bluuebunny/crossref_metadata_2025 huggingface dataset:
SEMIOTIKA KOMUNIKASI DALAM TAPAKAN NAWA SANGGA DI PURA LUHUR PUCAK KEMBAR DESAPAKRAMAN PACUNG KECAMATAN BATURITI KABUPATEN TABANAN
Authors: Karang Jaya Manca Guna I Gede
Published: June 2020

Sacred symbols are believed by the Hindus as the embodiment of Ida Sang Hyang Widhi Wasa with all manifestations. One of the sacred tools or objects is pratima. Pratima usually shaped statue, tapel, or pralingga, there is a big little there. Pratima is made of fragrant wood and is believed to have a magical-religious aspect. This pratima is even decorated with gold or gems that are sacrificed in such a way. This pratima describes the realization of Ida Bhatara and serves as a means of concentration of feelings and thoughts to be more confident in worshiping Ida Sang Hyang Widhi Wasa. This research will explore more deeply about semiotics in Tapakan Nawa Sangga located in Pura Luhur Pucak Kembar located in the District of Baturiti Tabanan Regency.

Problems in this research include three things: (1) How is Nawa Sangga's Tapakan in Pura Luhur Pucak Kembar ?, (2) How to characterize symbol of Nawa Sangga’s Tapakan in Pura Luhur Pucak Kembar, and (3) How is symbolic semiotics What about Nawa Sangga’s Tapakan in Pura Luhur Pucak Kembar? To dissect the three problems, the researchers used three theories, namely the theory of Existence, the theory of Religion and Semiotics theory.

As the result of the research, the findings are as follows: The existence of Nawa Sangga's Tapakan in Pura Luhur Pucak Kembar found three facts empirical namely: (1) the history of Nawa Sangga's Tapakan in Pura Luhur Pucak Kembar (2) there is a ceremony related to Nawa Sangga's Tapakan of Pura Luhur Pucak Kembar, and (3) there is a tradition related to Nawa Sangga's Tapakan in Pura Luhur Pucak Kembar. Characteristics of symbols contained in the Nawa Sangga Prayer at Pura Luhur Pucak Kembar consist of four parts, namely: (1) Nawa Sangga's Tapakan Taking form, (2) pereraga (barong body), (3) symbols in Nawa Sangga's Tapakan, (4) Symbol of Dewata Nawa Sangga in Nawa Sangga's Tapakan. Semiotics Communication in Symbols that are worn in the Nawa Sangga's Tapakan in Pura Luhur Pucak Kembar there are four meanings of semiotics namely: (1) theological meaning, (2) religious meaning, (3) communication meaning, and (4) social meaning.
KOMUNIKASI SIMBOLIK DALAM TRADISI CARU PALGUNA DI DESA PAKRAMAN KUBU KECAMATAN BANGLI KABUPATEN BANGLI
Authors: Budeyasa I Wayan
Published: June 2020

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?.

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.

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.
KEDUDUKAN PEREMPUAN HINDU MENURUT HUKUM WARIS ADAT BALI DALAM PERSPEKTIF KESETARAAN GENDER
Authors: Setyawati Ni Kadek
Published: June 2020

The Balinese adhere to the patrilineal system, so that inherited inheritance is a boy who has grown and married, while the daughter is not an heir. The consequences of this system greatly affect the position of women in terms of inheritance. The decision of Bali Province MUDP Number 01/Kep/Psm-3/ MDP Bali/X/2010 is a progress towards the position of women as heirs.

This study aims to answer two issues: (1) how the development of inheritance rights of Hindu women in Bali customary law and (2) how the status of Hindu women according to Balinese customary law in the perspective of gender equality.

Theories used to analyze problems are the gender theory of Anne Oakley, feminism theory of Charles Fourier, and the theory of justice from Aristotle. The research method used normative research by examining a number of rules about customary law relating to the inheritance of Hindu women who have not fully gained equal status with men as stipulated in the teachings of Hinduism.

The results obtained in the period before 1900 the life of Hindu society Bali applies the absolute purusa system which only recognizes heirs is a boy, but after 1900 there has been a development with some jurisprudence and there is a decision of Majelis Utama Desa Pakraman (MUDP) which states that women have the right to inherit, even though they are only entitled to enjoy the treasure Rich parents and after marriage get a tetatadan property and for parents who are able to give the treasure for the sake of maintaining the sustainability of his life, so with the rules at least happen gender equality.

The still strong patrilineal culture prevailing in indigenous Balinese society makes the position of women not fully acknowledged, even in the case of female decision making is not taken into account. The obligations of Hindu women in family, marriage and society are not much different from men's obligation, this should be a consideration to give women the opportunity to have equal status with men, especially in the customary law of Bali.
NILAI-NILAI PENDIDIKAN AGAMA HINDU YANG TERKANDUNG DALAM GEGURITAN LUBDAKA
Authors: Istri Dwi Wulandari Anak Agung , Mandra I Wayan , Desi Sentana Gek Diah
Published: June 2020

Geguritan Lubdaka is one of the classic literary works containing a lot of moral knowledge and religion. The teachings in Geguritan Lubdaka provide motivation in improving the spiritual quality of human beings. Judging from its contents as a whole Geguritan Lubdaka contains many religious teachings as well as religiou ceremonies (rituals) and speech (advice). The problem will be discussed, among others, (1) How is the structure of Geguritan Lubdaka, as one of the traditional literary works of Bali, (2) What is the function of Geguritan Lubdaka when associated with the social and religious (religious) environment ?, (3) Values What kind of Hindu Religious Education is contained in Geguritan Lubdaka ?. Theories used to analyze problems are: structuralism theory, functional theory, and value theory. The method used is: Type of Research and research approach, Data Types and Data Sources, Data Collection Techniques which include Observation, Interview, Library Studies and Documentation, Data Analysis include descriptive analysis methods and hermeneutic analysis methods, and the last method of data analysis.

The function of Geguritan Lubdaka in social environment as the media of individual and group entertainer, giving message and meaning so that we can control ourselves from negative things, indirectly Geguritan Lubdaka also can be used as education media in teaching Dharma Gita especially Hindu religion, and can unite individual into one group (Sekaa Santi). While the function of divinity or religion can be seen through the figures of the gods that are found in Geguritan Lubdaka, such as Lord Shiva and God Yama. Furthermore, based on the analysis of the structure can be disclosed the values of Hindu religious education contained in Geguritan Lubdaka namely the value of tattwa education (philosophy of Religion), the value of moral education (ethics) and the value of education ceremony. The point between literature and religion has a very close relationship and has an important role in supporting religious activities, and does not leave its limitations. So philosophy, ethics and ceremony are the basic concepts of Hinduism that have an important role in the Geguritan Lubdaka.
PELAKSANAAN PERKAWINAN NYENTANA NYEROD WANGSA DI DESA JEGU, KECAMATAN PENEBEL, KABUPATEN TABANAN PERSPEKTIF PENDIDIKAN AGAMA HINDU
Authors: Aditya Krismayana Agung Rai , Mastini Gusti Nyoman , Dian Saputra I Made
Published: June 2020

Ceremony Nyentana Nyerod Wangsa Marriage found in Pakraman Jegu village including a ceremony that is very unique and very strange done by the Hindu community in general. This uniqueness can be seen from the ceremonial procession. Where a man who has a higher caste than the woman would perform the Mapatiwangi ceremony in order to perform the marriage ceremony Nyentana with the girl he loves. This fact prompted the writer to explore the problem through research activities entitled: Implementation Marriage Nyentana Wangsa in Jegu Village Penebel District Tabanan (Hindu Religious Education Perspective). Starting from the background of the problem can be formulated problems, namely: (1) How to Form the Implementation Nyentana Nysa Ceremony In Jegu Village Penebel District of Tabanan Regency? (2) How the Impact From the Implementation of Nyentod Wangsa Ceremony In Jegu Village, Penebel District, Tabanan Regency? (3) The Value of Hindu Religious Education What Is Conceived In Nyentana Nysa Dynasty Ceremony In Jegu Village Penebel Sub-District Tabanan?

Theories used to analyze the above problems are: the theory of symbols and value theory. In addition in obtaining and analyzing data used several methods, namely methods of observation, interview and literature study. This research uses semi structured interview technique. The collected data was analyzed by qualitative descriptive method with reduction steps, data display and conclusion.

Based on the results of analysis and discussion, this research includes the form of Marriage Nyentana Nyerod Wangsa, where in the form of marriage is to discuss the process Nyerana Nyerana Wangsa Marriage. Beginning with mebyakala, then performed the ceremony mapatiwangi for groom, followed by the table, then carry out the ceremony madengen - dengenan and end with natab in bale so that the ceremony Nyetana Nyetana Nysa has finished. After three days carried out muluh anten called tugtug katelun the female family to visit the home of men. The impact of Nyentod Wangsa Nyentana marriage has positive and negative impacts. Besides Nyentana Nyerod Wangsa ceremony there are values - values contained therein include: the value of tattwa education, the value of social education, the value of education upakara, the value of aesthetic education, the value of ethics education.
Tradisi Nunas Kecap Mandi Di Pura Dalem Gede Desa Pakraman Galiran Di Kabupaten Bangli (Perspektif Pendidikan Agama Hindu)
Authors: Pande Saputra I Kadek , Sudarsana I Ketut , Mahardika I Gusti Ngurah Agung Wijaya
Published: June 2020

These problems have been examined by using several theories, namely religious theory, struktural functionalism theory, and values theory. The method was unsed in thus research was qualitativ method which the process consists of detemining the resear location, detarmining the types and the data sources,determining the research instruments, determining the data collection method by  using observation, interview, dokumen study, data analysis and presentation of  the resul of data analysis. 1) The procesion of  nunas Kecap Mandi tradition at Dalem Gede temple in Pakraman Galiran village could be described in three tages of  implementation, the first stage, the core stage, and the final stage. The frist stage in carried out the process in making Kecap Mandi. At the core stage is carried out of  nunas  Kecap Mandi procesion which this process had been begun with Nedunang Ida Bhatara tedun to pelinggih Dasar,  praying, nunas Kecap Mandi an nunas Wangsupada (Tirta). Then at the final stage is ceriied out the process of ngewaliang Ida Bhatara to Pelinggih Pengaruman. 2) The function of  nunas Kecap Mandi tradition at Dalem Gede temple in Pakraman Galiran village are pleading prosperity function, social function and education functiona. 3) The  Hindu education values contained of  nunas Kecap Mandi tradition at Dalem Gede temple  in Pakraman Galiran village are the tattwa velues, moral velues, and ceremony values.
NILAI PENDIDIKAN AGAMA HINDU DALAM PEMENTASAN TARIAN SANG HYANG JARAN DI BANJAR PALAREJO DESA EKASARI KECAMATAN MELAYA KABUPATEN JEMBARANA
Authors: Arta Suyasa I Komang , Madra I Wayan , Adi Armini Ida Ayu
Published: June 2020

Implementation of religious ceremonies (piodalan) in Bali always include a form of art in it, one of which is a guardian dance. There are many types of guardian dance performed in a piodalan one of them Sang Hyang dance. Of the many dance the hyang Sang Hyang Jaran dance is a dance chosen by masyaraat nusa penida who settled in Banjar Palarejo Ekasari Village as a guardian dance performed at Pandean banjar Palerejo Temple. It is above the background of researchers to conduct scientific research. The problems discussed are; (1) The form of staging dance Sang Hyang Jaran in Banjar Palarejo Village Ekasari Melaya District Jembrana? (2) Sang Hyang Jaran dance function in Banjar Palarejo Desa Ekasari Melaya District Jembrana District? (3) The value of Hindu Religion education contained in Sang Hyang Jaran Dance in Banjar Palarejo Desa Ekasari Melaya Sub-district Jembrana District? This study aims to determine (1) The form of staging Dance Sang Hyang Jaran in Banjar Palarejo Village Ekasari Melaya District Jembrana District (2) Function staging Dance Sang Hyang Jaran in Banjar Palarejo Village Ekasari Melaya District Jembrana District (3) The value of pendidian Hindu religion in Sang Hyang Jaran Dance at Banjar Palarejo Desa Ekasari Melaya Sub-district Jembrana District. The theory used to analyze the problem is; Religious theory, structural functional theory, value theory. This type of research is qualitative. This research was conducted in August to November in Ekasari Village, Melaya District, Jembrana District.
The results of this study indicate that Sang Hyang Jaran dance in Banjar Palarejo Desa Pekraman Ekasari is a dance that is sacred, if not danced can cause life imbalance. The staging process is traversed by several stages: nyudi, nusdus, dancing and returning consciousness of the dancer. The function of this dance performance is rejecting reinforcement, as a unifying tool of society, the function of cultural art preservation. The value of Hindu Religious Education contained in the dance Sang Hyang Jaran is tattwa value, moral value, aesthetic value. Sang Hyang Jaran Dance is believed to be a symbol of God's descent to earth as a symbol of sanctification
NILAI PENDIDIKAN AGAMA HINDU DALAM UPACARA NGUSABA PADI DI PURA SUBAK UMA UTU, DESA ADAT BABAHAN, KECAMATAN PENEBEL, KABUPATEN TABANAN
Authors: Krisna Dinata I Made , Sueca I Nyoman
Published: June 2020

Ngusaba Padi Ceremony at Subak Uma Utu Temple, Adat Village Babahan, District Penebel, Tabanan Regency is a ceremony presented to Dewi Sri when rice field has yellowing. This research was conducted to give understanding to the community in Babahan village considering Ngusaba Padi ceremony that done, containing the teachings that closely with the values of Hindu religious education. Besides, the researchers get the finding that not all members of subak understand about the meaning and value of education contained in the ceremony. This resulted in several stages in the Ngusaba Padi ceremony not performed or missed by the Babahan people. In general, this study aims to reveal, understand and analyze about the values of Hindu religious education contained in Ngusaba Padi Ceremony holistically and comprehensively in accordance with the tradition in Subak Uma Utu Temple,  Adat Village Babahan, District Penebel Tabanan Regency. There are values of Hindu religious education in Ceremony Ngusaba Padi contained in it.

Researchers formulate some of the problems studied To be able to understand and describe the values of education contained in the ceremony Ngusaba Padi, among others: 1) How the form of  Ngusaba Padi ceremony at Subak Uma Utu Temple, Babahan Village, District Penebel, Tabanan regency ?, 2) What is the meaning contained in Ngusaba Padi Ceremony at Subak Uma Utu Temple Babahan Village, Penebel District, Tabanan Regency ?, and 3) What values of Hindu religious education are contained in Ngusaba Padi ceremony at Subak Uma Utu Temple Babahan village, Penebel District, Tabanan Regency ?. The formulation of the problem is analyzed using the theory: 1) Religious Theory is used to dissect the number one problem. 2) Communication Theory is used to dissect the second problem, and 3) Value Theory is used to dissect problem number three. This type of research is qualitative and uses a qualitative descriptive approach. Types and data sources, namely primary and secondary data. The method used in this research is the method of observation, interview method, documentation study and literature study.

The result of this research stated that: 1) The form of the implementation of Ngusaba Padi Ceremony at Subak Uma Utu Temple Babahan Village Penebel Sub-district, Tabanan Regency consists of the initial preparation of Ngusaba Padi ceremony and the implementation of Ngusaba Padi ceremony. 2) The meaning contained in the Ceremony of Ngusaba Padi is a sense of gratitude, fertility and also praise of gifts given by the universe through the harvest in accordance with what is expected. 3) The value of education contained in Ngusaba Padi ceremony at Subak Uma Utu Temple Babahan Village, District Penebel, Tabanan District are: (1). The value of Religious Education, (2). The Value of Togetherness Education and, (3). Value of Aesthetic Education (beauty).
NILAI PENDIDIKAN KARAKTER RING GEGURITAN DEWI DURGANDHINI
Authors: Ari Yasa I Nyoman , Mastini Gusti Nyoman , Desi Sentana Gek Diah
Published: June 2020

Balinese literature is the result of people's thinking using Balinese language as their communication media and its contents about the social life style seen from its imaginative realm. Geguritan is one form of Bali Purwa Literature which until now geguritan still live and grow to accompany the people of Bali. Penelitian ini mengkaji salah satu geguritan yakni geguritan Dewi Durgandhini. Based on the above background then in this study there are two formulation issues to be discussed, namely: (1) what is the formal and narrative structure that exists in the stirring of Dewi Durgandhini? (2) how is the value of character education in Degan Durgandhini's geguritan? This study aims to find out the formal structure and narrative, the value of character education. To answer the problem formulation the researcher uses two theories namely structural theory, value theory. Structural theory to analyze the formal structure and narrative structure of Geguritan Dewi Durgandhini. Value Theory to analyze the Educational Values Character that exists in the Geguritan Dewi Durgandhini Method used in the research is the method of literature and method of documentation, and data have been collected analyzed sesui steps such as reduction, data presentation, and conclusion. The data that have been analyzed is presented by informal method because it is presented using words, sentences and language from general to special or deductive-inductive.

The results of research Durgi Durgandhini geguritan are as follows: structurally Geguritan Dewi Durgandhini consists of formal structure and narrative structure.  The formal structure which includes: a) the language and literary codes in which there are deviations in the language, b) the variety of languages, in the warrior Goddess Durgandhini uses two languages namely: (Bali Base Alus and Base Bali Rough) and uses a bit of ancient Javanese language to complete onalaya, c) Language Style, which uses two styles of language namely: like and parable. Narrative structure consisting of incident, plot, characterizations figures, background. The second discussion is the value of character education contained in Degger Durgandhini's geguritan which consists of religus, religious values are told when the self-control and the sense of devotion. Honestly, honest value is implemented with Dasabala. Tolerance, the value of tolerance is done by Ida Prabu who has taken a son who is where the child is a big fish. Discipline, the value of discipline here is told Ida Prabu obedient to implement tapa brata. Hard work, hard value done I Paksi Cyena. Curiosity, the value of curiosity that existed in the warriors Dewi Durgandhini done by Dewi Durgandhini who find out who can treat himself. Love peace, peace love here implemented by Dasabala. Care for the environment, told by the author about the beautiful environment. Social care, social care value implemented by Bagawan Parasara.
TRADISI BARONG BAUH-BAUHAN DI BANJAR PINDA DESA SABA KECAMATAN BLAHBATUH KABUPATEN GIANYAR
Authors: Sila Putra I Wayan Agus , Sutriyanti Ni Komang , Desi Sentana Gek Diah
Published: June 2020

The Barong Bauh-Bauhan Tradition in Banjar Pinda Saba Village Blahbatuh District Gianyar Regency is very unique, the uniqueness lies in the process, usually the barong chasing the children, but in the barong Bauh-bauhan tradition of chasing the barong. The problems that will be discussed are (1) what is the procession of Barong Bauh-bauhan tradition, (2) what is the function of Barong Bauhuhan tradition in Banjar Pinda and (3) what is the value of Hindu religion education contained in Barong Bauh-bauhan tradition. This study aims to determine (1) to know the procession of Barong Bauh-Bauhan tradition. (2) to know the function of Barong Bauh-Bauhan tradition. (3) to know the value of education of Barong Bauh-Bauhan tradition.

The theory used to analyze the problem is the theory: the theory of Religion from Otto, Structural Functional theory of Tallcot Parsons and Value theory, from Louis Kattsof. Research subjects are Banjar Pinda community, the object is Barong Bauh-Bauhan tradition, participant observation data collection method, structured interview and literature. The collected data was analyzed by qualitative descriptive analysis method with reduction measures, data presentation and conclusion.

The results showed that the first Barong Bauh-bauhan procession was performed based on three stages: (1) preparation stage consisting of: (a) ngayah, (b) nangiang, (c) ngelinggihan (d) ngias and (e) (2) the stage of execution of this stage is the Barong Bauh-Bauhan tradition in Bale Banjar Pinda, (3) the closing stage, the stage where the barong barong used in the Barong Bauh-bauhan tradition is saved back to the gedong penyimpenan. The two functions of Barong Bauh-bauhan tradition are: (a) religious function (b) Cultural preservation function (c) Religious social function (d) aesthetic function and the three values of education are: devotion value, harmony value, obedience value.
PENERAPAN PENDEKATAN SAINTIFIK PADA PROSES PEMBELAJARAN PENDIDIKAN AGAMA HINDU DI KELAS XI SMA DWIJENDRA DENPASAR
Authors: Prasetio Joko , Marsono . , Mardika I Ketut
Published: June 2020

The scientific approach is based on science that includes observing, asking, gathering information, reasoning, and communicating. This study aims to determine (1) How is the application of scientific approach in Hindu Religious Education Learning in grade XI SMA Dwijendra Denpasar, (2) What constraints experienced by teachers in Hindu Religious Education Learning with scientific approach in class XI SMA Dwijendra Denpasar, and (3) What efforts do the teacher in handling obstacle in learning of Hindu Religious Education with scientific approach in class XI SMA Dwijendra Denpasar. The type of research used is qualitative research. Methods of data collection using observation methods, interviews, and bibliography. For data validity the researcher use triagulation. The data analysis used in this study is according to Millerman Huberman which includes data reduction, display and conclusion. The research concludes that: the application of the saiatifik approach to the Hindu Education Learning process in class XI SMA Dwijendra Denpasar with stages in scientific approach such as observing, questioning, trying, reasoning and networking have been running well.

The obstacles experienced when applying a saitifik approach to the learning process of Hinduism Education are (1) students are sleepy in learning, (2) students are tired in learning, (3) the time is too short to apply the stages of the approach saitifik, (4) students feel embarrassed, (5) preparation of learning. There are also efforts made by Hindu Religious Education teachers in improving students' keaktipan in learning are as follows: (1) Delivering learning objectives, (2) motivating students by telling stories, (3) lectures only opener, (4) assigning tasks to conclude, (5) always give the task to be asked and asked, (6) engaging ansiswa.
PEMUJAANN PATUNG GANESA DALAM UPACARA PERNKAHAN DI DESA PETANDAKAN KECAMATAN BLELENG KABUPATEN BULELENG
Authors: Wijayanti Jul Budi , Mardika I Ketut , Luwih I Made
Published: June 2020

The statue is positioned as art, and the puja in Petandakan Village is the God of Yajna. namely the statue of Ganesha in the wedding ceremony. which is implemented to pay the debt (nyegaraain) for women who married out of the village of Petandakan pay for worship (nyegarain) which is still held until now. In order to run a household is always healthy and given a family fortune. And contains the value of Hindu religious education. The problems that will be discussed are: (1) How to implement Ganesha worshiping ceremony in Wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (2) whether the function of worship of Ganesha statue in wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (3) ) The values that are contained in the worship of the statue of Ganesha in the wedding ceremony in Petandakan Village Buleleng Sub-district of Buleleng Regency, The research aims to find out (1) how the procession of worshiping the statue of Ganesha in the wedding ceremony in Petandakan Village Buleleng Sub-district Buleleng Regency, (2) worship of the statue of Ganesha in a wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (3) Hindu religious education values contained in the worship of Ganesha statue in the wedding ceremony, Theories used to analyze the problem formulation are: (1) Religious theory of Koentjaraningrat. (2) Function theory is used to dissect the formulation of Rorbet Darmodihajo problem, (3) Value theory. Values that contain the meaning of bernar and sound the value of the beauty of Darji Darmodihajo in Ni Luh Kinten's research. The methods used are observation, interview, and documentation study.

The results showed (1) the procession of the implementation of the statue of Ganesha sculptor in the wedding ceremony of the exact time of its implementation. Ganesha worship facility in the wedding ceremony, the leader of the worship ceremony of the statue of Ganesha in the wedding ceremony contained in the worship of the statue of Ganesha Ganesha is (2) the function contained in the worship of the statue of Ganesha in the wedding ceremony, the religious function as sujud devotion to Ida Sang Hyang Widi Wasa . Sosil function is used in order to interact with the surrounding community, the aesthetic function of the taste art value as a characteristic of a work contained in the worship of the statue of Ganesha in the wedding ceremony, the function of psychology is the moral or activities contained in the worship of the statue of Ganesha in a wedding ceremony. (3) the value of sanctity is the state of a clean place is spiritual, the ethical value of custom or custom, the value of ceremony that is in the process of execution on the establishment of Ganesha statue in the wedding ceremony, the social value contained is a togetherness of a collection of individuals.
TARI SAKRAL TUGLENG-TUGLENG DALAM UPACARA NGUSABA SAMBAH DI DESA PAKRAMAN KASTALA KECAMATAN BEBANDEM KABUPATEN KARANGSEM (Prespektif Pendidikan Agama Hindu)
Authors: Novi Savitri Ni Wayan , Mardika I Ketut , Luwih I Made
Published: June 2020

The sacred dance found in the Ngusaba Sambah ceremony in the village of Pakraman Kastala, Bebandem district of karangasem district is the sacred dance of Tugleng-tugleng. Tugleng-tugleng sacred dance is a tradition that must be implemented every Ngusaba Sambah in the village of Pakraman Kastala, Bebandem district, Karangasem district has been completed. Until now with the present (modern) period is still maintained as a tradition from generation to generation. This dance aims to request the safety of the village of pakraman kastala and is a complement of the ceremony as a form of gratitude to God Almighty to clean the mala (Bhuta Kala) after the completion of Usaba Sambah ceremony.

The issues discussed are 1) How is the procession of implementing Tugleng-tugleng sacred Dance? 2). What is the function of the sacred dance of Tugleng-tugleng, and what kind of Hindu religious education is contained in the sacred dance of Tugleng-tugleng at the Ngusaba Sambah ceremony in the village of Pakraman Kastala? The general objective of this research is to provide an understanding of Tugleng-tugleng sacred dance at Ngusaba Sambah in Desa Pakraman Kastala to the public in general and society. Knowing the procession of implementation, function, and know the value of Hindu religious education contained in the Tugleng-Tugleng Sacred Dance in Desa Pakraman Kastala.

This research uses phenomenology theory, structural functional theory, and value theory. In collecting data using several techniques that is by observation to place of research, interview to society which is assumed to know and study of library. The Tugleng-tugleng Sacred Dance consists of the stages, ie Nyineb Ida Betara Puseh, absent krama and megibungan, collecting and animating firewood, metabuh, and Tugleng-tugleng Dance Procession.

The function of the Tugleng-Tugleng Sacred Dance for the people of Pakraman Kastala village in general is as a form of Sraddha Bhakti and the gratitude of society to the creator. In addition, to clean themselves from elements of Mala (Bhuta Kala) attached to each krama. Tugleng-Tugleng Sacred Dance is an implementation of Tri Hita Karana's teaching that is: Tatwa value. The value of Susila based on Tri Kaya Parisudha are: Kayika, Wacika, and Manacika. And the Value of Ceremony (Ritual) in Tugleng-tugleng Sacred Dance, As already known that the universe and its contents were created by Ida Sang Hyang Widhi through yadnya
POLA PEMBELAJARAN NILAI-NILAI ETIKA AGAMA HINDU PADA PESERTA DIDIK DI PASRAMAN RAKSA BHUANA MEDAN
Authors: Meliala Juwita Br , Sujana I Made , Putra Arsana Anak Agung Made
Published: June 2020

The pattern of learning ethical values of Hinduism is the way teachers use to teach, guide and educate learners about the ethical values of a very noble Hindu religion. Ethics is a good and noble behavior that is in harmony with the terms of dharma or religion that reflects the mindset, the feelings of a person through his actions or deeds. The pattern of double class learning in the study of Hindu ethics in Pasraman Raksa Bhuana Medan is the merging of learners more than one level with varying academic, social, intellectual abilities and regardless of differences tribes, races, customs so that all learners in Pasraman Raksa Bhuana Medan can gather into a group of learning in following the process of Hindu learning so that learning can run effectively and more efficiently considering the opportunity to get religious instruction in Pasraman is very limited ie for 2 hours held on Sunday. In addition to these learning patterns, teachers also apply some methods and strategies in learning ethics include : lecture method, question and answer method, assignment method, practice method, discussion method, demonstration method, contextual teaching and learning strategies, cooperative learning strategy or dharma tula, dharma wacana learning strategies, dharma shanti learning strategy and tirtha yatra learning strategy.
INTERPRETASI MAKNA PENDIDIKAN AGAMA HINDU DALAM KEKAWIN SATRUGHNA
Authors: Sudi Arini Ni Komang , Darna I Wayan , Dharmawan I Made
Published: June 2020

The development of science supported by the communication and information technology indirectly has brought great influence to the life of society. Changes that occurred resulted in various things including among others on the awareness and love of the people to the culture and the value of the nation itself. Therefore, it is necessary for human resources who have a solid identity, such identity can grow from the inheritance and development of noble values of the nation as it is found in written sources in the form of literary works. Kekawin satrughna is one of literature that contains many noble values of national culture and the meaning of Hindu education in it so it needs to be studied more deeply. The problem in this research are: (1) How is the structure of kekawin satrughna?; (2) How does the character of the satrughna figure contribute to ethical behavior ?; and (3) How is the interpretation of the meaning of Hindu religious education in kekawin satrughna?. The theory used in this research is structural theory, hermeneutic theory and theory of meaning. The technique of determining informant using purposive sampling technique, data collection method used is library method, interview method and documentation method, then analyzed by descriptive data analysis technique and comparative data analysis technique.

The results showed: (1) The structure of the kekawin satrughna consists of synopsis, theme, plot, characterization, and background. All these elements together are interconnected into unity that serves to build kekawin satrughna. (2) Contribution of character of satrughna to the ethical behavior of bhakti satrughna character, satrughna responsibility character, diligent character and hard work of satrughna, as well as social character of satrughna. All these satrughna characters can be used as guidelines in today's life, so that ethical behavior can be shared by everyone. (3) Interpretation of the meaning of Hindu religious education in kekawin satrughna is the meaning of leadership, the meaning of love, the meaning of loyalty and the meaning of self-control.
ANALISIS NILAI PENDIDIKAN AGAMA HINDU DALAM KAKAWIN NITISASTRA
Authors: Karismayani Ni Wayan , Darna I Wayan , Marsono .
Published: June 2020

As a creature known as homo sosius, humans have an obligation to always live side by side with others. Man will be able to live as well as possible and can mempuyai meaning if he can live together in society. It is inconceivable that humans who live in isolation without intercourse and associate with other human beings. In order to foster a harmony of social relationships or with other humans required a form of self-control in the association of living together called the ethics. Living in the era of globalization while maintaining ethical values is certainly not easy, many challenges and obstacles to be faced. Problems that become challenges and obstacles are increasing violence in society, extinction behavior and attitude in family life and society, decreasing pride of ancestral culture and tradition, increasing of self-destructive behavior such as suicide, alcoholism, drug use, and sex free, decreasing work ethic, low individual responsibility attitude, waning sense of honesty in every human being and many other cases. Seeing the phenomenon that occurs in today's society is more likely to behave with less ethics and morality then study Kakawin Nitisastra is highly recommended, but still many people who do not know the existence Kakawin Nitisastra. Therefore the author examines Kakawin Nitisastra so that later can contribute in the life of society in the era of globalization, in addition to preserving the classic works that many people do not know.

The problems to be discussed are (1) how is the structure of Kakawin Nitisastra? (2) what are the educational values contained in Kakawin Nitisastra? (3) how is the implementation of educational value in Kakawin Nitisastra in society ?. This study aims to determine (1) the structure in Kakawin Nitisastra (2) the educational values contained in Kakawin Nitisastra (3) the implementation of the educational value contained in Kakawin Nitisastra in the community.

Theories used to analyze problems are: Structuralism theory from Marsono, Value theory of Tarigan, Behavioral theory of Allport. The subject of this study is the community. Methods of data collection are observation, interview, literature, and documents. The collected data were analyzed by qualitative descriptive analysis method with reduction measures, data presentation, and conclusion.

The results showed (1) the structure in Kakawin Nitisastra divided into two forms of structure and narrative structure. (2) the educational values contained in Kakawin Nitisastra are the value of religious education, the value of ethical education, and the value of leadership education. (3) the implementation of educational value in Kakawin Nitisastra in society for example to do yadnya, socialize in society well, and become a leader capable of protecting society.

 
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)
Authors: Mariani Putu , Mastini Gusti Nyoman , Dian Saputra I Made
Published: June 2020

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 Keras Dance can neutralize all evil forces. Based on the above description, the issues to be lifted are: (1) How to Make a Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (2) Is Function of 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. 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.

The results obtained are as follows: (1) The form of 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 Topeng, Mendak Ida Bhatara, then the process of staging Topeng Keras Dance, and end with Nyineb ritual process. (2) The function of 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.
SEMIOTIKA KOMUNIKASI DALAM TRADISI PENABENG DI DESA PAKRAMAN BATUYANG KECAMATAN SUKAWATI KABUPATEN GIANYAR
Authors: Hermawan I Wayan Dede , Pramesti Dasih I Gusti Ayu Ratna , Budiasa I Made
Published: June 2020

 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?.

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: 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.
KOMUNIKASI SIMBOLIK TARI BARIS DAPDAP DALAM UPACARA PITRA YADNYA (NGABEN) DI BANJAR BEBALI DESA BEREMBENG KECAMATAN SELEMADEG KABUPATEN TABANAN
Authors: Minanda Putra I Gusti Ngurah , Aryanatha I Nengah , Wardana Yasa I Ketut
Published: June 2020

Tari Baris Dapdap is categorized in one of the scared dances. The performance of the scared dance influences the understanding of the society to the symbols related to the sacred dance performance. Symbolic Communication is done to find the same value that exists in the performance of Tari Baris Dapdap.

Based on the background of the study, the problem of studies which were conducted in the study are: (1) How is the existance of Tari Baris Dapdap in Upacara Pitra Yadnya in Banjar Bebali Berembeng, Selemadeg Regency, Tabanan? (2) How is the Symbolic Communication that is contained in the performance of Tari Baris Dapdap in Upacara Pitra Yadnya in Banjar Bebali Berembeng, Selemadeg Regency, Tabanan? (3) What is the function of Tari Baris Dapdap in Upacara Pitra Yadnya in Banjar Bebali Berembeng, Selemadeg Regency, Tabanan? In identifying the problem of study, the theory used in this study is aesthetic theory, symbolic interactionism and structural functional. In analyzing the problem of study, the study used some methods, which are: research approach using qualitative method.  

The result of this study are: (1) The existance of Tari Baris Dapdap in Upacara Pitra Yadnya is still being preserved by the villager in Banjar Bebali as the worthy ancestral heritage. The dancer of Tari Baris Dapdap are the adult people with simple make-up, dress and gambelan, yet it is sacred. The dance is performed in the house of the dead (rumah ngaben); (2) Tari Baris Dapdap is the symbol of a sincere devotion of the people in Banjar Bebali; (3) Tari Baris Dapdap in Banjar Bebali is a sacred dance, which is special only for Upacara Pitra Yadnya and has the religious, social and aesthetics functions.
PERKAWINAN ANAK DIBAWAH UMUR STUDI KASUS (DESA TULAMBEN, KECAMATAN KUBU, KABUPATEN KARANGASEM)
Authors: Kumala Dewi Ni Putu Widya , Januariawan I Gede , Nadra I Nyoman
Published: June 2020

This aims of this study to are, first (1) What are the factors and impacts that affect the occurrence of marriage of minors, second (2) How the immplementation of Child Protection Act in tackling the occurrence of marriage of minors. Theories used to analyze the problem are the legal theory of feminism and the theory of affectivennes and validity of law. The research method used is empirical research by doing same interviews and by reviewing same rules relating to underage marriage and Child Protection Act. Based on the research there are several factors that influence the occurence of marriage underage, those are the factors of pregnancy before marriage, economic factors, educational factors, soceity factors, and faith factorss. While the impact that occurs is the risk of distruption of reproductive organs, mental and emotional development in teenager, unable to continue education, until a divorce.

  In this case it is expected that parents, communities, goverment and relevant institutions are expected to synergize each other to educate about the dangers of sex at an early age and the negative impact that will occur if the marriage of minnors. Revising The Child Protection Act is expected to prevent the occurrence of marriage of minors, and it expected that there are strict sanctions for those who do marriage under the age and for those who give permission for the marriage, because indirectly it is a form explaitation, especially againts underage girls.
STRATEGI PRAJURU HULU APAD DALAM MENGIMPLEMENTASIKAN AJARAN TRI HITA KARANADI DESA PAKRAMAN PENGLIPURAN KABUPATEN BANGLI
Authors: Cahyono Hari , Miartha I Wayan , Sujana I Wayan
Published: June 2020

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. 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.

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). 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. 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

 