Pura Dalem Research Articles

Pujawali Pura Dalem Tungkub as Inspiration for Creating Paintings

Pujawali Pura Dalem Tungkub as Inspiration for Creating Paintings

Bhava New Musical Composition | Karya Karawitan Baru Bhava

Bhava means spiritual vibration, which arises from the sincere devotion of the community to the gods; then, the gods will always give blessings and gifts. In addition to providing gifts, it is also believed that the gods will provide spirit energy (taksu) to the worshipper. Gamelan Gender Wayang generally accompanies Wayang Wong dances. But it differs from the Wayang Wong Dramatari in the Banjar Kawan Bangli Traditional Village, which uses three Gamelan barrages. From this uniqueness, the stylist wanted to raise the euphoria presented by the sound of the three instruments that the stylist poured into the Balaganjur Bebarongan musical work entitled Bhava. The feeling referred to by the stylist in this work is a sense of happiness, fear, and gratitude that arises and is owned by the people of Pura Dalem Purwa Banjar Kawan, Bangli, because of the sound of rumbling earthquakes, and the sound of lightning, but not accompanied by rain that occurred when Ida Bhatara Sakti Dalam Purwa Napak Pertiwi first after the repair of Barong (meodak). By looking at this phenomenon, the stylist was inspired to elevate the phenomenon into a work by combining barungan gamelan balaganjur bebarongan and kroncongan instruments. In theory, the creation of Bhava's musical work refers to the process of creating artwork according to I Wayan Dibia in the book Panca Sthiti Ngawi Sani in 2020, which consists of five stages, namely Ngawirasa (Inspiration), Ngawacak (Exploration), Ngarencana (Conception), Ngewangun (Execution), Ngebah (Production). Bhava is a religious theme presented by 17 performers using Balaganjur Bebarongan as the medium of expression with the addition of kroncongan instruments.

Religious activities and their impacts on the surface sediments of two lakes in Bali, Indonesia: A case study from Lake Buyan and Lake Tamblingan

Industrial and agricultural activities, as well as settlements, have changed many lacustrine environments, as recorded in lake sediments. In this study, concentrations of trace metals and rare earth elements (REEs), along with the mass-specific magnetic susceptibility measured at low frequency (470 Hz), termed χLF, were used to elucidate the anthropogenic impacts related to religious activities in 2 lakes (Buyan and Tamblingan) on Bali Island, Indonesia. The predominantly Hindu populations of Bali are known to hold various religious activities in puras, or Balinese temples, in these lakes. There are 8 puras in Lake Tamblingan and only 3 puras in Lake Buyan. In these religious activities, offerings, which might include metallic objects, were thrown into the lakes. Measurements on surface sediments from 20 locations in Lake Buyan and 16 locations in Lake Tamblingan show that χLF values and concentrations of trace metals and REEs are higher in the sediments of Lake Tamblingan compared to those of Lake Buyan, except for concentrations of SiO2 and Gd. The average χLF value of Tamblingan’s samples is 492.6 (±282.4) × 10−8 m3/kg, while that of Buyan’s samples is 372.0 (±246.6) × 10−8 m3/kg. The average concentrations of Fe and Al in Tamblingan’s samples are 5.934 and 4.941 (in % weight), respectively, while those of Buyan’s samples are 4.445 and 3.434 (in % weight), respectively. The average concentrations of Ce and Nd in Tamblingan’s samples are 2.066 and 1.494 (in ppm), respectively, while those in Buyan’s samples are 1.423 and 1.105 (in ppm), respectively. Concentrations of trace metals and REEs, as well as χLF, are higher in locations close to the puras around the lakes. For instance, the χLF of location T11 near Pura Dalem Tamblingan is 975.9 (±99.3) × 10−8 m3/kg, while the concentrations of Fe and Al in this location are 9.790 and 14.090 (in % weight). Furthermore, the Ce and Nd concentrations in T11 are 3.635 and 2.443 ppm, respectively. Based on these results, we can say that the surface sediments of Lakes Buyan and Tamblingan have been changed by human activities, mostly religious ones.

KAJIAN FILOSOFI TRADISI MEGÉBÉG-GÉBÉGAN GODÉL DALAM UPACARA BHUTA YAJÑA DI DESA ADAT DHARMAJATI TUKADMUNGGA KECAMATAN BULELENG KABUPATEN BULELENG

The Megébég-gébégan godél tradition is a tradition that is carried out by grabbing or pulling the godél's head. This tradition is carried out once a year, namely one day before the Nyepi holiday. Looking at this background, the problem can be formulated as follows: 1) What is the basis of the megébég-gébégan godél tradition in the Dharmajati Tukadmungga Traditional Village, Buleleng District, Buleleng Regency? 2) What is the Megébég-gébégan godél traditional system in the Dharmajati Tukadmungga Traditional Village, Buleleng District, Buleleng Regency? 3) What is the meaning of the philosophy of the Megébég-gébégan godél tradition in the Dharmajati Tukadmungga Traditional Village, Buleleng District, Buleleng Regency? The theories used include: 1) Religious theory, 2) Structural functional theory, and 3) Symbol theory. The methods used to collect data are: observation method, interview method, and document study method. The results obtained from this research are: 1) The Megébég-gébégan godél tradition is based on a historical basis, a mythological basis, a religious basis, and a social basis. 2) This traditional system is: (1) The place of implementation is at the great intersection (catus pata) and The implementation time is once a year, the day before the Nyepi holiday, (2) The means of implementing the tradition are godél and using banten, the implementers of the megébég-gébégan godél tradition are: the Dharmajati Tukadmungga Traditional Village Community, Jro Mangku Kahyangan Tiga, and Sarati Banten. The process of carrying out the bhuta yajña ceremony begins with mepepade, prayers at Pura Dalem, followed by the tawur grand senga and the megébég-gébégan godél tradition, 3) The meanings contained in the Megébég-gébégan godél tradition are: the meaning of philosophy, the meaning of Tri Hita Karana, the meaning of togetherness, ethical meaning, meaning, and significance of cultural preservation
 Keywords: Megébég-gébégan Godél Tradition, Philosophical Studies

Pura Dalem Betawi: Harmonisasi Komunikasi Antarbudaya Dalam Ikatan Menyamabraya Hindu dan Budha

Pura Dalem Betawi is located in Banjar Jumpayah, Mengwitani Village, Mengwi Subdistrict, Badung Regency, Bali Province, belonging to the concept of siwa-buddha. The uniqueness of Pura Dalem Betawi is the palinggih Gedong Buddha Dewi Kwan Im, and its piodalan coincides with Chinese New Year. The community as the temple caretakers call it Chinese New Year piodalan. Intercultural interaction occurs at Pura Dalem Betawi, because the Chinese New Year piodalan is attended by Chinese people. The purpose of this research emphasizes the context of intercultural communication, namely to bridge the process of community interaction in ethnic, religious and racial differences, so that social conflict does not arise. The research used a qualitative-interpretative approach with the intention of exploring information that describes the existence of the research location, based on community experience and describing it in scientific work. Determination of informants using purposive sampling technique, with the consideration that the informants know and understand the research topic, such as: pemangku, pengempon temple, religious leaders, and temple pengayah from Chinese residents. The data analysis technique uses the Miles and Huberman model, resulting in a picture that intercultural communication has a very important role in the process of social interaction in Pura Dalem Betawi. The intercultural communication approaches applied are: social psychological, intercreative, and cultural dialogic approaches. Humans develop understanding through their mindset, and gain new knowledge through interaction so that they can interpret it to form perceptions. The intercultural communication approach is combined with the concept of menyamabraya that has been inherent in Balinese life. Menyamabraya is ideal, because it views all humans as brothers, so menyamabraya is applied in intercultural interactions at Pura Dalem Betawi when ngayah prepares for the Chinese New Year piodalan. Cultural acculturation in Pura Dalem Betawi runs harmoniously and in line with religious moderation, because it has the same goal in maintaining harmony.

Design Concept of Candi Tebing at Pura Dalem in Singapadu Village, Gianyar Bali, Indonesia by Approaches of Archaeotourism, Culture, and Ecology

Design Concept of Candi Tebing at Pura Dalem in Singapadu Village, Gianyar Bali, Indonesia by Approaches of Archaeotourism, Culture, and Ecology

THE PHILOSOPHY OF ORNAMENTS IN DALEM SEGARA MADHU TEMPLE JAGARAGA VILLAGE, SAWAN DISTRICT, BULELENG REGENCY

One part that can be a hallmark of a temple is the carving ornament. Ornaments in sacred buildings, especially temples, of course contain very deep philosophical values. In general, the ornaments on temples, especially Pura Dalem will be related to wayang reliefs, reliefs that tell about the final journey of humans and so on. This is different from the ornaments found in the Pura Dalem Segara Madhu. The uniqueness of Pura Dalem Segara Madhu in Jagaraga Village can be seen in the reliefs located on the walls of the temples. Relief depicting the history of Balinese people against Dutch colonialism. There are also reliefs depicting ships being attacked by sea monsters, people driving cars and others. This uniqueness is a tourist attraction for people to visit the temple. The uniqueness of the ornaments owned by Pura Dalem Segara Madhu, Jagaraga Village, becomes an interesting thing to study with regard to the philosophical values ​​contained in it. By using a qualitative descriptive method, this paper examines the philosophy of ornamentation in the Pura Dalem Segara Madhu. The results of the study are that ornament is a work that is produced in addition to relating to the beauty that is captured by the human senses, it is also related to the values ​​of truth and virtue in the teachings of Hinduism. In addition, it can be understood that all the reliefs contained in the Pura Dalem Segara Madhu Jagaraga are related to each other regarding the struggle of the people of Jagaraga Village. This reaffirms that this temple is not only related to the spiritual life of the community, but also relates to the history of the struggle of the community which is the spirit of social life.

Pura Luhur Uluwatu Temple Complex (Bali Island): features of composition and decoration

This article is devoted to the study of the ancient Balinese temple Pura Luhur Uluwatu, which belongs to the circle of the six most revered sanctuaries of the island (Sad Kahyangan). The purpose of the article is to analyze the features of the spatial organization of the temple complex, the main types of structures on its territory, the motives of sculptural decoration. Based on the methodology of the regional approach, the author pays special attention to the study of the identity of this architectural ensemble as an example of the pura public temples of South Bali. In the course of the research, the methods of compositional analysis of the planning structure of the temple, morphological, iconographic and artistic analysis of decor motifs, full-scale study of the cult object and others were used. The scientific novelty of the article is that the architectural composition and plastic decoration of Pura Luhur Uluwatu are considered for the first time in the aspect of the relationship of regional-typological and local-individual characteristics. The study also concretizes the list of architectural forms within each spatial zone of the main sanctuary and its satellite temple Pura Dalem Jurit, clarifies their structural and functional characteristics, outlines a holistic picture of the decorative decoration. As a result of the conducted research, it was concluded that Pura Luhur Uluwatu is a striking example of the sacred architecture of the southern region of the island with typological features inherent in it: variability of planning development, closeness, economical use of temple space, free interpretation of individual decorative motifs. The uniqueness of the temple is manifested in its spectacular location on the edge of a sheer cliff protruding into the ocean, the elongated plan of the main sanctuary, the contours of which repeat the outlines of the southwestern protrusion of the Bukit Peninsula, the extreme minimalism of structures and the means of decorative design used, the simplicity of architectural forms. The creative imagination of local craftsmen was reflected in the original configuration of the entrance gates Candi Bentar and Candi Kurung, as well as in the articulation of individual decorative elements (kasar mascarons, kalasa vessels, etc.).

Nilai-Nilai Filosofi Ornamen Di Pura Dalem Segara Madhu Desa Jagaraga Kecamatan Sawan Kabupaten Buleleng

One of the parts that can be the hallmark of a temple is the carved ornaments. Ornaments in sacred buildings, especially temples, of course contain very deep philosophical values. In general, ornaments at temples, especially Dalem Temple, are related to wayang reliefs, reliefs that tell about the final journey of humans and so on. This is different from the ornaments found in Pura Dalem Segara Madhu. the uniqueness of Pura Dalem Segara Madhu Jagaraga Village can be seen in the reliefs located on the walls of the temple's penyengker. The relief depicts the history of Balinese people against Dutch colonialism. There are also reliefs depicting ships being attacked by sea monsters, people driving cars and so on. The uniqueness of the ornaments owned by Pura Dalem Segara Madhu Jagaraga Village is an interesting thing to study regarding the philosophical values contained therein. In general, this study aims to understand the value of Hindu philosophy in ornaments at Pura Dalem Segara Madhu, Jagaraga Village, Sawan District, Buleleng Regency. This type of research is qualitative using descriptive qualitative methods and data collection techniques using observation, interviews, literature and documentation. The results of the study regarding this matter are that all the reliefs contained in Pura Dalem Segara Madhu Jagaraga have a connection with one another regarding the struggles of the Jagaraga Village community. This reaffirms that this temple is not only related to the spiritual life of the people, but also related to the history of the people's struggle which is the spirit of social life.

Bentuk Integrasi Pemujaan Tri Murti Di Pura Dalem Taak Desa Batubulan Kecamatan Sukawati Kabupaten Gianyar

Pura Dalem Taak has its own uniqueness where there is the concept of Tri Murti in it. The concept of the Tri Murti is generally worshiped in certain temples, but in Dalem Taak Temple, the gods Brahma, Vishnu and Shiva become a worship unit that cannot be separated from one another. This happened because of an integration between Dalem Bantas Temple and Dalem Taak Temple. The purpose of this study was to analyze the existence of an integrated form of Tri Murti worship in the Dalem Taak Temple, Batubulan Village, Sukawati District, Gianyar Regency. The type of research used is qualitative using religious theory and structural-functional theory. The data sources in this research are primary data sources and secondary data sources. Primary data sources were obtained through observation and interviews while secondary data sources were obtained through document studies and literature studies. The results of this study are 1) The architecture of the Dalem Taak Temple building has the Tri Mandala, as a medium for developing harmony within the Tri Hita Karana territory. 2) The Pelinggih building ornament at Dalem Taak Temple has its aesthetic value and also has its own symbolic meaning. 3) Upakara or ceremonies are held at Dalem Taak Temple, which is on Kuningan day. The integration of Pura Dalem Taak was carried out thanks to community communication and the Bhujangga Waisnawa clan, previously at Pura Dalam Taak there was one shrine namely Padma Rong Lima, and there were no graves or other shrines yet, Pura Dalem Bantas was moved to Pura Dalem Taak so that it is now a single unit that intact.

JURIDIC ASPECTS OF THE DEVELOPMENT OF THE SEMPUANA HOLY WATER SPRING AS A TOURISM ATTRACTION IN DALUNG VILLAGE, BADUNG

One of the sacred springs/bejis that attracts attention for research is the Beji Sempuana, which is used by the local village community in the process of spiritual purification, generally this process is carried out before starting religious ceremonies such as Piodalan in the area of Pura Dalem Nataran Tegal Jaya, Dalung or mass burning of corpses (Ngerit). This Beji is located on the border of the Sempuana River which needs to be preserved due to the conversion of the surrounding land. This study aims to examine the legal basis for the development of a site into a tourist attraction. The method used in this study, namely observation to the object of research, interviews and documentation. Interviews were conducted with community leaders and local residents. The data analysis technique used in this study is a qualitative descriptive method, which provides a review of the interpretation or meaning of the data and information obtained. The results of this study indicated that the Beji Sempuana site can be developed as a leading tourist attraction in Badung Regency, in addition to the natural beauty of the surroundings, the existence of cultural heritage objects and Beji Sempuana and religious ceremonies as tourist attractions. The buildings at Beji Sempuana and Pura Dalem Nataran are also unique with traditional Balinese architecture. This Beji Space pattern still applies the Tri Mandala Concept which is still preserved today.

Balinese Calonarang in Performance

Balinese <i>Calonarang</i> in Performance

Gandrung Dance Performance as a Media for Hindu Religious Education at Pura Dalem Majapahit

Education for human life is an absolute need to be fulfilled and plays a very important role in the preservation of cultural heritage. Art is a cultural heritage. In Pemecutan Kelod Village, Denpasar City, there is a sacred art, namely the Gandrung dance which is staged during the piodalan series at the Dalem Majapahit Temple. Only boys can dance. The problems discussed are 1) How is the Gandrung Dance Performance Procession as a Media for Hindu Religious Education at Pura Dalem Majapahit Br. Munang Maning Pemecutan Kelod Village, Denpasar City? 2) What are the factors behind the Gandrung Dance Performance as a Hindu Religious Education Media at Pura Dalem Majapahit, Br. Munang Maning Pemecutan Kelod Village, Denpasar City? 3) What educational values ​​are contained in the Gandrung dance performance as a Hindu Religious Education Media at Pura Dalem Majapahit Br. Munang Maning Pemecutan Kelod Village, Denpasar City?. This research is classified as qualitative research. Data were obtained by using data collection methods, observations, interviews, literature studies and documentation. The data that has been collected is then analyzed using descriptive methods at the stages of reduction, data presentation, and drawing conclusions. The results of this study indicate: 1) Gandrung dance performances at Pura Dalem Majapahit, namely: patching gelungan gandrung, wearing make-up, pawintenan, ngaturang bhakti, wearing gelungan, mecaru, mesolah and pemuput. 2) The factors behind the performance of the Gandrung dance can be seen from the function of adaptation, goal achievement, integration, and latency. 3) Hindu religious education values ​​contained in the Gandrung Dance Performance: (a) skill values, (b) ethical values, (c) aesthetic values, (d) cultural preservation values, (e) love values.

Efek Tryadic Communication Pura Samuantiga Dalam Pemujaan Tri Murti Di Bali

There has been a conflict of understanding among Hindu religious groups, as a result of not adapting to the local cultural environment that has been considered well established. So as a consequence, there is a gap/conflict of understanding that has an impact on miscommunication. The concerns of various parties, especially among traditional Hindu figures as the "opinion leader" of Hindu communities in Bali with the concept of the teachings of "Tri Murti" insist on fortifying the influences of sampradaya teachings that are considered not in line with the tradition of "Dresta Bali". The effect of tryadic communication with the concept of Tri Murti teachings and the formation of pakraman villages/Balinese customary village is a strategic effort to anticipate, fortify and overcome conflicts between Hindu Religious groups, both at the pakraman village/customary village level and the family environment in Bali. The study used “dependency theory” from Ball-Rokeach and DeFlour. The method of data collection is participatory observation, in-depth interviews and literature studies. Data processing methods are carried out through processes : reduction, display and data verivikation. While the technique of determining informants is done purposive sampling.&#x0D; As for the findings of this study that the name "Pura Kahyangan Tiga" does not describe the number of appropriate temples that should amount to three in each village pakraman/customary village, but the fact in the field is different, it could be that one village pakraman/customary village has two temples (if Pura Desa/Bale Agung and Pura Puseh combined in one area) and even the number of Pura Kahyangan Tiga can be more than three pieces (if Pura Dalem Setra more than one). Therefore, it needs to be reviewed, the naming of Pura Kahyangan Tiga which is not in accordance with the concept in question. Based on this description, several conclusions can be drawn, namely : 1) Tryadic communications is “a triangular communication” (samuantiga) which in its implementation has caused the effect of Tri Murti in Bali, both at the family level, pakraman village/customary village and more broadly at Pura Sad Kahyangan for all Hindu communities in Bali. 2) The effect of tryadic communications Pura Samuantiga on the level of pakraman village/customary village was built Pura Kahyangan Tiga, which consists of : Pura Desa/Bale Agung as a place of worship of Lord Brahma, Pura Puseh as a place of worship of Lord Visnu and Pura Dalem as a place of worship of Lord Siva, as well as a unifying medium for all Hindus in the territory/territorial wewidangan pakraman village/customary village. 3) The effect of tryadic communications Pura Samuantiga on the family sphere was built Palinggih Kamulan Rong Telu/Tiga, as a medium of worship Tri Murti and the ancestral spirit of the siddhadewata, as well as a unifying media in the family sphere.

DOKUMENTASI DAN PENATAAN PURA DALEM KAYEHAN DESA DI DESA PEDAWA KECAMATAN BANJAR, KABUPATEN BULELENG

Pura Dalem Kayehan Desa is one of the cultural heritages in Pedawa Village, Banjar District, Buleleng Regency. Pura Kayehan Desa is a public facility used by the local community as a place for ritual activities, taking water for daily needs and as a public bathing place. This public facility is one of the important facilities in Pedawa Village, but it has not yet received optimal maintenance and requires immediate arrangement. The arrangement and development of this facility is necessary because at this time it has not been able to optimally accommodate all activities of the local community from sacred to profane. This paper describes the community service activities carried out to document and design the arrangement of the Pura Dalem Kayehan Desa so that it can accommodate all community activities and at the same time maintain this facility so that its existence can be preserved for future use. Field observations and interviews with traditional leaders and focus groups were conducted to understand the problem and get input as the basis for the structuring concept. The results show that the design concept of the Pura Dalem Kayehan Desa arrangement emphasizes improving the utility system and network, adding supporting facilities that are able to support all activities ranging from sacred to profane.&#x0D; Keywords: Kayehan Desa, Pedawa, temple, arrangement

Tri Mandala in the Layout of Pakraman Penglipuran Bangli, Bali

Penglipuran Pakraman Village, located in the administrative village of Kubu, Bangli District, Bangli Regency, is one of the Pakraman villages in Bali Province. Penglipuran Pakraman Village maintains the traditions and traditional values of Balinese people in daily life based on Hindu teachings and also as a tourist village. The people of Penglipuran Pakraman Village carry out the philosophy of Tri Hita Karana in terms of their lives, one of which is applying the concept of Tri Mandala in the spatial layout of the village. This can be seen from the arrangement of houses, temples and other areas that produce a spatial layout that provides order, comfort and beauty. The purpose of this study is to determine the concept of Tri Mandala applied in Penglipuran village layout through literature study. Based on the literature study, the Tri Mandala concept is the concept of division of space and the value of the space area, the concept of traditional Balinese architecture, the concept of house layout, the concept of village layout, consisting of Nista Mandala, Madya Mandala and Utama Mandala. in the Nista Mandala area there is a village cemetery, Pura Dalem Pelapuhan, Pura Dalem Pingit, Bangli Regency hero's graveyard, sports field and agricultural area. In the Madya Mandala area there are Pakraman village settlements, banjar halls and sports fields, in the Main Mandala area there are Penataran Temples / Bale Agung Temples / Puseh Temples and bamboo forests.&#x0D; &#x0D; Keyword: Culture; Desa Pakraman; Penglipuran; Spatial planning; Tri Mandala

CULTURAL HERITAGE CONSERVATION: CASE STUDY OF PEDAWA VILLAGE, BALI- INDONESIA

Bali, which is famous for its tourist areas, has many cultural heritages, one of them is the Bali Aga villages. Bali Aga Village is an indigenous village that existed before the arrival of community from the island of Java in the era of the Majapahit kingdom. Pedawa Village which is located in Banjar District, Buleleng Regency is one of the Bali Aga Villages in Bali which has many cultural heritages that need to be preserved. This village is very famous for its culture, customs and belief that are still preserved by the local community. One of the cultural heritages is the temple named Pura Dalem Kayehan Desa and Kayehan Desa Alas Jeringo which both have natural springs that are used by all villagers in daily basis. These two temples are used for activities ranging from sacred activities (rituals and traditional ceremonies) to profane (bathing and washing clothes). Local community often experience difficulties when carrying out sacred and profane activities during the rainy season due to the low quality of access that is difficult to pass. Hence, there are no adequate supporting facilities to perform ritual and profane activities. Moreover, the condition of the temple is not well maintained, so it requires immediate treatment. This study raises the concept of preserving these two temples and water springs in Pedawa Village. This conservation is urgent because these two temples are very important for the local community but its condition is not maintained and well organized. Interviews, focus group discussions and field surveys is applied to determine the suitable conservation concept. Results show that the conservation concept applies the Tri Mandala concept (sacred area, middle area and profane area). Further, participation and needs of the local community also has become the important contribution towards the basis of conservation concept of these two temples.

Perencanaan Lanskap Kawasan Pura Dalem Mutering Jagat Kesiman

The Landscape Planning of The Area in The Pura Dalem Mutering Jagat Kesiman. The sanctum area is an area around a temple that needs to be kept sacred within a certain radius within the Parisada Hindu Dharma Indonesia Central Decree, concerning Bhisama Kesucian Pura. Pura Dalem Mutering Jagat Kesiman (PDMJK) as Khayangan Tiga temple in Denpasar-Bali has a sacred radius area, namely Apenyengker. Some obstacles have interfered with the activities and sanctity of the temple that will need to be overcome, to be able to create a more sanctum area. The primary objective of the research was to plan the ideal sanctum and also to identify the biophysical and socio-cultural aspects. The method used was the survey method by considering the value of abiotic - biotic (biophysical) and culture (socio-cultural). At the same time, the stages were data inventory, analysis, synthesis, basic concepts, concept development, and planning stages. The data analysis and synthesis were carried out from the socio-cultural and biophysical aspects of qualitative descriptive and quantitative spatial by using the MCDA (multicriteria decision analysis) method. From the research results, there was a steep slope of land into a danger signal which concludes that the area needs to be conserved. The poor spatial planning, especially the temporary stall and parking area, was still unorganized. The spatialplanning concept resulted in 3 (three) zones, namely the sacred zone, the conservation buffer zone, and the profane zone. The plan was to use the vegetation concept to vegetate the area with Balinese ceremony plants with conservation value. The idea of circulation was the foundation for the circulation of pedestrians and transportation circulation. The development of the facilities was needed to create new space and support the activities at PDMJK such as park benches, gates, canteen and pedestrians.

Mitos Dan Religi Dalam ‘Geguritan I Dukuh Siladri’ Karya Sastra Kreatif Dan Dinamis

This article is a small part of research report on the oral tradition of ‘Nyurud di Setra’ in the Klungkung-Bali Pakraman community Village Pemenang. One of the subsections reveals the relationship between myth and religion towards the traditional inherentance of Pura Dalem Suladri which is implicitly described in ‘geguritan I Dukuh Siladri’. With the qualitative interpretative descriptive methods, it is understood that religion is one elements of universal culture which containts of beliefs and behavior related to supernatural power and powers. Meanwhile, myth is an important part of human life as a psychological necessity due to woory and fear of the wrath universe. In order for humans to avoid disaster, sacred and sacred stories are about objects that govern the universe are built, strengthened by sacred buildings and religious rituals. Thus, the‘geguritan I Dukuh Siladri’ appears to be a creative and dynamic literary work following the reality cummunity of social life according to the time.

Customary assets conflict and their impact on social relations fragmentations

This research focuses on studying conflicts involving traditional villages in fighting over the ownership status of the Temple of Death (Pura Dalem) as an asset that must be owned by a traditional village. Conflict involving two traditional villages in Bali, namely Kemoning and Budaga Village in Klungkung, resulted from a claim of ownership by one of the parties ahead of a massive celebration tribute to this temple’s birth centuries ago. The ownership claim led to rejection from another party, who said their traditional village was also entitled to the Temple of Death. This mutual ownership claim then escalated into an open conflict that resulted in casualties and injuries between the two parties. This research seeks to outline the root problems of this conflict and describe the actors, dynamics, and impacts of the conflict. This study used a qualitative approach through in-depth interviews with five informants consisting of two key informants (former heads of the Kemoning and Budaga Villages), one Klungkung resort police officer, and two people Kemoning and Budaga Village residents. Moore, Mitchell, Furlong, and Kriesberg use several perspectives to analyze the social conflict. The results showed that the problem of the two traditional villages lies in the inaccuracy of historical data, besides that there are different perspectives between the two parties about the existence of this temple, excessive control, and dominance in the management and poor communication caused the emergence of a hostile relationship pattern, raising mutual claims over the ownership of this Temple of Death. The dispute that led to this clash created an increasingly tenuous relationship between the two traditional villages.