Articles
<![CDATA[Formalisasi Beragama Penganut Marapu Melalui Pendidikan Formal Pada Masyarakat Kampung Tarung di Sumba Barat, NTT ]]>
<![CDATA[Ida Bagus Oka Wedasantara]]>;
<![CDATA[I Nyoman Suarsana]]>
<![CDATA[ Humanis Vol 23 No 2 (2019) ]]>
Publisher : <![CDATA[Udayana University ]]>
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DOI: 10.24843/JH.2019.v23.i02.p12
<![CDATA[The classification between religion and believer by the apparatus of the Indonesia state and zendeling/missionaries creates persuasive discrimination to Marapu believer in Tarung Village. Formal education was made formalization religious instrument to Marapu believer because in the practice, students must profess which is recognized juridically by the apparatus of the Indonesian state. Formulation of the problem in this research involve (1) how the process of formalization religious to Marapu believer through formal education? and (2) how implication of formalization religious to Marapu religiousity in Tarung Village?. The formalization Marapu religious through formal education to Tarung’s people can be studied by applying the theory of hegemony, religious conversion theory, and theological inculturation theory. While the concepts used as a reference in this research are religious formalization, Marapu, formal education, and implication. This qualitative research uses etnography research methods including the technique of collecting data through the observation, interview, literatur study and data analysis in order to process data findings.The research findings show that Marapu believer must be Christianity or Catholic in order to get formal education. Marapu as teachings without scripture, make a different interpretation in Tarung’s people, it can be an obstacle for reach of common identity. For Tarung’s people “half Marapu and half Christian/Catholic” is two principle that workable, behind the succumb strategy between Marapu leaders and Christian/Catholic leaders for the sake of certain interests. Marapu of Tarung’s people have inculturation with basic Christianity/Catholicism.]]>
<![CDATA[Peran Perempuan Desa Antap dalam Perekonomian Rumah Tangga Pada Masa Covid-19 ]]>
<![CDATA[Ni Made Wiasti]]>;
<![CDATA[Ida Bagus Oka Wedasantara]]>
<![CDATA[ Humanis Vol 26 No 2 (2022) ]]>
Publisher : <![CDATA[Udayana University ]]>
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DOI: 10.24843/JH.2022.v26.i02.p11
<![CDATA[Women in Bali are the group most affected by Covid-19 in the economic sector. They have to think seriously and work hard for the basic daily needs families, as experienced by women in Antap Village, Tabanan Regency, Bali Province. The study aims to reveal the roles and constraints of women in Antap Village on contributing to the household economy sector during the Covid-19 period. The research applies ethnographic methods sourced from interviews with informants by applying health protocols, observations, and literature review that are analyzed and presented descriptively. The article reveals that women in Antap Village have a double burden in maintaining the household economy, especially when the husband experiences layoffs during the Covid-19 period. Meanwhile, women’s constraints in Antap Village to contributing to the household economy are internal and external.]]>
<![CDATA[Ketut Muhammad: Sistem Penamaan Diri Muslim Pegayaman di Bali ]]>
<![CDATA[Aliffiati Aliffiati]]>;
<![CDATA[Ida Bagus Oka Wedasantara]]>;
<![CDATA[Gede Budarsa]]>
<![CDATA[ Umbara Vol 8, No 1 (2023) ]]>
Publisher : <![CDATA[Universitas Padjadjaran ]]>
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DOI: 10.24198/umbara.v8i1.46510
<![CDATA[Name is the basic identity for a person. The Pegayaman muslims community has a distinctive naming pattern that has integrated Balinese Hindu culture. This paper aims to explore the Pegayaman muslim self-name system with the subject of the system of determining the name, naming based on birth order and naming with Islamic nuances. This study employed qualitative methods. The data were collected by using interview and observation. The results showed that the system of naming children in the Pegayaman community based on birth order follows the Hindu Bali cultural naming system, namely Wayan, Nengah, Nyoman and Ketut. A naming system based on gender was also found, namely Siti for the female group and Muhammad for the male group. This name is then combined with names with Islamic nuances taken from Islamic figures, names of the Prophet, Islamic teachings, national figures and so on. This finding indicates that the naming system in the Pegayaman Muslims community has high complexity. This complexity is inseparable from the integration of Balinese culture in their lives. This phenomenon indicates that the Pegayaman community has a high tolerance, moderate and inclusive attitude.]]>
<![CDATA[Sikap Dan Perilaku Masyarakat Desa Dajan Peken Dalam Pengelolaan Sampah Rumah Tangga ]]>
<![CDATA[Laksmiwati, Ida Ayu Alit]]>;
<![CDATA[Wedasantara, Ida Bagus Oka]]>;
<![CDATA[Budarsa, Gede]]>
<![CDATA[ Bumi Lestari Journal of Environment Vol 24 No 1 (2024) ]]>
Publisher : <![CDATA[Environmental Research Center (PPLH) of Udayana University ]]>
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DOI: 10.24843/blje.2024.v24.i01.p03
<![CDATA[Population growth in urban area directly or indirectly affects environmental quality. Waste is environmental problem that has long been of global concern and needs to be handled seriously so that it does not cause harmful impacts. Currently, waste in Bali Province is not only a problem in urban area, but has spread to rural area. Responding to the Bali Provincial government's policy, Dajan Peken Village in Tabanan Regency has established a TPS3R (Reuse-Reduce-Recycle Waste Management Site) for waste management with several waste management facilities and infrastructure. This research aims to identify community attitudes in source-based waste management, and understand community behavior in managing their respective household waste in Dajan Peken Village. The results of the research show the peoples in Dajan Peken Village already have a fairly good attitude in responding to Bali Governor Regulation No. 47 of 2019 concerning Source-Based Waste Management, however, public views regarding conventional waste management such as landfilling and burning can still be found. At the behavioral level, patterns of inappropriate waste management are still found in Dajan Peken Village, such as burning waste, hoarding it, not sorting waste, and so on.]]>
<![CDATA[Representasi Budaya Patriarki Karo Dalam Organisasi Muda-Mudi Sirulo Bali di Kelurahan Jimbaran Kecamatan Kuta Selatan ]]>
<![CDATA[Simon Peres Tarigan]]>;
<![CDATA[Ida Ayu Alit Laksmiwati]]>;
<![CDATA[Ida Bagus Oka Wedasantara]]>
<![CDATA[ J-CEKI : Jurnal Cendekia Ilmiah Vol. 3 No. 5: Agustus 2024 ]]>
Publisher : <![CDATA[CV. ULIL ALBAB CORP ]]>
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DOI: 10.56799/jceki.v3i5.4340
<![CDATA[Muda-Mudi Sirulo Bali adalah organisasi paguyuban etnis Karo yang ada di Bali. Organisasi ini merupakan organisasi yang membawa nilai-nilai budaya etnis Karo itu sendiri, salah satunya adalah budaya dan nilai-nilai patriarki. Tujuan dari penelitian ini adalah untuk mengetahui bagaimana bentuk-bentuk budaya patriarki dalam organisasi ini. Fenomena budaya patriarki yang dalam organisasi ini dikaji menggunakan teori representasi Stuart Hall dan teori peran Soerjono Soekanto. Metode penelitian yang digunakan adalah metode penelitian kualitatif, dengan teknik pengumpulkan data menggunakan observasi, wawancara dan studi pustaka. Hasil penelitian ini menunjukkan bahwa dalam organisasi Muda-Mudi Sirulo Bali terdapat budaya patriarki dengan bentuk-bentuk seperti dominasi laki-laki laki dalam kepemimpinan, dominasi laki-laki dalam pegambilan keputusan, streotipe terhadap perempuan dan stigma negatif terhadap perempuan.]]>
<![CDATA[Literasi dan Pemanfaatan Media Sosial pada Masyarakat Pesisir Desa Seraya, Karangasem, Bali ]]>
<![CDATA[Samuel Raskita Sitepu]]>;
<![CDATA[Ida Bagus Gde Pujaastawa]]>;
<![CDATA[Ida Bagus Oka Wedasantara]]>
<![CDATA[ J-CEKI : Jurnal Cendekia Ilmiah Vol. 3 No. 5: Agustus 2024 ]]>
Publisher : <![CDATA[CV. ULIL ALBAB CORP ]]>
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DOI: 10.56799/jceki.v3i5.4511
<![CDATA[Appropriate utilization of social media can bring positive value to human life. Awareness of this makes social media used by all groups regardless of age, economic status, and location. As seen in coastal communities in Seraya Village who are familiar with the use of social media ranging from children to adults with their respective functions and purposes. Another interesting point relates to the views of some research results that mention fishermen and coastal communities as poor communities, which contrasts with this research. This research aims to find out the process of digital literacy and the use of social media in coastal communities. The method used is qualitative in the form of ethnography of coastal communities with data collection techniques through interviews, participant observation, and literature study.]]>
<![CDATA[Bentuk Fenomena FOMO di Kalangan Mahasiswa Universitas Udayana, Denpasar, Bali ]]>
<![CDATA[Arnod Brema Karo-Karo]]>;
<![CDATA[Ida Ayu Alit Laksmiwati]]>;
<![CDATA[Ida Bagus Oka Wedasantara]]>
<![CDATA[ J-CEKI : Jurnal Cendekia Ilmiah Vol. 3 No. 6: Oktober 2024 ]]>
Publisher : <![CDATA[CV. ULIL ALBAB CORP ]]>
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DOI: 10.56799/jceki.v3i6.5501
<![CDATA[Teknologi informasi yang semakin maju dibuktikan dengan hadirnya media sosial memengaruhi kehidupan pergaulan para remaja akhir terkhususnya kalangan mahasiswa. Smartphone dan konten yang ada di media sosial menjadi pemenuh kebutuhan sosial para mahasiswa, menciptakan apa yang dikenal dengan fenomena takut akan ketertinggalan (FOMO). Penelitian ini bertujuan untuk mendeskripsikan bentuk-bentuk FOMO terkhususnya di kalangan mahasiswa Universitas Udayana dengan menggunakan metode kualitatif, serta menggunakan teknik pengumpulan data berbasis wawancara, observasi, dan studi dokumen. Hasil penelitian menunjukkan sekiranya lima bentuk FOMO yang ada di kalangan mahasiswa Universitas Udayana.]]>
<![CDATA[Eksistensi Virtual Youtuber Zen Gunawan dalam Perspektif Generasi Milenial Kota Denpasar ]]>
<![CDATA[Nir Ariant Septa Cahaya Gemiling]]>;
<![CDATA[Aliffiati Aliffiati]]>;
<![CDATA[Ida Bagus Oka Wedasantara]]>
<![CDATA[ ULIL ALBAB : Jurnal Ilmiah Multidisiplin Vol. 3 No. 1: Desember 2023 ]]>
Publisher : <![CDATA[CV. Ulil Albab Corp ]]>
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DOI: 10.56799/jim.v3i1.2499
<![CDATA[Generasi milenial cenderung menghabiskan waktunya untuk menjelajahi dunia digital saat ini, mereka melakukan berbagai aktivitas yang mempengaruhi nilai kebudayaan, merubah aktivitas dan pandangan individu terhadap fenomena kebuadayan menjadi terdistosi dan terkadang menghilangkan identitas suatu kebudayaan yang mereka miliki. Hal ini dipengaruhi oleh banyaknya realitas maya sebagai sebuah sumber individu menerima dan mencerna informasi dalam suatu fenomena. Fenomena dalam penelitian ini adalah eksistensi Vtuber Zen Gunawan yang menggunakan identitas dan ikon kebudayaan lokal Bali di tengah beragamnya Vtuber dengan aspek kebudayaan asing dengan tujuan penelitian ini untuk mengetahui pandangan generasi milenial terhadap Vtuber Zen Gunawan serta implikasinya pada dunia nyata. Metode yang digunakan dalam penelitian ini adalah etnografi virtual yang masuk dalam kategori metode penelitian kualitatif. Metode penelitian ini merekam bagaimana suatu budaya itu dapat berinteraksi dan membentuk struktur realitas sosial secara siber. Hasil penelitian menunjukkan bahwa perspektif generasi milenial khususnya kota Denpasar yang ada di grup Discord fans Zen Gunawan maupun official Maha5 memberikan tanggapan yang positif dengan adanya penggunaan ikon kebudayaan lokal Bali. Mereka juga memberikan tanggapan seperti implikasi fenomena Vtuber terhadap karir maupun peluang kerja hingga peluang penuturan budaya di media maya dan pengembangan pendidikan. Hal ini dikarenakan mereka melihat Zen Gunawan sebagai kreator konten yang memiliki citra yang humoris dan bijak.]]>
<![CDATA[Ngawan: Representasi Mata Pencarian Masyarakat Pesisir Desa Seraya dalam Strategi Pemajuan Kebudayaan ]]>
<![CDATA[Sitepu, Samuel Raskita]]>;
<![CDATA[Wedasantara, Ida Bagus Oka]]>
<![CDATA[ Entita: Jurnal Pendidikan Ilmu Pengetahuan Sosial dan Ilmu-Ilmu Sosial Vol. 5 No. 2 (2023) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/ejpis.v5i2.10775
<![CDATA[One of the traditions that has become the livelihood of the coastal community in Seraya Village is ngawan. However, along with the influence of globalization, ngawan activities began to be abandoned., this is in line with public perceptions regarding the work of fishermen who are considered poor. The effort to preserve ngawan can be done by referring to the strategy of cultural promotion. This research was conducted with the following objectives: (1) to describe the life of coastal communities in Seraya Village, and (2) to understand the strategy of cultural promotion in various aspects of the life of coastal communities in Seraya Village. The method used in this research is qualitative with techniques such as participant observation, in-depth interviews, and literature studies to produce a holistic ethnographic work. The subject selection used a purposive model, namely those who live in the coastal area of Seraya Village. The results showed that most of the coastal communities of Seraya Village have implemented cultural promotion strategies without realizing it, although the active role of the government to improve the welfare of coastal communities is still needed.]]>
<![CDATA[Tradisi Metuakan sebagai Sarana Integrasi Sosial dalam Pandangan Warga Puri Agung Karangasem ]]>
<![CDATA[Aliffiati, Aliffiati]]>;
<![CDATA[Wedasantara, Ida Bagus Oka]]>
<![CDATA[ Jurnal Sosiologi Andalas Vol. 11 No. 1 (2025) ]]>
Publisher : <![CDATA[Department of Sociology, Faculty of Social and Political Sciences, Universitas Andalas ]]>
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DOI: 10.25077/jsa.11.1.21-34.2025
<![CDATA[Tuak (palm wine) is a traditional alcoholic drink made in the Indonesian archipelago. It is made form sap water of coconut palm, and aren palm plants. For the Balinese people, Tuak is not just a drink but also a complement to offerings. Metuakan is a way of serving and enjoying Tuak . It is part of the culinary tradition of the people born from the habit of drinking palm wine. Government regulation legalise consuprion of Tuak. This study is to find the views of Puri Agung Karangasem regarding the metuakan tradition for social integration. The concept of social integration is a theoretical framework for this article. This research applies ethnographic (qualitative) methods through observation, interviews, and literature studies. The collected research data were analyzed by interpretation. Research results show that metuakan tradition for puri relatives is not limited to entertainment, but rather a means to familiarize interaction and integration between the puri society and between the puri family and the parekan. The existence of the puri is very supportive in maintaining and developing the metuakan tradition as part of the people's culinary traditions and cultural resources, which can prosper society in the end.]]>
