa deskriptif kualitatif dilakukan dengan menerapkan teori semiotika, teori interasionisme simbolik, dan teori tindakan sosial (Bourdeau). Hasil penelitian menunjukkan: Pertama, model drama gong inovatif, antara lain terwakili oleh kisah “Jayaprana” diyangkan Bali TV (2020/2021), serta “Ni Diah Tantri” dan “Cupak Madeg Ratu” ditayangkan TVRI Bali (2021). Drama gong dengan menyampaikan edukasi <em>Tri Hita Karana</em> (THK) dimaksudkan agar penggemarnya menjadi masyarakat pintar sesuai era 5.0, mampu mewujudkan kehidupan yang harmonis: antara manusia dengan Tuhan (<em>parahyangan</em>), manusia dengan sesamanya (<em>pawongan</em>), dan manusia dengan alam (<em>palemahan</em>). Kedua, edukasi THK melalui pertunjukan drama gong memiliki makna dalam memperkuat tradisi dan menopang keberlanjutan budaya masyarakat Hindu Bali.</p>
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Sukerti, Ni Nyoman, and I. G. A. A. Ari Krisnawati. "Implementation of Divorce in Bali Society Related to National Marriage Law." Udayana Journal of Social Sciences and Humanities (UJoSSH) 2, no. 2 (August 1, 2018): 81. http://dx.doi.org/10.24843/ujossh.2018.v02.i02.p03.
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This study aims to explore and analyze the implementation of divorce in the Village Pakraman Kubu, Kubu Village, Bangli. This research is socio-legal research, which relies on field data as primary data. Data were extracted by interview, then processed and analyzed qualitatively. The results show that in the last ten years there have been six divorced couples and none of this has been done before the court. Divorce is done customarily for various reasons, because it is very simple, does not understand the Marriage Law, through the court hearing takes a long time and cost more. This is due to the attitude, behavior or legal culture of the people who prefer to deviate from the national marriage law and the lack of socialization from related parties. Thus the Marriage Law has not been influential in the implementation of the divorce. The conclusion is that the divorce remains customary so the marriage law has not reflected any influence on the implementation of the divorce.
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Duana Sutika, I. Nyoman. "Perempuan dalam Konstruksi Sosial Religius Masyarakat Bali." Pustaka : Jurnal Ilmu-Ilmu Budaya 19, no. 1 (February 28, 2019): 56. http://dx.doi.org/10.24843/pjiib.2019.v19.i01.p10.
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Religious social construction in the life of society in Bali gives advantages for men but vice versa for women in all aspects of life. Social construction strengthens myths, creates discrimination, marginalization, and oppression of women. Religious interpretations are conducted in constructions created by patriarchal societies, so women are always positioned as subordinate status. This cultural and patriarchal ideology clarifies women as the second class after men, as oppressed objects in all living structures. The image of women behind this cultural manifestation has become a heritage that accepted by balinese people until recently although feminism's insistence has been done entirely to strive for the emancipation and equality in all aspects of life.
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Ardika, I. Wayan, I. Ketut Setiawan, I. Wayan Srijaya, and Rochtri Agung Bawono. "Stratifikasi sosial pada masa prasejarah di Bali." Jurnal Kajian Bali (Journal of Bali Studies) 7, no. 1 (May 18, 2017): 33. http://dx.doi.org/10.24843/jkb.2017.v07.i01.p03.
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Mortuary practices might have represented social stratification during the prehistoric period in Bali. Disposal treatment of the decease, burial goods, and containers that were utilized for burials may correspond with social identity and social persona of the deads and their family. This article will explore social stratification on the basis of burial systems and burial goods that were utilized during the prehistoric period in Bali. Field survey and study on documents have also been done for data collection. In addation, Postprocessual theory has been applied in this study. It seems that global contacts and access for exotic goods might have stimulated the ranked or social stratification during prehistoric period in Bali. Metal objects, which raw materials are absence in Bali, including stone and glass beads, gold foil eye covers that were utilized as burial goods might have represent a status symbol during prehstoric period in Bali. Local elits in Bali utilized material objects as well as burial systems as a symbol for social differentiation and hierarchies in the soceity. Ranked society occurred prior to the apperance of Early State in Bali.
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Puspitasari, Ni Wayan Radita Novi. "Power and religion: Geertz position of present-day Bali." Jurnal Kajian Bali (Journal of Bali Studies) 7, no. 1 (May 18, 2017): 249. http://dx.doi.org/10.24843/jkb.2017.v07.i01.p13.
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This article analyzes the changes of religious - political power relations from the mid of 1950’s to present-day Bali. Anthropologist Geertz stated that Balinese Hinduism is a “superstition”, “rhetoric” and “state cult” that had been applied in the Negara as a theatre state. Within the conception of Hinduism by referring to the relation between the Divine God -Tri Murti and Tri Hita Karana, the Balinese society is believed in the relation between Gods, the people and its environment. Although in the post-colonial era, Balinese people are maintaining the power existence of the local kingdoms, mainly the system of warna. Through the accumulation of charisma, Geertz provided a concept that Negara was basically a state created by honor and ceremony. Thus, the democratic governmental system of Indonesia hardly reach the political arena within the Balinese society. As a result, through the self-awareness and the notion on equality, the Sudra could establish their role as an influential Balinese personage.
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Sutriyanti, Ni Komang. "Persepsi Masyarakat Hindu Terhadap Keberadaan Pasraman Formal Di Bali." Jurnal Kajian Bali (Journal of Bali Studies) 10, no. 1 (April 13, 2020): 235. http://dx.doi.org/10.24843/jkb.2020.v10.i01.p11.
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This paper aims to analyze the perception of Hindu society on the existence of formal pasraman (Hindu style of education) in Bali. The research method used is namely the type of qualitative research. This research of descriptive data with primary and secondary data sources and the technique of determining informants using purposive sampling techniques. Methods of data collection using observation techniques, interviews, literature studies, and documentation, as well as using data analysis techniques and presentation techniques of data analysis results. The results showed that first, the background of the establishment of a formal pasraman include juridical background, religious, and needs. Second, the learning method uses is catur pramana learning method. Third, the perception of Hindu society on the existence of formal pasraman is still low due to a lack of understanding as a whole, therefore it is necessary to socialize the existence of formal pasraman.Keywords: perception, learning methods, catur pramana, formal Hindu pasraman
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Atmadja, Nengah Bawa, Luh Putu Sendratari, and I. Wayan Rai. "Deconstructing Gender Stereotypes in Leak." KOMUNITAS: International Journal of Indonesian Society and Culture 7, no. 1 (March 1, 2015): 71–78. http://dx.doi.org/10.15294/komunitas.v7i1.3597.
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The belief of Balinese people towards leak still survive. Leak is a magic based on durgaism that can transform a person from human to another form, such as apes, pigs, etc. People tend to regard leak as evil. In general, the evilness is constructed in gender stereotypes, so it is identified that leak are always women. This idea is a power game based on the ideology of patriarchy that provides legitimacy for men to dominate women with a plea for social harmony. As a result, women are marginalized in the Balinese society. Women should be aware of so it would provide encouragement for them to make emancipatory changes dialogically. Kepercayaan orang Bali terhadap leak tetap bertahan sampai saat ini. Leak adalah sihir yang berbasiskan durgaisme yang dapat mengakibatkan seseorang bisa merubah bentuk dari manusia ke wujud yang lain, misalnya kera, babi, dll. Leak termasuk magi hitam sehingga dinilai bersifat jelek. Pada umumnya perempuan diidentikkan dengan leak sehingga melahirkan asumsi yang bermuatan steriotip gender bahwa leak = perempuan. Gagasan ini merupakan permainan kekuasaan berbasis ideologi patriarkhi dan sekaligus memberikan legitimasi bagi laki-laki untuk menguasai perempuan dengan dalih demi keharmonisan sosial. Akibatnya, perempuan menjadi termarginalisasi pada masyarakat Bali. Perempuan harus menyadarinya sehingga memberikan dorongan bagi mereka untuk melakukan perubahan secara dialogis emansipatoris.
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Viphindrartin, Sebastiana, and Zainuri Zainuri. "CREATING TOURISM ENTREPRENEUR THROUGH PRESERVING CULTURE IN THE VILLAGE OF PADANG TEGAL, BALI." JBFEM 2, no. 2 (October 29, 2019): 163–76. http://dx.doi.org/10.32770/jbfem.vol2163-176.
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Gianyar regency is one of the areas in Bali which has fanatic society to their own culture. Despite globalization era can not be avoided and it is improving time by time. So, the authors would like to describe and explain social capital implication in creating tourism entrepreneurs through preserving the culture. This research is using experience approach by qualitative method. The research results are: first, globalization era has no impact on Gianyar society. In case Ubud (one of area in Gianyar) is a center of tourism but in Padang Tegal village has society who always obey to religion. Second, the society in Gianyar is not only obeyed to their local norm but also they help their regency to explore their tourism landscapes. Third, there are many strategies from society collaborate with government to preserve the landscape. Fourth, involving the young generation in preserving their own local culture. Fifth, Tri Hita Karana is the core principle in their social life. Can be concluded that social capital has essential roles in creating tourism entrepreneur through preserving local culture.
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Sandria, Arinita. "Pancasila Values In Tradition On The Bali Hindu Community Reviewed From Bali Adat Law And Hindu's Law." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 226. http://dx.doi.org/10.25078/ijhsrs.v2i2.622.
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<p>Adat law is an unwritten law that applies to a particular society. One of adat law that is still valid in Indonesia is Balinese Adat Law which is strongly influenced by Hindu religious law. Adat Law Society of Bali has many traditions related to various religious activities, one of which is <em>ngayah</em>. The development of the times influenced the existence of the <em>ngayah</em> tradition in the Balinese Hindu community. Many Balinese Hindus, especially those outside Bali, currently do not carry out <em>ngayah</em>. This will certainly have a negative impact on the continuation of the ngayah tradition. This is what prompted researchers to conduct research on cultivation in the Balinese Hindu community. The problems raised by researchers in this regard are: 1) How the implementation of Pancasila values contained in <em>ngayah</em> in the Balinese Hindu community; and 2) How is the application of sanctions for Balinese Hindus who do not implement <em>ngayah</em> in terms of Adat Law and Hindu Law</p><p>This research was carried out in a descriptive analytical way, which provides a careful description of the facts that are related to the research. This study uses a juridical empirical approach. This research was conducted in two stages, namely library research (library research) and field data. Data collection techniques in this study were conducted in two ways, namely doku men and interview studies Data analysis was performed using qualitative juridical analysis methods. The location of the study to obtain data in this writing is the library and institutions related to research. The conclusions that can be drawn are: 1) <em>Ngayah</em> as a tradition in the Balinese Hindu community is very full of the values of Pancasila; and 2) Application of sanctions for Balinese Hindus who do not carry out <em>ngayah</em> in terms of Adat Law and Religious Law in general are customary sanctions in the form of <em>danda</em></p>
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Rianingrum, Cama Juli. "BALINESE RESTAURANT IN A COSMOPOLITAN BACKGROUND." Jurnal Dimensi Seni Rupa dan Desain 4, no. 1 (September 1, 2006): 47. http://dx.doi.org/10.25105/dim.v4i1.1311.
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AbstrakBali adalah salah satu daerah wisata paling terkenal dan paling populer , dengan jumlah terbesar wisatawan mancanegara yang datang ke indonesia. Bali memiliki daya tarik yang luar biasa, antara lain karena keindahan alam yang tidak tercemar dan sellau terjaga kelestariannya. Hal tersebut karena filosofi hidup masyarakat nya yang berpatokan pada alam yang mempengaruhi segala segi kehidupan mereka, yaitu menjaga keseimbangan antara alam dan lingkungan hidup manusia. Dengan melihat pada kekayaan budaya Bali, maka bagi Jakarta yang merupakan kota modern dan heterogen akan sangat menarik bila terdapat restaurant dengan nuansa Bali, mulai dari menunya , pelayanannya, hiburannya dan interiornya. AbstractBali is one of the most famous tourist destinations in Indonesia with the largest foreign tourist arrival. Located in the southern part of Indonesia, between Java island and Lombok island. Bali has a remarkable attraction, in part because of its cultural heritage and the balance between nature, so that the beauty of it not spoiled. That all are caused by the philosophy of the society that centered arround nature, which in turn influence all aspects of life to balance between nature and environment by human being. Looking at the rich culture of Bali and Jakarta as a modern and diverse cosmopolitan, it would be interesting to have Balinese themed restaurant, starting form its menu, services, entertainment and interior.
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Rauh Artana, I. Nyoman. "Sosiolek Bahasa Bali Berdasarkan Variabel Usia dan Etnik." Pustaka : Jurnal Ilmu-Ilmu Budaya 18, no. 1 (February 28, 2018): 60. http://dx.doi.org/10.24843/pjiib.2018.v18.i01.p09.
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The study of dialectology focuses on language variations based on geographic variables or geographical dialects so that it is known as the study of dialectical geography or linguistic geography but in its development, the study of dialectology extends to language variants based on social variables resulting in social dialectology (Chmabers & Petyt 1980). The social dialects that arise from the layers of society cause variations in the pronunciation of a sound or word in a language. Bali in particular Denpasar is a small city with a heterogeneous society so that inevitably the contacts of the language of the settlers with native speakers. The occurrence of these influences is related to extralinguistic and linguistic factors (intralinguistik). The linguistic (extralinguistic) situation associated with the person to whom the speaker is speaking, the topic of conversation, and the impulse of the speaker, such as the urge to be parallel / acceptable in the use of language by other speakers of language is the social reason of a person using other language elements. In addition, the factor of readiness or ease of pronunciation of certain language elements is the language factor of a person using other language elements. Ethnic differences result in differences in sound or phonological systems that are adapted to give rise to a dialect. The existence of ethnic Javanese and ethnic Balinese on the island of Bali is characterized by phonological differences that occur in a speech or communication so that withoutintroducingourselveswealreadyknowtheoriginofthesespeakersfromJavaorfromBali.
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Kurniawan, I. Gede Agus, and Kadek Januarsa Adi Sudharma. "Geographical Indication Protection of Tenun Gringsing Bali Fabric as A Society Cultural Heritage in Tenganan Pegringsingan." Jurnal Magister Hukum Udayana (Udayana Master Law Journal) 10, no. 3 (September 30, 2021): 458. http://dx.doi.org/10.24843/jmhu.2021.v10.i03.p03.
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The Kain Tunun Gringsing Bali is a cultural heritage of the people of Tenganan Pegringsingan Village and has a philosophical value and sacred meaning behind every motif of the Balinese Tunun Gringsing cloth. In October 2016 the government has issued a Geographical Indication Protection certification for the Bali Gringsing Tunun Fabric. The purpose of writing this paper is to examine the granting of Geographical Indication Certificates to Bali Gringsing Tunun Fabrics both in terms of production and sales. The research in this article uses empirical legal research methods. The results of the study found that the evaluation after obtaining a protection certificate showed that there was no significant impact on the productivity of the Balinese Tunun Gringsing fabric craftsmen. This is due to the lack of socialization after and data collection so that it cannot be done in a concrete way the perceived impact of getting the exclusive right to protect the geographical indications of the Kain Tunun Gringsing Bali
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Bandem, I. Wayan, and I. Nyoman Suandika. "Tolak Ukur Pembebasan Pajak Bagi Lembaga Perkreditan Desa (LPD) Di Wilayah Provinsi Bali." Jurnal Ilmiah Raad Kertha 2, no. 2 (July 8, 2020): 58–72. http://dx.doi.org/10.47532/jirk.v2i2.162.
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As Article 1 paragraph (3) of the State Constitution of the Republic of Indonesia is the stateof Indonesia is a state of law. Understanding the rule of law is simply a country whose administrationof power is based on law. and Article 1 paragraph (1) of the 1945 Constitution that the Indonesian stateis a Republican unitary state with a government structure that is the Government, Provincial RegionalGovernment, Regency / City Regional Government and the lowest government is the VillageGovernment which has their respective leaders based on legislation applicable legislation. Inconnection with the establishment of the LPD in article 33 of the 1945 Constitution and in Article 18Bparagraph (2) of the 1945 Constitution of the Republic of Indonesia which reads "that the staterecognizes and respects customary law units and their traditional rights insofar as it is still alive andin accordance with the development of society and the principle of the unitary State of the Republic ofIndonesia, which is regulated in law. So the provincial government of Bali based on the Rural CreditSeminar dated February 21, 1984 in Semarang The Governor of Bali initiated the establishment ofVillage Heritage Institutions (LPD) in the province of Bali in the role of national development with theaim of: 1) Encouraging economic development in rural communities through targeted savings andeffective capital distribution; 2) Eradicating the practice of bondage, illegal pawns, and others in thecountryside; 3) Creating business opportunities for villagers and rural workers, and; 4) Increasingpurchasing power and facilitating traffic payments and circulation So that the authors are interested inexamining the Tax Exemption Benchmark for LPDs in Bali Province with the research method used isjuridical-normative research. Taking into account that the starting point of research on legislation andthe fact that it began from the founding of the LPD in 1984 until now has not been taxed. In the courseof its operation the LPD in Bali by the three Ministers in 2009 issued a Joint Decree of the Minister ofFinance, Minister of Home Affairs, Minister of State for Koprasi and Small and Medium Enterprisesand Governor of Bank Indonesia Number.351.1 / KMK.010 / 2009, Number 900-639A in 2009, Number01 / SKB / M.KUKM / IX / 2009, Number 11 / 43A / KRP.GBI / 2009 concerning the DevelopmentStrategy of Microfinance Institutions. Affirmed through a letter from the Minister of Home AffairsNumber 412.2 / 3883 / SJ dated November 4, 2009 to the managers of institutions microfinance thatdoes not yet have a clear institutional status based on the prevailing laws and regulations. So that theGovernor of Bali Made Mangku Pastika on behalf of the provincial government of Bali submits a Letterof Governor of Bali Number 900/8999 / PLP. Ekbang dated 15 December 2009 to Minister of InternalAffairs The Republic of Indonesia prihal; The Strategy for the Development of MicrofinanceInstitutions. Thus, with the issuance of Law Number 1 of 2013 concerning Microfinance Institutions(MFIs), it was stated that the Village Credit Institutions and Pitih Negari Granaries and institutionsthat existed before the Laws were in effect were declared to be based on adat and not subject to thisLaw. The real benefits of the existence of LPD can be proven by the distribution of net profits each yearas profit retribution by dividing the following: 60% for fertilizing LPD business capital, 10%production services for labor, contributions to Indigenous Villages 20% for development funds inPakraman Village, as well as 5% for social funds, and 5% for empowerment funds deposited by theLPD at the agency / agency that is given the authority to regulate and manage them based on the Perdaand Decree of the Governor of Bali.
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Tegar Prabawa, Bagus Ade. "Peran Komunikasi Hindu Terhadap Perilaku Pemuda Yang Ajeg Bali di Tengah Pusaran Globalisasi." Ganaya : Jurnal Ilmu Sosial dan Humaniora 3, no. 1 (March 17, 2020): 101–11. http://dx.doi.org/10.37329/ganaya.v3i1.425.
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In the era of globalization the development of science and technology is developing very rapidly. With the development of science and technology many foreign cultures / foreign cultures have entered Bali. Bali is one of the provinces in Indonesia which is known as the island of a thousand temples, so that a lot of Balinese culture is starting to fade. Youth plays a very important role in the success of a nation. Ajeg bali is an identity politics or movement to maintain Balinese ethnic identity that aims to restore Balinese society in the context of the experience of the teachings of Hinduism and Balinese culture (re-Balinization and re-Hinduisasi). Ajeg Bali is closely related to the implementation of the Tri Hita Karana concept in social life. Where the implementation of the steady Balinese concept is expected to create harmony in Bali and preservation of traditions and culture in Bali. Youth in Bali do not consider Ajeg Bali to be a stagnant concept but rather a conscious and sustainable modernization. In practice, Balinese youth are able to defend their identity and culture from the new values and culture that globalization promotes. Cultural hegemony, has become quite painful for the people of Bali. Until then redefining the role of all elements of Balinese society, especially young people, trying to restore the meaning of Balinese culture and traditions in the daily breath of its people. Efforts to preserve the tradition above the Ajeg Bali movement lead to an increase in the strength of young Balinese so as not to fall into the conquest of global cultural hegemony. Bali's steady design even though it had to pass the commodification of the practical political interests of the authorities, but in its course this design was identified as a cultural movement.