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Marginalization of Genggong Art in Batuan Villages in the Global Era Winyana, I Nyoman; Suarka, I Nyoman; Sugiarta, I Gde Arya
International Journal for Educational and Vocational Studies Vol 2, No 4 (2020): April 2020
Publisher : Universitas Malikussaleh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29103/ijevs.v2i4.2553

Abstract

Genggong performance art is a form of art in Batuan Village. Its existence in the midst of community life is closely related to the tourism industry. Its presence is currently increasingly squeezed by the Golbal culture which is not only present from modern (calcic) traditional arts but also contemporary culture. If it is left out it is not impossible that Genggong art will disappear. It can also erase the local cultural identity in Batuan Village. Efforts to optimize Genggong's art at this time are a problem. This not only arises because of internal problems from the Genggong actors themselves, but also externally the network that was cut off was often caused by factors playing in it. The importance of making this Genggong art present in Batuan is none other than the icon of the Batuan Culture village which has become a tourist village, worth fighting for given that cultural richness is a hallmark of genius society. In addition to optimizing the Genggong art, it has the opportunity to be a more useful touristic spectacle. The impact of the Genggong art problem in Batuan Village will also be a pilot project for the arts of the same fortune in the global era. In addition, financially the actors involved in it feel they have the opportunity to earn a fortune and protection. This study uses a cultural study approach that is more focused on solving problems to raise the issue of marginalization with cultural theories. It seems that through qualitative methods explanations can find a deeper analysis. Resolving the Genggong art problem can be a model for other traditional arts that also suffer a similar fate. The findings of this study at least give rise to a new awareness to jointly provide a way out of traditional Balinese art so that it can be enjoyed more broadly over time.
KONTEKSTUALISASI TEOLOGI HINDU TEKS ĀDIPARWA DI UPT TAMAN BUDAYA PROVINSI BALI Subrahmaniam Saitya, Ida Bagus; Suarka, I Nyoman; Duija, I Nengah
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Ādiparwa is an early part of aṣṭadaśaparwa that forms the Mahābhārata, consisting of 2 (two) separate sections. The first part presents the framework of the Bhārata epic, the story of the sacrificial rites on the orders of King Janamejaya in order to destroy the dragons because King Parikṣit who was the father of King Janamejaya was killed by the Taksaka dragon. The second part, contains the genealogy of the Pāṇḍawa and Korawa, their birth and youth to Arjuna's marriage to Subhadrā. In the Ādiparwa text there is also another story, the story of the rotation of Mount Mandara, which fighting between the gods and the daitya. In the story of the rotation of Mount Mandara transformed into the form of existing buildings at UPT Taman Budaya Provinsi Bali.
KONTEKSTUALISASI TEOLOGI HINDU TEKS ĀDIPARWA DI UPT TAMAN BUDAYA PROVINSI BALI Subrahmaniam Saitya, Ida Bagus; Suarka, I Nyoman; Duija, I Nengah
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v22i2.1689

Abstract

Ādiparwa is an early part of aṣṭadaśaparwa that forms the Mahābhārata, consisting of 2 (two) separate sections. The first part presents the framework of the Bhārata epic, the story of the sacrificial rites on the orders of King Janamejaya in order to destroy the dragons because King Parikṣit who was the father of King Janamejaya was killed by the Taksaka dragon. The second part, contains the genealogy of the Pāṇḍawa and Korawa, their birth and youth to Arjuna's marriage to Subhadrā. In the Ādiparwa text there is also another story, the story of the rotation of Mount Mandara, which fighting between the gods and the daitya. In the story of the rotation of Mount Mandara transformed into the form of existing buildings at UPT Taman Budaya Provinsi Bali.
Eskatologi Dalam Teks Geguritan Atma Prasangsa (Kajian Teks dan Konteks) Anak Agung Raka Asmariani; I Nyoman Suarka; I Nengah Duija
Jurnal Penelitian Agama Hindu Vol 3 No 1 (2019)
Publisher : Jayapangus Press

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Abstract

Hindu talks much about heaven and hell differently from other religion’s explanation. Heaven and hell are closely related and integrated with Karma. Stories in some puranas discuss much about this escatology. On of the text in Indonesia talking much about this is Geguritan Atma prasangsa. This work descriptively describes in detail about heaven and hell, how a man can come to into heaven or hell, what happenes with the soul coming into hell, what kind of penalty applied, and also the principals. This texs tells in good sequences type of death including those wich cause the soul unable to find its way home. The texs also tells about how the soul screamed for being tortured the by the hell authority. And also the kind of perceived by the soul in heaven. How long a soul should be punished in hell or enjoy the heaven before finally reincarnated back to the word. After all joys and miseries experienced by the soul in accordance with their conducts during life finished, the soul sould be reincarnated to continue the journey.
IDEOLOGICAL STRUGGLE FROM STRATIFICATION OF CATUR WANGSA AND CATUR WARNA IN POETRY GEGURITAN CHANDRA BHAIRAWA Ida Bagus Made Wisnu Parta; I Nyoman Suarka; I Wayan Cika; I Made Suastika
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 5, No 2 (2021)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v5i2.3028

Abstract

Balinese society has debated on Warna, Kasta (caste), and Wangsa stratification has been going on for a long time because of a lack of understanding about cultural differences. Bali's social stratification is focused on Wangsa. The title inherited the male line. This fits the ancestral scheme, Purusa, or patrilineal. The author is interested in investigating one of Catur Wangsa's issues in the Candra Bhairawa text focused on group polemics about Warna, Kasta (caste), and Wangsa stratification discourse. The issues addressed in this study are how to stratify Catur Wangsa's duties and responsibilities in Candra Bhairawa text. This study aimed to determine the ideological struggle to stratify Catur Wangsa and Catur Warna in Bali. The method used in this research is to study literature by gathering primary and secondary data. This study results in (1 ) identifying and charting Catur Warna and Catur Warna (2)Duties of Wangsa Brahmana, Wangsa Ksatria, Wangsa Waisya, Wangsa Sudra (3) The Wangsa philosophical conflict in society poses two points of view, notably, the desire to retain the Wangsa and release the Wangsa with several stages of the Diksa Ceremony. 
The Discourse Of Ida Ratu Gede Mas Macaling Dalem Nusa Penida Klungkung (Position, Function and Meaning) I Made Dian Saputra; I Nyoman Suarka; I Nengah Sudipa; I Wayan Cika
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 2, No 1 (2018)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v2i1.515

Abstract

Hindus community in Bali views time as an important matter. The presence of time or Kala is associated with the myth of Magic. The relationship can be seen in the myth of Sasih Ka-enem which is believed to be the phase of epidemic. Often the myth of Sasih Ka-enem is also associated with the discourse of Ida Ratu Gede Mas Macaling as the magi figure of propagator and disaster in Bali. Interestingly, the image of Ida Ratu Gede Mas Macaling Dalem Nusa  Penida just seems to be a living myth and "offerings" for balian,  pengiring, and mysticism. Recently, many people perceive him as an object of worship, and more various interesting versions of Magi discourse about him growing in society. Because of those reasons, it is important to study the phenomenon into this scientific writing to identify the value and meaning of Magi discourse.
Materialization And Humanization Of The Spirit: A Contextualization Based On The Stylistic Representation Of The Balinese Hindu Modern Philosophy W.A. Sindhu Gitananda; I Wayan Cika; I Nyoman Suarka; I Wayan Suka Yasa
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 2, No 1 (2018)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v2i1.517

Abstract

The prominent characteristic of the pre-modern and modern philosophical discourse in the archipelago is generalized to that of the spiritualism with the saivistic discourse; including a Balinese modern philosophical text entitled Aji Sangkya. However, the title of the text shows diachronic relationship with the Samkhya Dharsana the so-called Indian (Hindu) materialism with its jargon ‘evolution’. The tension between the discourse of spiritualism and materialism in the text is the main concern of the article based on its stylistic representations. The contextual stylistics and the deconstruction approach provide great opportunities to the Aji Sangkya to be interpreted as well as contextualized. Having elaborated the data, it is found that the text implies the process of materialization of the spirit (purusha or atman) into the circle of material (pradhana), until finally becoming material itself. Nonetheless, this materialization cannot merely be understood as the process with the ultimate goal of materialism, but implicitly of humanization since the human (manusa) comes as the ultimate accumulation of all the philosophical categories. The term related to the materialization must be taken as the process of humanization or making the spirit humanized; the humanism take the middle position between the spiritualism and the materialism in Aji Sangkya, the so-called Balinese Hindu modern text of philosophy.
Hindus Leadership Teaching In Geguritan Niti Raja Sasana Putu Sanjaya; I Nyoman Suarka; Ni Made Indiani
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 4, No 1 (2020)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v4i1.1187

Abstract

The teachings of Hindu leadership in the Geguritan niti raja sasana, related to how the obligation as a leader needs to be applied in leading a kingdom, state or institution in order to create peace and prosperity for the people they lead, As a research method, qualitative research views an object or reality not partially or broken down into several variables. Qualitative research sees the object as something dynamic, the result of thought construction and interpretation of the observed phenomena, as well as holistic, because every aspect of the object has a unity that cannot be separated. initiates the teachings in Geguritan Niti Raja Sasana namely Dwidasa Pratingkahing Prabhu which constitutes 12 (twelve) compulsory behaviors carried out by a king (leader), subsequently successive teachings from Geguritan Niti Raja Sasana namely Catur Pariksa, Sad Dasa Brata which are sixteen self-attitudes that must be carried out by a leader. Tri Tataning Kamantrian concerns on the wealth of a king (leader) is to have a wise mantri (minister), Tri Suragapan is a teaching that gives instructions to a king (leader) not to do three prohibited things, Tri Ulahing Budhi related to the attitude of the leader on a noble basis good budhi, and regarding the duty of a king or leader contained in the teachings of Rukma Bhisama. Asta Brata is a symbol of the nature that must be owned by a king (leader) or head of the state. Catur Sopeksa is a teaching of the leader’s behavior procedures. Catur Pariksa Nagara Krama, consists of the leader’s vigilance attitude, and a leader who is able to control his five senses is not excessive in fulfilling the wishes set forth in the Panca Raksa.
Pangiling-Iling Jagat Nusa Penida: Analisis Semiotik Made Paramasuta Wijaya; I Made Wijana; I Nyoman Suarka
Humanis Vol 17 No 3 (2016)
Publisher : Udayana University

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Abstract

In regard the title is pangiling-iling meaningful reminder-recall, showed no point in the text Pangiling-iling Jagat Nusa Penida to be conveyed to always be remembered by the people. It is interesting to study. The research team Balai Bahasa Bali Province in the study "Pemetaan Sastra Bali 2014" describes this text as a myth. On this occasion, Pangiling-iling Jagat Nusa Penida studied again in more depth, aims to study the structure and meaning of the text, using the structural theory and semiotics. The results of this study are Pangiling-iling Jagat Nusa Penida is expressed as a literary history, because it contains elements of literary history, not just an element of myth as described in the earlier study. It is an advantage of this study. In addition to containing elements of history, Pangiling-iling Jagat Nusa Penida containing fictional elements as one of the builders of the structure of literary works. Structure Pangiling-iling Jagat Nusa Penida includes the mandate, theme, character and characterization, incident and plot, setting, and fictitious elements literary history including mythology, legend, hagiography, symbolism, and suggestion. While the meaning of Pangiling-iling Jagat Nusa Penida is the harmony of the universe Bali-Nusa, covering the harmonious relationship between man and God, the harmony of human relations, and the harmony of human relationships with the natural environment.
Kangkilo Oral Tradition: Reflection of Sufism and Political Powers in Buton Community Hamiruddin Udu; I Nyoman Weda Kusuma; I Nyoman Suarka; Muh Alifuddin
e-Journal of Linguistics Vol 11 No 1 (2017): eJL-January
Publisher : Doctoral Studies Program of Linguistics of Udayana University Postgraduate Program

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (677.562 KB) | DOI: 10.24843/eJL.2017.v11.i01.p03

Abstract

Kangkilo oral tradition is a form of holiness ritual. The values ?? can realize Islamic ritual and social pieties. However, the pursuit of technology results to facilitate the achievement of material according to human needs has made this tradition endangered. This study aimed to analyze the discourse structure, reflection of Sufism and political powers in function and meaning, and also inheritance strategies of kangkilo in Buton community. Data were collected by using an ethnographic approach and analyzed by using qualitative methods. The results showed that the discourse structure, function, and meaning of kangkilo is unique, different from other oral traditions ever observed. The values contained some Sufism understandings and political policies of powers. From the aspect of the formula, for example, although kangkilo is qualified as a form of oral tradition, but actors of kangkilo still expected to follow the text which has been taught, can not to change the text appropriate to the circumstances that exist around kangkilo actors are, as a formula in oral tradition suggested by experts such as Albert B. Lord. This is related to the presence of kangkilo as a religious ritual. Kangkilo oral tradition is a ritual holiness in Buton influenced by Sufism understanding in MartabatTujuh. By the influence of Sufism in kangkilo, have made this holiness ritual different with the other ritual of purity which is known in the Islamic world. Kangkilo is used also as a marker for people who live in Buton as Butonese. The values in kangkilo are used as values standard for social and cultural development in Buton community. From the aspect of meaning, chastity teachings both theocentric and anthropocentric in kangkilo oral tradition values led the creation of a harmonious of life, both in man's relationship with God, between one people and other people, as well as between the rulers and the people, and between people and nature universe. Given the importance of these rituals for human life, especially the Buton, kangkilo the oral tradition is expected to continue to be studied and implemented. Therefore, in order to revive kangkilo oral tradition, inheritance need to adopt a system of formal education learning and use the modern media.
Co-Authors A.A. Gde Alit Geria Alit Geria A.A. Gede Bawa A.A. Kade Sri Yudari A.A. Ketut Agung Cahyawan W A.A. Ngurah Anom Kumbara AA. Gede Bawa Admin OJSIkip Anak Agung Bagus Wirawan Anak Agung Ngurah Anom Kumbara Anak Agung Raka Asmariani Ardjani, Ni Luh Artayani, Ida Ayu Gede Bagus Wahyu Sudhyatmika Bawa, Anak Agung Gde Cerita, I Nyoman Desak Putu Andi Suarmini Dewa Gede Bambang Erawan Diah Savitri, Putu Dian Saputra, I Made Dr Pudentia Dra Dafirah Duija, I Nengah Dwi Mahendra Putra Erna Supriathi, Ni Kadek Farhaeni, Mutria Fauzan Al Jundi Fransiscus Bustan Gde Artawan Gede Indrawan Gede Yoga Kharisma Pradana George Mentansan Gitananda, W.A. Sindhu Gusti Ayu Novaeni Hamiruddin Udu I Gde Parimartha I Gede Arya Sugiartha, I Gede Arya I Gede Mudana I Gede Oeinada I Gusti Ayu Andani Pertiwi I Gusti Ayu Sri Widiantari I Gusti Ngurah Seramasara, I Gusti Ngurah I Gusti Ngurah Sudiana I Gusti Ngurah Sudiana I Ketut Ardhana Ardhana, I Ketut Ardhana I Ketut Darmana I Ketut Jirnaya I Ketut Muka I Ketut Setiawan I Ketut Sudewa I Made Agus Oka Gunawan I Made Arik Wira Putra I Made Arik Wira Putra I Made Dian Saputra I Made Dian Saputra I Made Gede Anadhi I Made Suastika I Made Sukma Manggala I Made Suyasa I Made Wijana . I Nengah Duija I Nengah Duija, I Nengah I Nengah Sudipa I Nyoman Darma Putra I Nyoman Dhana I Nyoman Kutha Ratna I Nyoman sukiada I Nyoman Suwana I Nyoman Weda Kesuma I Nyoman Weda Kusuma I NYOMAN WIJAYA I Nyoman Winyana, I Nyoman I Nyoman, Rema I Putu Gede Suyoga I Wayan Ardika I Wayan Cika I Wayan Mulyawan I Wayan Nuriarta I Wayan P. Windia I Wayan Suardiana I Wayan Suharta, I Wayan I Wayan Suka Yasa I Wayan Suwena I Wayan Suwena I Wayan Tagel Eddy Ida Ayu Gede Artayani Ida Ayu Istri Agung Dharmayanti Ida Ayu Kade Sri Sukmadewi, Ida Ayu Kade Ida Ayu Laksmita Sari Ida Ayu Trisnawati, Ida Ayu Ida Bagus Gde Putra Ida Bagus Jelantik Ida Bagus Kade Gunayasa Ida Bagus Made Wisnu Parta Ida Bagus Nyoman Mantra Ida Bagus Oka Wedasantara Ida Bagus Rai Putra Igaa Mas Triadnyani Jro Made Gede Aryadi Putra Juliana, I Wayan Kamidjan Kamidjan Ketut Widya Purnawati Komang Adi Sastra Wijaya Komang Paramartha Kumiko Shishido Kusuma Wardana, Kadek Lilik Rita Lindayani Made Dian Saputra Made Narawati Made Paramasuta Wijaya Maliudin, Maliudin Maria Matildis Banda MPSS, Pudentia Muh Alifuddin Muhammad Badaruddin Ni Ketut Ratna Erawati Ni Luh Gede Meilantari Ni Luh Nyoman Kebayantini Ni Made Indiani Ni Made Ruastiti Ni Made Wiasti Ni Nyoman Karmini Ni Nyoman Kartini Ni Nyoman Seri Astini Ni Putu Diah Astriningsih Ni Wayan Ardini, Ni Wayan Ni Wayan Sumitri Ni'mah, Mamluatun Novena Ade Fredyarini Soedjiwo Nyoman Adiputra Nyoman Kutha Ratna OJSIkip, Admin Parahita Nugraha, Gemara Adhiyasa Paramita, Ida Bagus Gede Pujaastawa, Ida Bagus Gde Pujana, Ida Bagus Anom Wisnu Putra, Ansor Putu Ari Suprapta Pratama Putu Eka Maharani Putu Gede Sridana Putu Sanjaya Putu Titah Kawitri Resen Rahmat Sewa Suraya Raka Asmariani, Anak Agung Rema I Nyoman Rianti Simbolon Rudi Irawanto Rustiani, Komang Wahyu S, Aswandikari Sachiko Takasaki Samsul Samsul Sanjaya, Putu Savitri, Putu Diah Setya Yuawana Setya Yuwana Silvia Damayanti Sri Marheni, Komang Sri Martini Subrahmaniam Saitya, Ida Bagus Sugiarta, I Gde Arya Suka Yasa, I Wayan Suroyo Suroyo Suryadi Suryadi Syamsul Arifin Tadjudin Maknun TATI NURHAYATI Tjokorda Rai Sudharta Wayan Nurita