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PERLUNYA BADAN PENGELOLA WARISAN BUDAYA DUNIA DI DAERAH PROVINSI BALI Parimartha, I Gde
PUBLIC INSPIRATION Vol 2, No 2 (2017): Desember 2017
Publisher : Universitas Warmadewa

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Pemerintah Provinsi Bali sepakat menjadikan situs-situs itu sebagai areal yang dipertahankan keberadaannya, sebagai situs yang dilindungi dari berbagai upaya perubahan atau perusakan atas keadaan dan makna yang diberikan kepadanya. Suatu situs diakui sebagai WBD bukan perkara gampang. Pengakuan didapat melalui suatu proses pengkajian yang mendalam mengenai keadaan, fungsi dan makna yang dimiliki oleh situs tersebut. Dalam bidang kehidupan sosial, masyarakat Bali memiliki bentuk-bentuk sistem organisasi sosial, seperti desa, banjar, dan subak yang berfungsi mewadahi kreativitas manusia dalam kehidupan bermasyarakat. Terakhir, benda-benda hasil karya manusia Bali, seperti: candi, rumah, keris, kain-kain dalam berbagai corak yang menunjukkan juga adanya konsep atau ide-ide di dalamnya. Namun ketika di dalam hasil karya manusia itu juga terselip ide atau gagasan, maka hasil karya itu (keris maupun kain), dapat juga dikategorikan sebagai warisan budaya tak benda yang perlu dilindungi dan dilestarikan. Memperhatikan keadaan situs Warisan Budaya Dunia seperti demikian, tampak penting dirumuskan Ranperda yang kemudian dapat menjadi Perda Badan Pengelola Warisan Budaya Dunia. Formulasi peraturan tersebut diharapkan dapat dijadikan payung hukum dalam praktek pengelolaan, tanpa mengabaikan hal-hal penting yang menjadi keistimewaan atau kekhususan wilayah yang dijadikan WBD. Dalam hubungan ini, juga penting adanya kesamaan persepsi antara pemerintah provinsi dan kabupaten dalam menjalankan tugas melestarikan nilai warisan kebudayaan Bali.

SOCIO-POLITICAL DYNAMICS TAKING PLACE AT KUTA TRADITIONAL VILLAGE, BALI: FROM DESA ADAT (TRADITIONAL VILLAGE) TO DESA PEKRAMAN (ANOTHER TYPE OF TRADITIONAL VILLAGE) IN THE PERSPECTIVE OF CULTURAL STUDIES Wesna Astara, I Wayan; Parimartha, I Gde; Sirtha, I Nyoman; Mariyah, Emiliana
E-Journal of Cultural Studies Vol. 4, No. 2 Juli 2010
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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This research explores the socio-political dynamics taking place at KutaTraditional Village, Bali: from desa adat (traditional village) to desa pekraman (anothertype of traditional village) in the perspective of cultural studies. There are three problemsformulated in this research. The first problem is how the socio-political dynamics fromdesa adat (traditional village) to desa pekraman (another type of traditional village) tookplace at Kuta? The next problem is how the traditional village interacted with theadministrative village at Kuta? And the last problem, which is the third, is what were theimpacts and meanings of the change from desa adat to desa pekraman? In this studyqualitative method was employed. And the data needed was obtained by employing thetechnique of in-depth interview, the technique of participatory observation, anddocumentation study. To give responses to the problems mentioned above, the theory ofhegemony, the theory of deconstruction, the theory of conflict, the theory of power andknowledge and the theory of eclectically symbolic interaction were applied.The findings show that the socio-political dynamics taking place Kuta TraditionalVillage resulted in turbulence among the villagers. This is indicated by the Local Rulesand Regulations (Perda) issued by Desa Pekraman of Number 3 of Year 2001. Thiscould be responsible for the factors of pro’s and con’s in various aspects. Clause (6) ofArticle 3 of the Perda of Number 3 of Year 2001 was reversed by the leaders of KutaTraditional Village. They did not agree that non-Hindu people were included as thetraditional village members.As far as the interaction between the traditional village and the administrativevillage is concerned, the governmental hegemony took place. The government appliedhegemony to the traditional village through the administrative village in the form of rulesand regulations. The local rules and regulations issued by the desa pekraman, as a legalproduct in Bali, are left crystallized sociologically, philosophically, and juridically. However, the dynamism of the traditional villagers in Bali will “justify” to what extentsuch rules and regulations are justified and to what extent they are protective. The changeof the Perda issued by the desa adat into that issued by the desa pekraman was notfollowed by Kuta Traditional Village by replacing the awig-awig (rules and regulations)issued by the desa adat or making loose agreements to adapt to the higher rules andregulations in addition to anticipating the migrants through the change in rules andregulations applicable at Kuta Traditional Village. Basically, the socio-political dynamicstaking place at Kuta Traditional Village as a consequence of the change made from desaadat to desa pekraman resulted in no important things. However, from the “substance”point of view, the change can be seen in the formation of Majelis Desa Pekraman (theAssembly of Desa Pekraman) (Article 14), which is formed from below, and in theappearance of pecalang (traditional security) which is responsible for the security andorderliness of the village area especially when traditional and religious activities areperformed. Actually, pecalang is an “old product” which is newly packaged with “newenthusiasm” and is included in the Perda of Number 3 of Year 2001 issued by the DesaPekraman . The meanings created by the change made from Desa Adat to DesaPekraman are transformational, dialogic and dynamic. The desa pekraman is in the ongoingprocess (which will never come to an end) of being integrated into theadministrative village.The findings show that there were multiple interpretations given by the leaders ofKuta Traditional Village, as far as the articles in the Perda issued by the Desa Pekramanare concerned, governmental hegemony which was in the form of Rules and Regulationsas the social transformation of the State by which villages are organized.

REPRODUCTION OF KAKEBYARAN ART IN MATARAM CITY, WEST NUSA TENGGARA YUDARTA, I GEDE; Kusuma, Nyoman Weda; Dibia, I Wayan; Parimartha, I Gde
E-Journal of Cultural Studies Vol 9, No 2 (2016): May 2016
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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Kakebyaran art is a performing art with the Balinese identity; it is not only popular in Bali but also in the other provinces in Indonesia and different parts of the world. In Indonesia, such a performing art is also performed in Mataram City, West Nusa Tenggara. The policy with the jargon “Maju, Religious and Berbudaya” (Being Developed, Religious, and Cultured), which was issued by the ruler of Mataram City, affirms that the development in Mataram City is oriented toward the Islamic religious values, meaning that the other religious and cultural symbols are reduced. Such a situation has motivated the Balinese ethnic community to develop its art, tradition, and culture in general and the kekebyaran art in particular. Such a phenomenon is a domain of cultural studies which is very interesting to be explored in depth. There are three problems related to such a phenomenon. They are 1) the form and function of the reproduction of the kekebyaran art, 2) the factors contributing to the reproduction of the kekebyaran , 3) the impact of the reproduction of the kekebyaran art on and its meaning to the society of Mataram City, West Nusa Tenggara. The present study was conducted using the qualitative method, in accordance with the scientific norm and paradigm of cultural studies. Three theories were used to analyze such problems; they are the theory of cultural reproduction, the theory of identity, and the theory of semiotics. They were eclectically used to discuss the substance of the topic of discussion. The results of analysis were formulated as follows: first, the form of the reproduction of the kekebyaran art is made up of musicality, the instrumental form, the way of presenting it, its function as part of a ritual and a performing art, and its function to strengthen the local culture. Second, the factors contributing to the reproduction of the kakebyaran art are as follows: the culture, economy and cultural communication. Third, the impact and meaning of the reproduction of the kakebyaran art are as follows: the spiritual impact, the socio-cultural impact, the economic impact, the aesthetic meaning, and the cultural meaning.

CUSTOMARY CONFLICT AND BANISHMENT ‘KASEPEKANG’ AT BUNGAYA TRADITIONAL VILLAGE, KARANGASEM REGENCY, BALI: IN THE PERPECTIVE OF CULTURAL STUDIES Windia, I Wayan; Parimartha, I Gde; Putri Astita, Tjok Istri; Drama Putra, Nyoman
E-Journal of Cultural Studies Vol. 3, No. 1 Januari 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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MERCANTILSM OF KNOWLEDGE IN EDUCATION: A CASE STUDY AT MELATI SUKMA ELEMENTARY SCHOOL DENPASAR Suda, I Ketut; Bawa Atmaja, I Nengah; Ardika, I Wayan; Parimartha, I Gde
E-Journal of Cultural Studies Vol. 4, No. 1 Januari 2010
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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This study discusses”Mercantilism of Knowledge in Education: a Case Study atMelati Sukma Elementary School Denpasar”. The matter observed is a shift ofeducational paradigm, from enlightenment paradigm into instrumental paradigm. Whenthe system of market economy influenced the Indonesian economic system in 1960s or inthe beginning of 1970s, which is now getting more materialistic-capitalistic, socialorganizations such as educational organizations (read: schools) have found it difficult toavoid it. This study aims at exploring why the management of Melati Sukma ElementarySchool Denpasar has implemented “mercantilism of knowledge” in education, and whythe consumers have accepted it. This study also aims at identifying the mechanism ofhow “mercantilism of knowledge” has occurred at Melati Sukma Elementary SchoolDenpasar, and its implications on the pupils, the school, the learning-teaching process,and on the community.Qualitative method was employed for conducting the research. In this context,various types of information related to why the school management has implemented themercantilism of knowledge, the mechanism of how it has occurred, and its implicationson the pupils, the school, the process of learning and teaching process in the classrooms,and the community were obtained. Firstly, problems were identified, then theories forexamining the data were selected, later the primary and secondary data were collected,next the selected data were analyzed and interpreted. Finally, the report writing and theresults of the research were constructed. The theories employed are Comodificationtheory, Hegemony theory, and Deconstruction theory.The results are as follows: firstly, those which have been responsible for themercantilism of knowledge are the fact that the teachers have been getting marginalizedfrom the process of national development, the system of market economy and theconsumptive attitude of the community including the teachers have been getting stronger.The parents’ motivation to send their children to that school has also been in included inthe first result. Secondly, the mercantilism of knowledge at Melati Sukma ElementarySchool has also been implemented through the domination, hegemony, and power of theschool management over the pupils’ parents in the forms of sales of various industrialproducts, provision for additional lessons, and other types of payments. Thirdly, themercantilism of knowledge has also resulted from the attempts made by the school management to make the school look more glorious. The learning process has not beenoriented towards the attempts made to increase the pupils’ intelligence but towards theeconomic advantages. Where the parents will send their children does not depend on thequality of education but on the prestige instead.

POLITICS OF POWER IN MARGINALIZATION OF SASAK GANDRUNG PERFORMING ART IN LOMBOK Trisnawati, Ida Ayu; Suarka, I Nyoman; Parimartha, I Gde; Sugiartha, I Gede Arya
E-Journal of Cultural Studies Vol 9, No 2 (2016): May 2016
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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A change is occurring to the Sasak gandrung performing art performed at Dasan Tereng Village, Narmada District, West Lombok District, West Nuasa Tenggara. The development of the understanding of Islam among the Sasak ethnic people has widely affected the development of such a performing art. The marginalization of the Sasak gandrung performing art cannot be separated from the limited protection given by the government, the strengthening of the religious fundamentalism, and the decrease in the supporting community’s self-confidence. This present study is intended to identify one of the three phenomena of the marginalization of the gandrung Sasak performing art, especially the strengthening of the religious fundamentalism of the waktu lima Islam. The data were collected through observation, interview, and documents which are related to the gandrung Sasak. The data were analyzed qualitatively using the Theory of Social Practice proposed by Pierre Bourdieu. The results of the study show that the strengthening of the religious fundamentalism of waktu lima Islam caused the wetu telu Muslims to convert into waktu lima Muslims. The consequence is that the gandrung Sasak performing art, inherited from generation to generation, has gradually become marginalized. It has not been included in the list of the performing art in West Lombok Regency. The strengthening of the religious fundalism cannot be separated from the wetu telu Islamic teaching which is not in accordance with the waktu lima Islamic teaching, which is based on Al-Quran and Hadist. Such a gandrung performing art is believed to be not in accordance with Al-Quran and Hadist which are believed by the waktu lima Muslims.

SPATIAL ALTERATION AT UBUD TRADITIONAL VILLAGE, GIANYAR, BALI IN THE GLOBALIZATION ERA: A CULTURAL STUDY Artha Ardhana Sukawati, Tjokorda Oka; -, Sulistyawati; Parimartha, I Gde; Suastika, I Made
E-Journal of Cultural Studies Vol. 3, No. 1 Januari 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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In the era of globalization much spatial alteration has taken place at Ubud TraditionalVillage, Gianyar Regency, Bali as the consequence of fast development of tourism. The aspectswhich have changed, as the result of the shift from agricultural culture to tourism culture since1970, include the spatial relationship between man and God (parhyangan), the spatial relationshipbetween man and his environment (palemahan), and the spatial relationship between man and hisfellow being or the three things which cause physical and spiritual prosperity among human beings.This research in cultural studies was conducted to reveal the spatial alteration which hadtaken place at Ubud Traditional Market in the globalization era especially since 1970 as theconsequence of the fast development in tourism. The data were analyzed by applying qualitativeanalysis technique, eclecticism of the theory of change, the theory of space, the theory ofhegemony, and critical and practical theories. The research was conducted by employing qualitativemethod which features cultural studies.The results of the research show that the increase in population and in what is needed bytourism has led to the spatial alteration in parhyangan in the village and home levels. The spatialalteration in pawongan as a unity of membership (krama) does not take place and the spatialalternation in families does not either. This indicates that Ubud Traditional Village is getting morecomplex in facing modern and global condition with its commercial culture. Its tradition,agricultural culture and nature have contributed to the development of tourism. In regard topalemahan, catus patha has not been the only center of orientation any more. The settlement of thepopulation has followed the development of tourist facilities. Tourism has also altered the landusefulness causing zero-settlement based on groups of banjar (neighborhood under a traditionalvillage) to be irrelevant. In regard to the patterns of space occupied by families, the walls built toseparate one family from another have been demolished; the buildings (bale) have beenrehabilitated, teba (the unoccupied part of a compound where animals raised for sale are usuallykept and rubbish are usually gathered) has been exploited. The change in people’s behavior frombeing non commercial into commercial has blurred the layout and function of the buildings built inthe zones of madya (immediate level) and nista (lower level).

THE REPRESENTATION OF THE DIVINE AND HUMAN BEING IMAGERY IN THE ENTITY OF RITUS SA’O NGAZA IN GURU SINA, NGADA, FLORES Yohanes Vianey, Watu; Maryah, Emiliana; Parimartha, I Gde; Meko Mbete, Aron
E-Journal of Cultural Studies Vol. 3, No. 1 Januari 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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This dissertation discusses the representation of the Divine and human being imagery in theentity of ritus Sa’o Ngaza in the village of Guru Sina in Ngada Regency, Flores. The empiricproblems of this dissertasion are connected with the marginalized phenomenon of the local religionthat submerged in the entity of ritus Sa’o Ngaza and its ritual practices. This probelm is relevant tobe investigated from the perspectives cultural studies.The problems raised in this study are : 1) the representation of the Divine and human beingimagery in the entity of ritus Sa’o Ngaza, 2) the representation of the relationhip between the Divineand human being in ritual practices of Sa’o Ngaza, and 3) the meaning of the representation of theDivine and human being imagery in the entity of ritus Sa’o Ngaza. This study applies the qualitativemethod and the data collection was done using techniques of intensive interview, participationobservation,and documentation. The data were analyzed using the theory of ritus, the theory ofprocess,the theory of semiotics, and the theory of deconstruction.The findings of the study can be explained as follows. Firstly, the representation of theDivine imagery is dyadic and triadic. In the dyadic imagery representation, The Divine is depicted as’The Giver of an Unlimited Love and at the same time as ’The Unpredictable Taker of Love’. In thetriadic representation, The Divine is depicted as The Sacred, in the attributive as ‘The Beginning’,‘The End’, and ‘The Present Throughout’. In the dyadic imagery, the human being consists of theelements of the body and the soul, and in the triadic imagery, the human being consists of theelements of the body, the psyche, and the spirit.Secondly, the relation between the Divine and human being is representatively revealed inthe ritual practices of legitimating Sa’o Ngaza. This relation centers in the methapor of relationshipbetween the simbolic body dan the religious body, and affirms the status of human being as ’thewrapper of divinity seed’ and ‘His image’.Thirdly, the meaning of the representation of the Divine and human being imagery in theentity of ritus Sa’o Ngaza is sacral , spiritual, and moral. The sacral value pertains to the dinamicrelationship between the human being and the Divine in a sacral way and the sacral place. TheSpiritual value pertains to the relation intra-human being and his spiritual opened and connectedthrough inner feeling with the One Sacral in the strong effort of making the human being perfect.The moral value pertains to a good relationship among human beings themselves in accordance withtheir norms of community.The findings of the study enrich the theory of process about the concept of the Divine fromWhitehead and contrast with the theory of ritus as the choreography of violence from Smedal. In theentity of ritus Sa’o Ngaza, there is a unique concept of human being in the design of ulu palicarvings, which describes the ideology of leadership in the local tradition. The finding of thisconcept can become the model of implementation of the decostruction theory and the semiotictheory which removes and deconstructs binary opposition between the leader (ulu) and the follower(eko).

THE HEGEMONY IMPOSED BY THE GOVERNMENT AND THE RESISTANCE OF WETU TELU SASAKNESE ETHNIC GROUP AT BAYAN DISTRICT, NORTH LOMBOK REGENCY Wirata, I Wayan; Parimartha, I Gde; Suastika, I Made; Subagiasta, I Ketut
E-Journal of Cultural Studies Vol. 4, No. 1 Januari 2010
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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This research is entitled “The Hegemony Imposed by the Government and theResistance of Wetu Telu Sasaknese Ethnic Group at Bayan District, North Lombok”.The interaction between the government and the Wetu Telu Sasaknese community atBayan District has resulted in differences in views, ideas, and behaviors leading tofriction and refusal or opposition from the community.This research is focused on 1) how has the hegemony imposed by thegovernment upon the Wetu Telu Sasaknese Ethnic Group residing at Bayan District,North Lombok Regency taken place? 2) what has been done by the people of the WetuTelu Sasaknese Ethnic Group residing at Bayan Distrik, North Lombok to resist to thehegemony imposed by the government upon them? and 3) what are the effects andmeanings of the hegemony imposed by the government and the resistance of the WetuTelu Sasaknese Ethnic Group on the multicultural community life at Bayan District,North Lombok Regency?The data needed were collected by interview, observation, and documentationand were descriptively, qualitatively and interpretatively analyzed. The theories used togive answers to the problems formulated above are the theory of hegemony (Gramsci),the theory of deconstruction (Jacques Derrida), and the theory of discourse (Foucault).The results show that the hegemony imposed by the government has taken placein a number of particular aspects such as the religious aspect, socio political aspect,cultural aspect and educational aspect. Being marginalized and being not free indeveloping their tradition and culture, the people of Wetu Telu Sasaknese Ethnic Groupresiding at Bayan District, North Lombok Regency, have been responsible for theirresistance to the government and the followers Islam Waktu Lima. The resistance hasbeen shown by avoiding, refusing and even opposing what is considered not inaccordance with their tradition and culture.One of the effects of the hegemony imposed by the government and theresistance made by the people of the Wetu Telu Sasaknese Ethnic Group residing atBayan District is that there has been imbalanced communication between the followersof Islam Waktu Lima (which collaborates with the government) and the Wetu TeluSasaknese Ethnic Group residing at Bayan District leading to a social conflict. The othereffects have been that such a social conflict has disturbed the social life of the community, has led to a paradox of cultural preservation, and has narrowed the power ofthe Wetu Telu Sasaknese Ethnic Group residing at Bayan District. From the meaningpoint of view, what has taken place at Bayan District has philosophical and multiculturalmeaning as well as the meanings of struggle for identity, cultural preservation anddynamism.

EXPLOITATION AND PROTECTION OF TURTLES AT SERANGAN AND TANJUNG BENOA VILLAGES SOUTH BALI IN THE PERSPECTIVE OF CULTURAL STUDIES Sudiana, I Gusti Ngurah; Ardika, I Wayan; Parimartha, I Gde; Titib, I Made
E-Journal of Cultural Studies Vol. 3, No. 2 Juli 2009
Publisher : Cultural Studies Doctorate Program, Postgraduate Program of Udayana University

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The people at Serangan and Tanjung Benoa Villages have a habit to kill turtles for sale,consumption, custom and religion. They were all restless when their habit was hegomonized bythe government by applying the Act concerning scarce animal conservation. The people urgedthat they be provided with freedom in killing turtles, but the government still intends to stopkilling turtles at the two villages. The two different interests have resulted in a controversy overthe exploitation of turtles making the Bali community as a whole called the killers of turtles.The title of this study is the Exploitation and Protection of Turtles at Serangan andTanjung Benoa Villages, South Bali: in the Perspective of Cultural Studies. The subjectsdiscussed are how the exploitation and protection of turtles implemented, what factorsmotivating their exploitation and protection, what meaningfulness is made to appear by theirexploitation and protection.Qualitative method was used. The data needed were collected by interview,observation, documentation of the secondary data. The data were descriptively and qualitativelyanalyzed using the theory of discourse, the theory of deconstruction, the theory of hegemony andthe perspective of cultural studies.The research findings show that before the Acts Number 7 and 8 of 1999 concerningconservation of scarce animals, exploitation of turtles was part of the people’s life in South Bali.However, after 2005, such constitution has changed from being done in an extractive way tobeing done in a non-extractive way. Meaningfulness to turtles has also changed, from beingexploited to being conserved. Such a conservation has been done by releasing tukiks ( turtles’babies) to the sea. Since 2005, a change has also taken place with regard to the turtles killed forreligious and traditional ceremonies. Formerly, many big turtles were used for religious andtraditional ceremonies, but now only a few and small ones are used. If none is found, ducks areused to replace the turtles.

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