<![CDATA[This study aims to describe verbal and nonverbal symbols in the Masedek Ceremony in Kasimbar Village Palapi, the meaning and value they represent, their function in the implementation of the ceremony, and their potential use as a source of learning local culture-based descriptive texts in junior high school. The study uses a descriptive qualitative approach with observation, interview, and documentation techniques. The informants were determined purposively and numbered four people, namely the stakeholder, the stakeholder's wife, the serai, and the traditional chief. The data analysis followed the Miles and Huberman model, and the validity of the data was tested through source triangulation, triangulation techniques, and member checks. The results of the study found 16 symbols, namely eight nonverbal symbols in the form of ceremonial facilities (banten pras, banten sodo, tipat kelan, daksina, canang pesucian, penyeneng, segehan pulangan, and canang peraos) and eight verbal symbols in the form of traditional speech in fine Balinese and mantra pengmangku. The meaning of nonverbal symbols comes from its constituent elements, for example, the five colors of return segehan which are associated with the direction of the cardinal and balance, while tipat kelan and penyeneng by informants are only interpreted as a complement to banten. The values contained include religious values, gratitude, purity, respect, family, responsibility, and commitment. Nonverbal symbols and mantras function to connect humans with the sacred, while speech between families serves to regulate human relationships. Nonverbal symbols can be described as objects and verbal symbols as customary events, so they have the potential to be a source of learning for description texts in junior high school. However, this use is only in the form of potential and has not been tested for effectiveness in the classroom. ]]>
