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All Journal Purwadita : Jurnal Agama dan Budaya Maha Widya Bhuwana: Jurnal Pendidikan, Agama dan Budaya Guna Widya : Jurnal Pendidikan Hindu Widya Duta: Jurnal Ilmiah Ilmu Sosial Budaya
I Made Sukma Muniksu
Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar
Religion Humanities Education Social Sciences

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PENGARUH MODEL PEMBELAJARAN RECIPROCAL DAN INTERAKSI SOSIAL TERHADAP HASIL BELAJAR PENDIDIKAN AGAMA HINDU KELAS XI SMA N 1 PENEBEL I Made Sukma Muniksu
Maha Widya Bhuwana: Jurnal Pendidikan, Agama dan Budaya Vol 5, No 1 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/bhuwana.v5i1.1047

Abstract

Teachers are essentially expected to have the ability to process the teaching and learning process effectively and efficiently through innovative learning models by inviting students to contribute and interact with learning activities, namely by applying reciprocal learning models and social interactions that can affect learning outcomes for Hindu religious education in the classroom. XI SMA N 1 Penebel. The aims of this study are (1) to explain the effect of implementing several learning models on the learning outcomes of Hindu religious education in Class XI SMA N 1 Penebel. (2) To determine the effectiveness of the effect of the reciprocal learning model on the learning outcomes of Hindu religious education Class XI SMA N 1 Penebel. (3) To determine the effectiveness of the influence of the social interaction learning model on the learning outcomes of Hindu religious education in Class XI SMA N 1 Penebel. The population in this study were all students of class XI SMA N 1 Penebel who took Hindu religious education subjects with a sample of students of class XI IPA 2 and XI IPS 4. Collecting data using the test method in the form of multiple choice tests. Analysis of hypothesis testing using one way ANOVA and Burney t-Test. The results showed that: (1) There was an effect of the implementation of several learning models on the learning outcomes of Hindu religious education in Class XI SMA N 1 Penebel which can be seen in the results of the analysis of Hindu religious education learning outcomes in the experimental group with the reciprocal learning model having an average of 86,7. The experimental group with the social interaction learning model has an average of 83,2 and the control group with the conventional learning model has an average of 74,6. (2) The reciprocal learning model has an effective effect on the learning outcomes of Hindu religious education in class XI SMA N 1 Penebel. (3) The social interaction learning model has an effective effect on the learning outcomes of Hindu religious education in class XI SMA N 1 Penebel.Keywords: Reciprocal, Social Interaction, Hindu Religious Education
Pemahaman Pemangku Terhadap Fungsi Dan Makna Genta Di Desa Adat Tegal Darmasaba, Kecamatan Abiansemal, Kabupaten Badung Ida Ayu Diah Larashanti; I Made Sukma Muniksu
Purwadita : Jurnal Agama dan Budaya Vol 6, No 1 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/purwadita.v6i1.1934

Abstract

The writing of this study aims to provide an explanation of the function and meaning of genta in the understanding of pemangku. This research is qualitative, qualitative research is a method used to examine the condition of objects that occur naturally. A sociological approach is used to examine the existence of genta in the form of their functions and meanings among pemangku. Furthermore, to complete this research data, collect data through observation, interviews and literature study. The function of the genta for pemangkus is as a concentration tool, namely in every activity carried out it is necessary to have concentration in physical and mental form. Genta is identified with ongkara which is a symbol of the great universal soul or Ida Sang Hyang Widhi Wasa in his full form which includes purusa and pradana, in other words genta is interpreted with the niyasa of Ida Sang Hyang Widhi Wasa.  Keywords: Function and Meaning of Genta, Understanding of Pemangku
KOMUNIKASI DALAM KEHIDUPAN BERAGAMA MELALUI BISINDO I Made Sukma Muniksu
Widya Duta: Jurnal Ilmiah Ilmu Sosial Budaya Vol 16 No 2 (2021): WIDYA DUTA SEPTEMBER 2021
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (608.892 KB) | DOI: 10.25078/wd.v16i2.218

Abstract

Living in a social and religious life, you will find very rapid differencesin communication between Deaf and Hearing Friends. So that eachindividual must respect and respect each other. In this way, religiousharmony will be realized. Listeners can learn BISINDO so they cancommunicate with Deaf Friends. Listening friends can learn starting fromthe easiest, namely recognizing letters and numbers. Because throughletters and numbers can provide symbols that are very useful incommunication. Communication is a basic human activity. There is not anindividual who will not be involved in communication. In this relationshipin communication, it is in the form of tolerance and information betweenreligious communities which are the core elements of limited religiousharmony within the internal environment of a religion. Meanwhile,horizontal relationships, or patterns of human relations with each other orhumans with surrounding communities of different cultures, races,religions, be it in the form of social cooperation or individual patterns withindividuals to build a stronger sense of brotherhood. A society with a socialand religious life definitely needs communication. Even though thecommunication occurred between Listening Friends and Deaf Friends. Allactivities that occur in religious life cannot be separated from thecommunication from the communicator to the communicant. A deaf friendwho uses BISINDO as a communicant has the right to know whatinformation he gets from other people. In a diverse life, Teman Deaf alsohas the right to receive religious teachings that he believes in.
Nilai-Nilai Pendidikan Agama Hindu Dalam Upacara Ngapon Tapakan Panawa Sanga di Pura Luhur Pucak Padang Dawa Kadek Dwi Sentana Putra; I Made Sukma Muniksu
Purwadita : Jurnal Agama dan Budaya Vol 7, No 1 (2023)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/purwadita.v7i1.2951

Abstract

The implementation of this study aims to examine the values of Hindu religious education contained in a ceremony, especially the Ngapon Tapakan Panawa Sanga ceremony located at Pura Luhur Pucak Padang Dawa. The island of Bali, which is an island with a majority Hindu population, has a cultural diversity that reflects Hinduism itself. Balinese people in their lives always balance between humans and nature, humans and humans and humans and God. On this occasion the researcher examined the values of Hindu religious education at the Ngapon Tapakan Panawa Sanga ceremony at Luhur Pucak Padang Dawa Temple, Bangli Village, Baturiti District, Tabanan Regency. This procession was carried out over a long period of time, this can be seen from the hermitage itself. Indirectly, the community and the next generation maintain and preserve traditions passed down from their ancestors. The values of Hindu Religious Education studied are the values contained in the Ngapon Tapakan Panawa Sanga ceremony at Luhur Pucak Padang Temple, Dawa Bangli Village, Baturiti District, Tabanan Regency, including: Values of Tattwa Education (philosophy), Values of Ethical Education, Values of Ceremonial Education (rituals), and the Value of Aesthetic Education. 
IMPLEMENTASI PENDIDIKAN AGAMA HINDU DALAM PELESTARIAN LINGKUNGAN DI DESA PAKRAMAN SERANGAN, KECAMATAN DENPASAR SELATAN, KOTA DENPASAR Ni Luh Sri Suryati; I Made Sukma Muniksu
Guna Widya: Jurnal Pendidikan Hindu Vol 10 No 2 (2023): Jurnal Guna Widya Volume 10 Nomor 2 September 2023
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/gw.v10i2.2507

Abstract

The aims this research to explain about Hindu Religious Education which is implemented in environmental preservation in Serangan Village. The condition of Hindu Religious Education in Serangan Village is good, it's just that the teachings of Hindu Religious Education need to be implemented so that the environment in Serangan Village is maintained and sustainable. Serangan Village has a tourist attraction that needs to be maintained and preserved continuously, especially mangrove forests, turtles, coral reefs, and beaches and the sea. The tradition of crossing the ocean to Serangan Island has also been lost due to reclamation which resulted in some mangrove forests being used as a connecting road to Serangan Island. Some people in Serangan Village are starting to forget that the environment is important to protect and maintain, so there are many turtle slaughters, some mangrove forests wither and die, and the environment is filled with trash. Serangan Traditional Village, South Denpasar District, Denpasar City has an area or area in which there are various natural resources that should be managed and preserved in order to maintain the survival of living things that live in the Serangan Village area. In organizing a village there are three main elements that can support the continuity of its governance in which the three elements are that the village must have an area, population and life system related to customs, norms and other cultural characteristics. Implementation of Hindu Religious Education through formal education can be seen in learning activities in schools while non-formal education is in the form of counseling on Hinduism. Then to preserve the environment of Serangan Village, Hindu Religious Education is also implemented through the practice of religious rituals (Niskala) such as the implementation of Tumpek Wariga, Tumpek Uye, Melasti (Mekiyis), Tawur Kesanga, Nyepi, Mamintar (Nanggluk Mrana). Of course also the practice of community activities (Sekala) through mutual cooperation activities, mangrove forest conservation, turtle conservation and waste management.
Co-Authors Ida Ayu Diah Larashanti Kadek Dwi Sentana Putra Ni Luh Sri Suryati