bluuebunny/crossref_metadata_2025_split huggingface dataset:
TRADISI MAYAH PENEMPUH DI DESA PAKRAMAN SUWUG KECAMATAN SAWAN KABUPATEN BULELENG (Perspektif Pendidikan Agama Hindu)
Authors: Kartini Ni Made 
Published: June 2020

<p>Keunikan Tradisi <em>Mayah Penempuh</em> ini adalah bagi perempuan yang menikah keluar desa Suwug setelah melakukan upacara perkawinan, sudah mampu baik secara mental dan material serta merupakan hasil jerih payah purusa dan predana melakukan tradisi <em>mayah penempuh</em>. Tradisi <em>mayah penempuh </em>ini dianggap membayar hutang kepada leluhur dan merupakan wujud rasa syukur atas karunia <em>Ida Sang Hyang Widhi Wasa</em>. Sehingga pada kesempatan ini peneliti melaksanakan penelitian dengan judul “Tradisi <em>Mayah Penempuh</em> Di Desa <em>Pakraman</em> Suwug Kecamatan Sawan Kabupaten Buleleng”(Perspektif Pendidikan Agama Hindu).</p><p>Adapun masalah yang akan dibahas antara lain (1) Bagaimanakah prosesi pelaksanaan tradisi <em>Mayah Penempuh</em> di Desa <em>Pakraman</em> Suwug Kecamatan Sawan Kabupaten Buleleng? (2) Apakah fungsi tradisi <em>Mayah Penempuh</em> di Desa <em>Pakraman</em> Suwug Kecamatan Sawan Kabupaten Buleleng? (3) Nilai Pendidikan Agama Hindu apakah yang ada pada Tradisi <em>Mayah Penempuh</em> di Desa <em>Pakraman</em> Suwug Kecamatan Sawan Kabupaten Buleleng? Penelitian ini bertujuan untuk mengetahui (1) Prosesi Tradisi <em>Mayah Penempuh</em>, (2) Fungsi Tradisi <em>Mayah Penempuh</em>, (3) Nilai pendidikan agama Hindu pada Tradisi <em>Mayah Penempuh</em></p><p>Teori yang digunakan untuk menganalisis masalah adalah teori religi dan teori nilai. Subjek penelitian ini adalah jero mangku, penyarikan, kelian desa adat, bendesa adat dan sarati banten. Metode pengupulan data adalah observasi, wawancara, pencatatan dokumen dan kepustakaan. Data yang telah terkumpul dianalisis dengan metode analasis deskriptif kualitatif dengan langkah-langkah reduksi,penyajian data dan penarikan kesimpulan.</p><p>Hasil penelitian menunjukkan tradisi mayah penempuh diawali dari sang mayah penempuh melapor, mempersiapkan berbagai sarana yang diperlukan, matur piuning,mulai mengikuti berkeliling dijabaan dan jeroan pura Desa pakraman Suwug, mengikuti upacara ngewayon sampai mengikuti upacara metate linggih. Fungsi yang ada dalam tradisi mayah penempuh diantaranya: fungsi religi, fungsi sosial dan fungsi pelestarian. Nilai pendidikan agama hindu yang ada dalam tradisi mayah penempuh, diantaranya: nilai susila(etika), nilai upacara atau ritual, nilai pendidikan ketuhanan, nilai pendidikan kebersamaan, nilai pendidikan kasih sayang.</p>
PEMENTASAN WAYANG LEMAH PADA UPACARA CARU BALIK SUMPAH DI DESA PAKRAMAN KENGETAN KECAMATAN UBUD KABUPATEN GIANYAR (Perspektif Pendidikan Agama Hindu)
Authors: Buda Adnyana I Putu Gede 
Published: June 2020

<p><em>Wayang lemah</em> merupakan salah satu kesenian asli Indonesia yang memiliki karakteristik tersendiri.Secara umum <em>wayang lemah</em>dipentaskan pada siang hari dengan bentuk pementasan yang sederhana tanpa menggunakan panggung khusus layaknya pementasan wayang-wayang kulit lainya. Dilihat dari segi fungsinya <em>wayang lemah</em> adalah termasuk kesenian (<em>bebali)</em> yakni sebagai pelengkap suatu upacara <em>yadnya</em>.Namun dalam prakteknya di Desa <em>Pakraman</em> Kengetan <em>wayang lemah</em> justru merupakan bagian dari upacara <em>Caru Balik Sumpah</em> yang dilaksanakan atau dengan kata lain adanya kesenjangan antara pemahaman masyarakat umun dengan <em>krama</em> Desa <em>Pakraman</em> Kengetan yang menganggap bahwa <em>wayang lemah</em> merupakan kesenian sakral <em>(wali) </em>yang memiliki fungsi yang sangat penting dalam upacara <em>caru</em>yang berlangsung .</p><p>Hasil penelitian menunjukan bahwa, sistem religi dalam pementasan <em>wayang lemah</em> terdiri dari, Dasar Keyakinan <em>Krama</em> Desa <em>Pakraman</em> Kengetan, Prosesi Pementasan, Lakon, Tempat dan Waktu pementasan serta pelaku pementasan yang disebut <em>mangkudalang</em>. Prosesi pementasan terbagi menjadi empat tahap yakni prosesi pra-pementasan, prsesi awal, prosesi inti, dan prosesi akhir. Lakon yang digunakan dalam pementasan adalah <em>“Bima Dadi Caru” .</em> Selain itu untuk menunjang keberhasilan suatu pementasan dilengkapi dengan sarana <em>upakara</em> baik perlengkapan maupun sarana <em>bebantenan</em> seperti <em>bantenDaksina Pemungkah, Peras, Canang Gantal, Pesucian,Tipat Kelanan, Daksina Gede, Lekesan </em>dan <em>Segehan Manca Warna. </em>Dalam pementasan <em>wayang lemah </em>juga terkandung nilai-nilai pendidikan agama Hindu yakni Nilai Pendidikan <em>Tattwa</em>, Nilai Pendidikan Susila, dan Nilai Pendidikan Upacara.</p>
EKSISTENSI PURA TELEDU NGINYAH PADA ERA POSMODERN DI DESA GUMBRIH KECAMATAN PEKUTATAN KABUPATEN JEMBRANA (Perspektif Pendidikan Agama Hindu)
Authors: Sri Ratna Dewi Ni Putu , Sudarsana I Ketut 
Published: June 2020

<p>Pulau Bali sering dijuluki sebagai Pulau seribu pura atau Pulau Dewata, julukan Bali seribu pura tepat sekali untuk sebutan Pulau Dewata, karena begitu banyak pura yang ada. Setiap agama memiliki tempat suci yang berbeda-beda, salah satunya adalah agama Hindu memiliki tempat suci yang disebut pura untuk memuja <em>Ida Sang Hyang Widhi Wasa</em>. Di dalam sebuah pura memiliki struktur bangunan yang mengikuti konsep <em>Tri Mandala</em>, yaitu <em>Utama Mandala</em>, <em>Madya Mandala </em>dan <em>Nista Mandala</em>. Pura <em>Teledu Nginyah</em><em> </em>adalah salah satu dari kebanyakan Pura yang menggunakan konsep <em>Tr</em><em>i</em><em> Mandala</em>. Pura yang terdapat di Desa Gumbrih memiliki keunikan berupa Tapakan/ Batu Besar yang dipercaya berfungsi sebagai tempat pesamuan penjaga/ ancangan di Pura <em>Teledu Nginyah</em>.</p><p>Hasil Penelitian menunjukkan (1) Eksistensi Pura <em>Teledu Nginyah</em><em> </em>dapat dilihat dari Sejarah, struktur bangunan dan <em>karya</em> di pura ini. (2). Pura <em>Teledu Nginyah</em><em> </em>memiliki fungsi religius, fungsi etika dan fungsi sosial. (3) Nilai-nilai pendidikan agama Hindu yang terdapat pada Pura <em>Teledu Nginyah</em><em> </em>yaitu: nilai Pendidikan <em>Tattwa</em>, nilai Pendidikan Susila dan nilai Pendidikan <em>Bhakti.</em></p>
TRADISI NYEBEL DESAPADA KELAHIRAN BAYI KEMBAR BUNCING DI DESA SONGAN KECAMATAN KINTAMANI KABUATEN BANGLI
Authors: Agus Hendra Putra Gede 
Published: June 2020

<p><em>Hinduism is the oldest religion in the world that has abstract beliefs based on the value of taste in each individual. Hinduism is based on the three basic frameworks that consist of: Tattwa, Ethics, and Events. Hindu life is never out of tradition. Tradition is a practice passed down by ancestors and passed down from generation to generation and preserved by society because it is considered to have important functions and meanings. Similarly, Hindus in Songan Village Kintamani District Bangli regency has a very unique tradition that is the tradition of Nyebel Desa on the Birth of Baby Twin Buncing. In this case the author intends to conduct research and review more in that case through the paper entitled "Nyebel Tradition Village on the Birth of Infant Twins Buncing in the Village Songan District Kintamani Bangli".</em></p><p><em>The formulation of the issues raised in this study are (1) How is the implementation of Nyebel Desa Tradition at the Birth of Infant Twins Buncing in Songan Village, Kintamani Sub-district, Bangli Regency, (2) What is the function of Nyebel Desa Tradition on Kembar Buncing Birth at Songan Village, Kintamani Sub-district, Bangli Regency and (3) What Theological Meaning is contained in Nyebel Desa tradition on Kintar Buncing's Birth. In this research the formulation of the problem is studied with the theory that is (1) Religious Theory, (2) Structural Functional Theory and (3) Theory of Meaning. </em></p><p><em>The research location of Nyebel Desa Tradition at Kintamani Birth of Buncing is done in Songan Village Kintamani Sub-District of Bangli Regency by doing Research Methods (1) Types of Research, (2) Site Determination, (3) Research Instrument, (3) Informant Determination Technique, (4) ) Data Collection Technique, (5) Data Analysis Technique, (6) Data Presentation Technique and (7) Qualitative Descriptive. Based on Qualitative Descriptive Analysis in the results of research that is (1) Implementation of Nyebel Village Tradition on the Birth of Infant Twins Buncing, (2) Function of Nyebel village tradition in the Birth of Infant Twin Buncing, and (3) Theological Meaning contained in Nyebel Desa tradition at Birth Baby Twin Buncing.</em></p><p><em> </em></p>
RITUAL PENGLUKATAN PADA HARI TUMPEK WAYANG DI DESA PAKRAMAN BANJARANGKAN KECAMATAN BANJARANGKAN KABUPATEN KLUNGKUNG (Kajian Teologi Hindu)
Authors: Murjana I Wayan 
Published: June 2020

<p>Kehidupan beragama Hindu di Bali tercermin melalui upacara <em>Yadnya </em>yang dipadukan dengan kebudayaan. <em>Yadnya </em>tersebut diaplikasikan dalam berbagi ritual keagamaan salah satunya yaitu ritual <em>Penglukatan </em>pada hari <em>Tumpek Wayang/Sapuh Leger</em>. Ritual <em>Penglukatan </em>ini tergolong unik karena dipadukan dengan kesenian wayang yang memiliki spririt agama Hindu. Adapun permasalahan yang dapat dikaji dalam penelitian ini adalah bagaimana prosesi <em>penglukatan?</em>, apa fungsinya?, apa makna ritual <em>penglukatan </em>pada hari <em>tumpek wayang?</em>.</p><p>Teori yang digunakan dalam penelitian ini adalah teori religi untuk membedah prosesi ritual <em>penglukatan </em>pada hari <em>tumpek wayang</em>, 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 <em>purposive sampling</em>. Data dikumpulkan dengan teknik observasi, wawancara dan dokumentasi.</p><p>Temuan yang didapat dalam penelitian ini (1) prosesi ritual <em>penglukatan </em>pada hari <em>tumpek wayang</em> terdiri dari rangkaian upacara meliputi; <em>nedunang Sang Hyang Iswara</em>, <em>ngarga tirtha</em>, pembersihan <em>banten</em>, <em>nglukat</em>, <em>natab</em>, <em>ngaturang pebuktian</em> dan <em>ngelebar</em>. Sarana/<em>banten</em> yang digunakan yaitu; <em>peras pejati</em>, pesucian, tebasab sapuh lara dan lara melaradan, muncuk dapdap, benang tri datu, <em>jinah bolong</em> wayang (<em>siwa, acintya, malen, krisna</em>), <em>sembe</em>, priuk tanah. (2) fungsi ritual ini yaitu fungsi kesucian untuk membersihkan <em>mala/leteh </em>akibat hari kelahiran, fungsi etika dan moral kaitannya dengan perwatakan serta fungsi religius berkaitan dengan dasar keyakinan dalam ritual ini. (3) Makna ritual <em>penglukatan </em>pada hari <em>tumpek wayang</em> 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</p><p> </p>
PERSEPSI UMAT HINDU TERHADAP AJARAN KARMAPHALA DALAM TEKS AGASTYA PARWA DI DESA SONGAN KINTAMANI BANGLI
Authors: Soma Widnyana I Gede 
Published: June 2020

<p><em>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).</em></p><p><em>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.</em></p><p><em>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.</em></p>
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

<p><em> 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.</em></p><p><em></em><em>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.</em></p><pre><em> </em></pre>
KOMUNIKASI INTERPERSONAL DALAM PEMBINAAN KESADARAN SPIRITUAL WARGA BINAANDI RUTAN KLAS IIB KABUPATEN BANGLI PROVINSI BALI
Authors: Agus Gunawan I Putu 
Published: June 2020

<p><em>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.</em></p><p><em>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. </em></p><p><em>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.</em></p>
KOMUNIKASI SIMBOLIK DALAM PELAKSANAAN UPACARA MACARU MABIASAN DI DESA ADAT PETANG KECAMATAN PETANG KABUPATEN BADUNG
Authors: Disia Purpitadewi Gusti Ayu Made 
Published: June 2020

<p><em>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.</em></p><p><em>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.</em></p><p><em>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.</em><strong></strong></p>