Pakraman Village Research Articles

PEMENTASAN TARI REJANG GAYUNG DALAM UPACARA NGUSABHA NINI DI DESA PAKRAMAN PILAN KECAMATAN PAYANGAN KABUPATEN GIANYAR (Kajian Filosofis)

<p><em>In Bali, especially Hindus in carrying out their religious teachings are implemented by performing religious ceremonies. The religious ceremony in Hinduism is called Yadnya which means sacrifice. Hindus in conducting religious ceremonies are never separated from the existence of artistic elements such as music (gamelan) and dance performances, especially Wali Dance or (sacred dance). Like the staging of Rejang Gayung Dance in Ngusabha Nini ceremony which is part of the religious ceremony that is Yadnya God. The performance of Dance of Rejang Gayung in Ngusabha Nini Ceremony is conducted by Pakraman Pilan Village, Payangan District, Bangli Regency. Dance Performance Rejang Gayung is a religious tradition that has a uniqueness in the village Pakraman Pilan.The staging of Rejang Gayung Dance is held once a year by the village prince (Jero Kebayan, Jero Kebau, and jero kesinggukan) which is female, the movement is very plain / simple, wearing local traditional Hindu kebaya dress, white cloth, yellow scarf and at its time accompanied by gamelan, performed at the ceremony of Ngusabha Nini. The process of pemujaanya with three stages: the first stage, int stage and the final stage. The function of staging Dance Rejang Gayung namely: function relegius, social function, and cultural preservation function. The meaning contained in the performance of Rejang Gayung Dance is: philosophical meaning, meaning harmony and aesthetic meaning.</em></p>

DEKONTRUKSI ALASAN MAKNAWI DALAM PENERAPAN AJARAN HIMSA KARMA PADA TRADISI MAJAGA-JAGA DI DESA PAKRAMAN BESANG KAWAN TOHJIWA KECAMATAN KLUNGKUNG KABUPATENKLUNGKUNG (Perspektif Pendidikan Sosio-Religius)

<p><em>Majaga-jaga is a legacy of ancestors who should be preserved. The uniqueness is very visible at the time of execution of the master-guard traditions in the village of Pakraman Besang Kawan Tohjiwa during the ceremony using the means of cattle, cows used in cattle jagiran (male) and without mala (physical defect), the cow must be red. At the time of the ceremony took place cow paraded from the intersection of Agung (Catus Pata) to the north of the temple puseh then in upacarai. The conduct of the drill-keeping ceremony aims to invoke the clarity of the universe and to ward off the mala or disturbance of the bhuta kala.</em></p><p><em>Formulation of problem in this research that is; 1) What is the religious system in the practice of majaga-jaga traditions in Pakraman Village Besang Kawan Tohjiwa, Klungkung Sub-district, Klungkung Regency ?, 2) What is the deconstruction of the meaning of non-violent teachings / himsa karma in the tradition of the majaga-jaga master tradition in Pakraman Village Besang Kawan Tohjiwa, Klungkung Sub-district, Klungkung Regency, and 3) What is the expectation of the non-violent teachings / himsa karma in the majaga-jaga tradition in Pakraman Village Besang Kawan Tohjiwa, in the context of the values of socio-religious education?</em></p><p><em>This research uses three theories namely; religious theory, deconstruction theory, and theory of meaning, in which these three theories will dissect the problem formulation in this study. This research is qualitative, the source of data collected through observation, interview and documentation study. Determination of informants using purposive sampling method.</em></p><p><em>The results of the study are as follows; (1) Implementation of the majaga-jaga traditions in Pakraman Village Besang Kawan Tohjiwa is one of the forms of bhuta yadnya implementation with its facilities and infrastructures. The use of upakara or banten is a supporting or auxiliary facilities that become the main means of cattle. The time and place of the execution is very important, in which case the holding of the majaga-jaga ceremony is sasih karo and the place of execution is the village area with five directions, namely north, south, east, west and center. The ceremony is led by the village stakeholders, especially the stakeholders and the puseh dibanru by other stakeholders and the customary and all the community, (2) Deconstruction of the Meaning of Maknawi Nir Violence / Himsa Karma in Tradition The majaga-jaga in Pakraman Village Besang Kawan Tohjiwa is 1) The Reason of Religious Emotions and 2) Reasons for Preserving Dresta's Village-Based Traditions. (3) Expectation of Socio-religious Education in the guardian-watch tradition in Pakraman Village Besang Kawan Tohjiwa are: 1) Dekrakruksi Based Ahimsa's Teachings, 2) Expectation of Socio-Religious Education which is divided into three namely; a) Expectation of the Non-Violent Teachings of Harmony in Religious Life, b) Expectations on Harmonization in Religious Life, and c) Expectations on the Formation of Behavior / Ethics.</em></p>

STRATEGI PRAJURU HULU APAD DALAM MENGIMPLEMENTASIKAN AJARAN TRI HITA KARANADI DESA PAKRAMAN PENGLIPURAN KABUPATEN BANGLI

<p><em>The village of Pakraman Penglipuran is a Traditional Village that still embraces its governmental system such as Ancient Bali Village, both customs, and awig-awig used guidelines or benchmarks for implementation of the operational base of Penglipuran society, Tri Hita Karana. Part of Tri Hita Karana are: (a) Parahyangan (b) Pawongan, (c) Palemahan</em><em>. </em><em>The issues that will be discussed are 1) how is the strategy of Prajuru Hulu Apad in implementing Tri Hita Karana teaching in Pakraman Village Penglipuran of Bangli Regency 2) What are the constraints faced by Prajuru Hulu Apad in implementing Tri Hita Karana teaching in Pakraman Village Penglipuran of Bangli Regency? How is the impact of the implementation of Tri Hita Karana teaching in Pakraman Penglipuran Village in Bangli Regency? This research uses qualitative research through observation, interview and literature. Informants were determined by snowball sampling.</em><em></em></p><p><em>The results are described as follows: Pengripuran Village Pakraman shows its existence in implementing Tri Hita Karana in sustainable tourism development. The strategy undertaken by Prajuru Hulu Apad in implementing this Tri Hita Karana teaching through the development of Pura, the implementation of religious ceremony (Parahyangan aspect), making coral pawongan (aspect of Pawongan) and arranging environment and preserving bamboo forest (Palemahan aspect)</em><em>. </em><em>The obstacles faced by the Upper Apad Upstream have not been seen. However Prajuru Hulu Apad worried to the younger generation to still be able to implement this Tri Hita Karana teachings. This makes the Upper Apad Apad hold guidance to the younger generation.</em><em> </em><em>Strategies undertaken certainly have an impact, namely the social impacts embodied in the relationship that is established with a sense of kinship; the religious impacts embodied by increased confidence and trust; impacts of environmental conservation embodied by environmental arrangement and maintenance</em><em></em></p><p><em> </em></p>

PELAKSANAAN UPACARA MALANCARAN SESUUNAN DEWA BAGUS RATU AYU DI DESA PAKRAMAN KEPAON, KOTA DENPASAR (PERSFEKTIF PENDIDIKAN AGAMA HINDU)

<p>Every area in Bali has a variety of traditions that have been preserved to this day. There is a unique that is only available in the area. Tradition is then carried out from generation to generation so that it becomes distinctive from each region. One of the traditions related to the religious rituals performed in the village of Pakraman Kepaon Suwung Kauh is Malararan Tradition Sesuunan Dewa Bagus Ratu Ayu. Malancaran word can be defined as a walk, the Malancaran Ceremony is a series of ceremonies of its implementation by accompanying all the Sesuunan that disungsung around the village area and at each end of the village area dedicated upakara yadnya. Malancaran ceremony is a form of bhuta yadnya ceremony in the hope that people can avoid the disease outbreak. This ceremony is routinely carried out by the villagers of Pakraman Kepaon Suwung Kauh every holy day of kajeng kliwon enyitan once every 30 days as a form of yadnya ceremony in the preservation of community tradition. Things that want to be studied from the phenomenon are (1) How is the process of performing the Malancaran Ceremony Sesuunan Dewa Bagus Ratu Ayu Desa Pakraman Kepaon ?, (2) How Malancaran Ceremony Function Dewa Bagus Adaptation of Ratu Ayu, Desa Pakraman Kepaon ?, (3) Educational Value What Hindu religion is contained in the ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu Desa Pakraman Kepaon?. Theories used to analyze the above problems are: Religious Theory of Koentjaraningrat, Structural Functional Theory of Triguna and Theory Value of Artadi. Techniques used to collect data are: participant observation, structured interview, literature study and document recording.</p><p>The results of this study indicate that: (1) In the Ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu in the village of Pakraman Kepaon initially is a show because it is religus make barong and rangda become sacral and Sesuunan jagat. The ceremony of "Malancaran" Sesuunan Dewa Bagus Ratu Ayu is held on the holy day of kajeng kliwon enyitan right on sandikala (late evening) is a revelation from god in the past to expel bhuta kala and melt epidemic diseases that occurred in suwung kauh area through "Malancaran" Dewa Bagus Ratu Ayu is maintained by the people of suwung kauh until now. (2) The function of the Malraran Ritual of Sesuunan Dewa Bagus Ratu Ayu in Pakraman village kepaon is: religious function, harmony function. Cultural preservation function. (3) The values of Hindu religious education contained in the ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu Pakraman village kepaon suwung kauh South Denpasar district, Denpasar City namely: the value of character education, the value of aesthetic education, the value of health education, the value of education yadnya, the value of education atmanastuti.<strong></strong></p>

EKSISTENSI PURA DALEM DI DESA PAKRAMAN JULAH KECAMATAN TEJAKULA KABUPATEN BULELENG

<p><em>The temple is a holy place of Hindu religion to worship and connect to Ida Sang Hyang Widhi and all His manifestations. Pura Dalem in Desa Pakraman Julah is a group of Pura Kahyangan Tiga in Desa Pakraman Julah. Pura Dalem Julah has a uniqueness that is from the history of the founding of the temple which is believed to have existed long before Mpu Kuturan conduct pasamuan in Pura Samuan Tiga. Another uniqueness seen from the temple structure that does not use the concept of Tri Mandala and when the piodalan not use all kinds of types of facilities in rolling and piodalan activities should not be until the night. Based on the background of the problem can be formulated problems as follows: (1) How the existence of Pura Dalem in Pakraman Julah Village, Tejakula District, Buleleng District, (2) How Pura Dalem Function in Pakraman Julah Village (3) The Meaning of Pura Dalem in Pakraman Village Julah.</em></p><p><em>In this study using three theories, namely: (1) the theory of existentialism, (2) structural functional theory and (3) the theory of religion. This research is a qualitative field research. Data collection methods were conducted in three ways, namely (1) observation, (2) interview and (3) library study. This research is presented in the form of descriptive or narrative is creative and deep.</em></p><p><em>The results obtained are: Existence Pura Dalem in Pakraman Village Julah can not be separated from a very long history. The existence of Pura Dalem is believed by the Julah community to have a very important role to maintain the harmony of the Julah community. Pura Dalem is divided into three parts: Pura Dalem Kawitan, Pura Dalem Beneh / Bali, and Pura Dalem Jawa. Pura Dalem Julah has several functions namely social function, unifying function of ummah as well as religious function. The meaning contained in Pura Dalem is the meaning of ethics, aesthetics and the meaning of harmony. Pura Dalem has a very important role for the community Julah.</em></p><p><em> </em></p>

PEMENTASAN TARI TOPENG KERAS PADA PURNAMA KAENEM DI DESA PAKRAMAN MUNDUK PAKEL DESA GADUNG SARI KECAMATAN SELEMADEG TIMUR KABUPATEN TABANAN (Perspektif Nilai Pendidikan Agama Hindu)

<p><em>Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg District, Tabanan Regency is one of the ceremonies of Dewa Yadnya. Topeng Keras Performance is held every four months full moon, which starts from full sasih kaenem to tilem kasanga. Because sasih is a hot sasih in the scale and niskala. With this stunning Topeng </em><em>Keras Dance can neutralize all evil forces.</em><em> Based on the above description, the issues to be lifted are: (1) How to Make a </em><em>Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (2) Is Function of </em><em>Topeng Keras Dance Performance in Village Pakraman Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (3) The value of education of Hinduism is what is contained in Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg District, Tabanan Regency.</em><em> This research uses several theories to analyze the problems in the research, such as structural functionalism, and value theory. Methods Data collection is non-participant observation, structured interview, literature and documentation. The collected data was analyzed by qualitative descriptive analysis method with reduction step, and conclusion drawing.</em></p><p><em>The results obtained are as follows: (1) The form of </em><em>Topeng Keras dance performances in Pakraman Munduk Pakel Village, which begins with several stages of the meeting stage and stage of making banten. Then proceed with the process of ritual matur piuning and mendak </em><em>Topeng, Mendak Ida Bhatara, then the process of staging </em><em>Topeng Keras Dance, and end with Nyineb ritual process. (2) The function of </em><em>Topeng Keras dance performance in Pakraman Munduk Pakel is to neutralize negative forces, religious function, cultural preservation function, and unifying function of society. (3) The values of Hindu Religious Education contained in Topeng Keras Dance Desa Pakraman Munduk Pakel namely Tri Hita Karana Education Value, Education Value of Sradha and Bhakti, Education Value of Tat Twam Asi, Value of Aesthetic Education, and Value of Social Education of Society. </em></p>

SEMIOTIKA KOMUNIKASI DALAM TRADISI PENABENG DI DESA PAKRAMAN BATUYANG KECAMATAN SUKAWATI KABUPATEN GIANYAR

<p><em> The ceremony of Penabeng Desa at Sasih Kaenem which is held every year exactly falls on Tilem sasih Kaenem day. The ceremony of Penabeng Desa at Sasih Kaenem is done by making a barrier fence in every border of Desa Pakraman Batuyang, aiming to maintain the natural balance of both the great bhuana and bhuana alit. The problems discussed in this research are (1) How is the existence of Penabeng Tradition? (2) How is communication semiotics in Penabeng Tradition? (3) How is the impact of communication semiotics in Penabeng Tradition in Pakraman Village Batuyang District Sukawati Gianyar?.</em></p><p><em>This research found among others: The existence of Penabeng tradition in Pakraman Batuyang Village, held every morning every year precisely Tilem Sasih kaenem, all the people of Desa Pakraman Batuyang make a guardrail fence in every border of Pakraman Village Batuyang. The means used include pandandui, sungga, centipedes, and turushidup. Semiotics Communication in the tradition of Penabeng in the village of Pakraman Batuyang there are some namely, the process of intrapersonal communication, the process of interpersonal communication and non-verbal communication on the procession of the tradition of Penabengdi Desa Pakraman Batuyang. Impact contained from Communication Semiotics in Penabeng tradition in Pakraman Village Batuyang namely:</em><em> </em><em>Religious Impact affects people's beliefs and culprits, Social impacts affect society's social life and Conservation Impact Culture affect the existence and development of community life.</em><strong></strong></p>

PEMENTASAN TARI LELEGONGAN PADA PIODALAN DI PURA PUSEH DESA PAKRAMAN CULIK KABUPATEN KARANGASEM (Perspektif Pendidikan Agama Hindu)

<p><em>The daily life of Balinese people who are Hindus as if it can not be separated with elements of culture and art. The offerings with the form of offerings with great care in the selection of materials offerings, appear to present expressive symbols with aesthetic taste and artistic arrangement. Many religious ceremonies are performed every year in sacred temples, the atmosphere of art, especially the art of dance, is very prominent. In the art of dance, sacred dance or guardian is a dance performed in a series of ceremonies or yadnya or a series of specific rituals, and the dances are usually purified. In connection with that in the Village Pakraman Culik, District Abang, Karangasem regency has a uniqueness in the ceremony piodalan pura puseh there staging Lelegongan Dance. This dance performance is a manifestation of gratitude towards Ida Sang Hyang Widhi Wasa.</em><em> </em><em>There are also problems that will be discussed, among others: (1) Why Leleged Dance staged at piodalan ceremony at pura puseh, (2) Structure of Lempegongan dance performance, (3) Hindu religion values that contained in Lelegongan dance performance, to (1) reveal the background of Lelegongan dance, (2) explain the structure of dance performance of Lelegongan, (3) analyze the values of Hindu religious education contained in Lelegongan dance performance.</em></p><p><em>The methods used to collect data are non participant observation and structured observation, structured interview, literature. The data collected were analyzed by qualitative descriptive analysis with reduction measures, data presentation and conclusion drawing.</em><em> </em><em>The results of this study shows Lelegongan dance is a guardian dance performed on each piodalan in pura puseh as an expression of gratitude before Ida Sang Hyang Widhi Wasa in general and also the Bhatari Bhatari who berstana at pura puseh and Ida Bhatari Danuh who berstana at pura puseh, Performance Lelegongan Dance at the ceremony piodalan Pura Puseh Village Pakraman Culik Abang district Karangasem regency is a dance that is considered sacred. In the staging of the Lelegongan dance there are several ceremonies that must be passed before the dance is performed, the first melasti ceremony or the cleansing ceremony of God's symbol, the second peak of the guardian is the peak ceremony in the ceremony piodalan where in the ceremony of the peak of the guardian was held Lertegongan dance performance , after the stages of Lelegongan dance all villagers of Pakraman Kulik do pray together. Next nganyarin which will end the penyineban ceremony. Educational values contained in the Lelegongan Dance namely (1) The value of Tattwa education is as a form of community belief in Ida Sang Hyang Widhi Wasa,(2) The value of education ethics Susila as a symbol of the behavior of the community during the ceremony piodalan, (3) The value of education ceremony that is as a form Bhakti Pakraman Culik Village community before Ida Sang Hyang Widhi Wasa which in this case poured in rituals with facilities and infrastructure namely with Banten, (4) Aesthetic Value that is as a form of spiritual satisfaction</em></p>

PENGGUNAAN WAYANG KLUPAK TIYING PADA UPACARA NGULAPIN DI DESA PAKRAMAN JERO KUTA BATUBULAN KECAMATAN SUKAWATI KABUPATEN GIANYAR (Kajian Aksiologi)

<p><em>The ritual form of the use of wayang klupak tiying at the ceremony ngulapin implemented rikala there bad events, accidents or musih experienced by the people in the village Pakraman Jero Kuta. this ritual process begins from making a means of bebantenan and seek klupakan tiying which is used as means of wayang, time and place of ritual held where the event occurred or if someone is not aware where he experienced bad events, can ngacep from front lebuh yard, when the incident happened inside the yard of the house does not use the means of wayang klupak tiying, only using bebanten pras, penyeneng, tulung sayut.</em></p><p><em>The religious function of the ritual of wayang klupakan tiying in the ceremony of ngulapin has a very absolute function because the impact is directly felt or experienced by the people who run this ritual. While the puppet character of malen and merdah is symbolized kebiajksanaan, glory, and savior in understanding the philosophical meaning contained in these two puppet figures .</em><strong><em></em></strong></p><p><em>The axiology contained in the rituals of wayang klupak tiying in ceremonies ngulapin, has values that include ethics, aesthetics, and religious social. of that many life values taken and the demands contained in both puppet figures along with positive energies emitted during this ngulapin ceremony.</em><strong><em></em></strong></p>

Komunikasi Simbolik dalam Tari Pendet Lanang pada Usabha Sambah di Desa Pakraman Pesedahan Kecamatan Manggis Kabupaten Karangasem

<p>Communication can be done in a simple way to a complex way. The process of communication can be seen from the activities of social life so that the process of symbolic communications of society can be formed based on the meanings that are believed by himself then embodied with the symbols of communication. Dance Pendet Lanang acts as a communicator and village community Pakraman Pesedahan as a communicant. Communication process can occur in one direction or two way. The symbols contained in the Dance Pendet Lanang in the Village Pakraman Pesedahan has a uniqueness because the message conveyed has a sacred value that is believed and needs to be communicated to the public. Pendet Lanang Dance is one of the sacred dances that must be performed during the series of Usabha Sambah in Pakraman Pesedahan Village conducted every Purnama Fifth in accordance with the Balinese calendar system.</p>

The Development of Bali Tourism Through Cultural and Local Wishdom of Pakraman Village

The attractiveness of the locality becomes strategic and important. In the midst of tourist development, it has become an industry capable of supporting national development. The era of globalization is the reason for the revival of cultural identity and local wisdom in various parts of the world. Moreover, the development of Bali relies on the tourism sector. The fame of Bali tourism at domestic and international levels, which promotes cultural tourism is very likely to reap the impact of globalization. Therefore, the existence of local village, well-known as Desa Pakraman or Pakraman Village which has its own culture and local wisdom, at least could minimize the impact of globalization. Culture and local wisdom become one of the strategy choices in anticipating the bad consequences of globalization and even become a counterstrike of mass cultural domination which is owned by developed countries. The strategic value of culture and local wisdom has provided an innovative inspiration to develop the potential of locality and tourism development in Bali. Therefore, the development of tourism in Bali should not marginalize the local culture and local spirit. Thus, the development of tourism in Bali in line with the existence of Pakraman Villages that its own culture and spirit of human together with their creativity, taste and intention and local wisdom which strongly attached are able to maintain a harmonious relationship in the life of indigenous people in Bali. Henceforth, this article focus on the questions: firstly, what is the definition of Pakraman village? Secondly, how to define the basis of attractiveness of cultural elements and local wisdom as the development of a global culture? and thirdly, how to connect globalization with local culture? Which this analysis, it is expected to have a better understanding on how the local villages should be strengthened in terms of sustainable development in Bali.

The Educational Value of Hinduism on the Gumi Suda Ceremony at the Birth of the Twin Babies with Different Genders (Case Study at Pakraman Village of Ketewel, Sukawati District, Gianyar Regency)

<h3>This study aimed to identify the educational values of Hinduism on the Gumi Suda ceremony at the Birth of the twin babies with different genders in Pakraman Village of Ketewel, Sukawati District, Gianyar Regency. The data were collected by using interviews technique and literatures review. Furthermore, the data were analyzed through data reduction process or chosen according to the purpose of the research. The data analysis process was done continuously during the research from the beginning until the end of the research through the systematic tracking and arranging process of the transcripts of interviews, field notes and other materials. The Findings indicated that some of the educational values of Hinduism on the Gumi Suda ceremony at the birth of the twin babies with different genders in Pakraman Village of Ketewel, Sukawati District, Gianyar Regency are tattwa, ethics, ceremonial, health education and social educational values.</h3>

KOMUNIKASI SIMBOLIKDALAM PROSESI UPACARA NILEM JRO KUBAYAN DI DESA PAKRAMAN PENGLIPURAN KELURAHAN KUBU KECAMATAN BANGLI KABUPATEN BANGLI

<p><em>The religious ceremonies such as Panca Yajna especially in Hinduism in Bali is done any time by Balinese societies that consist of several clans, groups of Dadia, Merajan, Banjar Pakraman, and Customary Village. Each group has a variety of cultures and interests related to their belief systems or related to their religious life. One of the Panca Yajna activities is Rsi Yajna which is Nilem Jro Kubayan Ceremony in Penglipuran Village. The purpose of Nilem Jro Kubayan Ceremony is for inner purification by one of their citizens who will become Jro Kubayan. Every ceremony activities is performed depending on the facilities and infrastructures of the offerings that is used in the procession. Every infrastructure is used having its own meaning and function. The religious activities is performed depending on the communication. Communication is an interaction process which is done by someone with other people to achieve a purpose together. Communication can be done in verbal or non-verbal as a sign or symbol which is used during communication.</em></p><p><em>According to the explanation above, then the problems are formulated as follows, (1) what are the forms of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village? (2) what are the functions of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village? (3) what are the meanings of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village? The theory that is used in this research are the theory of symbolic communication, the theory of structuralism functional, and the theory of interactionism symbolic. The type of this research is a qualitative research that used observation, interview and the study of librarianship. The data analysis technique uses descriptive method.</em></p><p><em>Based on the data analysis, the results of the research are obtained as follows, (1) the forms of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village are verbal and non-verbal form, (2) the functions of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village are as offering function, social function, endorsement function, communication function. (3) the meanings of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village are Religious meaning, social meaning, and education value meaning. </em></p>

KONSERVASI NYARONIN TEGAL PADA HARI RAYA KUNINGAN DI DESA PAKRAMAN PESINGGAHAN KECAMATAN DAWAN KABUPATEN KLUNGKUNG (Perspektif Pendidikan Agama Hindu)

<p><em>Tegal is one of the places that become the source of life for human beings who must be kept in goodness either sekala or niskala. In Hindu Religion in Bali, everything related to god, man and nature is always based on ceremonies and upakara. As well as the ceremony of Nyaronin Tegal in Pakraman Pesinggahan Village written in this study.</em></p><p><em> The problems that will be discussed are: (1) Nyaronin Tegal Procession in Desa Pakraman Pesinggahan, Dawan Sub-district, Klungkung Regency, (2) Function of Nyaronin Tegal in Pakraman Village Pesinggahan, Dawan Sub-district, Klungkung Regency and (3) Value of Hindu Religious Education contained In Nyaronin Tegal in Pakraman Village Pesinggahan, Dawan Sub-district, Klungkung Regency. The purpose and benefits of this research is to provide understanding and knowledge about the procession and function of the implementation of Nyaronin Tegal ceremony in the village of Pakraman Pesinggahan and the values of Hindu Religious Education contained in the implementation of Nyaronin Tegal ceremony.</em></p><p><em>The theory used to analyze the problem formulation is the Symbolic Interactionist Theory of Ritzer, The Religious Theory of Clifford Geertz, The Theory of Value of the Spranger. Data collection methods used were interview, observation, literature study, documentation study. The collected data is analyzed by descriptive analysis method with reduction steps, data presentation, inference or verification.</em></p><p><em>The result of the research shows the procession of Nyaronin Tegal ceremony in the background by the gratitude of Pesinggahan society by giving Banten suci, pejati, teteg sebau, dandanan, sekar taman, and guling suku pat on tegal land on Kuningan festival through the preparation stage first. There are five functions in the Nyaronin Tegal Ceremony: Religious Functions, Balancing Functions, Social Functions, Fertility Functions and Nature Conservation Functions. The value of Hindu religious education contained in the ceremony Nyaronin Tegal this is the Religious Value, Value Susila and Value Tri Hita Karana.</em></p><p><em> </em></p>

INTERNALISASI SIMBOLIK PADA UPACARA PAWETONAN DI DESA PAKRAMAN BALER BALE AGUNG KECAMATAN NEGARA KABUPATEN JEMBRANA (Perspektif Pendidikan Agama Hindu)

<p><em>In Pakraman Baler Bale Agung ceremony Pawetonan using banten shelf bingin who carry it carried in the bale offerings alone and is a warning the day of birth and not mandatory carried out every six months depending on the level of ekonami community to carry out the ceremony Pawetonan and pemuput of ceremonies Pawetonan is of elders Family, then here the researcher is very interested to conduct a research with the title of symbolic internalization at Pawetonan ceremony in the village of Pakraman Baler Bale AgungKecamatan Negara Jembrana District.</em></p><p><em>The issues that will be discussed, among others: (1) What is the nature of internalization of symbolic ceremonies Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana, (2) Is the function of the internalization of the symbolic ceremonies Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana , (3) What educational values are there in the implementation of symbolic internalization at Pawetonan ceremony in Pakraman Village Baler Bale Agung Jembrana District State. This study aims to (1) To describe the form of symbolic internalization at the Pawetonan ceremony in the village of Pakraman Baler Bale Agung District State Jembrana District; (2) To determine the function of the internalization of the symbolic ceremonies Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana and (3) To determine the educational value of Hinduism contained in the internalization of the symbolic ceremonies Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana.</em></p><p><em>The theory used to examine the above three problem formulations is the Symbolic Intraxionism theory of Donder, Structural Functional Theory of Malinowski, Theory of Value from Louis O. Ksattof. Data collection methods used were observation, interview, literature study, and documentation. It obtained from this research that the form of the ceremony Pawetonan was already mentioned by Bantam shelf bingin pengulapan, pangambyan, pras, pejati, snack shelf bingin, bolsters white duck, swing, pawayangan, pengulapan, daksina big sarwa four, broil flower rack bingin, Tumpeng tujueng bungkul then for redemption which can aim to eliminate bhutakala and sanctification is bantenp rayascita, byakala and durmanggala. A person who is carrying out Pawetonan first do pabyakaonan, natab byakala, natab offerings durmanggala, natab Prayascita, mengudang pesaksi, menghanturkan offerings holy shelf bingin, Mejaya victorious and wear karawista and kalapika, after carrying out pangubaktian and begged waranugraha, nunas Tirtha and Bija then natab Squeeze indicating the ceremony is appropriate. The function of the ceremony Pawetonan in Pakraman Baler Bale Agung District of the State of Jembrana is there are a lot of first function is a function of the anniversary of the birth, the function samskara and function worship Sang Hyang Sangkan Paraning dumadi and educational values embodied in the ceremony Pawetonan is religious value, the value of ethics , Aesthetic value, social value.</em><em></em></p>

KOMUNIKASI SIMBOLIK DALAM TRADISI CARU PALGUNA DI DESA PAKRAMAN KUBU KECAMATAN BANGLI KABUPATEN BANGLI

<p><em>Caru palguna tradition which held by people of Pakraman village Kubu is an example of faith to Ida Sang Hyang Widhi Wasa. It held once a year on sasih kewulu coincide with kajeng kliwon uwudan. This ceremony starts from afternoon until finish; the whole village, no matter their age, will join caru palguna tradition at hall of jaba tengah Dalem temple Pakraman village Kubu. This research questions are: 1) What are the symbols used in caru palguna tradition in Pakraman village Kubu, Bangli Subdistrict, Bangli Regency? (2) How is villager’s understanding about symbols that used in caru palguna tradition in Pakraman village Kubu, Bangli Subdistrict, Bangli Regency? (3) What is/are the role(s) of community leaders in making uniform understanding of meaning of symbols used in caru palguna tradition in Pakraman village Kubu, Bangli Subdistrict, Bangli Regency?.</em></p><p><em>To answer those questions, we used 3 theories: symbol theory for first question which about type of symbols used in caru palguna, interactionism symbolic theory for second question which about villager’s understanding of the symbols, and structural functionalism theory for third question which about role(s) of community leaders in making uniform understanding of the symbols.</em></p><p><em>The results of this research are: (1) the type of symbols in caru palguna tradition are (a) Sraddha Bhakti symbols (construction symbols), (b) Moral symbols (evaluation symbols), (c) Cognitive symbols; (d) Expression symbols: (2) the understanding of villager about the symbols in caru palguna are (a) villager’s understanding of symbols in preparing caru palguna tradition, (b) villager’s understanding of symbols in conducting caru palguna tradition; (3) the role of community leaders in making uniform understanding of the symbols are (a) role as community leader, (b) role as tutor of symbols understanding in caru palguna tradition, (c) role as motivator.</em></p>

TRADISI NGENINGANG RAGA RING CATUSPATA PADA TUMPEK KUNINGAN DI DESA PAKRAMAN KEBONJERO KECAMATAN PUPUAN KABUPATEN TABANAN (Perspektif Pendidikan Agama Hindu)

<p><em>Tradition ngeningang raga is one form of tradition that is done by hereditary by the Hindu in the Village Pakraman Kebonjero, carried out every six months precisely at Tumpek Kuningan in catuspata Village Pakraman Kebonjero. This research aims to knowing (1) the procession of the tradition of ngeningang raga ring catuspata at Tumpek Kuningan in Pakraman Kebonjero Village, Pupuan Subdistrict, Tabanan Regency, (2) the traditional function of ngeningang raga ring catuspata at Tumpek Kuningan for the people of Pakraman Kebonjero Village, Pupuan District, Tabanan regency (3) tradition ngeningang raga ring catuspata on Tumpek Kuningan in Pakraman Kebonjero Village, Pupuan District, Tabanan Regency viewed from the perspective of Hindu religious education. </em><em></em></p><p><em>Results theresearch shows (1) the procession of ngeningang raga ring catuspata tradition at Tumpek Kuningan in Pakraman Kebonjero Village, Pupuan Subdistrict, Tabanan Regency (a) the initial stage of preparation tradition preparation ngeningang raga, (b) the core stage of implementation tradition ngeningang raga, (c) final stage of implementation tradition ngeningang raga ring catuspata at Tumpek Kuningan in Pakraman Kebonjero Village, Pupuan Subdistrict, Tabanan Regency. (2) the function of the tradition of ngalingang raga ring catuspata at Tumpek Kuningan in Pakraman Kebonjero Village, Pupuan Subdistrict, Tabanan Regency (a) functioning adaptation, (b) functioning goal attainment, (c) integrity, (d) functioning latency. (3) The tradition of ngeningang raga ring catuspata at Tumpek Kuningan in Pakraman Kebonjero Village, Pupuan Subdistrict, Tabanan Regency viewed from the perspective of Hindu religious education (a) tradition ngeningang raga viewed from the material, (b) the tradition of ngeningang raga is viewed, (c) the tradition of ngeningang raga viewed from the aesthetic, (d) the tradition of ngeningang raga viewed from the religious.</em><strong><em></em></strong></p>

The Role of Tourism Stakeholders at Jasri Tourism Village Development, Karangasem Regency

The success on the development of tourism in a tourist destination depends on the role/participation of tourism stakeholders in the area. Similarly, in the development of rural tourism in the Pakraman Jasri Village. Since the beginning or the planning of tourism development in this village until the time of its development, the tourism stakeholders, namely the local community, government, and investors in this village have been actively and directly involved in supporting the development of Jasri Tourism Village. This writing aims at knowing and understanding the role of tourism stakeholders in Jasri Tourism Village which considered have played the important role in developing tourism in the village. This research was conducted by using the qualitative method in accordance with the rules of scientific research and the paradigm of Cultural Studies. The result of the study showed that the role of tourism stakeholders can be seen in the early planning of Jasri Tourism Village and in the development of Jasri Tourism Village. The tourism stakeholders at Jasri Village have done some efforts to make sure that the development of Jasri Tourism Village will be a success and able to give a significant impact, particularly in improving the welfare of the local society of the Pakraman Village of Jasri in the future time.

The role of tourism stakeholders at Jasri tourism village development, Karangasem regency

The success on the development of tourism in a tourist destination depends on the role/participation of tourism stakeholders in the area. Similarly, in the development of rural tourism in the Pakraman Jasri Village. Since the beginning or the planning of tourism development in this village until the time of its development, the tourism stakeholders, namely the local community, government, and investors in this village have been actively and directly involved in supporting the development of Jasri Tourism Village. This writing aims at knowing and understanding the role of tourism stakeholders in Jasri Tourism Village which considered have played the important role in developing tourism in the village. This research was conducted by using the qualitative method in accordance with the rules of scientific research and the paradigm of Cultural Studies. The result of the study showed that the role of tourism stakeholders can be seen in the early planning of Jasri Tourism Village and in the development of Jasri Tourism Village. The tourism stakeholders at Jasri Village have done some efforts to make sure that the development of Jasri Tourism Village will be a success and able to give a significant impact, particularly in improving the welfare of the local society of the Pakraman Village of Jasri in the future time.

Ethnographic Agency Relationship in The Context of Budget: Portrait of Local Wisdom Harmonization in Bali Pakraman Village

Objective - This study aims to explore the interaction between principal and agent relationship in traditional villages in the context of the budget. Also, this study shows the importance of local wisdom as a guide and as a source of knowledge, to fill and form the pattern of an agency relationship in the context of a more harmonious budget. Methodology/Technique - The research method used is ethnography. Ethnography is the science of writing about race, using a more contemporary language. Ethnography can provide detailed information on the daily activities of a culture in a group. Therefore, it could make detailed notes about the behavior and beliefs of the group from time to time. Findings - This study found that the interaction between principal and agent in traditional villages in the context of the budget have using local wisdom as a guide and as a source of knowledge. Balinese local wisdom forms the pattern of an agency relationship in the frame of a harmonious budget. The characteristics of Bali is very obvious from Hindu religion, customs, and culture. All are united in a harmonious atmosphere, which cannot be separated from the participation of all the components, as well as cultural heritage. The principle of people unity has been there long before Indonesia's independence, namely Pakraman village. Novelty - This study has explored the myth and value of traditional village in Bali by using ethnography methodology, which is taken the deep value of Bali tradition. Type of Paper: Empirical Keywords: Budget, Agency Relationship, Village, Bali, Accounting. JEL Classification: P11, R51.