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KEWIRAUSAHAAN BERBASIS SPIRITUAL HINDU DI BALI I Nyoman Bontot; I Wayan Widnyana
JUIMA : JURNAL ILMU MANAJEMEN Vol. 11 No. 1 (2021): JUIMA : JURNAL ILMU MANAJEMEN
Publisher : Program Studi Manajemen Fakultas Ekonomi dan Bisnis Universitas Mahasaraswati Denpasar

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The high intensity of the yajňa ceremony in Bali has the opportunity to impoverish the Hindu community in Bali. Because the implementation of the yajňa ceremony is complex and takes a long time for the Hindu community to work for a living. In addition, the implementation of the yajňa ceremony is quite costly. On the other hand, the implementation of the yajňa ceremony in Bali also creates business opportunities for traders (entrepreneurs). However, the business opportunities that arise from the implementation of the yajňa ceremony in Bali are actually exploited by more immigrants. This happens because his entrepreneurial spirit is still low, much influenced by agrarian culture, prestige, lack of talent to become traders, is bound by Pakraman village activities, and capital constraints. This study examines the meaning and meaning of entrepreneurship in life, the concept of entrepreneurship in Hinduism, and business opportunities in Hindu life in Bali.The concept of entrepreneurship in Hinduism is taught in the Holy Bible Atharvaveda III.24.5, Canakya Nitisastra I.9, and Canakya Nitisastra VI.5. In addition, the teachings to become entrepreneurs (entrepreneur) are also taught regularly through the Matiti Swara ritual at the Ngusaba Kedasa Ceremony at Ulun Danu Batur Temple, Batur Village, Bangli Regency.A promising business opportunity to be involved in the life of Hinduism in Bali is to fulfill the needs of the yajňa ceremony, in addition to meeting the consumption of the general public. According to Geertz (2000: 164), periodic major ceremonies (redistributive) in Bali were used as one of the four trade flows in Bali by kings (puri-puri) in the 19th century. Thus, people from various professions can take advantage (profit) from the periodic implementation of these major ceremonies.

Strategi Komunikasi Ajaran Tri Kaya Parisudha dalam Pembentukan Citra Diri Mahasiswa Ukm Jegeg Bagus Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar Ida Ayu Sri Puspa Kencana; I Wayan Wirta; I Nyoman Bontot
Widya Duta: Jurnal Ilmiah Ilmu Sosial Budaya Vol 18 No 2 (2023): Widya Duta September 2023
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/wd.v18i2.3084

The teachings of Susila study about individual behavior in good ethics. Behavior reflects the character of each individual in understanding Hindu religious values. But in reality the character and behavior of UKM students Jegeg Bagus not represent themselves as students Jegeg Bagus as a result the occurrence of deviations that are contrary to the teachings Tri Kaya Parisudha. So the importance of teaching values Tri Kaya Parisudha encourage effective communication strategies in forming a positive self-image. The formulation of the problem in this study is how the process, obstacles and implications of teaching communication strategies Tri Kaya Parisudha in the formation of self-image of UKM students Jegeg Bagus I Gusti Bagus Sugriwa State Hindu University Denpasar.This study uses a qualitative descriptive data method. Data collection techniques through interviews, observation and literature study. Data analysis techniques through data collection, data reduction, data presentation, data verification, and drawing conclusions. This study uses communication strategy theory, attribution theory and mass communication effect dependency theory. The results of this study indicate that the process of communication strategy is formed from habits and experiences that students gain through namely; 1) the process of students joining UKM Jegeg Bagus, 2) implementation of teachings Tri Kaya Parisudha in the formation of self-image,consistency of self-image formation, and 4) UKM student activities Jegeg Bagus. Barriers from internal factors; confidence, motivation, interests and talents and SME fundingGood jegeg. External factors from the social environment such as family, association and society. Non-social environment of time management and communication. Cognitive implications, namely expanding beliefs through deepening students' knowledge, affective implications, namely positive impressions of self-image formed by students and behavioral implications, namely controlling the expectations of others emotionally in forming a positive self-image.

Sacred Ecology and Sustainable Financial Behavior: An Ethnographic of Hindu Rituals in Bali I Nyoman Bontot; Martino Wibowo
Jurnal Ilmu Sosial dan Humaniora Vol 15 No 2 (2026)
Publisher : Universitas Pendidikan Ganesha

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23887/jish.v15i2.115629

The significance of indigenous knowledge and cultural institutions in tackling today's environmental issues is becoming more widely acknowledged in sustainability study. However, prior research on Balinese Hindu ecological rituals has mostly focused on their symbolic, religious, and conservation roles, offering little insight into the sociocultural processes by which ritual participation concurrently influences household financial behavior and the environment. In order to close this gap, this study looks at how ecological rituals serve as culturally ingrained institutions that integrate financial behavior, environmental behavior, and ecological ethics to promote sustainability. The study was carried out in a few customary villages in Bali's Tabanan Regency between February 2024 and March 2025 using an interpretive ethnographic method. Participant observation, semi-structured interviews with twenty-five key informants, and document analysis were used to gather data. Iterative thematic analysis based on Sacred Ecology, Practice Theory, and Economic Sociology was used for analysis. The results show that rather than being purely ceremonial religious activities, ecological rituals such as Tumpek Wariga, Mapag Toya, Ngusaba Nini, and Tumpek Uye serve as behavioral governing institutions. Ecological ethics are internalized through repeated ritual participation, which promotes ecologically conscious behavior while also influencing household financial practices through long-term financial planning, prudent resource allocation, saving, reciprocal exchange, and community contributions. These interrelated processes promote culturally grounded sustainability and increase community resilience. The study suggests a framework for culturally embedded sustainability, showing how ritual participation, ecological ethics, environmental behavior, and embedded financial behavior interact dynamically to produce sustainability. In order to explain how indigenous ritual institutions concurrently organize ecological governance and household economic practices, this study expands on previous sustainability scholarship beyond environmental conservation by integrating Sacred Ecology, Practice Theory, and Economic Sociology within an ethnographic perspective. It also offers useful insights for policymakers looking to strengthen customary institutions and culturally grounded sustainability strategies.

PALEMAHAN AND BALINESE HINDU ECOLOGICAL THEOLOGY: RELIGIOUS PRACTICES OF VILLAGE CREDIT INSTITUTIONS AS A FACTOR IN ENVIRONMENTAL SUSTAINABILITY I Nyoman Bontot; Ahmad Subagyo; Martino Wibowo; Anas Iswanto Anwar
Religi: Jurnal Studi Agama-agama Vol. 22 No. 2 (2026): Religions and Religiosities
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/rejusta.v22i02.7937

The global ecological crisis has spurred the growth of "religion and ecology" studies, which emphasize the role of religious values as an ethical foundation for sustainable development. However, the contribution of the Balinese Hindu tradition to this discourse remains relatively limited; the concept of palemahan within the Tri Hita Karana framework is often understood merely as local wisdom rather than as a construct of ecological theology. This study aims to address two issues: how palemahan can be understood as a form of ecological theology within the Balinese Hindu tradition, and how this value is actualized through religious practices at the Village Credit Institutions (Lembaga Perkreditan Desa or LPD), thereby supporting environmental sustainability. The study employs a qualitative approach utilizing a hermeneutic method to analyze Hindu scriptural sources—specifically the Vedas and Sarasamuccaya—combined with in-depth interviews with customary village heads (bendesa adat), temple priests (pemangku), Hindu academics, and LPD managers, alongside contextual data regarding the 1,308 LPDs in Bali. The theoretical framework integrates the concepts of Dharma and the cosmic law of Rta with "religion and ecology" theory and Gadamerian hermeneutics as the basis for textual interpretation. The findings indicate that palemahan constitutes a religious obligation rooted in cosmic order; it is internalized through religious rituals, customary norms, and LPD institutional governance, thereby shaping sustainable economic behavior and environmental conservation practices. The study asserts that religious practices within LPDs serve as an institutional mechanism that renders environmental sustainability not merely a product of regulation and economic governance, but the fruit of the spiritual consciousness of the Balinese Hindu community, while simultaneously enriching the "religion and ecology" discourse with the perspective of Indonesian Hindu ecological theology. Keywords: palemahan; ecological theology; Tri Hita Karana; Village Credit Institution (LPD); environmental sustainability Krisis ekologis global mendorong berkembangnya kajian agama dan lingkungan yang menempatkan nilai-nilai keagamaan sebagai landasan etis bagi pembangunan berkelanjutan. Meskipun demikian, kontribusi tradisi Hindu Bali terhadap diskursus religion and ecology masih relatif terbatas, sementara konsep palemahan dalam Tri Hita Karana lebih sering dipahami sebagai kearifan lokal daripada sebagai konstruksi teologi ekologis. Penelitian ini bertujuan menganalisis palemahan sebagai bentuk environmental theology dalam tradisi Hindu Bali serta menjelaskan aktualisasinya dalam praktik kelembagaan Lembaga Perkreditan Desa (LPD). Penelitian menggunakan pendekatan kualitatif dengan metode hermeneutik terhadap sumber-sumber ajaran Hindu, terutama Veda dan Sarasamuccaya, yang dipadukan dengan wawancara mendalam terhadap bendesa adat, pemangku, akademisi Hindu, dan pengelola LPD. Analisis juga didukung oleh data empiris mengenai praktik keberlanjutan pada 1.308 LPD di Bali sebagai konteks implementasi nilai-nilai religius. Hasil penelitian menunjukkan bahwa palemahan tidak hanya merepresentasikan etika pelestarian lingkungan, tetapi merupakan kewajiban religius yang berakar pada konsep Dharma dan hukum kosmis (Rta), nilai tersebut diinternalisasikan melalui ritual keagamaan, norma adat, serta tata kelola kelembagaan yang membentuk perilaku ekonomi dan konservasi lingkungan secara berkelanjutan. Penelitian ini menegaskan bahwa Tri Hita Karana memperkaya kajian religion and ecology dengan menghadirkan perspektif teologi ekologis Hindu Bali yang mengintegrasikan dimensi spiritual, sosial, dan ekologis dalam membangun keberlanjutan berbasis komunitas adat. Kata kunci: etika lingkungan Hindu; hermeneutik; kearifan lokal; religion and ecology; teologi ekologis

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