bluuebunny/crossref_metadata_2025_split huggingface dataset:
REVITALISASI GENDING RARE DALAM MATA PELAJARAN AGAMA HINDU UNTUK MENGANTISIPASI PENYIMPANGAN PERILAKU PADA ANAK (Studi Kasus di Kelas V SDN 5 Batungsel)
Authors: Hendra Wijaya I Made 
Published: June 2020

<p>Kebudayaan warisan leluhur sangatlah perlu diidentifikasi dan dipertahankan. Bentuk-bentuk kebudayaan tersebut dalam konteks pelestariannya perlu dicermati secara mendalam. Terkait dengan <em>gending rare</em> sangat erat hubungannya dengan anak-anak serta permainan yang sebagaian besar dilakukan oleh usia anak-anak. <em>Gending rare</em> merupakan salah satu kebudayaan tradisional masyarakat Bali yang masih hidup sampai saat ini, sehingga hasil kebudayaan tersebut perlu dilestarikan agar tidak punah. <em>Gending rare</em> merupakan salah satu sastra <em>tembang</em> yang sifatnya kreatif yang dapat <em>ditembangkan</em> atau dilantunkan serta dapat dikolaborasikan dengan permainan tradisional Bali untuk anak-anak dan dapat dijadikan media pembelajaran yang mampu mengarahkan aspek kognitif, afektif dan psikomotor anak-anak.</p><p>Hasil penelitian menunjukkan (1) Bentuk revitalisasi <em>gending rare</em> dalam mengantisipasi penyimpangan perilaku anak-anak disekolah dapat dilakukan dengan cara mengkolaborasikan dengan permaianan tradisional (2) nilai-nilai karakter yang terdapat dalam <em>gending rare</em> yaitu, nilai karakter disiplin, religius, mandiri, jujur dan cinta damai. (3) kendala-kendala dalam penerapan <em>gending rare</em> di sekolah adalah kemampuan guru, minat siswa dan alokasi waktu.</p>
NILAI-NILAI PENDIDIKAN AGAMA HINDU PADA BANTEN PEMAHAYU ANGGA SARIRA DI DESA MENDOYO DANGIN TUKAD KECAMATAN MENDOYO KABUPATEN JEMBRANA
Authors: Indra Wahyuni Ni Made 
Published: June 2020

Agama Hindu memiliki suatu keyakinan terhadap <em>Ida Sang Hyang Widhi Wasa</em> yang bersumber pada Weda, dimana memiliki tiga aspek: <em>Tattwa, Etika</em> dan <em>Upacar</em>a, sebuah <em>upacara</em> dalam suatu kegiatan keagamaan pada hakekatnya diwujudkan dalam bentuk <em>yajna</em>. Dilihat dari latar belakang masalah tersebut Nilai-Nilai Pendidikan Agama Hindu pada <em>Banten Pemahayu Angga Sarira</em> di Desa Mendoyo Dangin Tukad, Kecamatan Mendoyo, Kabupaten Jembrana, memiliki keunikan tersendiri dan sangat menarik untuk diteliti sebagai karya tulis dan karya ilmiah yang bersifat spesifik. Hasil dari penelitian yang didapatkan sebagai berikut fungsi dari <em>Banten Pemahayu Angga Sarira </em>yaitu melepaskan sifat kebutaan dalam <em>angga sarira,</em> karena setiap kali seseorang sakit maupun melakukan khilafan terdapat sifat <em>bhuta</em> yang mendominasi manusia, dengan <em>Banten </em>ini sifat <em>bhuta</em> yang ada dalam diri manusia bisa di <em>Sunia</em> kembali menjadi Dewa. Nilai pendidikan Agama Hindu pada <em>bantenpemahayu angga sarira</em> adalah nilai <em>tattwa </em>terlihat pada pemahaman masyarakat terhadap fungsi dari <em>pemahayu angga sarira </em>tersebut sebagai persembahan suci secara tulus ikhlas, nilai etika terlihat pada proses pembuatan<em> pemahayu angga sarira</em>, nilai ritual upacara adalah sebagai wujud nyata dari umat Hindu dalam penyampaian rasa sujud bakti kehadapan <em>Ida Sang Hyang Widhi Wasa</em> agar diberikan keselamatan
NILAI PENDIDIKAN AGAMA HINDUDALAM PENEMPATAN PATUNG GANESHADI DESA MANISTUTU KECAMATAN MELAYA KABUPATEN JEMBRANA
Authors: Ardani Ni Made 
Published: June 2020

<p><em>Sradha</em> adalah kepercayaan terhadap <em>Ida Sang Hyang Widhi Wasa</em>dalam segala manifestasi-Nya. Konsep <em>sradha</em> inilah yang menjadikan aktifitas keagamaan dan budaya di Bali tetap bertahan. <em>Dewa Ganesha</em> adalah salah satu manifestasi dari <em>Ida Sang Hyang Widhi Wasa</em>yang sejak lama oleh agama Hindu dipuja dalam setiap melakukan persembahyangan. Pemujaan kehadapan <em>Dewa Ganesha</em> menggunakan media yang berbentuk patung/arca <em>Ganesha</em> yang dipercayai sebagai <em>sthana </em>dari <em>Dewa Ganesha</em>. Penempatan patung <em>Ganesha</em> didasari dari berbagai keyakinan dan fungsi yang berbeda-beda. Penempatan berbagai patung <em>Ganesha</em>yang berbeda-beda ini tentu menarik untuk diadakan penelitian yang perlu dikaji dengan judul “Nilai Pendidikan Agama Hindu dalam Penempatan Patung <em>Ganesha</em> di Desa Manistutu Kecamatan Melaya Kabupaten Jembrana.</p><p> </p><table cellspacing="0" cellpadding="0"><tbody><tr><td width="62" height="47"><table width="100%" cellspacing="0" cellpadding="0"><tbody><tr><td><div class="shape"><p align="center">1</p></div></td></tr></tbody></table> </td></tr></tbody></table>Hasil penelitian menunjukkan (1) Penempatan patung <em>Ganesha</em> di Desa Manistutu ditempatkan diberbagai tempat dengan fungsi yang berbeda-beda, (2) Penempatan patung <em>Ganesha </em>di Desa Manistutu memiliki fungsi yaitu fungsi religius atau sakral sebagai media pemujaan masyarakat meyakini patung <em>Ganesha </em>sebagai tempat untuk memuja <em>Ida Sang Hyang Widhi Wasa</em> dalam manifestasi-Nya sebagai <em>Dewa Ganesha</em>dan fungsi sekuler atau profan patung <em>Ganesha </em>hanya difungsikan sebagai hiasan dan dekorasi, dan (3) Nilai pendidikan yang terkandung dalam penempatan patung <em>Ganesha</em> di Desa Manistutu adalah: (a) nilai pendidikan <em>tattwa</em>dapat dilihat dari adanya keyakinan masyarakat terhadap penempatan patung <em>Ganesha</em> sebagai <em>sthana</em> dari <em>Dewa Ganesha</em> yang difungsikan sebagai media pemujaan kehadapan <em>Dewa Ganesha, </em>(b) nilai pendidikan sosio religius terlihat dari adanya kebersamaan masyarakat tetap beraktivitas dalam ranah spritual dimana aktivitas pemujaan yang memfokuskan keyakinan masyarakat terhadap simbol-simbol tertentu terbukti dengan fenomena berupa patung <em>Ganesha </em>yang ditempatkan diberbagai tempat di Desa Manistutu yang difungsikan sebagai media pemujaan kehadapan <em>Dewa Ganesha</em>, dan (c) nilai pendidikan estetika pada patung <em>Ganesha</em> dapat ditinjau dari relief-relief patung <em>Ganesha</em> yang menimbulkan rasa nikmat dan senang bagi penikmatnya.
PEMENTASAN TARI RATU BAKSAN DI PURATAMPURYANG DESA PAKRAMANSONGANKECAMATANKINTAMANI KABUPATEN BANGLI (Perspektif Pendidikan Agama Hindu)
Authors: Ari Duarsa I Gede 
Published: June 2020

<p>Desa <em>Pakraman</em> Songan merupakan Desa Bali <em>Ag</em><em>a</em> (Bali Asli). Di Desa Pakraman Songan terdapat pura kawitan Maha Gotra Catur Sanak bernama Pura Tampuryang. Pura tampuryang memiliki tradisi unik yang bernama Tari <em>Ratu Baksan</em>.Tarian ini sangat unik dan belum dipahami secara jelas oleh masyarakat maka perlu dikaji dalam penelitian dengan judul “Pementasan tari <em>Ratu Baksan </em>di pura tampuryang desa<em> pakraman </em>Songankecamatan Kintamani kabupaten Bangli (Perspektif Pendidikan Agama Hindu)”.</p><p>Adapun permasalahan yang akan dibahas antara lain : 1. Bagaimana prosesi pementasan Tari <em>Ratu Baksan </em>di pura tampuryang desa<em> pakraman </em>Songankecamatan Kintamani kabupaten Bangli. 2. Apakah fungsi pementasan Tari <em>Ratu Baksan </em>di pura tampuryang desa<em> pakraman </em>Songankecamatan Kintamani kabupaten Bangli. 3. Nilai-nilai pendidikan agama Hindu apa yang terkandung dalam pementasan tari <em>Ratu Baksan </em>di pura tampuryang desa<em> pakraman </em>Songankecamatan Kintamani kabupaten Bangli.</p><p>Teori yang digunakan untuk menganalisis rumusan masalah adalah teori religi, teori fungsional strukturaldan teori nilai. Subjek penelitian ini adalah <em>penglingsir</em> pura tampuryang, jero mangku dan beberapa orang yang terlibat dalam pementasa tari <em>Ratu Baksan</em>. Metode yang digunakan untuk mengumpulkan data adalah : teknik observasi partisipan, wawancara, studi kepustakaan dan studi dokumentasi. Data yang telah terkumpul dianalisis dengan metode analisis deskriptif kualitatif dengan langkah-langkah reduksi, display data, dan penarikan simpulan.</p><p>Dari hasil analisisdata yang diperoleh adalah sebagai berikut: (1) prosesi pementasan tari <em>Ratu Baksan </em>dipentaskan pada saat piodalan di pura tampuryang desa <em>pakraman </em>Songan yang jatuh pada <em>purnamaning sasih kalima</em>. Sarana yang digunakan dalam tarian ini berupa <em>ba</em><em>k</em><em>ti salaran, biu baan tileh, segehan agung sambleh ayam ireng</em>. Tarian ini diawali dengan ngaturang <em>bakti pamendak</em>, nuntun, nudus para penari sehingga penari mengalami <em>trance</em>. (2)Fungsi tari <em>Ratu Baksan</em> di pura tampuryang yaitu: (a) fungsi meningkatkan <em>sradha bakti</em> masyarakat desa <em>pakraman </em>Songan, (b) fungsi pelestarian budaya, (3) fungsi religius. (3) Nilai yang terkandung dalam pementasan tari <em>Ratu Baksan </em>adalah: (a) nilai pendidikan <em>Sradha, </em>(b) nilai pendidikan etika/susila, (c) nilai pendidikan estetika, (d) nilai religius</p>
KEUTAMAAN WANITA DALAM UTTARA KANDA (Perspektif Teologi Hindu)
Authors: Hita Pundarie Nik 
Published: June 2020

<p><em>Uttara Kanda's text is one part of the Ramayana epic, the seventh kanda. Text Uttara Kanda by Rsi Walmiki is a text that tells the story of Rama to save Sita who was kidnapped byRavana in Ramayana book by Kamala Subramaniam which has been translated into Indonesian by I Gede Sanjaya in 2004. In Uttara Kanda told Rama who managed to bring back Sita to Ayodhya Pura but because Rama heard the gossip of the residents who doubt the sanctity of Sita, then Rama throw Sita into the walmiki hermitage. Related to the description, then the problems discussed in this research are 1). How is female virtue in Uttara Kanda? 2). How Women's Role in Uttara Kanda? 3). How Does Hindu Theology Mean for Female Preference in Uttara Kanda? </em><em></em></p><p><em> </em><em>The theory used in this research is Structural theory and Hermeneutic theory. Structural theory refers to the theory proposed by Teewu. Structural theory is used to dissect one problem formulation. Hermeneutics theory refers to the opinion of Jurgen Habermas, that: hermeneutical understanding is directed to the traditional context of meaning. This type of research is a qualitative study that uses literature studies and techniques of batat (reading and recording). In data analysis technique, this research use description technique, data reduction and presentation of data analysis using description method. </em><em></em></p><p><em></em><em>The discussion of the overview is discussed about the description, and the Uttara Kanda Text Synopsis. The discussion of virtue is discussed about the loyalty, sacrifice and devotion of women in Uttara Kanda. Discussions on Women's Roles are discussed about women as wives. Mother role to provide milk and provide the fetus for nine months, The role of women as Goddess as feminine aspect Ida Sang Hyang Widhi Wasa as a companion and powerful power of power emitted by God. The meaning of Hindu theology is discussed about the meaning of purity, the meaning of honor and the meaning of fertility in Uttara Kanda, women identified with fertility because of its production and reproduction functions. </em></p>
TRADISI KENDURI DALAM MASYARAKAT JAWA PADA PERAYAAN HARI RAYA GALUNGAN DI DESA PURWOSARI KECAMATAN TEGALDLIMO KABUPATEN BANYUWANGI (Kajian Teologi Hindu)
Authors: Dewi Susanti Rina 
Published: June 2020

<p><em> Purwoasri is one of the villages in Banyuwangi Regency. Most of the people are Hindus, but not a few adherents of Islam. Javanese culture has existed since prehistoric times, the arrival of Hinduism on the island of Java gave birth to the Javanese Hindu culture that every activity can not be separated with the tradition of Kenduri. Kenduri is basically a tradition of praying together that is attended by neighbors and led by traditional leaders, who follow the tradition of kenduri inipun also not only people who are Hindus, but religious other than Hindupun also included in pelaksaannya, but harmony is very awake in society This purwoasri though they are different religions but very respect for each other. Based on the background of existing problems, then in this study presents three formulation of the problem as follows (1) How the process of kenduri tradition in Javanese society at the celebration of galungan holiday in Purwoasri Village, Tegaldlimo Sub-district, Banyuwangi Regency, (2) What is the function of kenduri tradition in Javanese society at the ceremony of the galungan holiday in Purwoasri Village, Tegaldlimo Sub-district, Banyuwangi Regency, (3) What theological meaning is contained in the tradition of kenduri in Javanese society at the celebration of Galungan Festival in Purwoasri Village, Tegaldlimo Sub-district, Banyuwangi Regency. The purpose of this research is to know (1) The implementation of the tradition of kenduri (2) The function contained in the tradition of kenduri (3) The theological meaning contained in the tradition of kenduri. Theory used to analyze the problem formulation is the theory (1) Religious theory to dissect deep discussion on Javanese religious beliefs (2) structural functional theory to dissect the quality of beliefs of society or aspects of sradha and devotion in the field of religion (3) Theory of symbol to analyze the theological value contained in the tradition of kenduri. With the descriptive analysis, the results of the research (1) The process of implementing the kenduri tradition, which includes: the preparation stage of kenduri tradition begins with the making of offerings, kenduri tradition which begins with the prayer readings by the village elders then followed by the participants of the kenduri then continued with the blessing or banten (2) The function of tradition of kenduri namely social function and religious function (3) The meaning of traditional theology of kenduri includes the meaning of ethics and the meaning of balance.</em></p>
STRATEGI KOMUNIKASI TOKOH MASYARAKAT HINDU-ISLAM DALAM MENANGGULANGI POTENSI KONFLIK (Studi di Desa Kusamba dan Desa Kampung Kusamba Kecamatan Dawan Kabupaten Klungkung)
Authors: Ananda Bramana Putra Ida Bagus 
Published: June 2020

<p><em>The villagers of Kusamba and Kampung Kusamba are social reality that cannot be separated and they interact with each other. Behind the robust spirit of multiculturalism and social harmony that are built continually, it does not mean that there does not appear conflict potential. Since conflict can reduce and even ruin the inter-village relation, a lot of strategies emerge. The objective of this research is to explore three scope of problems: (1) analysis of the inter-village conflict potential; (2) communication strategies of Hindu-Muslim leaders; and (3) the supporting and inhibiting factors of the communication strategy.</em></p><p><em>This research takes place in Kusamba and Kampung Kusamba village. This research is also sort of qualitative descriptive research, which uses purposive sampling to determine the informant. Some relevant theories that serve as guidelines in this research include the theory of symbolic interactionism and the theory of face negotiation. Data collection methods employed in this research are moderate participation observation technique, in-depth interview, and documentation science. Meanwhile, this research utilizes modern ethnographic approach as a data analysis method.</em></p><p><em>The obtained results show that: (1) </em><em>The inter-village conflict potential stems from the social problems of youth which often give rise to friction, and sometimes misusing of the community sentiments to carry out a plan of attack will give rise to far greater conflicts. Besides, conflict potential also stems from socio-economic problems faced by migrant populations. (2) Hindu-Muslim leaders overcome the conflict potential through interpersonal communication strategies such as informal dialogue, group communication strategies, negotiation and mediation, as well as traditional communication strategies using local traditions and cultural performance which is strengthened by the value of local wisdom heritage for example matilesang raga, mulat sarira, nawang lek, and manyama braya. (3) The supporting factors of the communication strategy are the credibility of the leaders, mutual understanding, and the infrastructure factors, while the inhibiting factors are the difference of the framework of thinking, cultural differences, and negative prejudices.</em></p><p><em> </em></p>
KOMUNIKASI PERSUASIF SANDRO DALAM TRADISI MAPPADENDANG DI DESA AMPARITA KECAMATAN TELLULIMPOE KABUPATEN SIDRA PPROVINSI SULAWESI SELATAN
Authors: Novita Sari Ni Made 
Published: June 2020

<p><em>Ritual have a close relationship with tradition, as well as what happens in Amparita village. An agrarian village society has a tradition that preserves from generation to generation, that is the Mappadendang tradition. This ritual is a way of expressing gratitude and offering the harvests gained to the goddess Sri. Sandro as a ritual leader performs persuasive communication after doing Ma’baca Doang procession or can be called to convey a prayer to God Almighty. Advices for the people that come to carry out Mappadendang ritual.</em></p><p><em>Persuasive communication carried out by Sandro causing a social attitude of interaction that experienced by each individual. In the implementation of this Mappadendang ceremony of mutual influence between individuals, such as between the Sandro and the society there is a reciprocal relationship that affects the behavior patterns of each individual as a member of society</em></p><p><em>The function of persuasive communication Sandro in the tradition Mappadendang located at the position especially for the people of Hindu Bugis, because Sandro is believed to control, maintain, and provide information / knowledge wich is in line with expectations therefore the communication presented by Sandro can affect the most people to keep and maintain tradition that has been inherited from generation to generation in Hindu Bugis society or commonly called To Lotang society.</em></p><p><em> Persuasive communication impact that made by Sandro is social impact and religious impact. The emerging social impacts generate traditional community solidarity religious in carrying out this Mappadendang tradition is very well because all the peoples are participated in the preparation, the peak of the event until the ceremony finished. The religious impact is a belief that is believed by To Lotang society that by still carrying out the Mappadendang ceremony will get a solution for their problem both in general and specifically in the family environment.</em></p>
KOMUNIKASI SIMBOLIK PADA TRADISI MELI BOK DALAM RANGKAIAN UPACARA NELUBULANIN DI DESA PAKRMAN PILING KECAMATAN PEBEBEL KABUPATEN TABANAN
Authors: Sunarti Ni Luh Wayan 
Published: June 2020

<p><em>Traditions in Hindu basically used as a part of religion ritual as the real form of Acara. Every village in Bali has their own tradition. One of them is Meli Bok tradition as a series of nelubulanin ritual in Piling village, Penebel subdistric, Tabanan regency. It is a for om symbolic communication which is done by Piling villagers. This meaningful tradition is a symbol of gratitude, joy, and pure bhakti by Piling villagers. In the implementation of the tradition or religious ritual, there are interpersonal, intrapersonal, and group communication. There is meaning in every religious ritual, as well as the Meli Bok tradition which has social solidarity meaning, holy meaning, gratitude meaning, and religious meaning. </em></p><p><em>Cutting hair ritual has function to balance or improve self quality of the baby. It is because atman will be affected by the material world as it obsess into human body. This cutting hair ritual is done to build the harmony between atman and the body. The first hair will be bought and put into a ketupat sirikan. And the money will be purified by using banten sesayut perbersihan and placed on a pelangkiran.</em></p><p><em>The implementation of Meli Bok tradition is a form of love and showing honor for the baby or forefathers who are believed to be reincarnated on the baby. Piling villagers show their honor by buying the hair of the baby, because hair is the most sacred part of human body. The money used to buy the hair is a symbol to fulfill Artha which is called as catur purusa artha in Hindu’s believes. Through Meli Bok tradition implementation, it also improve the villagers’ feeling of togetherness and kinship. </em></p>
NILAI PENDIDIKAN AGAMA HINDU DALAM PRASASTI KI MANTRI TUTUAN
Authors: Alit Widiarsa I Ketut , Perni Ni Nyoman , Wiguna I Made Arsa 
Published: June 2020

<p><em>Bukit Buluh temple is one of the kawitan of the homeland / Tutuan people who are in the village of Adat Gunaksa Dawan District Klungkung Regency. Pura Center citizens Tutuan Bukit Buluh has an inscription which until now still stored and awake its existence in Pura Bukit Buluh.</em><em> </em><em>Issues to be discussed include: (1) The contents of the Inscription Ki Mantri Tutuan. (2) The Value of Hindu Religious Education In Prayer Ki Mantri Tutuan. (3) The Function of Inscription Ki Mantri Tutuan. This study aims to determine: (1) the contents of the Inscription Ki Mantri Tutuan. (2) The value of Hindu Religious Education contained in the Inscription Ki Mantri Tutuan. (3). Function of Inscription Ki Mantri Tutuan.</em><em> </em><em>Theories used to analyze problems are: Value theory, hermeneutical theory and structural functional theory. Subject of this research is Inscription Ki Mantri Tutuan. Methods of data collection are interviews, observations, literature studies and documentation. Data that has been collected is analyzed by qualitative descriptive analysis research method.</em></p><p><em>The results showed: (1) The content of Prasati Ki Mantri Tutuan is telling about the birth of Ki Mantri Tutuan in the kingdom of Keling Kediri Java until becoming the king of Bali Ida Dalem Tegal Besung and established pasraman in the reed hill which is now known as pura hill reed. (2) The value of Hindu Religious Education contained in the inscription Ki Mantri Tutuan namely: Education Yadnya (a). Manusa Yadnya (b). Pitra Yadnya (c) Punarbhawa (d) Master Chess (e). Satya Wecana. (3). Function Inscription Ki Mantri Tutuan namely: (a) Religious Functions. (b) Socio function.l (c) Historical Functions. (d) Cultural preservation function.</em></p>