bluuebunny/crossref_metadata_2025 huggingface dataset:
KOMUNIKASI PERSUASIF SANDRO DALAM TRADISI MAPPADENDANG DI DESA AMPARITA KECAMATAN TELLULIMPOE KABUPATEN SIDRA PPROVINSI SULAWESI SELATAN
Authors: Novita Sari Ni Made
Published: June 2020

Ritual have a close relationship with tradition, as well as what happens in Amparita village. An agrarian village society has a tradition that preserves from generation to generation, that is the Mappadendang tradition. This ritual is a way of expressing gratitude and offering the harvests gained to the goddess Sri. Sandro as a ritual leader performs persuasive communication after doing Ma’baca Doang procession or can be called to convey a prayer to God Almighty. Advices for the people that come to carry out Mappadendang ritual.

Persuasive communication carried out by Sandro causing a social attitude of interaction that experienced by each individual. In the implementation of this Mappadendang ceremony of mutual influence between individuals, such as between the Sandro and the society there is a reciprocal relationship that affects the behavior patterns of each individual as a member of society

The function of persuasive communication Sandro in the tradition Mappadendang located at the position especially for the people of Hindu Bugis, because Sandro is believed to control, maintain, and provide information / knowledge wich is in line with expectations therefore the communication presented by Sandro can affect the most people to keep and maintain tradition that has been inherited from generation to generation in Hindu Bugis society or commonly called To Lotang society.

 Persuasive communication impact that made by Sandro is  social impact and religious impact. The emerging social impacts generate traditional community solidarity religious in carrying out this Mappadendang tradition is very well because all the peoples are  participated in the preparation, the peak of the event until the ceremony finished. The religious impact is a belief that is believed by To Lotang society that by still carrying out the Mappadendang ceremony will get a solution for their problem both in general and specifically in the family environment.
TRADISI NGENINGANG RAGA RING CATUSPATA PADA TUMPEK KUNINGAN DI DESA PAKRAMAN KEBONJERO KECAMATAN PUPUAN KABUPATEN TABANAN (Perspektif Pendidikan Agama Hindu)
Authors: Era Pradnyadewi Luh Gede
Published: June 2020

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.

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.
KOMUNIKASI SIMBOLIK PADA TRADISI MELI BOK DALAM RANGKAIAN UPACARA NELUBULANIN DI DESA PAKRMAN PILING KECAMATAN PEBEBEL KABUPATEN TABANAN
Authors: Sunarti Ni Luh Wayan
Published: June 2020

Traditions in Hindu basically used as a part of religion ritual as the real form of Acara. Every village in Bali has their own tradition. One of them is Meli Bok tradition as a series of nelubulanin ritual in Piling village, Penebel subdistric, Tabanan regency. It is a for om symbolic communication which is done by Piling villagers. This meaningful tradition is a symbol of gratitude, joy, and pure bhakti by Piling villagers. In the implementation of the tradition or religious ritual, there are interpersonal, intrapersonal, and group communication. There is meaning in every religious ritual, as well as the Meli Bok tradition which has social solidarity meaning, holy meaning, gratitude meaning, and religious meaning.

Cutting hair ritual has function to balance or improve self quality of the baby. It is because atman will be affected by the material world as it obsess into human body. This cutting hair ritual is done to build the harmony between atman and the body. The first hair will be bought and put into a ketupat sirikan. And the money will be purified by using banten sesayut perbersihan and placed on a pelangkiran.

The implementation of Meli Bok tradition is a form of love and showing honor for the baby or forefathers who are believed to be reincarnated on the baby. Piling villagers show their honor by buying the hair of the baby, because hair is the most sacred part of human body. The money used to buy the hair is a symbol to fulfill Artha which is called as catur purusa artha in Hindu’s believes. Through Meli Bok tradition implementation, it also improve the villagers’ feeling of togetherness and kinship.   
NILAI PENDIDIKAN AGAMA HINDU DALAM PRASASTI KI MANTRI TUTUAN
Authors: Alit Widiarsa I Ketut , Perni Ni Nyoman , Wiguna I Made Arsa
Published: June 2020

Bukit Buluh temple is one of the kawitan of the homeland / Tutuan people who are in the village of Adat Gunaksa Dawan District Klungkung Regency. Pura Center citizens Tutuan Bukit Buluh has an inscription which until now still stored and awake its existence in Pura Bukit Buluh. Issues to be discussed include: (1) The contents of the Inscription Ki Mantri Tutuan. (2) The Value of Hindu Religious Education In Prayer Ki Mantri Tutuan. (3) The Function of Inscription Ki Mantri Tutuan. This study aims to determine: (1) the contents of the Inscription Ki Mantri Tutuan. (2) The value of Hindu Religious Education contained in the Inscription Ki Mantri Tutuan. (3). Function of Inscription Ki Mantri Tutuan. Theories used to analyze problems are: Value theory, hermeneutical theory and structural functional theory. Subject of this research is Inscription Ki Mantri Tutuan. Methods of data collection are interviews, observations, literature studies and documentation. Data that has been collected is analyzed by qualitative descriptive analysis research method.

The results showed: (1) The content of Prasati Ki Mantri Tutuan is telling about the birth of  Ki Mantri Tutuan in the kingdom of Keling Kediri Java until becoming the king of Bali Ida Dalem Tegal Besung and established pasraman in the reed hill which is now known as pura hill reed. (2) The value of Hindu Religious Education contained in the inscription Ki Mantri Tutuan namely: Education Yadnya (a). Manusa Yadnya (b). Pitra Yadnya (c) Punarbhawa (d) Master Chess (e). Satya Wecana. (3). Function Inscription Ki Mantri Tutuan namely: (a) Religious Functions. (b) Socio function.l (c) Historical Functions. (d) Cultural preservation function.
IMPLEMENTASI MODEL PEMBELAJARAN AUDIO VISUAL RAMAYANA UNTUK MENINGKATKAN HASIL BELAJAR AGAMA HINDU SISWA KELAS V SDN 4 SINGAPADU KALER TAHUN PELAJARAN 2016/ 2017
Authors: Maha Diva Yana I Komang Astra , Indrawan Jendra Made Iwan , Budiasih Ni Wayan
Published: June 2020

Implementation of the Hindudi religious education class many experienced problems, such as that found in the SDN 4 Singapadu Kaler. Ketuntasan learned Hindu who reached a class V student at that school just 43.75%. In other words, there are only 7 students who complete their learning process and 9 (56.25%) pertained not to your satisfaction. This research aim to know the Hindu learning results increased on grade V in the school by using audio visual learning model 162. This study aims to determine the improvement of student learning outcomes after the application of learning models of audio visual Ramayana on students of grade V SDN 4 Singapadu Kaler in the academic year 2016/2017. Student response against Hindu religious education learning with the use of audio visual learning model of Ramayana in cycle I, the most dominant activity is listen/pay attention to the teacher and writing with KBM are getting persentse very high 81.25%. There were some low points that lead to a less active pemebelajaran and msih focused on teachers only. Student response in cycle II has already started to increase in learning than previous cycles, overall student response in audio visual learning Ramayana on cycle II is very good. Pemebelajaran on cycle II were carried out with the active communication incentives because it happens between teachers with students. It is expected to be able to support the improvement of the results of learning achieved by students.

Based on the results obtained during research class action with audio visual learning model implementation of Ramayana, Hindu study results of students in these schools increased. An average score of student learning results shows that there is an increase of prasiklus, the cycle I and cycle II. On the prasiklus of 16 students 7 students obtained the results of the study is not complete. The average results of student learning on a cycle I of 74% with ketuntasan klaksikal on cycle I of 62.5% or 10 students have been completely. In cycle II, an average of 89% of student learning outcomes and ketuntasan classical 100% or 16 students have reached the ketuntasan study.
Penggunaan Banten Daun Di Pura Dadia Alangkajeng Di Kelurahan Lelateng Kabupaten Jembrana (Kajian Nilai Pendidikan Agama Hindu)
Authors: Dwi Mardawa I Made , Sudarsana I Ketut , Mahardika I Gusti Ngurah Agung Wijaya
Published: June 2020

The phenomenon of religiousness in Bali shows the existence of various uniqueness and uniqueness itself. One form of uniqueness can be found on the use of leaf banten in Pura Dadia Alangkajeng, Apparently, this is related to the myth and role of leaf banten for klen Alangkajeng. This particularity is interesting to be studied more deeply so that the overall function and value in it becomes more clear. Problems raised in this study are: (1) Why is leaf banten used as a means of ceremony in Pura Dadia Alangkajeng ?; (2) What is the function of leaf banten in Pura Dadia Alangkajeng ?; (3) What is the value of Hindu religion education contained in the use of leaf banten in Pura Dadia Alangkajeng? This research is categorized into qualitative research using religious theory; the theory of structural functionalism; and constructivism theory. Qualitative data in this research is obtained by data collection method, consist of observation, interview, and document study which is processed by data analysis method with three stages: data reduction, data presentation and conclusion drawing.

The leaf banten function for Alangkajeng clan is 1) the magical religious function of expressing the religious system (carrying out religious activities) and the conception of belief in God with all his manifestations; 2) social function, to strengthen the solidarity of family members of Dadia Alangkajeng; intensify the solidarity of family members; and show family identity; and 3) the function of education, to guide the Alangkajeng clan to behave in accordance with the conception of Tri Kaya Parisudha.

The values of Hindu religious education in the use of leaf banten in Pura Dadia Alangkajeng help clan members in the process of self evolution to a more perfect, noble, and happy stage. These values are (1) the value of tattwe education, ie belief in the omnipotence of God (Bhattara Shiva) as the ultimate reality; (2) the value of ethical education that leads to the purification of mind (manacika parisuddha); sanctification of words (wacika parisuddha); and the sanctification of deeds (kayika parisuddha) and (3) the value of education of the event, marked by the presence of kuna drsta which underlies the execution of yadnya ceremony by using leaf banten; as well as piodalan ceremony in Pura Dadia conducted according to the time calculation in wariga system.
TRADISI NGALABAANIN JERO NGURAH WATES DESA DI DESA PAKRAMAN PEDAWA KECAMATAN BANJAR KABUPATEN BULELENG
Authors: Gunawan I Putu Eka Adi , Arini Ni Wayan , Artayasa I Wayan
Published: June 2020

As the outermost part of the three Hindu religious templates the event is an implementation of the yajna. Ngalabaanin Jero Ngurah Wates Desa tradition as a bhuta yajna ceremony carried out by the community in the village of Pakraman Pedawa, Banjar District, Buleleng District is isidental where the phenomenon and the occult guides become the benchmark in every implementation. Moving from the phenomenon, can be formulated research problems are as follows: 1) What is underlying Ngalabaanin Ngurah Wede Desa tradition; 2) What is the Function of Ngalabaanin Jero Ngurah Wates Desa tradition; 3) How is the implication Ngalabaanin Jero Ngurah Wates Desa tradition. This research uses religious theory, structural functional theory, and theory of symbolic instructionalism in a qualitative research with phenomenology approach and data collection method consist of observation, interview, documentation, and literature study. The results of this study are: 1) Basic Ngarabaanin Jero Ngurah Wates Desa tradition namely: the tri rna, animism, implementation of religious emotions. 2) Function of Ngalabanin Jero Ngurah Wates Desa tradition that is: pangruat (panyupatan), harmony, prosperity, sacred victim. 3) The implementation of Ngalabaanin Jero Ngurah Wates Village tradition has been implicated in the social and religious life of the community. The social implications are: building social harmony and anticipating social conflict, while the religious implications are: increasing sraddha and bhakti, increasing understanding of the teachings of tattwa, internalizing the teachings of Hinduism.
PEMENTASAN TARI SANG HYANG LEGONG TOPENG SAKRAL DALAM PIODALAN DI PURA JOGAN AGUNG DESA KETEWEL, KECAMATAN SUKAWATI, KABUPATEN GIANYAR (PERSPEKTIF PENDIDIKAN AGAMA HINDU)
Authors: Yuli Rahayuni Ida Ayu Made , Sumantra I Nengah , Wirahadi Kusuma I Made
Published: June 2020

Every human being is aware of the invisible or invisible nature of the world that exists beyond its senses and beyond its boundaries. System of belief in a religion that there is a shadow of people will form the magical world in the villageKetewel who have long had a tradition to perform Dance Sang Hyang Legong Mask Sacral is not staged then all kinds of diseases will attack the people Ketewel.

Based on the background of the above problems then can be formulated the problem are: (1) How the history of Dance Sang Hyang Legong Mask Sacral in Piodalan Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency, (2) What is the function of Dance Sang Hyang Legong Topeng Sakral in Piodalan in Pura Jogan AgungDesaKetewel, Sukawati Sub-district, Gianyar Regency, (3) What are the values of education contained in Sang Hyang Legong Dance Sacred Mask Dance in Piodalan in Pura Jogan Agung Ketesi Village, Sukawati District, Gianyar Regency? Based on the formulation of the above problems, the research objectives are: (1) to know the history of Dance Sang Hyang Legong Topeng Sakral in Piodalan Pura Jogan AgungDesaKetewel, District Sukawati, Gianyar Regency, (2) to know the function of Dance Sang Hyang Legong Topeng Sacred in Piodalan in Pura Jogan AgungDesaKetewel, Sukawati District, Gianyar Regency, (3) to know the values of education contained in the Dance Sang Hyang Legong Mask Sacral in Piodalan Pura Jogan Agung Ketewel Village, Sukawati District, Gianyar Regency.The theories used to analyze the problem formulation are: Religious theory of Koentjaraningrat, the functional structural theory of Artadi, the theory of value of Good. The methods used to collect data are observation, interview, literature, and documentation.

The results of this study show that: (1) History of Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency of Sang Hyang Legong Topeng Sakral originated from King Kediri get pawisik from Ida Sang Hyang Pasupati bersthana on Mount Semeru. Sang Hyang Legong Mask Sakral is performed only at the ceremony of both pujawali pretend and piodalan in Ketewel village houses. (2) The function of Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, Sukawati District, Gianyar Regency is the neutralizing of the universe, the means of bhakti to Ida Sang Hyang Widhi Wasa and the preservation of Balinese cultural arts. (3) The value of education which is contained in Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency is the value of divinity, atmanastuti value, aesthetic value, yadnya value / ceremony.
PELAKSANAAN UPACARA MALANCARAN SESUUNAN DEWA BAGUS RATU AYU DI DESA PAKRAMAN KEPAON, KOTA DENPASAR (PERSFEKTIF PENDIDIKAN AGAMA HINDU)
Authors: Prawitarini Luh Eka , Darna I Wayan , Marsono .
Published: June 2020

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.

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.
TRADISI MAPEED DALAM UPACARA DEWA YADNYA DI PURA AGUNG GIRI JAGAT NATHA DESA PAKRAMAN KETEWEL KECAMATAN SUKAWATI KABUPATEN GIANYAR (Perspektif Pendidikan Agama Hindu)
Authors: Rusita Ni Luh Made , Lestawi I Nengah , Supandi I Nyoman Alit
Published: June 2020

Tradition is something that can not be separated from every yadnya ceremony. The Mapeed tradition is one of the traditions of many traditions held in Bali. The Mapeed tradition is held in Pura Agung Giri Jagat Natha Desa Pakraman Ketewel at the ceremony of Dewa Yadnya ceremony on buda kliwon wuku sinta (pagerwesi), precisely in umanis pujawali until penyineban. On the implementation of the Mapeed Tradition. Banten used is gebogan. Gebogan used as a staging tool before being offered until the temple by the people of Desa Pakraman Ketewel. All the staged gebogan will be presented in a pujawali in Pura Agung Giri Jagat Natha.

Based on the above background then, as for the formulation of the problem that will be used are: (1) Why is it practiced Mapeed tradition in the ceremony of Dewa Yadnya in Pura Agung Giri Jagat Natha Desa Pakraman Ketewel Sukawati District Gianyar Regency? (2) What is the function of the Mapeed Tradition in the ceremony of Lord Yadnya in Pura Agung Giri Jagat Natha Desa Pakraman Ketewel Sukawati District Gianyar Regency? (3) What educational values are contained in the Tradition of Mapeed in the ceremony of Dewa Yadnya in the temple of Agung Giri Jagat Natha Desa Pakraman Ketewel Sukawati District Gianyar ?. From the formulation of the problem, this study aims to (1) to know the purpose of the implementation of Mapeed Tradition, (2) to know the implementation function of Mapeed Tradition, (3) to know the value of Hindu religious education contained in the implementation of Mapeed Tradition. To obtain the data, the researcher used some technique or method in collecting data which used is participant observation technique, interview, documentation, and literature study. To get a comprehensive conclusion, then the data that have been obtained is described by descriptive method.

Based on the results of the research that has been discussed in each chapter above, that can be found that the implementation of Tradition Mapeed implemented at the time umanis pujawali until penyineban. The purpose of Mapeed Tradition is carried out to maintain a tradition that has been preserved for generations from generation to generation. In Mapeed Tradition there are several functions that are function of cultural preservation, function of education, function of art, and ritual function, and Tradition Mapeed also have educational values like Sradha and bhakti value, yadnya value, ethical value, aesthetic value, value of togetherness, value admanastuti.
PENERAPAN PENDIDIKAN AGAMA HINDU DI YAYASAN KUPU-KUPU KABUPATEN BANGLI
Authors: Sariningsih Ni Luh Putu , Binawati Ni Wayan Sariani , Nanduq Ferdinandus
Published: June 2020

Any unique routine is done by Butterflies Foundation at Bangli Regancy which behind their deficency give the education, especialy the education aplication of Hinduism Religion feisible to hold the research. The Problem study : (1) The form of the aplication education of Hinduism Religion; (2) The obstacle on aplicating education of Hinduism Religion; and (3) Resolve the obstacle on education aplicating of Hinduism Religion. Commonly the research is to know the education aplication of Hinduism Religion at Butterflies Foundation as a place for disabilities children to study education like the aplication, obstacle and effort  their resolve. Problem analisys on this research is based on the theory that relevant  with theory of structural fungsional, which it’s reviewing the education aplication of Hinduism Religion, theory of action reviewing the obstacle, and theory to motivate to analize and to resolve the obstacle. This reserach is belong to qualitative descrivtive research which the data source from primary and secondary data. The data is collected by using non partisipant obsevation technic, interview random ( structure and unstructure), literature reviewand documentation. Data analisis by reduction of present data and take the conclusion.  

Based on that presentation can be concluded that form of the education aplication of Hinduism Religion at by Butterflies Foundation at Bangli Regancy is found on form (1) learning process, (2) Yoga exercise, (3) through the tirtayatra, and (4) on daily activity such as give something to someelse (ngejot) and ofer someting to the God (mebanten). The obstacle that block activity the education aplication of Hinduism Religion at by Butterflies Foundation commonly is coused by two factors, they are : (1) the members of  Butterflies Foundation which is abnormal  (disability) (physical disability, mental disability, and physical and mental disability); and, (2) The componen of facilities and infrastucturewhich not adequate such as there is not support book and another facilities and infrastructure. The effort to resolve the education aplication of Hinduism Religion at Butterflies Foundation Bangli Regancy is hold by any activity such as (1) give the briefing, guiding, and educate both teacher and staff to abnormal children when doing routine, and (2) Look for the donation both material and non material to menunjang  the activity at Butterflies Foundation at Bangli Regancy.
PENYULUHAN AGAMA HINDU BAGI NARAPIDANA DI RUMAH TAHANAN KLAS II B NEGARA, KABUPATEN JEMBRANA
Authors: Oktaviana Ni Made , Mandra I Wayan , Adi Armini Ida Ayu
Published: June 2020

The State Detention Unit (Rutan) is the place where the suspect or defendant is detained during the process of investigation, prosecution and examination in court and place for inmate who are undergoing criminal verdict. Inmates obtain various forms of coaching that have been programmed by Rutan. Although it has gained various forms of counseling but not infrequently there are inmates who after freedom and return to community again commits a crime and resulted in the prisoner back into Rutan. So based on the phenomenon that happened, researcher interested to do research about counseling of Hinduism for prisoners in State Class II State B prison, Jembrana Regency, in order to prevent the return of prisoners to do criminal act and so that prisoners no longer re-enter into Rutan.

The problems in this research are: (1) Form of execution of Hindu counseling for prisoners in Class II State Household Detention.B State, Jembrana District, (2) Factors that hamper the implementation of Hindu counseling for inmates in Prisons Class II. B State, Jembrana District, (3) How to overcome obstacles in the implementation of Hindu counseling for prisoners in the State Detention Class II.B State, Jembrana District. Theories used to analyze the problem are Structural Functional theory and the theory of Rangsang Balas. The subject of this study is the Prisoners in Rutan. Data collection methods used by the authors ie observation, interviews, literature, documentation, and data analysis techniques.

The results showed that the forms of extension of Hinduism held in State Household of Class II B State were delivered in the form of Dharma Wacana, Dharma Sadhana and Dharma Yatra. Factors inhibiting the implementation of Hindu counseling for prisoners in State Detainee Class II B State that is the factor of lack of extension workers, funding factors, factors of inmates. Efforts to overcome obstacles in the implementation of Hindu counseling in the State Detainee Class II B State namely by empowering functionaries in the State custody and establish cooperation with related parties, carry out internal fund digging and attendance.
KOMUNIKASI ORGANISASI PASRAMAN GITA SARASWATI DI DESA MURNIJAYA KECAMATAN TUMIJAJAR KABUPATEN TULANG BAWANG BARAT PROVINSI LAMPUNG
Authors: Yoga Adi Pratama , Ananda I Nyoman , Wirta I Wayan
Published: June 2020

   The objectives of this research are: (1) To Understand the Function and Role of Pasraman Gita Saraswati in the Development of Young Generation of Hindu in Murnijaya Village, (2) To Understand the Impact of Pasraman Gita Saraswatidi For The Young Generation Of Hindu In Murnijaya Village, (3) To Understand Organizational Communication Pasraman Gita Saraswati in Keeping Solidarity Among Members In Murnijaya Village. The theories used in this study include: Group theory, Stimulus Response Theory and Organizational Communication Theory. While the method used: observation, interviews, literature and documentation. By presenting qualitative descriptive data analysis.

The results obtained in this study include: The Role and Function of Pasraman Gita Saraswati in the Development of Young Generation In Murnijaya Village covering the role of Pasraman Gita Saraswati for the young generation of Hindu in Murnijaya village is very important because as a container and assist in mental formation. While Pasraman Gita Saraswati function includes (a) Educational Function, (b) Social Function, and (c) Aesthetic Function. (2) The Impact of Pasraman Gita Saraswati's Existence on Younger Generation of Hindus in Murnijaya Village: (a) Cognitive Impact, (b) Affective Impact, and (c) Behavioral Impact. (3) Organizational Communication Pasraman Gita Saraswati in Maintenance Solidarity among Members in Murnijaya Village is the Communication Network of Formal Organizations ie information submitted according to formal or official network.  
KOMUNIKASI INTRA BUDAYA MEEDENG GODEL DI PURA DALEM DALAM RANGKAIAN UPACARA NYEPI DI DESA PAKRAMAN SUSUT DESA BUAHAN KECAMATAN PAYANGAN KABUPATEN GIANYAR
Authors: Sri Lestari I Gusti Ayu , Wastawa I Wayan , Budiasa I Made
Published: June 2020

Communication produces a diversity of cultures and traditions. There are two existing cultures that are profane and sacred. One of the sacred culture is Meedeng Godel (Cow's son) which is implemented by the people of Pakraman Susut Village located in Payangan District Gianyar Regency. Based on the process that can be formulated as follows: 1) How the process of intra-cultural communication Meedeng Godel on the implementation of the series of ceremonies Nyepi in Pura Dalem  2) Implement intercultural communication that occurred in the ceremony Meedeng Godel in the implementation of the series of ceremonies Nyepi in Pura Dalem 3) How the meaning of intra cultural communication Meedeng Godel in the implementation of the series of ceremonies Nyepi in Pura Dalem of Desa Pakraman Susut, Buahan Village, Payangan District, Gianyar Regency.

In summary, the findings can be summarized as follows: Intra-cultural communication in Meedeng Godel on the implementation of the Nyepi ceremony at Pura Dalem of Pakraman Susut Village, Buahan Village, Payangan District, Gianyar Regency, carried out by the village of Pakraman Susut seven days before Nyepi ceremony which is used as the ceremony tawur kesanga. Communication that occurs verbal and nonverbal communication Yingan and Sarwa Pepranian Offering at Pura Dalem of Pakraman Susut Village.

The meaning of intra-cultural communication Meedeng Godel in the implementation of the series of ceremonies Nyepi in Pura Dalem of Pakraman Susut Village, the meaning of intrapersonal communication Meedeng Godel as the obligation of society and as a spark of the conscience of the community, the meaning of sociocultural communication, the meaning of religious communication, the meaning of persuasive and interpersonal communication.
KOMUNIKASI INTERPERSONAL KARANG TARUNA SAPTA KENCANA BUDAYA DALAM PAWAI OGOH-OGOH NYEPI SAKA 1938 DI DESA ADAT SIBANGKAJA KECAMATAN ABIANSEMAL KABUPATEN BADUNG
Authors: Ningrum Manuaba Ida Ayu Gede Prihati , Supriadi Ida Bagus , Sujana I Wayan
Published: June 2020

This research generally aimed to study communication management system in organization know as Karang Taruna wich has not been know well by the youth specifically, to discover communication pattern wich can be used as a reference for the youth in communication within an organization. This study alsa has specific purpose that is to know theexistence of Karang Taruna Sapta Kencana Budata, to know how the coordination management of Karang Taruna Sapta Kencana Budaya, how the interpersonal communication management of Karang Taruna Sapta Kencana Budaya.

This is a descriptive stuy through persepective approach to help the researcher in collecting the data, the researcher used descriptive qualitation analysis method where the researcher used list of question in doing an interview. In collecting the data, the researcher first dis observation and ther continued to interview some experts and documented it into pictures or photographs. The collected dta from the interview was then reduced and was tested with validity an reability test. From the interview the researcher found out that communication management within the organization of Karang Taruna Sapta Kencana Budaya is not running well because there are some contradictive influences within its committee and its members. The existence of Karang Trauna Sapta Kencana Budaya in Sibangkaja village, Abiansemal district aims where creatifitas.

From the communication perpective, it can be viewed that organization communication management always has communication pattern, because without goud communication the progress of the organization cannot run well. It is very important that communication management exist withinan organization where everything is well organized and good communication process will become the key of successful programs which will be conducted by the Karang Taruna.
STRATEGI KOMUNIKASI PENYULUH AGAMA HINDU DALAM PENINGKATAN SRADHA BHAKTI PENYANDANG TUNANETRA DI PANTI SOSIAL BINA NETRA MAHATMIYA KABUPATEN TABANAN
Authors: Lina Sapitri Ni Kadek , Aryadha I Made , Wirta I Wayan
Published: June 2020

The Communication Strategy of Hindu Instructor in Improving Sradha Bhakti for the Blind In Bina Netra Mahatmiya Social House of Tabanan Regency, this study aims to know the communication strategy used by extension workers in an effort to increase the religious understanding of the blind, and also to know the business of religion counselor of Tabanan Regency in increase the religious understanding of the blind in particular. Based on the above background it can be formulated as follows: (1) How is the communication strategy of extension of Hindu religion in improving sradha bhakti blind people in Bina Netra Mahatmiya Social House Tabanan regency? (2) What is the barrier of communication of extension of Hindu religion in improving sradha bhakti blind people at Bina Netra Mahatmiya Social House Tabanan regency? (3) What is the impact of Hindu counselor communication in improving sradha bhakti blind people in Bina Netra Mahatmiya Social House Tabanan regency? The data were collected by using observation technique, interview, and library study with qualitative descriptive data analysis technique. Informants were determined by purposive sampling. Data validity is obtained through triangulation technique.

The results of the research show that the Hindu Religious Counselor of Tabanan District has used the stages in communication. The strategy used by the extension is to use a communication strategy that is the introduction of the audience by understanding the karangka thinking the blind person with the inter-personal approach and the direct interaction. Preparation of messages using one side issue and both side issue because it makes it easier for people with visual impaired to understand by communicators. Determination of methods used are appropriate and diverse ie, informative, persuasive, educative, and cursive it will be easy to achieve predetermined goals. The selection of media, the lack of media used by the communicant resulted in the communication path a little hampered in order to react, the extension as a communicator creates the conditions as a container convey material. The role of communicator is the spearhead in conveying the extension of Hinduism.
KOMUNIKASI SIMBOLIK DALAM TRADISI NEBOG DI PURA BALE AGUNG DESA PAKRAMAN KULUB KECAMATAN TAMPAKSIRING KABUPATEN GIANYAR
Authors: Oktaviani Ni Putu Linda , Budiasih Ni Made , Sujana I Wayan
Published: June 2020

  The Nebog tradition is one of the cultural arts still alive in Bali. This Nebog tradition is carried out by sekha line with sekha rejang by bringing banten tebog and accompanied by gamelan sound. The Nebog tradition is a symbol of purusha with pradhana. The purpose of this study are: (1) To explain about the ability of individuals in using symbols to communicate in the Nebog tradition in the village of Pakraman Kulub. (2) To explain the Nebog Tradition in Pura Bale Agung Desa Pakraman Kulub as a symbol that is interpreted in people's life. (3) To know the function of symbolic communication in Nebog Tradition in Pura Bale Agung Desa Pakraman Kulub. The theory used is the theory of symbolic interaction, symbol theory and structural functional theory. To achieve the predetermined objectives, it is necessary data collection techniques, techniques of determining informants, data analysis techniques and techniques of presentation of research results.

The presentation of research results can be described as follows: (1) the process of implementing the Nebog tradition. The form of communication contained in the implementation of the Nebog tradition of symbolic communication in the form of verbal, symbolic communication in the form of non verbal, communication with self and interpersonal communication. (2) Nebog tradition as a symbol that is interpreted in the life of society is a constructive symbol, cognitive symbols, symbols of moral judgment and expressive symbols. (3) The symbolic communication function in the Nebog tradition consists of communication functions conveying information, educational communication functions, dating search functions, social functions and knowledge functions.
KOMUNIKASI SIMBOLIK DALAM UPACARA NGEREBONG DI PURA AGUNG PETILAN DESA PAKRAMAN KESIMAN KECAMATAN DENPASAR TIMUR
Authors: Saputra I Gede Eka , Budiasih Ni Made , Wirta I Wayan
Published: June 2020

The ngerebong ceremony is the implementation of the teachings of dewa yajña which aims to neutralize the evil forces (bhuta) in order to be a good power (dewa) so as not to disturb the human race, especially in Kesiman Village. This ceremony is believed to be very sacred and will bring disaster if not implemented.  

The problem formulation discussed among others (1) how the process of ngerebong ceremony in Agung Petilan Temple, Pakraman Kesiman Village, East Denpasar ?; (2) how is the symbolic form of communication in the ngerebong ceremony in Agung Petilan Temple, Pakraman Kesiman Village, East Denpasar ?; and (3) what is the meaning of symbolic communication in the ngerebong ceremony in Agung Petilan Temple, Pakraman Kesiman Village, East Denpasar ?. Theories used to analyze the problem are religious theory, symbol theory, and the theory of symbolic interactionism. In determining informant, researcher use purposive sampling technique. Technique of collecting data in this research is observation, interview, documentation, and bibliography.  

The result of the research is the process of performing the ngerebong ceremony consisting of four stages, among others: (1) ngilen ngereh / nyanjan, (2) the core of ngerebong, (3) nuur / mererauhan prakulit, and (4) ngerebong ngarebuang. In the ngerebong ceremony there are also three forms of symbolic communication that is: (1) the form of transcendental communication, where in the ngerebong ceremony there is communication done with the unseen nature; (2) the form of verbal communication, contained in the stage of paruman and sangkep pengepudan; and (3) forms of nonverbal communication, which is contained in every ceremonial process ngerebong the implementation using symbols that contain meaning.
KOMUNIKASI TRANSENDENTAL MAPAJEJIWAN DALAM UPACARA MAPASELANG DI PURA PENATARAN AGUNG PUCAK MANGU BANJAR TINGGAN DESA PELAGA KECAMATAN PETANG KABUPATEN BADUNG
Authors: Rusdika I Wayan , Candrawan Ida Bagus Gede , Pramesti Dasih I Gusti Ayu Ratna
Published: June 2020

Procession mapajejiwan conducted by two people sulinggih by reading the text of sacred dialogue is a real form of application of transcendental communication. Mapajejwan held as the top of the mapaselang ceremony that has the meaning as a process of the creation of the universe performed by God tangible Sang Hyang Semara Ratih. The problems that will be discussed are: 1) How is the transcendental communication process of mapajejiwan in Pura Penataran Agung Pucak Mangu ?, 2) What is the function of transcendental mapajajianwan communication in Pura Penataran Agung Pucak Mangu ?, 3) What is the impact of transcendental mapajajianwan communication in mapaselang ceremony in Pura Penataran Agung Pucak Mangu Temple?. Theories used to analyze problems are (1) S-O-R (Stimulus-Organism-Response), 2) religious theory and 3) structural functional theory. The subject of this research is a transcendental mapajajiwan communication as rangakian from mapaselang ceremony in Pura Penataran Agung Pucak Mangu. This study contains the steps that researchers do in the process of collecting data in order to obtain the correct data. The steps are as follows: (1) interview technique, (2) observation technique, (3) literature study technique.

The results showed (1) Transcendental communication process mapajejiwan seen based on series of ceremony mapaselang covering verbal process and nonverbal process. A verbal process that includes all processes that use words and language both orally and in writing. While the nonverbal process includes all the symbols used in the implementation of mapaselang ceremony. (2) The functions of transcendental communication include religious functions, intrapersonal functions and interpersonal functions. Religious function that is to purify and to pay the debt, intrapersonal function is to awaken Pucak Mangu's enforcement krama that everything in this world is a loan that must be returned, while the interpersonal function of transcendental communication is to unify the perception and convince the people that the universe was created by God as well as knowledge of what God has created. (3) The impact of transcendental communication of maps in the mapaselang ceremony includes two effects of positiv and social impacts. Posistivnya impact is to build the concept of sincerity in self, build the spirit of mutual cooperation and foster loving attitude of the universe and its contents in order to obtain the peace.
KEBERADAAN TIRTHA SOLAS DI BANJAR GULIANG KANGIN DESA TAMANBALI KECAMATAN BANGLI KABUPATEN BANGLI (Kajian Filosofi)
Authors: Sari Subamia Dewa Gede , Ningrat Jero Ayu
Published: June 2020

Religion has a very important role in human life. In actualizing the teachings of religion, Hindus use three basic teachings called the Tri Tri Framework Basic Hinduism, which consists of: Tattwa (Philosophy), Susila (Ethics), and Events. Water is a purification or cleansing in life so that the body becomes pure and clean. Water is a symbol of amertha (life) and water that keeps the body holy and clean. All ceremonial equipment must be purified with water sprinkling before the ceremony begins. The sprinkling of the holy water to the person or in the ceremony intends to gain health, peace (peace of mind), happiness. Water is thought to have the power to eliminate evil influences. Thus the importance of water in religious life, so that in all religious ceremonies can not be separated from the use of water (tirtha). In this research there are three problem formulation, among others 1) Tirtha Solas Function, 2) Meaning of Tirtha Solas, 3) society view about Tirtha Solas.

This research uses three theories namely function theory, symbol theory and religious theory. The function theory is used to dissect the problem of the function of Tirtha solas symbol theory to dissect the problem of Meaning of Titha solas. Religious theory dissects the problems of society's view of tirtha solas. This research uses qualitative descriptive method in advance researcher approach, identify problem, observation, research object, data collection, then analyzed descriptive qualitative to get general result or conclusion. The results of this study can be stated as follows: 1) the function of tirtha in Hindu ritual, the role of tirtha in religious ceremony is very important role 2) The meaning of tirtha solas as cleansing is as a media of self-cleansing and cleansing 3) Tirtha solas is trusted by citizen or society as a treatment medium. With the holy place tirtha solas in order to provide positive energy and purity within.

 
UPACARA PERKAWINAN UMAT HINDU DI DESA SIDOREJO KECAMATAN PURWOHARJO KABUPATEN BANYUWANGI (Kajian Teologi Hindu)
Authors: Kananda Febri Vive , Relin D.E . , Wika I Made
Published: June 2020

Hinduism believes in the existence of four phases of life to be traversed by the so-called Chess Dormitory. The four phases of human development are Brahmacari, Grehasta, Wanaprasta, and Bhiksuka (Sanyasin). Of the four phases, marriage is included in the stage of development of life, the second human being (Grehasta). In Javanese traditional marriage contains many values that are poured in the symbols, one of which is used like the Kembar Mayang. All ceremonial facilities in Java still use the standard or rules in the Javanese tradition that still apply and is a local religious belief. However, people's understanding of the ceremonial facilities is still lacking. This research is a qualitative research which in collecting data, researcher use observation technique, interview, document study and literature study.

From this research, the process of marriage ceremony of Hindu people in Sidorejo village in general starts from lamaran, pasang tarub, selamatan, inauguration of husband and wife, bridal meeting (nemokake manten), and the peak is marked with marriage party and continued with ceremony sepasaran. Upacara marriage of Hindu have function (1) preserving Javanese tradition as a form of preservation of ancestral traditions that have been carried out for generations, (2) religious function (3) social function. The theological significance embodied in the Hindu marriage ceremony in Sidorejo Village is as early as entering the life of grhasta, the cleansing of the spirits of the ancestors, obtaining the suputra and surely embodying a happy family of birth and mind (sukinah).

 
TRADISI MAPEED DALAM PIODALAN NADI DI PURA KAHYANGAN TIGA DESA PAKRAMAN SUKAWATI, KABUPATEN GIANYAR (Kajian Bentuk, Fungsi dan Makna)
Authors: Aristana Gusti Ngurah Putu , Sumertini Ni Wayan , Widiasih Ni Nyoman Sri
Published: June 2020

Mapeed is a local tradition to accompany my uncle Pura Kahyangan Tiga who will take holy water at the source of the sprinkled water which then made wangsuhpada (tirtha) to be distributed to all devotees. The implementation of Mapeed tradition is inseparable from the role of the people of Pakraman Sukawati Village, offerings (banten), chanting and tetabuhan gong that support the implementation of the Mapeed tradition in Pakraman Sukawati Village. This is different from the general Mapeed done by the people of Bali in general that the implementation of Mapeed is only done by adults only by using pakian kebaya, and its implementation is done one day only. In addition, many people have not understood the form, function and meaning of the Mapeed tradition..

The results of the field study illustrate that the Mapeed tradition consists of history, time, place of execution, the execution of the Mapeed tradition and the procession of the Mapeed tradition from the early stages to the final stage in which the role of society is very great in the implementation of this tradition. The function of Mapeed tradition is divided into three functions, namely religious function, social function and cultural preservation function. The meaning contained in Mapeed Tradition is the meaning of harmony and balance, the meaning of philosophy and aesthetic meaning.