Добірка наукової літератури з теми "Balinese social conditions"

Balinese architecture often considers aspects of climate and natural conditions as well as environmental social life. This is to obtain a balance in the cosmos, between human life (bhuana alit / microcosm) and its natural environment (bhuana agung /macrocosm). However, Bali's progress in tourism has changed the way of life of the people, which is in line with Parsons Theory of Structural Functionalism, that if there is a change in the function of one part of an institution or structure in a social system, it will affect other parts, eventually affecting the condition of the social system as a whole. The shift in perspectives has caused structural and functional changes in Balinese architecture. The building design or architecture that emerges today is no longer oriented towards cosmic factors but is oriented towards modern factors, developing in the interests of tourism, commercialization, and lifestyle. The change has had an impact on spatial planning, building orientation, architectural appearance, interior furnishings and local regulations in architecture. In order to prevent Balinese architecture from losing its authenticity in its original form, which is full of spiritual meaning and local Balinese traditions, it is necessary to have a guideline on the specifications of Balinese architectural design that combines elements of aesthetics, comfort, technology, and spirituality. Through this guideline, Balinese architecture can exist in modern times without losing its traditional values.

The fact that we see that the development of law (legal substance, legal structure and legal culture) in our country is still running hobbled behind the dynamics of social and cultural life of society. This fact is one of the sources of the chaotic face of law in Indonesia. By looking at these conditions, the sprit of Balinese Customary Law in the development of National Law really needs to be initiated, studied, and developed. The law should be built in line with the socio-cultural structure of our own nation, but still be able to accommodate the dynamics of its socio-cultural life in this era of openness. Through that Balinese Customary Law will be able to contribute to the development of National Law.

Balinese women are known as primary caregivers and breadwinners for their families, strength, and involvement in various community activities. The purpose of this study was to examine the factors that influence financial conditions and the role of financial literacy in mediating the relationship between factors that affect financial conditions. This research is descriptive-quantitative research using SEM-PLS analysis. The findings reveal that culture, social support, and financial literacy simultaneously positively impact financial conditions. From this research, it is also known that financial literacy acts as a mediator between the influence of culture and social support on financial conditions and also the influence of financial literacy on financial conditions. Therefore, financial literacy is very important to avoid financial pressure. Moreover, for the women of the sandwich generation to perform well while dealing with financial stress, social support is needed.How to Cite:Dewi, S. K. S., & Wiksuana, I. G. B. (2022). The Factors Analysis of Financial Conditions of Working Women Sandwich Generation. Signifikan: Jurnal Ilmu Ekonomi, 11(2), 299-318. https://doi.org/10.15408/sjie.v11i2.25635.JEL Classification: M14, L31, F36, G530

The rapid development of Bali tourism sector, especially in the tourist area of Lake Batur, lead to many changes in community cultural patterns. Several issues, such as the transition of space functions and the development of tourism designations, have not considered the environmental, economic, social and cultural conditions in the local area. Several regional policies were established in order to maintain the local wisdom of the Hindu-Balinese community and become the basis for organizing tourism in Bali. The availability of open space in a tourist attraction in an destination can be a supporting factor for tourists and local communities. This was a qualitative descriptive study. This method aims to obtain an in-depth description regarding the forms of local wisdom of the Hindu-Balinese community which contain the elements of balance which further be adjusted into spatial planning. A sustainable tourist park may be a site for the activities and interaction among local community, tourists, and also be able to become a forum for education regarding Balinese culture and the natural environment, both of which need to be preserved for the sustainability of Lake Batur tourist area which has a great potential in the development of tourism sector.

The main concern of the present study is to analyze the educational values of the oral text of genjek oral tradition performed by several genjek groups in Karangasem, eastern part of Bali. Genjek is one of the most popular oral traditions in Bali and it is a spontaneous performing oral art by a group of young villagers to express their feeling, thought, and criticisms to the existing conditions of the country. All criticisms and suggestions are conveyed through songs in common Balinese language accompanied by acoustic Balinese bamboo music instruments. Their performances are usually funny and entertaining. Most of the lyrics are created spontaneously during the performance. As an oral traditional, genjek is mainly performed for entertainment and the education of their supporting society. This study found that most of the oral text of genjek Karangasem contains educational values which are really important to maintain the harmony of the social life of the society. In addition, the present study revealed that genjek is also an effective way of educating a big crowd of people. Therefore, it is recommended that genjek should be utilized more extensively, especially in social education and in conveying mass information which is needed to be known by the society.

AbstractThis study aims to determine the history and life of the Balinese people in Nibung sub-district from 1986-2019. The research method used is the historical method. Historical sources used in the form of documentation, observation, and interviews. Analysis of research studies using social science disciplines with the approach of sociology or anthropology. With these two approaches, the researcher multiplies as much information as possible from the informant and from the available documentation data to get results relevant to the discussion. This research is more focused on the period between 1986 and 2019 with the hope that it can provide a picture of the life of the Balinese people in the Nibung sub-district of the Muratara district which is a minority among the people of Nibung in general who have experienced many changes. From good social relations, it turns out that it affects changes in the life of the Balinese people in Nibung sub-district and these changes cannot be separated from internal and external factors. With the environmental conditions that are in the midst of Muslims making influence including the Balinese people began to embrace Islam through marriage in addition to the change in dialect, clothing and livelihoods due to adjustments to the situation.Keywords: Trasmigation, culture, Balinese community life in Nibung sub-district. AbstrakPenelitian ini bertujuan untuk mengetahui sejarah serta kehidupan masyarakat bali di kecamatan Nibung dari tahun 1986-2019. Metode penelitian yang digunakan metode sejarah. Sumber sejarah yang digunakan berupa dokumentasi, observasi, dan wawancara. Analisis terhadap kajian penelitian menggunakan disiplin ilmu sosial dengan pendekatan ilmu sosiologi atau antropologi. Dengan kedua pendekatan tersebut peneliti mengali informasi sebanyak-banyaknya dari informan dan dari data dokumentasi yang ada guna mendapatkan hasil yang relevan dengan pembahasan. Penelitian ini lebih difokuskan pada kurun waktu antara 1986 hingga tahun 2019 dengan harapan dapat memberikan gambaran Kehidupan masyarakat bali di kecamatan Nibung kabupaten muratara yang merupakan masyarakat minoritas dikalangan masyarakat Nibung pada umumnya yang sudah banyak mengalami perubahan. Dari hubungan sosial yang baik ternyata mempengaruhi perubahan kehidupan masyarakat bali di kecamatan Nibung dan perubahan tersebut tidak lepas dari faktok intern dan ekstern. Dengan keadaan lingkungan yang berada ditengah-tengah umat muslim membuat terpengaruh diantaranya yaitu masyarakat bali mulai menganut agama Islam melalui perkawinan selain itu adanya perubahan logat bahasa, pakaian dan mata pencarian karena penyesuaian keadaan.Kata Kunci : Trasmigrasi, Kehidupan Masyarakat Bali di Kecamatan Nibung.

Contraception is increasingly used to control wild animal populations. However, as reproductive condition influences social interactions in primates, the absence of new offspring could influence the females’ social integration. We studied two groups of wild macaques (Macaca fascicularis) including females recently sterilized in the Ubud Monkey Forest, Indonesia. We used social network analysis to examine female grooming and proximity networks and investigated the role of infant presence on social centrality and group connectivity, while controlling for the fertility status (sterilized N = 14, intact N = 34). We compared the ego networks of females experiencing different nursing conditions (young infant (YI) vs. old infant (OI) vs. non-nursing (NN) females). YI females were less central in the grooming network than other females while being more central in proximity networks, suggesting they could keep proximity within the group to protect their infant from hazards, while decreasing direct grooming interactions, involving potential risks such as kidnapping. The centrality of sterilized and intact females was similar, except for the proximity network where sterilized females had more partners and a better group connectivity. These results confirm the influence of nursing condition in female macaque social networks and did not show any negative short-term effects of sterilization on social integration.

This research is aimed at the motivation to learn yoga by tourists visiting Ubud Bali. By observing the symptoms of fragility and independence of internal and external elements of tourists along with the situation and conditions in the West, it is necessary to identify motives and find solutions to the problems. Tourists' learning motives will be explored and explored from the perspective of non-formal education. The method used is deepth interview, which continues to be described in a qualitative descriptive manner. Some of the findings include the stimulation of the external environment in the Western world and personality situations that cause tourists to start learning yoga. Another motive is the awareness of tourists' self-introspection, edu-spiritual learning (non-formal education) and the Balinese social and cultural environment as an orientation to learn yoga.

Cultural heterogeneity and plurality of religions which grow, develop and survive in Lombok make this island such a pluralistic and multicultural miniature of Indonesia. This entity can be potentially integrative as a knit of social cohesiveness. However, in certain conditions and atmosphere, this diversity and culture can arise the emergence of conflict, violence and disaster if it is not managed properly. Muslims Sasak and Hindus Balineseethnic as the two largest communities in Lombok, often meet in space and stage conflict. The main factors are culture, economy, sectarianism, exclusivism, primordialism and multiculturalism education are still low.Despite repeated conflicts, it does not mean the social interaction of these two communities is not tolerated. Despite the conflicts that are always episodes, these two communities have local wisdom in the form of a religious festival of the perang topat tradition. This discourse is intended to describe the historical background of Islam and Hinduism in Lombok, analyze the causes of social conflict between the Muslim Sasak community and Hinduism Balinese ethnic in Lombok, as well as explore the local wisdom of the perang topat tradition as multicultural education base that can be made as a seeding of social cohesiveness.

Vanilla (Vanilla planifolia) has a high price due to the complicated cultivation and harvesting process, which is also faced by PKM partners. The Balinese vanilla farmer group has started to recover from the slump that almost 10 years of vanilla production in Bali was attacked by stem rot pests. The purpose of this PKM activity is to provide training to PKM Partners on the use of social media in disseminating information about the vanilla plant. The stages of PKM activities include the stages of identification, preparation, implementation, monitoring and evaluation as well as reporting and publication. PKM activities will be held on 27 June 2021 and 5 July 2021 with a focus on training on the use of Facebook and Instagram. This PKM activity was attended by 6 vanilla farmers. Based on the pretest and posttest, there was an increase in knowledge from the previous pretest value of 42.74%, in the posttest it increased to 75.24%. PKM activities have been successfully implemented and achieved in good conditions.

This thesis examines warga or 'origin groups' in contemporary Bali and considers the negotiations over hierarchy and equality in which they are socially engaged. The study focuses on Warga Pasek Sapta Rsi and its formal organisation, the Maha Gotra Pasek Sanak Sapta Rsi (MGPSSR). This warga is the largest origin group and one of the most progressive in the struggle for equality. The study was carried out throughout Bali, since there is no 'average village' which can represent 'Balinese society'; variation in socio-cultural practices in Bali is unbelievably wide ranging according to village or region. Moreover, the nature of the warga, which crosscuts administrative boundaries, compelled me to wander from one village to another, from one kabupaten to the next. I even followed members of this warga to Solo (Central Java), as this warga has discovered one of its presumed ancestors there and has constructed a petilasan (tomb-shrine), where annual celebrations are conducted. To start with, I describe the 'multiple identities' of the Balinese, since all Balinese are inevitably members of more than one organisation, ie. desa adat (customary village) and banjar (customary hamlet), desa dinas (administrative village), subak (organisations for irrigation farmers), subak abian (organisations for upland farmers), pamaksan (temple congregations), seka (functional groups), and warga (kin-based origin networks). All of these organisations are egalitarian in nature, in the sense that all members are more or less equal, regardless of their other social roles, and no member holds special privileges. Once they enter the sphere of these organisations, they are 'one,' as 'brothers' (semeton). The theory of four-castes provides an inappropriate concept to understand Balinese society because it oversimplifies the complexity of Balinese social relations and daily interactions. As an alternative, I suggest that the concept of origin group or warga is more useful, since the warga has more religious and sociological significance than caste. Nonetheless, I maintain the terms Triwangsa and Jaba, the first being those who bear honorific initial names and the latter those who do not. Despite the honorific initial name they bear, the Triwangsa people have no special privilege in present-day Bali. The establishment of modern-style organisations for warga has been inspired by an ideology of equality that challenges the hierarchical ordering of these warga. The sense of being different from others with a distinct identity is clear in the emergence of warga organisations. They emphasise the concept of 'difference,' as opposed to 'hierarchy.' According to the concept of difference, no warga is higher or lower, and the various symbols used by different warga are merely differences. This search for difference is obvious in warga of the Jaba, notably Warga Pande, Bhujangga Waisnawa, and Pasek Sapta Rsi. The search for difference, in practice, means a search for enhanced status. However, the search for status here is not carried out by claiming honorific initial names (as is frequently reported), but by each warga's attempt to enhance its status as a whole while ignoring the hierarchical order of the warga. The search for difference also means a search for identity. To establish their difference and, at the same time, assert a prestigious self-identity, a warga invariably chooses a certain figure as its originator. The chosen originator must be popular, extraordinary in some way, and prestigious. In order to maintain its distinctiveness, this originator must not have been claimed by another warga. The role of babad (a traditional chronicle) is important in the (re )construction of the warga. Babad, particularly the part called the bisama (ancestral instruction), has been very effective in establishing the attitude of warga in general, particularly toward the maintenance of origin temples (pura kawitan), the conduct of ritual ceremonies in such temples, and reinvention of a symbolic identity for the warga. Babad and bisama thus become a charter, the neglect of which is an offence against the ancestors, which will result in punishment. Leadership patterns of most warga organisations, including the MGPSSR, have shifted from traditional leaders, who are leaders of dadya or dadya agung, to new-elite leaders, ie. those who hold power in the government bureaucracy, intellectuals, or businessmen, who are not necessarily influential in their own warga temples. This has produced a psychological divide between these leaders and their grassroots supporters, ie. members of dadya throughout Bali. Some problems faced by the MGPSSR in implementing its programs have been associated with this psychological divide. The temple system of the warga is clearly an arena where the warga try to consolidate their strength. Temples are the building blocks of warga organisations. The success or failure of the MGPSSR is clearly determined by its ability in controlling its temple system. The formal acknowledgment by Parisada (the Indonesian Hindu Council), that all twice-born priests (sulinggih) are equal in status, has been effectively used by some warga in Bali to channel their struggle for status. At present, the priesthood is a battle field between the ideology of homo-hierarchicus and homo-aequalis. In order to be able to use their priests to spread their ideology, the MGPSSR tries to produce priests of high quality. This is partly achieved through the rules of a 'priesthood ladder,' according to which an ordinary member from Warga Pasek Sapta Rsi cannot directly perform a consecration ceremony (dwijati) without first becoming a pemangku and then a jero-gede (both are lower-level priests). Another means to ensure quality is through an oral examination (diksa pariksa) for the candidate, administered by a special team from the MGPSSR. Aside from the effort to achieve quality, several practices found in the consecration of a priest from Warga Pasek Sapta Rsi are also meant to mark their identity by marking 'differences.' Other factors of great help for the MGPSSR in the struggle for equality are the introduction of the Pancasila, the Indonesian state ideology, which acknowledges that human beings are equal; the better access to Hindu teachings from Vedic sources, not merely Balinese sources; the movement to purify Balinese Hindu religion or 'return to the Veda'; and the contemporary global concern with social justice and human rights. In legitimising its claim of equality, the MGPSSR has developed a discourse based on global issues, on the Indonesian nation-state ideology of equality, and on traditional sources.