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All Journal Kamaya: Jurnal Ilmu Agama Samvada: Jurnal Riset Komunikasi, Media, dan Public Relation
Ni Luh Gede Hadriani
Institut Agama Hindu Negeri Mpu Kuturan Singaraja
Religion Humanities Languange, Linguistic, Communication & Media Social Sciences

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Tradisi Ngeyehin Karang Sebagai Praktik Ekoteologi Masyarakat Bali Aga Ni Putu Ayu Heppyana; I Nyoman Suka Ardiyasa; Ni Luh Gede Hadriani
Kamaya: Jurnal Ilmu Agama Vol 9 No 3 (2026): Article in Press
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/kamaya.v9i3.5571

Abstract

The tradition of Ngeyehin Karang in Pedawa Village represents a ritual practice of the Bali Aga community that integrates spirituality, social life, and ecological awareness. This study aims to examine the symbolic meaning, socio-religious function, and ecological contribution of the Ngeyehin Karang tradition in maintaining environmental balance and sustaining freshwater resources. This research employed a qualitative descriptive-narrative approach, with data collected through observation, in-depth interviews, and documentation. The findings show that Ngeyehin Karang functions not only as a purification rite for the household yard but also as an ecotheological practice that places nature within a sacred order. This tradition strengthens social solidarity through collective cooperation, serves as a medium for transmitting ecological values to younger generations, and shapes the community’s collective awareness in caring for land, water, and vegetation. These values are rooted in the philosophy of Tri Hita Karana, particularly the harmonious relationship between humans, the divine, and the environment. Therefore, Ngeyehin Karang can be understood as a model of environmental conservation based on local spirituality, which remains relevant in responding to contemporary ecological crises.
Akulturasi Visual dan Arsitektur Keagamaan di Kemaliq Lingsar Lombok Barat Reza Septaria; I Nengah Bawa Atmaja; Ni Luh Gede Hadriani
Kamaya: Jurnal Ilmu Agama Vol 9 No 3 (2026): Article in Press
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/kamaya.v9i3.5584

Abstract

Kemaliq Lingsar, part of the Lingsar Temple Complex in West Lombok Regency, is a sacred space born from the encounter between Balinese Hinduism and Sasak Wetu Telu Islam. Previous studies on Lingsar have largely emphasized social interaction, ritual communication, and tourism, while the visual and architectural dimensions of acculturation have received limited scholarly attention. This study aims to examine the forms of Balinese Hindu acculturation manifested in the architecture, spatial arrangement, visual symbols, and religious ritual practices of Kemaliq Lingsar, and to interpret their philosophical and social meanings. This research employed a descriptive qualitative approach with data collected through observation, visual documentation, interviews with three informants, and literature study, then analyzed using a semiotic framework of denotation and connotation. The results show that Balinese Hindu elements, such as the paduraksa (roofed) gate, guardian statues, sacred stone, holy water, and the philosophy of Tri Hita Karana, have been selectively adapted and reinterpreted within the cosmology of the Sasak Wetu Telu community without erasing local identity. Notably, the worship space still faces the qibla rather than the Balinese kaja-kelod axis, indicating that the acculturation operates on the visual and practical layers while the fundamental religious orientation remains Islamic-Sasak. Many Hindu visual elements accumulated gradually through interfaith donation and are now preserved by regulation. The study concludes that Kemaliq Lingsar represents a living model of religious harmony and cultural tolerance rooted in local wisdom.
Peran Tegak Nem Dase Nem Dalam Pujawali Agung di Pura Puseh Desa Busungbiu Kabupaten Buleleng Ketut Trinadi; Ni Luh Gede Hadriani; Nyoman Suka Ardiyasa
Kamaya: Jurnal Ilmu Agama Vol 9 No 3 (2026): Article in Press
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/kamaya.v9i3.5547

Abstract

Tegak Nem Dase Nem is a hereditary genealogical and ritual institution that plays a central role in preserving religious traditions and customary life in Busungbiu Traditional Village, Buleleng Regency, Bali. As an institution inherited through the purusa lineage system, it possesses historical legitimacy as the descendants of the village founders and serves as an important element in the implementation of Pujawali Agung at Pura Puseh. This study aims to analyze the role, existence, and impact of Tegak Nem Dase Nem in the implementation of Pujawali Agung. This research employed a qualitative method with a descriptive-interpretative approach. Data were collected through participant observation, in-depth interviews, documentation, and literature studies involving customary leaders, temple priests, members of Tegak Nem Dase Nem, and community members. Data were analyzed through data reduction, presentation, and conclusion drawing. The findings reveal that Tegak Nem Dase Nem, together with the Pemubug, forms a ritual structure of 99 members responsible for maintaining the orderly and sacred implementation of Pujawali Agung. Religiously, it safeguards ritual sanctity and spiritual discipline. Socially, it strengthens solidarity, cooperation, and community integration. Symbolically, it reflects cosmological harmony based on Tri Hita Karana. It also functions as a medium for transmitting customary knowledge, ritual ethics, cultural values, and character education to younger generations. In conclusion, Tegak Nem Dase Nem remains vital for preserving ritual traditions, strengthening social cohesion, and sustaining the cultural identity of the Busungbiu Traditional Village community.
Pemertahanan Prapen Pada Masyarakat Soroh Pande di Desa Tejakula Kecamatan Tejakula Kabupaten Buleleng Made Hermawati Diah Pertiwi; Ni Luh Gede Hadriani; Putu Mardika
Kamaya: Jurnal Ilmu Agama Vol 9 No 3 (2026): Article in Press
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/kamaya.v9i3.5601

Abstract

Prapen is a cultural heritage of the Soroh Pande community that historically functioned as a traditional blacksmithing workshop for metal processing. Along with technological advancements and social changes, its practical function has gradually declined. Nevertheless, the Soroh Pande community in Tejakula Village, Tejakula District, Buleleng Regency continues to preserve prapen as an essential symbol of cultural identity and ancestral heritage. This study aims to analyze the form and structure of prapen, the efforts undertaken to preserve it, and the meanings it holds for the Soroh Pande community. This research employed a qualitative descriptive approach. Data were collected through observation, interviews, documentation, and literature review, and were analyzed using data reduction, data display, and conclusion drawing. The findings reveal that the form and structure of prapen continue to reflect the principles of traditional Balinese architecture based on the Tri Angga concept while embodying a sacred dimension associated with the worship of Dewa Brahma. Preservation efforts are carried out through the physical maintenance of the structure, the implementation of religious rituals, its continued use in customary activities, and the transmission of cultural values to younger generations. Beyond its original function as a blacksmithing workshop, prapen has become a symbol of the genealogical identity of the Soroh Pande, a medium for cultural transmission, and an expression of respect for ancestors. This study concludes that prapen constitutes an integral part of the cultural system of the Soroh Pande community, encompassing historical, religious, social, and symbolic values. Its preservation plays a significant role in safeguarding cultural identity and ensuring the sustainability of ancestral cultural heritage amid the challenges of modernization.
Dresta Sebagai Hukum yang Hidup dalam Penyelesaian Kehamilan di Luar Perkawinan di Desa Adat Tengkulung Ni Wayan Kompiang Susilawati; Gede Mahardika; Ni Luh Gede Hadriani
Kamaya: Jurnal Ilmu Agama Vol 9 No 3 (2026): Article in Press
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/kamaya.v9i3.5640

Abstract

Dresta is a living customary norm used to resolve social problems in Tengkulung Customary Village. However, its application in handling pregnancies outside marriage has not been documented, particularly regarding its basis, institutional procedures, and implications for affected parties. The purpose of this study is to analyze the forms and validity of dresta, its implementation process, and its implications for individuals, families, and the community’s socio-religious life. This study employed a descriptive-interpretive qualitative method. Fourteen informants were purposively selected from customary officials, Kertha Desa, youth, government, security personnel, religious figures, women and men previously involved, and their families. Data were collected through observation, semi-structured interviews, and document analysis, then analyzed thematically and validated through source and method triangulation. The results show that the 2018 Awig-Awig of Tengkulung Customary Village does not explicitly regulate obligations for pregnancies outside marriage. Submitting one kilogram of rice and performing mecaru are recognized as dresta determined after clarification and a paruman decision. Termination of customary village membership is not automatic, but constitutes a final measure following repeated refusal to comply with a valid decision. The process includes confidential reporting, verification, examination, family mediation, paruman, determination of obligations, implementation, monitoring, and social reintegration. These findings confirm that dresta’s legitimacy depends on collective acceptance, institutional decisions, proportional obligations, and protection of affected parties. In conclusion, dresta clarifies responsibility and supports socio-religious recovery, but may produce stigma, gender-based pressure, and uncertainty when procedures are undocumented. Therefore, written guidelines, confidentiality, balanced responsibility, and protection for women and children are required.
A Schematic Framework for the Construction of an Ethnorelativism-Based Social Harmony Model in the Local Wisdom of Memarek I Wayan Ardhi Wirawan; Pawan Kumar; I Wayan Sutama; I Putu Sarjana; Ni Luh Gede Hadriani
Samvada : Jurnal Riset Komunikasi, Media, dan Public Relations Vol 5 No 1 (2026): Vol 5 No 1 (2026): Samvada, Mei 2026
Publisher : IAHN Gde Pudja Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53977/jsv.v5i1.4287

Abstract

This article presents the findings of a study aimed at identifying the systematic process of constructing a social harmony model based on ethnorelativism within the local wisdom of memarek, involving the Sasak-Muslim and Balinese-Hindu communities in Selelos Village. The study employed a qualitative approach using a descriptive-interpretative method based on interview, observation, and documentation data. The findings reveal that the initial historical encounter between the two communities was characterized by social distance due to ethnic and religious differences, as well as the absence of mutual trust. However, the Balinese community's agricultural expertise became the entry point for the diffusion of innovation, facilitating knowledge exchange, cooperation, and intensive communication. This process followed the stages of innovation, communication, adoption, and confirmation, as described in Everett M. Rogers' Diffusion of Innovations Theory. The study also demonstrates that sustained contact, shared goals, cooperation, and institutional support strengthened interethnic relations, consistent with Gordon W. Allport's Contact Theory. Furthermore, agricultural skills evolved from cultural capital into social capital, reinforcing networks of trust and solidarity between the two communities. Continuous interaction transformed the communities' orientation from ethnocentrism to ethnorelativism, leading to social integration characterized by mutual respect, participation in customary traditions, and the establishment of sustainable social harmony in Selelos Village.
Co-Authors Gede Mahardika I Nengah Bawa Atmaja I Nyoman Suka Ardiyasa I Wayan Ardhi Wirawan I Wayan Sutama Ketut Trinadi Made Hermawati Diah Pertiwi Ni Putu Ayu Heppyana Ni Wayan Kompiang Susilawati Nyoman Suka Ardiyasa Pawan Kumar Putu Mardika Reza Septaria Sarjana, I Putu