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The Comparison Between Balinese and Australian Swear Words in Terms of References Used Mahayasa, Putu Sidhi; Budasi, I Gede; Sari, Rima Andriani
IJLHE: International Journal of Language, Humanities, and Education Vol. 9 No. 1 (2026): IJLHE: International Journal of Language, Humanities, and Education
Publisher : Master Program in Indonesian Language Education and The Institute for Research and Community Service STKIP PGRI Bandar Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.52217/5a9kcw97

Abstract

The objective of this research is to compare the references used in swear words in Balinese and Australian. Swear words are linguistically and culturally significant because they reflect social norms, beliefs, and emotional expression within a speech community. This research employed a comparative descriptive qualitative design using primary and secondary data. Primary data were obtained through semi-structured interviews with native Balinese speakers and native Australian English speakers, while secondary data were collected from relevant studies and academic documents. The data were analyzed through inductive categorization based on reference types in sociolinguistic studies of taboo language. The findings show that both languages share common reference domains, including religion/ supernatural being, sex, excrement, animals, personal background, mental illness, and sexual activity. However, Balinese swear words emphasize animal references, supernatural being, and social hierarchy, whereas Australian English swear words more frequently involve sexual references and personal insults used flexibly in informal contexts. These differences reflect distinct sociocultural values and potential sources of cross-cultural misunderstanding. For the implication of this study is the importance of understanding these similarities and differences for preventing cross-cultural misunderstanding and for promoting effective intercultural communication, particularly between speakers of Balinese and Australian English.
An Ethnolinguistic Perspective on Lexicons of Traditional House in Menyali Village, North Bali I Gede Budasi; Made Sri Satyawati
Jurnal Kajian Bali (Journal of Bali Studies) Vol. 11 No. 1 (2021): Volume 11 No. 1. April 2021
Publisher : Universitas Udayana

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24843/JKB.2021.v11.i01.p07

Abstract

This study aims at identifying the concepts and the lexicons of traditional Balinese houses in Menyali Village, Sawan District, Buleleng Regency. This study is a descriptive qualitative research that involved three respondents, who were selected purposively. The data were collected through interviews and observation and analyzed using an interactive data analysis model. This study found that the Menyali community views that the tri mandala concept underlines its traditional house's spatial pattern. It includes nista (the profane lying), madya (middle lying for living area), and utama (the highest and holiest lying). It is also spiritually connected to two spiritual concepts, kangin-kauh (the directional axis of sunrise and sunset) and kaje-kelod (the directional axis of mountain and sea). This study identified 24 lexicons connected to the utama mandala, 7 to the madya mandala, and 5 to the nista mandala. The lexicon number is influenced by the area function and the rituals held in those areas.
ADULTS VERSUS ELDERS’ PERCEIVED UNDERSTANDING OF THE ENDANGERED LEXICONS OF THE METATAH RITUAL IN MENYALI VILLAGE Ananda Putri; I Gede Budasi; I Ketut Trika Adi Ana
Jurnal JOEPALLT (Journal of English Pedagogy, Linguistics, Literature, and Teaching) Vol. 14 No. 2 (2026): On Going Processes
Publisher : Universitas Suryakancana

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35194/jj.v14i2.6362

Abstract

The Metatah ritual, a Balinese Hindu life-cycle ceremony practiced in Menyali Village, contains ritual lexicons that reflect cultural and spiritual knowledge passed down through generations. This study aimed to (1) identify the level of adults’ perceived understanding of the endangered lexicons of the Metatah ritual, (2) identify the level of elders’ perceived understanding, and (3) examine whether there was a significant difference between both groups. This study employed a quantitative comparative cross-sectional design involving 100 respondents consisting of 50 adults and 50 elders. Data were collected through a structured questionnaire containing 35 ritual lexicons and analyzed using descriptive and inferential statistics through the Mann–Whitney U test. The findings showed a clear generational gap in perceived understanding. Most adults were categorized into very low (52%) and low (48%) levels, while elders were categorized into very high (90%) and high (10%) levels of perceived understanding. The statistical analysis also revealed a significant difference between adults and elders in their perceived understanding of the Metatah ritual lexicons (p < 0.05). These findings indicate that the ritual lexicons of the Metatah ceremony are experiencing lexical vulnerability due to weakening intergenerational transmission.
ADULTS VERSUS ELDERS’ PERCEIVED UNDERSTANDING OF THE ENDANGERED LEXICONS OF THE NIGANG SASIH RITUAL IN MENYALI VILLAGE Devi Trijayanti; I Gede Budasi; I Ketut Trika Adi Ana
Jurnal JOEPALLT (Journal of English Pedagogy, Linguistics, Literature, and Teaching) Vol. 14 No. 2 (2026): On Going Processes
Publisher : Universitas Suryakancana

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35194/jj.v14i2.6363

Abstract

The preservation of ritual lexicons is important in maintaining cultural identity, traditional knowledge, and intergenerational language transmission within Balinese society. However, modernization and the decreasing involvement of younger generations in traditional practices have gradually weakened the understanding of ritual language. This study investigated the perceived understanding of the endangered lexicons used in the Nigang Sasih ritual between adults and elders in Menyali Village, Buleleng Regency, Bali. The study aimed to describe the perceived understanding of adults and elders toward the ritual lexicons and to determine whether there was a significant difference between the two groups. This research employed a quantitative comparative cross-sectional design involving 100 respondents consisting of 50 adults and 50 elders selected through convenience and quota sampling techniques. Data were collected through a structured questionnaire containing 36 ritual lexicons previously documented by Lestari (2025). The collected data were analyzed using descriptive statistics and the Mann–Whitney U Test. The findings revealed a clear intergenerational difference in the perceived understanding of the endangered ritual lexicons. Adults generally demonstrated lower levels of perceived understanding, whereas elders showed higher levels of understanding toward the ritual lexicons. The statistical analysis also indicated a significant difference between the two groups, showing that elders possessed considerably stronger perceived understanding than adults. These findings suggest that the transmission of ritual lexicons within the community has become increasingly uneven across generations. Therefore, strengthening cultural transmission, community participation in rituals, and documentation efforts is essential to support the preservation of Balinese ritual language as part of intangible cultural heritage.
LEXICONS USED IN GENDING OF GENDER WAYANG AT NGABEN CEREMONY IN TAMAN BALI VILLAGE Komang Gede Samudra Artajaya. W; I Gede Budasi; Made Aryawan Adijaya
Krinok:Jurnal Linguistik Budaya Vol 10, No 1 (2026): Krinok: Jurnal Linguistik Budaya
Publisher : Universitas Muara Bungo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36355/krinok.v10i1.2056

Abstract

This study aimed to identify the lexicons found in the Gending Gender Wayang in the Ngaben (Balinese cremation) ceremony in Taman Bali Village and to analyze the cultural meanings contained in each of these lexicons. This study employed a qualitative descriptive design with a naturalistic approach. The data were collected from three informants selected through purposive sampling. Data collection were conducted in Taman Bali Village, Bangli Subdistrict, Bangli Regency, Bali, through in-depth interviews and observation. The research instruments used included an interview guide, a smartphone, and a notebook. Based on the results of data collection and analysis, nineteen lexicons were identified in the Gending Gender Wayang during the ngaben ceremony in Taman Bali Village. These lexicons were classified into two types of gending: gending petegak and gending bebatelan. All the lexicons found contain cultural meanings reflected in five core values: the spiritual journey of the soul, spiritual protection, emotional transformation, spiritual purification, and cosmological balance. These findings indicate that the lexicons in Gending Gender Wayang serve not only as linguistic elements but also as representations of the cultural and spiritual values of Balinese society. This study emphasizes the importance of preserving the lexicon in Gending Gender Wayang as an effort to maintain local identity and ensure cultural sustainability in the midst of globalization. Furthermore, this study is expected to contribute to ethnolinguistic research, particularly in cross-cultural studies and efforts to preserve the Balinese language and culture.
LEXICONS USED IN KAJANG PASEK KAYU SELEM RELATED TO THE CREMATION CEREMONY AT BUNUTIN VILLAGE Komang Dede Arianata; I Gede Budasi; Made Aryawan Adijaya
Krinok:Jurnal Linguistik Budaya Vol 10, No 1 (2026): Krinok: Jurnal Linguistik Budaya
Publisher : Universitas Muara Bungo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36355/krinok.v10i1.2055

Abstract

Perkembangan pesat era ini berdampak pada keberlanjutan bahasa dan budaya, termasuk leksikon dalam ritual Bali. Penelitian ini bertujuan untuk mengidentifikasi leksikon dan makna budaya yang tertanam dalam kajang pasek kayu selem yang digunakan dalam upacara Ngaben di Desa Bunutin, Kabupaten Bangli, Bali. Penelitian ini menggunakan desain deskriptif kualitatif dengan pendekatan studi kasus. Data dikumpulkan melalui observasi dan wawancara mendalam dengan informan yang dipilih menggunakan teknik purposive sampling dan snowball sampling. Data dianalisis menggunakan model yang terdiri dari pengumpulan data, reduksi data, penyajian data, dan verifikasi/kesimpulan yang diusulkan oleh Miles dan Huberman (1994), didukung oleh triangulasi metodologis dan sumber data untuk memastikan validitas. Hasil penelitian menunjukkan bahwa kajang pasek kayu selem terdiri dari enam bagian utama: gedang kaikik, kelasa, beten pengawak, angkeb sarira, angkeb rai, dan rurub kajang , dengan total tiga puluh tiga (33) leksikon yang tersebar di seluruh bagian. Leksikon-leksikon ini membawa makna budaya yang dikategorikan ke dalam tujuh kelompok utama: penyucian, pembubaran, perlindungan atma ( jiwa), pemulihan Panca Maha Bhuta (unsur-unsur tubuh fisik), pelepasan keterikatan duniawi, kembalinya atma kepada Tuhan, dan manifestasi Tuhan. Leksikon-leksikon ini sebagian besar bersifat pasif, seringkali hanya muncul dalam ritual Ngaben . Studi ini menyoroti risiko kepunahan leksikon karena jarang dilakukannya upacara tersebut, terbatasnya akses ke naskah-naskah suci, dan terbatasnya pemahaman masyarakat. Temuan ini menggarisbawahi pentingnya mempertahankan leksikon-leksikon ini sebagai pengetahuan budaya untuk melestarikan identitas masyarakat dan bahasa Bali.
THE SOCIOLINGUISTIC AND CULTURAL DIMENSIONS OF TABOO WORDS IN AUSTRALIAN ENGLISH: A STUDY ON AUSTRALIAN TOURISTS IN BALI Gede Krisna Widiantara; I Gede Budasi; Gede Mahendrayana
SABANA: Jurnal Sosiologi, Antropologi, dan Budaya Nusantara Vol. 4 No. 2 (2025): Agustus 2025
Publisher : Yayasan Literasi Sains Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55123/sabana.v4i2.6275

Abstract

The phenomenon of using swear words in Australian English is worth studying because it not only serves as an expression of emotion but also reflects the social and cultural values of its speakers. In cross-cultural interactions, such as Australian tourists visiting Bali, the use of such words has the potential to cause misunderstandings. This study aims to identify and explain the forms, functions, and references of swear words in Australian English from a sociolinguistic and cultural perspective. The research employed a descriptive qualitative method with a sociolinguistic approach. Primary data were collected through in-depth interviews with Australian tourists, while secondary data were obtained through document analysis. Three informants were selected based on specific criteria, with the researcher serving as the main instrument, supported by field notes, questionnaires, and interview guidelines. The findings revealed 32 Australian English swear words categorized by their forms, consisting of words (11), phrases (13), and clauses (8). In terms of function, these swear words were used to draw attention, discredit, provoke, establish interpersonal identification, express emotions, provide emphasis, and show aggression. Based on their references, the swear words were related to sexuality (16), excrement (7), religion (4), and personal background (3). The study concludes that the use of swear words in Australian English is not only a means of emotional communication but also an integral part of the speakers’ cultural identity
TABOO IN BALINESE LANGUAGE SPOKEN IN MUNDEH VILLAGE: A DESCRIPTIVE QUALITATIVE RESEARCH I Putu Gede Satriya Wibawa; I Gede Budasi; Dewa Putu Ramendra
Jurnal Impresi Indonesia Vol. 3 No. 1 (2024): Jurnal Impresi Indonesia
Publisher : Riviera Publishing

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58344/jii.v3i1.4515

Abstract

Study This aims To identify ( 1) taboo words, (2) forms of taboo words, and (3) references used in public Village Mundeh, Tabanan. Study This uses the qualitative descriptive. The data type uses primary data instrument study as a table sheet. The deep data collection study technique uses interviews with three original people, Villagin e Mundeh, with criteria that have been set. Procedure Data analysis begins with data collection, data reduction, data presentation, and writing a conclusion. Research data in the form of a taboo word in the environment Narayanan, pawing, palemahan, form taboo, and a reference from taboo the. Study This adopts a theory from Frazer (1955), which discusses taboo names and words, and a theory from Montagu (1973), which discusses oath swear. Results show that 5 data were found in the environment parhyangan, 5 in the environment palemahan, and 32 in the environment pawongan. For taboo Names, 6 data were found for words, 13 for swearing words, and reference to taboo is appropriate with theory from Laksana (2009) found data for 12 references. The conclusion from the study This shows that the most data found in the environment pawongan as many as 32 words.
TABOO IN BUGINESE LANGUAGE SPOKEN IN TANJUNG KARANG VILLAGE: A DESCRIPTIVE QUALITATIVE STUDY Andi Nursyafeizah; I Gede Budasi; Dewa Putu Ramendra
Jurnal Impresi Indonesia Vol. 3 No. 1 (2024): Jurnal Impresi Indonesia
Publisher : Riviera Publishing

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58344/jii.v3i1.4554

Abstract

In Bugis culture, taboo language reflects the culture of Bugis society. This is part of the culture of the Bugis people, and the next generation really needs to understand these words. This research aims to identify taboo words, identify their forms, and analyze their references. This research was designed in the form of descriptive-qualitative research. This research was conducted in Tanjung Karang Village, Sebatik District, Nunukan Regency, North Kalimantan Province. Primary data in this research was collected using in-depth interview techniques. The researcher acts as the main instrument which is equipped with other instruments in the form of interview sheets. The data obtained was analyzed according to the research objectives. Taboo words, their forms and references were analyzed using the theories of Frazer (1955) and Montagu (1973). The research results show that the 45 taboo words can be grouped based on the use of taboo words about harmony with God (5 taboo words), the use of taboo words about harmony with humans (35 taboo words), and the use of taboo words about harmony with the environment (5 taboo words). Related to taboo in the form of 22 taboo names and taboo words, and 23 in the section on swear words, and related taboo references (12 references). Based on the list of taboo words above, it can be concluded that the term or name of taboo is often found and used in the Bugis language in the village of Tanjung Karang, especially in prohibitions which are called taboo in the sense that taboo is a word that when spoken contains magic, and prohibition. or an insult that makes someone offended if it is said.
Adults’ Versus Elders’ Perceived Understanding of The Endangered Lexicons of The Kepus Pungsed Ritual in Menyali Village Ni Made Manda Risva Pebbyanti; I Gede Budasi; I Ketut Trika Adi Ana
International Journal of Education, Language, Literature, Arts, Culture, and Social Humanities Vol. 4 No. 2 (2026): May: International Journal of Education, Language, Literature, Arts, Culture, a
Publisher : FKIP, Universitas Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59024/ijellacush.v4i2.1762

Abstract

The Kepus Pungsed ritual, a Balinese Hindu life-cycle ceremony performed in Menyali Village, embodies a set of culturally and spiritually significant lexicons that function as a medium for transmitting traditional knowledge. This study aims to (1) describe the level of perceived understanding of the Kepus Pungsed ritual lexicons among adults, (2) describe the level of perceived understanding among elders, and (3) determine whether there is a significant difference between the two groups. This research employed a quantitative comparative cross-sectional design. Data were collected through a structured questionnaire consisting of 36 ritual lexicons administered to 100 respondents, comprising 50 adults and 50 elders in Menyali Village. The data were analyzed using descriptive statistics and inferential analysis through the Mann–Whitney U test. The findings reveal a substantial generational gap in perceived understanding. Adults demonstrate a low level of perceived understanding, with 76% categorized as very low and 24% as low. In contrast, elders show a high level of perceived understanding, with 72% categorized as very high and 28% as high. The inferential analysis confirms that there is a statistically significant difference between adults and elders in their perceived understanding of the ritual lexicons. These findings indicate that the lexicons of the Kepus Pungsed ritual are in a vulnerable state due to the decline in comprehension among the younger adult generation. This study highlights the urgency of strengthening intergenerational transmission and suggests the integration of cultural and linguistic elements, particularly through English language education, to support the preservation and revitalization of endangered ritual lexicons.
Co-Authors ., Anak Agung Inten Sakanti ., Anak Agung Inten Sakanti ., Anak Agung Istri Yurika Kanya Paramita D ., Anak Agung Istri Yurika Kanya Paramita D ., Desak Made Mira Diahningsih ., Desak Made Mira Diahningsih ., DIAH CYNTHIA PUTRI ., Gede Agus Lesmana Putra ., Gede Agus Lesmana Putra ., Gede Ari Suyasna Putra ., Gede Ari Suyasna Putra ., Gede Dharma Arya Wicaksana ., Gede Dharma Arya Wicaksana ., I DEWA MADE BAGUS KASUMAJAYA ., I G A N Alitia k ., I G A N Alitia k ., I GEDE ARIS PRATAMA PUTRA ., I Gede Shasy Bagus ., I Gede Shasy Bagus ., I Gede Soni Restiadi ., I Gede Soni Restiadi ., I Gede Wahyu W.p ., I Gede Wahyu W.p ., I GUSTI AYU AGUNG MIRAH MEYLIANA ., I Gusti Bagus Widi Darmadi ., I Gusti Bagus Widi Darmadi ., I Kadek Gunarsa ., I Kadek Gunarsa ., I Kadek Sudarma ., I Ketut Satria Adiguna ., I Ketut Seken ., I Komang Bramawan ., I Komang Bramawan ., I Made Dedi Kurniawan ., I Nym Dedy Rahland Krisna Hari ., I Nyoman Surya Manggala ., I Putu Adhi Wirayasa ., I PUTU AGUS ENDRA SUSANTA ., I Putu Hendra Adi Sutika ., I Putu Hendra Adi Sutika ., I Putu Rika Adi Putra ., I Putu Rika Adi Putra ., I Putu Suamba Wijaya ., I Wayan Bagastana ., Iga Putu Ardaba Kory ., Iga Putu Ardaba Kory ., Intania Harismayanti ., Intania Harismayanti ., Kadek Puspa Ariantini ., Kadek Puspa Ariantini ., Kadek Toni Sumartawan ., Kadek Vera Mia Asitari ., Kadek Vera Mia Asitari ., Km Triyunita Yani ., Km Triyunita Yani ., Komang Evayanti ., Komang Evayanti ., Komang Tia Dwi Pradipta ., KOMANG TRY WAHYUNI DEWI ., LUH GEDE TRISNAWATI ., Luh Putu Dewi Ariani ., Luh Putu Dewi Ariani ., Luh Widiyaswary ., Made Ady Pradana Wiyasa ., Made Intan Kusuma Dewi ., Made Intan Kusuma Dewi ., Made Wikrama ., Made Wikrama ., MADE WINNY PARAMITHA ., Md Arini Purnamasari ., Md Arini Purnamasari ., Ngurah Putra Bayu Krisna ., Ngurah Putra Bayu Krisna ., Ni Kadek Meina Andriani ., Ni Kadek Meina Andriani ., Ni Kadek Sudiartini ., Ni Kadek Sudiartini ., NI LUH MIA ADNYANI ., Ni Luh Putu Wida a ., Ni Luh Putu Wida a ., Ni Made Eni Parwati ., Ni Made Sariningsih ., Ni Made Sariningsih ., NI MADE SRI ARTINI ., Ni Nym. Ayu Padmitri ., Ni Putu Anggie Orchidiani ., Ni Putu Anggie Orchidiani ., Ni Putu Sri Erawati ., Ni Putu Sri Erawati ., Ni Putu Sri Merta Utami ., Ni Putu Sri Merta Utami ., Ni Putu Stefi Anjani Darmarini ., Ni Putu Stefi Anjani Darmarini ., Ni Putu Wahyuni Sri Rahayu Cahyani ., Ni Putu Wahyuni Sri Rahayu Cahyani ., Nyoman Erlina ., Nyoman Erlina ., Pande Nyoman Ita Wulandari ., Pande Nyoman Ita Wulandari ., PROF. DR. I NYM. ADI JAYA PUTRA, M.A. ., Putu Eka Dambayana S., S.Pd., M.Pd. ., Putu Eka Dambayana S., S.Pd., M.Pd. ., Putu Eka Jaya Famugi ., Putu Eka Jaya Famugi ., Putu Mas Juliatmadi ., Putu Mas Juliatmadi ., Putu Pipin Septiari ., Putu Rika Pramayani ., Putu Rika Pramayani ., Putu Sri Ayu Padmi ., Putu Sutarma ., Putu Sutarma ., RISMA DIYAN SAPUTRI ., Servasius. Tawurutubun ., Servasius. Tawurutubun A.A. Putu Putra Adnyani, Ni Luh Putu Sri Adnyayanti, Ni Luh Putu Era Agus Yogi Pranata ., Agus Yogi Pranata Anak Agung Istri Mas Diah Utari Dewi Ananda Putri Andi Nursyafeizah Andreyana, I Komang Anita Sofia Veronia Ariantari, Pande Kadek Dea Aridana, I Komang Japar Aron Meko Mbete Aron Meko Mbete Aryasuari, Putu Tanniya Pradnyan Batan, I Gede Budiantari Putu Yuli Cantika, Kadek Meisani Dinda Devi Trijayanti Dewa Ayu Eka Agustini Dewa Komang Tantra Dewa Putu Ramendra Dewi, Feby Febriyanti Dewi, Ketut Puspa Dewi, Ketut Sintya Dewi, Ni Putu Desy Krisna Dharmasanti, Ni Made Utari Drs. Asril Marjohan,MA . Drs.Gede Batan,MA . Eka Grana Aristyana Dewi Fitriani Lestari G.A.P. Suprianti GD Hoki Artha Tama Wijaya Gede Bagus Kresnantara Gede Krisna Widiantara Gede Mahendrayana Gusanto, Athanasia Gusti Ayu Putu Linda Riani Gusti Made, Jyotika Gusti Ngurah Rai Dwijantara . Hayuni, Nyoman Tri I Dewa Gede Budi Utama I Gede Bagus Wisnu Bayu Temaja I Gede Batan I Gede Erlan Cahaya Unggawan . I Gede Putu Adhitya Prayoga . I Gede Sumerjaya ., I Gede Sumerjaya I Gusti Bagus Wiksuana I Ketut Mantra I Ketut Mantra . I Ketut Trika Adi Ana I Ketut Trika Adi Ana I Ketut Trika Adi Ana I Ketut Trika Adi Ana I Komang Japar Aridana I Made Adi Widarta Kusuma I Made Pasek Suwarbawa ., I Made Pasek Suwarbawa I Nyoman Adi Jaya Putra I NYOMAN SUPARWA I Putu Abdi Bhuwana I Putu Anjas Widya k ., I Putu Anjas Widya k I PUTU BAYOE MAHA PUTRA . I Putu Edi Sutrisna . I Putu Gede Satriya Wibawa I Putu Indra Kusuma I PUTU MARIANA . I Putu Ngurah Wage Myartawan I PUTU SUYOGA DHARMA . I Putu Yoga Laksana I Putu Yoga Purandina I Wayan Adi Wiweka . I Wayan Agus Anggayana I Wayan Eri Kurnia ., I Wayan Eri Kurnia I WAYAN PUTRAWAN . I Wayan Sandiyasa . I Wayan Suarnajaya I Wayan Swandana I Wayan Wikajaya ., I Wayan Wikajaya I Wayan Wira Praditya I Wayan Wiranata . Ida Ayu Iran Adhiti IDA AYU MADE ISTRI UTAMI . IGA Pt Novita Sari Paragae Kadek Adyatna Wedananta Kadek Dwi Candra Oktariana Kadek Dwi Maharani ., Kadek Dwi Maharani Kadek Nila Hendra Yani Kadek Sari Wahyuni ., Kadek Sari Wahyuni Kadek Sintya Dewi Kadek Sonia Piscayanti Kadek Suardika Kartika, Ni Made Intan Widya Surya Kd Astri Nirwitta Wijayanti Ketut Ayu Swati Pramitha Yuliandari Komang Dede Arianata Komang Gede Samudra Artajaya. W KOMANG MELIAWATI . Luh Diah Surya Adnyani Luh Eka Susanti Luh Parmawati Luh Putu Artini Luh Putu Artini Luh Siantari M.A. ., PROF. DR. I KETUT SEKEN, M.A. Made Arniati ., Made Arniati Made Aryawan Adijaya Made Hery Santosa Made Jane Purnama ., Made Jane Purnama Made Sri Satyawati MADE SUCI SUANDARI . Made Wahyu Mahendra . Mahayasa, Putu Sidhi Mahayoni, Ni Putu Sukma Mahendrayana, I Gede Manik Puspita, Ni Nyoman Mantra, I Ketut Maria Yuliana Geofany Mella Resita Widhiastari Nafiis, Nahla Annisa Ainun Natih, Made Sarasvati Wirapuspa Ngurah Agung Riski Restuaji ., Ngurah Agung Riski Restuaji Ni Kadek Suartini . Ni Komang Arie Suwastini Ni Komang Nandia Bramesti Ni Luh Aristyawati Ni Luh Putu Era Adnyayanti Ni Made Ayu Sulatri Okta Pratiwi Ni Made Ayuni Wulandari ., Ni Made Ayuni Wulandari Ni Made Dhanawaty Ni Made Dhanawaty Ni Made Manda Risva Pebbyanti Ni Made Rai Wisudariani Ni Made Ratmingsih Ni Made Ratminingsih Ni Made Suniyasih NI MADE YUNIARI . Ni Nyoman Manik Puspita Ni Nyoman Padmadewi Ni Nyoman Padmadewi Ni Putu Astiti Pratiwi Ni Putu Deanitha Rizki Awalia . Ni Putu Desi Wulandari Ni Putu Dianita Safitri Ni Putu Puriasih Ni Putu Sintia Dewi Kusuma Wardani Ni Wayan Monik Rismadewi Nyoman Karina Wedhanti Okta Pratiwi, Ni Made Ayu Sulatri Pande Agus Putu Dharma Putra Panensia, Feraliensis Mangifera Paragae, IGA Pt Novita Sari Paramarta, I Made Suta Petrus I Wayan Brahmadyantara . Pradnyani, Pande Eka Putri Pratama, I Gede Febry Wira Pratama, Putu Reynald Ridana Prayoga, Gusti Km Arysuta Pridayani, Kadek Prof. Dr. A. A. I. Ngurah Marhaeni,MA . Prof. Dr. Ni Nyoman Padmadewi,MA . Prof. Dr.I Ketut Seken,MA . Putri, Ni Putu Aprilananda Suganda Putu Adi Krisna Juniarta Putu Ayu Kinanti Praditha Putu Bagus Mahardika . Putu Diandra Dama Suri Putu Dinia Suryandani Putu Edi Kusuma ., Putu Edi Kusuma Putu Eka Dambayana Putu Eka Dambayana Putu Eka Dambayana S Putu Eka Dambayana Suputra Putu Hendra Kusuma . Putu Kerti Nitiasih Putu Kerti Nitiasih Putu Niken Praweda Yanti Putu Pande Novita Sari PUTU TIKA VIRGINIYA ., PUTU TIKA VIRGINIYA Putu Wulandari Tristananda . Rahayu, Made Sri Ratmingsih, Ni Made Rima Andriani Sari S.Pd. I Putu Ngurah Wage M . Safrina Hulu Salsabila, Unik Hanifah Sang Ayu Made Diah Utami Putri Sang Ayu Putu Sriasih Sari, Ni Komang Cantika Hyang Sari, Nyoman Arina Putri Seken I Ketut Seniasih, Ni Kadek Mira Sri Pithamahayoni . Suardana, Made Suardika, Kadek Suari, Ni Putu Pradnya Sugiani, Ni Nyoman Sugiantari, Putu Ayu Dinda Suka, Eva Suniyasih, Ni Made Sutrini, Ayu Nyoman Tristiani, Ni Kadek Ita UNDIKSHA . Utamayana, I Wayan Yoga Utari Dewi, Anak Agung Istri Mas Diah Virginia, Puput Wawan Marhanjono Mustamar Wawan Marhanjono Mustamar Wedanthi, Nyoman Karina Wibawa, I Gusti Putu Satria Wicaksana, GDA Widarta Kusuma, I Made Adi Widya Suputra I Gede Wiguna, Ida Bagus Andika Wikajaya, I Wayan Wulandari, Putu Ratih Yogiantari, Ni Putu Egik Yuliantari, I Gusti Ayu Winda