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All Journal Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya
Bontot, I Nyoman
Institut Hindu Dharma Negeri Denpasar
Religion Humanities Social Sciences

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MAKNA RITUAL PARUMAN BARONG DI PURA LUHUR NATAR SARI, DESA APUAN, KABUPATEN TABANAN Bontot, I Nyoman
Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya Vol 15, No 1 (2020): MARET 2020
Publisher : Institut Hindu Dharma Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1151.984 KB)

Abstract

Piodalan ageng ritual in Luhur Natar Sari Temple, its implementation is slightly different from the other temples in general in Bali. A long and complex ritual, beginning with ngelawang ritual to three regencies in Bali, melasti, at the time of the peak of the ritual was attended by dozens of barong and thousands of pemedek. The implementation takes a lot of time, energy and not a small amount for the pemedek involved in the piodalan ageng series. This research proposes three problems, namely the ideology of barong meeting ritual, the form of the barong meeting ritual, and the meaning of barong meeting ritual. The problem is examined with eclectic theory, structuration theory, religious theory, and practical theory.The presence of dozens of barong and thousands of pemedek on piodalan ageng in Luhur Natar Sari Temple, motivated by the existence of three ideologies, namely theological ideology, political ideology, and economic ideology. The form of barong meeting ritual in the sublime Luhur Natar Sari Temple is a series of nangiang Tapakan Ida Bhatara Sakti ceremonies, chanting to jaba kuta for 42 days, bhatara tedun kabeh or barong meeting, penganyaran, barong dance, and closing ceremonies. The meaning of barong meeting ritual in Luhur Natar Sari Temple is a recitation in accordance with history, withnessing the people up close, pasupati begging for taksu, pujawali, and meeting in noetic terms.
Barong Sebagai Simbol Pemersatu dan Kerukunan Umat Hindu Di Bali : Studi pada Ritual Paruman Barong di Pura Luhur Natar Sari, Desa Apuan, Kabupaten Tabanan Bontot, I Nyoman
Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya Vol 15, No 2 (2020): SEPTEMBER 2020
Publisher : Institut Hindu Dharma Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/wd.v15i2.1828

Abstract

Conflict does not only occur in heterogeneous communities such as Indonesia, but also in homogeneus communities, including conflicts between villages and crowded places such as during the barong meeting ritual at Pura Luhur Natar Sari, Apuan Village, Baturiti District, Tabanan Regency. A ritual attended by 55 – 67 barongs with the capavity of the surrounding temples 50 barongs, thousands of barong accompanists and visitor (ppemedek), and the work (karya) committee. However, so far there has been almost no conflict. The absence of conflict in these rituals requires in depth research and study. This research presents the concepts of barong, barong meeting, symbols, unity, and harmony. The problem is studied using an eclectic theory, namely Structuration Theory and Deconstruction Theory. This research is classified as qualitative research and supported by qualitative data, collected through participatory observation techniques, in-depth interviews, and documentation studies. Unity and harmony between barong followers, visitors, dan work (karya) committee members can be realized, because of the belief that Ida Bhatara (manifestation of God) symbolized in the form of barong is one (God is only One), so they are all brothers and sisters. The presence of barong and rangda from 5 districts in Bali at the time of piodalan ageng (big festival), because each of these barongs begged for the regent at the Luhur Natar Sari Temple, and meant reuniting the manifestation of Ida Bhatara (Durga Dewi) in the Luhur Natar Sari Temple, which is worshiped in various forms (rangda, barong ket, barong macan, barong naga, barong landing) in various villages in five districts in Bali.
Makna Ritual Paruman Barong di Pura Luhur Natar Sari, Desa Apuan, Kabupaten Tabanan Bontot, I Nyoman
Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya Vol 15, No 1 (2020)
Publisher : Institut Hindu Dharma Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/wd.v15i1.1404

Abstract

Piodalan ageng ritual in Luhur Natar Sari Temple, its implementation is slightly different from the other temples in general in Bali. A long and complex ritual, beginning with ngelawang ritual to three regencies in Bali, melasti, at the time of the peak of the ritual was attended by dozens of barong and thousands of pemedek. The implementation takes a lot of time, energy and not a small amount for the pemedek involved in the piodalan ageng series. This research proposes three problems, namely the ideology of barong meeting ritual, the form of the barong meeting ritual, and the meaning of barong meeting ritual. The problem is examined with eclectic theory, structuration theory, religious theory, and practical theory.The presence of dozens of barong and thousands of pemedek on piodalan ageng in Luhur Natar Sari Temple, motivated by the existence of three ideologies, namely theological ideology, political ideology, and economic ideology. The form of barong meeting ritual in the sublime Luhur Natar Sari Temple is a series of nangiang Tapakan Ida Bhatara Sakti ceremonies, chanting to jaba kuta for 42 days, bhatara tedun kabeh or barong meeting, penganyaran, barong dance, and closing ceremonies. The meaning of barong meeting ritual in Luhur Natar Sari Temple is a recitation in accordance with history, withnessing the people up close, pasupati begging for taksu, pujawali, and meeting in noetic terms.
Barong Sebagai Simbol Pemersatu dan Kerukunan Umat Hindu Di Bali : Studi pada Ritual Paruman Barong di Pura Luhur Natar Sari, Desa Apuan, Kabupaten Tabanan Bontot, I Nyoman
Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya Vol 15, No 2 (2020): SEPTEMBER 2020
Publisher : Institut Hindu Dharma Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/wd.v15i2.1828

Abstract

Conflict does not only occur in heterogeneous communities such as Indonesia, but also in homogeneus communities, including conflicts between villages and crowded places such as during the barong meeting ritual at Pura Luhur Natar Sari, Apuan Village, Baturiti District, Tabanan Regency. A ritual attended by 55 – 67 barongs with the capavity of the surrounding temples 50 barongs, thousands of barong accompanists and visitor (ppemedek), and the work (karya) committee. However, so far there has been almost no conflict. The absence of conflict in these rituals requires in depth research and study. This research presents the concepts of barong, barong meeting, symbols, unity, and harmony. The problem is studied using an eclectic theory, namely Structuration Theory and Deconstruction Theory. This research is classified as qualitative research and supported by qualitative data, collected through participatory observation techniques, in-depth interviews, and documentation studies. Unity and harmony between barong followers, visitors, dan work (karya) committee members can be realized, because of the belief that Ida Bhatara (manifestation of God) symbolized in the form of barong is one (God is only One), so they are all brothers and sisters. The presence of barong and rangda from 5 districts in Bali at the time of piodalan ageng (big festival), because each of these barongs begged for the regent at the Luhur Natar Sari Temple, and meant reuniting the manifestation of Ida Bhatara (Durga Dewi) in the Luhur Natar Sari Temple, which is worshiped in various forms (rangda, barong ket, barong macan, barong naga, barong landing) in various villages in five districts in Bali.
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