bluuebunny/crossref_metadata_2025 huggingface dataset:
RITUAL PENGLUKATAN PADA HARI TUMPEK WAYANG DI DESA PAKRAMAN BANJARANGKAN KECAMATAN BANJARANGKAN KABUPATEN KLUNGKUNG (Kajian Teologi Hindu)
Authors: Murjana I Wayan
Published: June 2020

Kehidupan beragama Hindu di Bali tercermin melalui upacara Yadnya yang dipadukan dengan kebudayaan. Yadnya tersebut diaplikasikan dalam berbagi ritual keagamaan salah satunya yaitu ritual Penglukatan pada hari Tumpek Wayang/Sapuh Leger. Ritual Penglukatan ini tergolong unik karena dipadukan dengan kesenian wayang yang memiliki spririt agama Hindu. Adapun permasalahan yang dapat dikaji dalam penelitian ini adalah bagaimana prosesi penglukatan?, apa fungsinya?, apa makna ritual penglukatan pada hari tumpek wayang?.

Teori yang digunakan dalam penelitian ini adalah teori religi untuk membedah prosesi ritual penglukatan pada hari tumpek wayang, teori fungsional struktural untuk membedah fungsi ritual serta teori simbol untuk membedah makna melalui simbol yang digunakan dalam ritual ini. Penelitian ini adalah penelitian kualitatif. Jenis data yang digunakan adalah data kualitatif yang berupa keterangan dari informan dan literatur, sumber data yang digunakan adalah data primer yang diperoleh dari wawancara tak berstruktur dan data sekunder yang diperoleh dari literatur yang relevan dengan masalah penelitian. Informan ditentukan dengan teknik purposive sampling. Data dikumpulkan dengan teknik observasi, wawancara dan dokumentasi.

Temuan yang didapat dalam penelitian ini (1) prosesi ritual penglukatan pada hari tumpek wayang terdiri dari rangkaian upacara meliputi; nedunang Sang Hyang Iswara, ngarga tirtha, pembersihan banten, nglukat, natab, ngaturang pebuktian dan ngelebar. Sarana/banten yang digunakan yaitu; peras pejati, pesucian, tebasab sapuh lara dan lara melaradan, muncuk dapdap, benang tri datu, jinah bolong wayang (siwa, acintya, malen, krisna), sembe, priuk tanah. (2) fungsi ritual ini yaitu fungsi kesucian untuk membersihkan mala/leteh akibat hari kelahiran, fungsi etika dan moral kaitannya dengan perwatakan serta fungsi religius berkaitan dengan dasar keyakinan dalam ritual ini. (3) Makna ritual penglukatan pada hari tumpek wayang yaitu makna teologi tirtha sebagai bentuk pembelajaran tentang hakekat Tuhan, berkah serta wahana Tuhan untuk menunjukan cinta kasih-Nya dan makna teologi wayang sebagai bayangan atau wujud dari personifikasi Tuhan

 
PERSEPSI UMAT HINDU TERHADAP AJARAN KARMAPHALA DALAM TEKS AGASTYA PARWA DI DESA SONGAN KINTAMANI BANGLI
Authors: Soma Widnyana I Gede
Published: June 2020

Hindu has wide range of teaching sources including sruti and smrti, and also local theology in the from of manuscripts which are used as guidance of good actions.Although there are many holy texts which humans can use as their guidance in life, but not all the humans can act based on dharma as it is taught in those holy texts. It is proven in a mountain village where most of the villagers are jero (priests) who should act based on dharma, but in fact there are still many social deviations and crimes in the village. The most recent case happened a few months ago where there was a murder done by JeroMangku (Priest).

Based on the explanation above, the problems discussedvin this research are; (1) what is the structure of Karmaphala teachings in Agastya Parwa Text? (2) what are the functions of Karmaphala teaching in Agastya Parwa Text? (3) what is the perception  of the people in songan village Kintamani Bangli about the Karmaphala teaching in Agastya P arwa Text? The theoriesused in this research are structural theory, function theory, and perception theory. Structural theory refers to the theory introduced by teewu: the basic assumption of structuralism is; text is the whole complete meaning which has intrinsic coherence. Function theory refers to the theory introduced by Ratna and Damono, both are combined to figure out the function of literature in society. The purpose is to find out the function of Agastya Parwa Text. Perception theory is used to examine the problem related to people’s perception about Agastya Parwa Text. This a qualitative research using library research and interview and also document study. This research uses descriptive method, structural understanding and interpretation and the analysis presentation uses descriptive method.

Structure discussion, in here text structure andKarmaphala teachings structure in Agastya Parwa Text are discussed. Text structure related to the general description and the points of the teachings In Agastya Parwa Text. The structure of Karmaphala teaching in Agastya Parwa Text is broken down into some parts; (1) Sancita Karmaphala (2) Prarabda Karmaphala (3)Kriyamana Karmaphala, but the explanation of those parts are not done in order. For example, at the beginning is about Kriyamana Karmaphala, and the Sancita Karmaphala, and the back again to Kriyamana Karmaphala. The function of Karmaphala in Agastya Parwa Text is; morality aeducation function, religious function, social funcation, and as a medium of inspiration. Therefore, people of songan village really believe in the Karmaphala teaching found in Agastya Parwa Text.
UPACARA NGABEN NINGKEB DI BANJAR KEBON DESA PAKRAMAN BLAHBATUH KECAMATAN BLAHBATUH KABUPATEN GIANYAR (Kajian Filosofis)
Authors: Yulia Sukma Yanti Ni Luh Putu
Published: June 2020

Ngaben Ningkeb interpreted Ngaben ceremony that ended in a reversed way or called Ningkeb.Fenomena background researcher to examine the problems about the implementation of Ngaben Ningkeb Ceremony with the formulation of the problem include: 1). How is the Ngompen Ningkeb Ceremony Procession in Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? 2). What is the function of Ngaben Ningkeb Ceremony in Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? 3). What is the philosophical meaning contained in Ngompen Ningkeb Ceremony at Banjar Kebon, Pakraman Blahbatuh Village, Blahbatuh District, Gianyar Regency? With the aim of research can implement the science of religion obtained in the life of the community and know in general about the Procession, Functions and Meaning philosophical related Ngaben Ningkeb Ceremony.

This research is discussed using several theories, among others, Religious Theory, is used because this research includes the research of Religion, Structural Functionalism Theory, used to dissect the problems related to Ngaben Ningkeb Ceremony, and Symbol Theory, is used to study the meaning of Philosophy. This type of research is qualitative research with primary data source from the field that is by observation and interview while secondary data obtained through documentation technique.

The results of the study as follows: 1). A. The initial procession Ngaben ningkeb ceremony, among others: Nyamuh, Matur Piuning, Mapajati, Ngulapin and Nyiramin. B. Ningkeb peak procession among others: Nedunin Sawa, Towards Setra, Sprinkle various types Tirta, Ngeseng Sawa, and last Ningkeb. C. The process after the implementation of Ngaben Ningkeb, among others: Mapegat and Mecaru. 2). Function Ceremony Ngaben Ningkeb include: A. Sustainability Function, where Ngingken ningkeb ceremony can be practically can be a ceremony that deserves to be preserved because in every process is something sacred and different with Ngaben in general. B. The return function of Sanghyang Panca Mahabhuta, which outlines the elements of Panca Mahabhuta in this great realm and usher Atma (Spirit) into Pitra nature by deciding Atma's love with his world. C. Purgatory function, in this case, purification is intended as a main foundation that should be put forward in the process Ngaben ningkeb ceremony. 3). And the meaning contained in Ngingken ningkeb ceremony is a philosophical meaning, where the conception of sarira is used as the meaning of philosophy Ngaben ningkeb is the conception of Sarira according to Wrhaspati Tattwa. And the meaning of Return Panca Mahabhuta, where basically all will return by itself although not done ceremony Ngaben, but it takes a very long time, hence from cultivated to return by cremation (Ngaben).
KONSEP BHAKTI AJARAN KAPILADEVA DALAM ŚRĪMAD BHĀGAVATAM (Kajian Filsafat Ketuhanan)
Authors: Dewi Kartika Sari Gusti Ayu Kade
Published: June 2020

The advancement of science and technology has had a huge impact on people's lives. Along with the moral decline and depletion of ethical values in society, it takes a spiritual approach that can instill moral and ethical values derived from Vedic teachings. One of the stories that tells of a child who gives the divine teachings that are full of moral and noble character to his biological mother. Kapiladeva teaches about the nature and position of living beings, the concept of the sādhu sanga, the importance of the pronunciation of the sacred name and of how one attains liberation through the yogic bhakti.

The teachings of Kapiladeva in Śrīmad Bhāgavatam illustrate to the people that God can be attained by laypeople but if one has faith and heart to seek God then he must follow the advice of a spiritual teacher, by practicing the yoga bhakti. The problems discussed in this study are 1). What is the concept of Kapiladeva ?, 2). How does the contribution of Kapiladeva teach in contemporary society? And what are the implications of Kapiladeva's teaching on society ?. The theory used in this research to analyze the problem is Hermeneutics Theory and Structuralism Theory. This research uses qualitative approach. Based on the problems mentioned above then used the method of documentation, and literature study.

The results obtained in this study are the teachings of the bhakti-yoga taught by Kapiladeva to his mother Devahūti gives a role model to the community that one does not have to study to an older person, but the adult needs to listen to something beneficial from the younger, the teachings conveyed by Kapiladeva can lead mankind to reach God. Kapiladeva's teachings can make a very important contribution at this time, where in studying spirituality, one should be able to improve sradha, patience, sincerity, hermitage, humility and willingness to learn under the guidance of the spiritual teacher. In addition to the philosophical teachings of philosophy, the teachings of Kapiladeva also teach children education in raising piety, faith, and noble character.
KOMPERASI FILSAFAT KETUHANAN NYAYA DARSANA DENGAN BARUCH SPINOZA
Authors: Elga Ptra Sutrawan I Gusti Ngurah
Published: June 2020

The philosophy of the divine NyayaDarsana and Baruch Spinoza are both a concept of the divine which gives understanding that everything comes from God. As the main cause of everything that exist and seeps into its creation which are called Atman or single substance. It confirm that in the philosophy of the divine NyayaDarsana and Baruch Spinoza contains the concept of divinity, that is Phanteism.

Based on the description, then the problem discussed in this research is : (1) How is the philosophy of the divine NyayaDarsana and Baruch Spinoza ? (2) What is the differences and equations NyayaDarsana and Baruch Spinoza ?.theory on this reseach is value theory to dissect the first problem related to the values of the philosophy of the divine which contained NyayaDarsana and the thought of Baruch Spinoza. Hermeneutic theory is used to dissect the second problem to interpret differences and equations NyayaDarsana and Baruch Baruch Spinoza. This research is a type of qualitative research with data collection techniques library study, interviews, online data and descriptive qualitative data analysis techniques, with the technique of presenting the description.

The result of this research is (1) the philosophy of the divine NyayaDarsana describe that God is the main source. Final goal all living creature that is moksa and way to reach it with knowledge of truth. The philosophy of the divine Baruch Spinoza describe that all reality comes from a single substance that is God and God immanent with nature. The ultimale goal of life based on the thought of Baruch Spinoza is to achieve happiness or freedom from the emotional shackles emotion the equation of NyayaDarsana and Baruch Spinoza is reqognize the existence of God as the main source, containing the concept of panteism. The difference is viewed from the ontology according NyayaDarsanathat the universe comes from elements of caturbhuta that together with akasa (ether) space and time, while thought of Baruch Spinoza that single substance which thought of Baruch Spinoza that single substance which called Modi, God as creator of universe, epistemology on NyayaDarsana contained about knowledge of truth to avoid from false knowledge while thought of Baruch Spinoza contain three knowledge that is the knowledge of the five senses, common sense intuitive to happiness and freedom.
UPACARA NYANGLING DI PURA TIRTA EMPUL BANJAR KEDIRI DESA SINGAPADU KALER KECAMATAN SUKAWATI KABUPATEN GIANAR (Persepektif Filosofi)
Authors: Kusuma Tirta Dewa Gede
Published: June 2020

 Implementation of religious teachings, especially in the field of ceremony (yajna) there is a difference between one area to another. The difference is based on local traditions cultural and Hindu culture develops in conformity with the natural enviroment. Nyangling ceremony in Tirta Empul Temple in  Banjar Kederi, Singapadu Kaler village, Sukawati District Gianyar regency. Nyangling ceremony is unique because in the ceremony Nyangling using rice means, the rice is then purified with holy water contained in Tirta Empul Temple. Based on the above background, then the formulation of the issues to be discussed include: (1) How is the procession of Nyangling Ceremony, At Tirta Empul Temple in Kederi street, Singapadu Kaler village, District Sukawati Gianyar regency? (2) What is the function of Nyangling Ceremony, in Tirta Empul Temple,  Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency? (3) What Is Philosophical Of Nyangling Ceremony Tirta Empul Temple, Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency.

Based on data analysis it can be concluded (1) Nyangling ceremony procession is a series of ceremony gods yajna. Place of execution at Tirta Empul Temple Banjar Kederi, Singapadu Kaler Village, Sukawati District Gianyar Regency and led by Dewa Mangku Tirta .. (2) Nyangling ceremony has various functions that are the function of religious system, social function, function of cultural preservation, aesthetic function. (A) The function of the Religious System is a spiritual aspect which can not be attained. (B) Social Function as a unifying tool for the achievement of a properous society, and cultive a sense of togetherness. (C) Cultural Preservation Function, Nyangling Ceremony Represents the culture of the Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency, which is sacralized as a vehicle for preserving Balinese art and culture. (D) Aesthetic function is found in the community movements of Kederi street walking  looks neat rows of time walking towards Tirta Empul Temple and sound to the hymn accompanied by gambelan . (3) It should be observed from its meaning, namely: (a) The philosophical meaning of Nyangling ceremony in Tirta Empul Temple, Banjar Kederi, Singapadu Kaler Village is to purify the means of rice to be used at the time of piodalan and offer various means of upakara / banten as a form of our devotion before God . (B) The meaning of balance and harmony in the Nyangling ceremony is seen at the time of the ceremony since its preparation, procession and execution. Members of the community Banjar Kederi, Singapadu Kaler Village help each other based on the heart and hospitality during theNyangling ceremony took place. (C) The Purification of the Nyangling Ceremony is contained in the holy tirtha which is requested to purify the means of the ceremonial rice and the bodies of its worshipers.
 
KOMUNIKASI PERSUASIF PERADAH SEBAGAI UPAYA PEMBINAAN GENERASI MUDA HINDU DI KECAMATAN TEGALSARI KABUPATEN BANYUWANGI
Authors: Titya Dharma Riska
Published: June 2020

The younger generation of Hindus has a responsibility for the existence of Hindus in the future. Peradah is a youthful Hindu organization that aims to unify the vision and mission to maintain the existence of Hindus in District Tegalsari. Persuasive Communication Peradah is used as an effort to foster young generations of Hindus to strengthen and protect the younger generation of Hindu influence of globalization and the existence of other religious people. Empowerment of Peradah as a youth organization of Hindu in Banyuwangi formed a system of kinship and solidarity among the younger generation. Implementation of the work program as a pattern of youth coaching can improve the skills and creativity of the youth. This is done as a role that is considered important and strategic to form a good character for the younger generation of Hindus, especially in District Tegalsari.

The main issues discussed are: (1) How Persuasive Communication activities of Peradah in the effort of fostering the young generation of Hindus in District Tegalsari, Banyuwangi Regency. This problem is analyzed using persuasive communication theory. (2) What is the driving factor of youth generation of Hindu through Peradah in Tegalsari Sub-district, Banyuwangi Regency. The second problem was analyzed using action theory based on the assumptions of Parsons and Max Weber (Ritzer, 2011: 49-50). (3) What are the (socio-religious) implications of persuasive communication in fostering the younger generation of Hindus in Tegalsari Sub-district, Banyuwangi District. The theory used is the theory of symbolic interactionism based on the Blumer assumption (Rohim, 2009: 44-45). This research type is qualitative descriptive by using qualitative data. Obtaining data obtained from several methods of observation, interviews, literature, and documentation.

The results showed that: (1) the activity of Tegalsari Peradah communications was conducted in a perusiasif way to nurture the young generation of Hindu through various activities in accordance with the work program. (2) the driving factor of the youth generation of Hindu through persuasive persuasion communication that is: cultural value factor, religious value, and social value. (3) Persuasive Communication Peradah in efforts to foster the young generation of Hindus certainly has implications or impacts, both socially and religiously. social implications as follows: 1) The establishment of a sense of harmony and togetherness among Hindu youth in District Tegalsari. 2) The strengthening of social solidarity, both in the environment of the Community and in the life of the community. 3) Anticipate social conflicts in the community. While the religious implications of the younger generation of Hindus are increasingly increasing understanding of the teachings of Hinduism. This can be reflected in the increased sradha and bhakti them against Ida Sang Hyang Widhi Wasa.
KOMUNIKASI SIMBOLIK DALAM UPACARA NGABEN MATUUN DI DESA ADAT MUNDUK LUMBANG DESA ANGSERI KECAMATAN BATURITI KABUPATEN TABANAN
Authors: Rahmi Putri Ni Made
Published: June 2020

Balinese comes in contact with 3 ideologic concepts such as: Tattwa (philosophy), Susila (behaviour), and Upacara (ritual). Those basic concepts will integrate and realize each other in Yadnya practices. There are 2 forms of Yadnya, such as Sekala and Niskala. Sekala is sacrifice by doing. While Niskala is sacrifice through offering to God with prabhavan.Yadnya requires infrastuctures symbolically, which is implemented through ritual. Ngaben Matuun is Yadnya which is included in Pitra Yadnya as a sacrifaction for pitara.

Symbolic communication aspects in ngaben matuun will be investigated through relevant aspects of communication in that ritual, such as intrapersonal communication, interpersonal communication, group communication, body symbol meaning, perpetuation meaning, social adaptation meaning,offerings symbolic meaning, palmyra palm leaves meaning in Kunduh meaning.

Ngaben ritual process is started by hitting kentongan 5 times, bathing the dead body using cendana water, corpse bathing ritual, pangerigkesan, buried. Matuun has some steps, such as mapekeling, nanceb salon, mapekeling ngaturang pelabaan, the main steps is ental burning and kunduh burying.

Ngaben ritual purpose is to bring unsure back to Panca Maha Butha and atma to pitara by breaking the relation with the body. The unsure will be back to Panca Maha Butha quicker through pengabenan. Through pengabenan, Balinese people believe that it can bring unsure back to Panca Maha Butha as well as doing child obligation for parents. Ngaben ritual has many functions, such as religious function, obligation function, social economical function, ethical function, and esthetical function.
KOMUNIKASI SIMBOLIK PADA UPACARA NGATURANG BAKARAN SEBAGAI TRADISI MESESANGI DI PURA DALEM PURWA DESA PAKRAMAN SELULUNG KECAMATAN KINTAMANI KABUPATEN BANGLI
Authors: Dwi Martina Permatasari Ni Made
Published: June 2020

Balinese Hindu people has unique, beautiful, and rich culture since long time ago and also mysterious. It is mysterious because many of them cannot be separated with magic such as Ngaturang Bakaran ritual at Pura Dalem Purwa, Selulung village, Kintamani subdistrict, Bangli regency. This ritual seems simple, but it has wide meaning. This tradition has a long interesting social aspect in Ngaturang Bakaran ritual which uses cow as an offering.

In this study, there are 3 problems. Those are: 1) What is the symbolic communication in Ngaturang Bakaran ritual at Pura Dalem Purwa, Selulung village, Kintamani subdistrict, Bangli regency? 2) What is the role of symbolic communication in Ngaturang Bakaran ritual at Pura Dalem Purwa, Selulung village, Kintamani subdistrict, Bangli regency? 3) How is people understanding about symbols in Ngaturang Bakaran ritual at Pura Dalem Purwa, Selulung village, Kintamani subdistrict, Bangli regency? The theory used to analyze those problems are 1) communication theory, 2) Symbolic Interaction theory, and 3) S-O-R (Stimulus Organism Response) theory. The methods used to collect the data were 1) observation, 2) interview, 3) literature review, and 4) documentation study. The data were analyzed by using qualitative descriptive method by arranging the data systematically and conclude it.

The result of this study shows that Ngaturang Bakaran ritual is done by the existence of mesesangi or the fulfillers of people prayer, so they have to pay it through Ngaturang Bakaran using cow and offerings banten. (1) The symbolic communication forms in Ngaturang Bakaran ritual were intrapersonal, interpersonal, verbal, non-verbal, and group communications. (2) Symbolic communication in Ngaturang Bakaran ritual were transcendental and religious communications. (3) People understanding towards this ritual is different from ages such as kids, adolescences, and adults. Parents, religious figures, and community figures roles can be really helpful in giving understanding to people based on their thinking level.
PEMENTASAN DRAMA GONG WIJAYAKUSUMA SEBAGAI MEDIA KOMUNIKASI TRADISIONAL DI KELURAHAN ABIANBASE KECAMATAN GIANYAR KABUPATEN GIANYAR
Authors: Gatam Widagama Ngakan Putu
Published: June 2020

Bali has a rich potential for art and culture. The life of Balinese people who are familiar with various types of art performances give the island its own image in the eyes of the world. In Bali art is divided into three groups, namely: (1) wali, (2) bebali, (3) balih-balihan. Many of the performing arts in Bali are seen in religious ceremonies as well as in formal events. The performing arts have a very wide scope. The most popular performing art group and much in demand for the public is Drama Gong. Based on this matter, the problems discussed in this research are: (1) What is the form of staging Drama Gong Wijayakusuma As Traditional Communication Media in Kelurahan Abianbase Gianyar District Gianyar Regency? (2) What is the Function of Staging Drama Gong Wijayakusuma As Traditional Communication Media in Kelurahan Abianbase Gianyar Sub-district of Gianyar Regency? (3) What is the Meaning of Staging Gong Wijayakusuma as Traditional Communication Media in Kelurahan Abianbase Gianyar Sub-district of Gianyar Regency?

Digging and dissecting the problem formulation that has been established using two theories are: (1) the theory of symbolic interactionism, (2) structural functional theory. Analyzing each problem used research methods that include: research using qualitative methods. The research location is in Kelurahan Abianbase Gianyar District Gianyar Regency. Types and sources of data used are qualitative data types, while the data source used in the form of primary and secondary data. Data collection techniques include: observation techniques, interviews, and literature study. Instrument research in the form of documentation. Determination technique of informant used is purvosive sampling

The results of this research are: (1) The form of staging Drama Gong Wijayakusuma includes some supporting elements such as: elements of performing arts Drama Gong, language used, acting figures, gamelan accompaniment, source of play and governance sekaa Drama Gong, Shape and structure of the performing arts of Drama Gong. The drama gong has its own uniqueness which in the performing arts of Drama Gong is built by elements of motion, acting, singing, dancing, and percussion combined harmoniously with Jayaprana plays. (2) Drama Gong functions as a social show which is staged exclusively to entertain the audience. There are 2 functions namely primary function and secondary function. (3) The meaning contained in the staging of Drama Gong is the meaning of religion, the meaning of cultural preservation, the meaning of togetherness, and meaning for the community at large.
KOMUNIKASI SIMBOLIK DALAM UPACARA BULU GELES DI PURA PENGATURAN DESA PAKRAMAN BULIAN KECAMATAN KUBUTAMBAHAN KABUPATEN BULELENG
Authors: Dewi Pradani Ni Komang
Published: June 2020

Hindu religion relies on three sociological conception of ideological understanding consisting of: Tattwa (philosophy), Susila (behavior) and Ceremony (ritual). These three conceptional foundations will eventually integrate and be realized in a real practice Yadnya. Yadnya life will have and require a variety of infrastructure in a symbolic, one of which is implemented in Bulu Geles Ceremony. The Bulu Geles ceremony is a ceremony in which there is a diversity of symbolic elements and meanings, which occur during the Bulu Geles Ceremony at the Temple of Pengaturan. The implementation of Bulu Geles is expected to provide the strengthening of religious aspects as well as the realization of community activities in accordance with the symbolic content therein.

The form and structure of symbolic communication contained in the implementation of Bulu Geles Ceremony will be able to be examined through all aspects that have relevance to the implementation of Bulu Geles Ceremony such as ceremonial facilities, infrastructure, as well as musical instruments (Gambelan) played during the Bulu Geles Ceremony. This is shown by the enthusiasm of the community in maintaining and regenerating the Bulu Geles Ceremony.

Functions and meanings that exist in Bulu Geles Ceremony that can be felt and picked by all layers of society or people. It can mean different things to every society that each has a track record of experience including different thinking critics. People's thinking is still fixed on the reality of the ceremony without the knowledge of the symbolic meaning contained in the implementation of the ceremony. On the other hand some people began to touch the aspect of meaning, but always covered with doubt. While the community leaders in the village of Pakraman Bulian has consistently been able to provide a physical description, including explaining the meaning contained in the symbolic elements of the implementation of Bulu Geles Ceremony.
KOMUNIKASI INTERPERSONAL DALAM PEMBINAAN KESADARAN SPIRITUAL WARGA BINAANDI RUTAN KLAS IIB KABUPATEN BANGLI PROVINSI BALI
Authors: Agus Gunawan I Putu
Published: June 2020

State Detention House is one of the very powerful institutions to transform and practice the values of religious teachings one of them is the teachings of Hinduism to face the current era of globalization by way of coaching skills and personality coaching. The guidance done in RutanKlas IIB of Bangli Regency of Bali Province is one of the guidance of spiritual awareness oftheBinaan. The formulation of the problem in this research is as follows: 1) Communication process in fostering spiritual awareness Armed Residents; 2) The role of interpersonal communication in fostering spiritual awareness  The Beneficiaries; 3) Interpersonal communication in the guidance  of spiritual awareness of the Beneficiaries at the class IIB of Bangli Regency, Bali Province.

The mapping of the above problems from various aspects of this study refers to the relevant theories. This research takes place at RUTAN Class IIB of Bangli Regency, Bali Province. The type of research used is qualitative, with the deter mination of informants using snowball method. And data collection using observation method, interview, and literature study. Data analysis used in this research use qualitative descriptive method.       

The results of the analysis can be obtained from this research is 1) The propocess of fostering the spiritual awareness of the Beneficiaries through 2 stages or periods namely: (a) Imuralincludes: stage, placement phase and supervision stage: And (b) Eksmural is a stage of fostering the violators of the law in other words do the coaching in the midst of society freely and openly about the family environment: 2) The role of interpersonal communication in the development of spiritual awareness is the role of having a concept such as: (a) Interpersonal communication functions include: social functions, ekspressive functions, ritual functions, and instrumental functions: (b) Interpersonal communication goals include: knowing yourself and others, knowing the outside world, nurturing and creating more meaningful relationships, changing attitudes and behavior, playing, findingentertainment, and helping other: (c) Interpersonal communication strategies include: lecture method, practical method of doing prayer, dialog method, consultation method, and audio visual method: (3) The implication of interpersonal communication in fostering the spiritual awareness of the Beneficiaries are: (a) positive and negative implications for the citizens of the Beneficiaries; (b) positive and negative implications on coaching officers.
KOMUNIKASI SIMBOLIK DALAM PELAKSANAAN UPACARA MACARU MABIASAN DI DESA ADAT PETANG KECAMATAN PETANG KABUPATEN BADUNG
Authors: Disia Purpitadewi Gusti Ayu Made
Published: June 2020

The ceremony of Macaru Mabiasan is one of the bhuta yajna ceremonies held once a year, in the ceremony of kesanga before tilem kesanga, in the series of activity pelastian ceremony  where the main process held just before the Almighty God in Balai Agung Temple of Petang Village entering penyineban ceremony. This ceremony held by society of Petang village because it is believed that the activity of Macaru Mabiasan ceremony will protect them from negative spirit as well as the society of Petang Village will be avoided from the epidemic. This activity influences the value of the symbols in the Macaru Mabiasan Ceremony. Therefore the issues in this research can be formulated as follows : 1) How the process of symbolic communication in the Macaru Mabiasan Ceremony at Petang Village,Petang district, Badung regency 2)How the function of symbolic communication in Macaru Mabiasan Ceremony at Petang Village Petang district Badung regency 3)What are the obstacle of symbolic communication in Macaru Mabiasan Ceremony at Petang Village Petang district Badung Regency.

In connection with this there are several theories that can be used to dissect this problem, they are Symbolic Interactionism Theory, Structural Functional Theory, Theory of Communication Barriers. The research approach uses qualitative method. Data source in this research consist of primary data and secondary data. Data collection techniques used four techniques, namely: observation, interview, documentation and literature study. Data analysis techniques used are reduction, data presentation, and take the conclusions. Presentation of research result used descriptive method.

The results of this research are: 1) Symbolic communication process in Macaru Mabiasan ceremony includes communication components in Macaru Mabiasan ceremony, symbolic communication process in Macaru Mabiasan ceremony, covering several steps of communication process in primary and secondary, symbolic communications in Macaru Mabiasan ceremony, 2) Symbolic communication functions in Macaru Mabiasan ceremony include: Adaptation Function, Preservation Function, Educated Communication Function, Influencing Function, 3) Symbolic communication constraints in Macaru Mabiasan ceremony include Internal Constraints and External Constraints.
RESPON SISWA SMA DWIJENDRA TERHADAP PROGRAM ACARA DHARMA WACANA RADIO KOMUNITAS DWIJENDRA
Authors: Ida Wahyuni I Gusti Ayu Agung
Published: June 2020

Information and communication technology is a large umbrella terminology that covers all technical equipment and its processed to deliver for obtain alternative information by listening to radio broadcasts. Dwijendra community radio is one of the relevant information media in broadcasting programs which is nuanced Hindu relogion and Balinese culture.  One of which broadcasts the program of dharma wacana. Dharma Wacana is a religious lecture given by Hindu scholars to increase and expand  knowledge people of Hindu based on the holy religion of Hindu, Therefore appointed a research that entitled "Dwijendra High School Students Response To  The Dharma Wacana Program On Dwijendra Community Radio ". The formulation of the problem  in this research is how the existence of Dwijendra Community Radio, how the process of broadcasting Dharma Wacana program through Dwijendra Community Radio, and how Dwijendra student response to the program of Dharma Wacana.

The concept used in the combination research (mix methods) is the approach by combining the quantitative method with qualitative methods in order to get more accurate data. In this research reviewing the data in the form of questionnaires, opinions of informants, books as well as supporting this research. The target devoted to the distribution of questionnaires is Dwijendra High School students, besides that to get more data is by using interview method, observation and literature study technique.

 The result of this research is, the existence of Dwijendra Community Radio that is in year 2000 the colleger of Fikom Dwijendra University pioneered Radio Dwijendra as a medium for learning religious broadcasting that has a professional and trusted vision to promote education, culture literature and Hindu Religion, and the mission is to conserve religious values as well as to strengthen informative and communicative technological knowledge. The process of broadcasting Dharma Wacana Program of  Dwijendra Community Radio is supported by several important tools used in the broadcasting process, Dharma Wacana is broadcast every day after Tri Sandhya at 6:05 to 6:30 a.m. Dwijendra High School student response to Dharma Wacana program through Dwijendra Community Radio that is, from the result of questionnaire Dharma Wacana is very influential for Dwijendra High School Students because it can increase the knowledge of Hinduism.
KOMUNIKASI SIMBOLIK DALAM PEMENTASAN TARI REJANG SRI TUMPUK PADA PUJAWALI DI PURA LUHUR MUNCAKSARI BANJAR ANYAR DESA SANGKETAN KECAMATAN PENEBEL KABUPATEN TABANAN
Authors: Danu Tirta I Made
Published: June 2020

Hindu religion comes in contact with 3 ideologic concepts such as : Tattwa (philosophy), Susila (behaviour), and Upacara (ritual). Those basic concepts will integrate and realize each onther in Yadnya practices. Yadnya requires infrastructures symbolically, which is implemented through a form of sacred art. Rejang Sri Tumpuk Dance is form of sacred art with various symbols and meanings which is showed during the Pujawali in Pura Luhur Muncaksari. Rejang Sri Tumpuk Dance performance is expected to strengthen the religious aspect as well as fulfilling the society’s activity agreed with the symbolic essentials in it.

The existence of Rejang Sri Tumpuk Dance is still preserved by all unit of Krama Pangempon Pura Luhur Muncaksari. It is showed through people’s enthusiasm in perserving and regenerating Rejang Sri Tumpuk Dance through historical context, performing process, performing formations, including the reality function which can be seen and understood by everybody.

Symbolic communicational unsures in Rejang Sri Tumpuk Dance performance will be investigated through relevant aspects in that dance performance such as ritual means, dance infrastructure, dance movements, dancers, clothing, as well as the music instrument (Gambelan) which played during the performance of Rejang Sri Tumpuk Dance.

Different perceptions came from the villagers when watching and describing the aspects related to the Rejang Sri Tumpuk Dance performance. It happened because of the age differences of the villagers from kid, adolescent, and adult which has their own experiences including their critical thinking. Kid’s perceptions toward the Rejang Sri Tumpuk Dance performance is still fixated on physical reality without knowledge about symbolic meaning in it. Meanwhile, adolescent’s perceptions began to touch the symbolic meaning, but still in doubt. While adult people are consistantly able to give physical description including the deeper meaning in the symbolic unsures of Rejang Sri Tumpuk Dance performance.
KOMUNIKASI PERSUASIF PEMERINTAH DESA DINASDALAM MENGIMPLEMENTASIKAN AJARANTRI HITA KARANA DI DESA NGIS KECAMATAN MANGGIS KABUPATEN KARANGASEM
Authors: Mas Paramita Ni Luh
Published: June 2020

Tri hita karana's essence is not well understood by the community, so the Government of Ngis Village must be able to make persuasive communication in the implementation of tri hita karana in Ngis Village so that it can run well according to the meaning of tri hita karana. The imbalance of the ability of Ngis Village community to accept and digest the intention of globalization so that society is faced with various pressure.

The problems discussed are the first of the persuasive steps undertaken by the village government in implementing the tri hita karana in Ngis Village, Manggis District, Karangasem Regency, dissected using communicative action theory by Jurgen Hubermas, the result of the research shows that the persuasive step of the Ngis Village Government covers aspects of Parhyangan, Pawongan, and Palemahan. Second, the persuasive obstacles facing the village government in implementing the tri hita karana in Ngis Village, Manggis District, Karangasem  Regencywere dissected using the SOR (Stimulus-Organism-Response) theory by Fisher, the results indicate that these barriers include noice factor, prejudice, motivational barriers, different stakeholder obstacles between community and village government, and time constraints of implementation of activities. Thirdly, the impact of persuasive communication resulting from the efforts of the village government in implementing the tri hita karana in Ngis Village, Manggis District, Karangasem Regency was dissected using the theory dependence effect of mass communication includes: cognitive impact (change of knowledge), affective impact such as attitude change from indifferent to be concerned in applying of tri hita karana and willing to follow adat rules in dressing worship to the temple, and behavioral impact related to the behavior of Ngis Village community.
KOMUNIKASI SIMBOLIKDALAM PROSESI UPACARA NILEM JRO KUBAYAN DI DESA PAKRAMAN PENGLIPURAN KELURAHAN KUBU KECAMATAN BANGLI KABUPATEN BANGLI
Authors: Diah Sri Lestari Ni Luh
Published: June 2020

The religious ceremonies such as Panca Yajna especially in Hinduism in Bali is done any time by Balinese societies that consist of several clans, groups of Dadia, Merajan, Banjar Pakraman, and Customary Village. Each group has a variety of cultures and interests related to their belief systems or related to their religious life. One of the Panca Yajna activities is Rsi Yajna which is Nilem Jro Kubayan Ceremony in Penglipuran Village. The purpose of Nilem Jro Kubayan Ceremony is for inner purification by one of their citizens who will become Jro Kubayan. Every ceremony activities is performed depending on the facilities and infrastructures of the offerings that is used in the procession. Every infrastructure is used having its own meaning and function. The religious activities is performed depending on the communication. Communication is an interaction process which is done by someone with other people to achieve a purpose together. Communication can be done in verbal or non-verbal as a sign or symbol which is used during communication.

According to the explanation above, then the problems are formulated as follows, (1) what are the forms of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village? (2) what are the functions of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village? (3) what are the meanings of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village? The theory that is used in this research are the theory of symbolic communication, the theory of structuralism functional, and the theory of interactionism symbolic. The type of this research is a qualitative research that used observation, interview and the study of librarianship. The data analysis technique uses descriptive method.

Based on the data analysis, the results of the research are obtained as follows, (1) the forms of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village are verbal and non-verbal form, (2) the functions of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village are as offering function, social function, endorsement function, communication function. (3) the meanings of symbolic communication in Nilem Jro Kubayan Ceremony Procession in Penglipuran Village are Religious meaning, social meaning, and education value meaning.
TINDAKAN KOMUNIKASI VERBAL REMAJA DALAM PELESTARIAN BAHASA BALI DIALEK SONGAN DI DESA SONGAN KECAMATAN KINTAMANI KABUPATEN BANGLI
Authors: Priani Ni wayan
Published: June 2020

Language is a symbolic system of arbitrary sounds used by members of social groups to cooperate, communicate, and self-identify; language is substantially the sound produced by human speech. It represents the outside of the sound. Therefore, he is considered a symbol. The sound of the language is governed by sound, and that is why the language is the system. The collection of sounds to say something out of the ordinary is not strictly regulated. But as speakers as the conventions of society. This is a human language to communicate, as well as human identity can be expressed by language.

Bahasa Bali Dialek Songan in the linguistic order which is a legacy of living ancestors and developed, and is still used as a medium of introduction of the main message in communicating both verbal communication and nonverbal communication. In addition also the language of Balinese dialect Songan  plays an important role in recognizing or serving the culture that is in in bali in particular.

The position and function of dialect in society is very important, although many have different dialects, but the existence of the Balinese dialect, which is very valuable cultural asset and useful as a means of exposing the cultural aspect of the past and also remain a tool used by society in order to smooth in communicating, both verbal communication and nonverbal communication. Verbal communication is a form of communication communicator communicated to the communicant by way of written or oral. Verbal communication occupies a large portion. Because in fact, ideas, thoughts or decisions, are more easily verbalized than nonverbal, in the hope that communicants (both listeners and readers) can more easily understand the message delivered.
KOMUNIKASI NONVERBAL GURU DALAM MENTRANSFORMASIKAN TARI PENDET PADA PENYANDANG TUNA RUNGU DI SEKOLAH LUAR BIASA NEGERI 1 KABUPATEN BADUNG
Authors: Sri Astiti I Gusti Ayu
Published: June 2020

The study entitled "the Nonverbal communication of teachers in Transforming Pendet on Deaf Persons in State 1 for SLB Badung Regency" method used in this research is a case study that is intensively focusing to a particular object by studying as a case. This research uses qualitative analysis which is a measurement by using the method of observation and in-depth interviews.

Through quantitative approach, the data obtained from the field drawn conclusions that are specific to the impersonal. The subject is the teacher – teacher as teachers and children – child sufferers of the deaf in SLB land of Badung Regency.

This event will be based on research by the obstacles teachers guide in mentranspormasikan State in the pendet SLB 1 Badung Regency with interesting formulation issues (1) what kind of nonverbal communication in transforming pendet on deaf persons in State 1 for SLB Badung Regency (2) difficulties – the difficulty of what experienced teachers in transforming the country's pendet SLB 1 Badung Regency (3) what are the efforts of teachers in transforming the country's pendet SLB 1 Badung Regency

The theory used to dissect the formulation of a problem in this research is (1) the theory of Symbolic Interaksionisme, (2) the theory of Behavior, and (3) the communication Accommodation theory. The research results showed that the role of the teacher's Guide is helpful to form a student understand the movement of the pendet.

Confidence can already indicated with the behavior of deaf children who are able to blend in with the lingkunganya are good, and the openness of the most prominent is characterized by the behavior of children who've dared to appear on stage rendition lenggak lenggokan pendet is perfect. To instill an understanding of deaf children on the pendet needed teachers guide who are nonverbal and runs both ways meaning that the child understands what is communicated by the teacher guides and otherwise teachers understand their students so entwined good communication and in accordance with the expected.

 