Article Per Year (5 Year)
p-Index From 2020 - 2025
1.325
P-Index
This Author published in this journals
All Journal Dharma Sastra Sanjiwani: Jurnal Filsafat Pariwisata Budaya: Jurnal Ilmiah Pariwisata Agama dan Budaya Sphatika: Jurnal Teologi Subasita: Jurnal Pendidikan, Bahasa, Aksara dan Sastra Daerah Upadhyaya : Jurnal Pendidikan
I Putu Agus Aryatnaya Giri
Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences Other

Published : 7 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 7 Documents
Search

 1 
Tri Hita Karana sebagai Landasan Filosofis Pendidikan Karakter Ekologis I Putu Agus Aryatnaya Giri; Ni Luh Ardini; Ni Wayan Kertiani
Sanjiwani: Jurnal Filsafat Vol 12 No 2 (2021)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (473.27 KB)

Abstract

This research is motivated by the close relationship between humans and nature which should run in harmony, but in reality it often runs in disharmony. This is due to the fact that human character and awareness in utilizing the natural environment are often blinded by excessive passions and personal interests regardless of the preservation of nature. The method used in this research is qualitative with descriptive-analytic approach. The results of the study stated that ecological awareness needs to be instilled from an early age. Ecological character education actually makes Hindu students/young generation intelligent and dignified. Smart because they are always taught about the environment and efforts to preserve it. It is dignified, because humans with ecological character are far-sighted towards the fate of the next generation, who are also entitled to a good natural heritage. In conclusion, the younger generation of Hindus must be an example of good behavior to the environment, because the philosophical concept of Tri Hita Karana will be meaningless without real action. Building quality human resources with ecological character will later become an important investment in preserving the earth as a vehicle for human existence.
Pancasila Sebagai Landasan Filosofis Pendidikan Nasional I Putu Agus Aryatnaya Giri; Ni Luh Ardini; Ni Wayan Kertiani
Sanjiwani: Jurnal Filsafat Vol 12 No 1 (2021)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (272.309 KB)

Abstract

The foundation of philosophy in education is very important. The foundation of educational philosophy will direct humans or educators to think deeply or rooted about the nature of education. In addition, the existence of a nation is reflected in the educational philosophy adopted. Likewise, a good education reflects the foundation of a strong and solid educational philosophy. Education is said to be good, when it is able to produce ideal quality humans. The results of the analysis describe that the Indonesian nation has Pancasila as the country's philosophy. Pancasila should be the soul of the Indonesian nation, to be enthusiastic in working in all fields, especially education. The practice of Pancasila must be in the whole and integrity of the five precepts in the Pancasila, as formulated in the preamble to the 1945 Constitution, namely God Almighty, just and civilized humanity, Indonesian unity, democracy led by wisdom in deliberation / representation, and Social justice for all the people of Indonesia. For the education sector, this is very important because there will be certainty of values ​​that will guide the implementation of education.
KOMUNIKASI EKSTRA NORMAL DALAM MEMBANGUN PARIWISATA BUDAYA DI ERA NEW NORMAL I Putu Agus Aryatnaya Giri; I Made Girinata; I Ketut Wiratmaja
Jurnal Pariwisata Budaya: Jurnal Ilmiah Pariwisata Agama dan Budaya Vol 5 No 2 (2020)
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (323.983 KB) | DOI: 10.25078/pariwisata.v5i2.109

Abstract

The outbreak of the corona virus in Indonesia, of course, has had a very significant impact in all sectors of life, one of which is in the field of cultural tourism. The closed in and out access between islands, between continents, and between countries has resulted in "vacancies" in tourist destinations, especially in Indonesia. The purpose of this paper is to analyze the way the government communicates to the community in the aspect of cultural tourism in the new normal era using descriptive qualitative research methods. The conclusion of this paper shows that in the midst of the shadow of the positive number of Covid-19 in the new normal era which is still very high, the public's desire to unwind and travel to see the beauty of Indonesian nature and culture can at least be realized by implementing strict rules and Finally, the stretching of the tourism sector community can at least be seen and manifest optimism in other productive sectors. Even so, the challenges seem to come from the society itself, which sometimes does not obey the rules. Because, tourism in the new normal era does require extra normal communication from the government.
Upacara Piodalan sebagai Media Pendidikan Sosial Religius-Ekonomi (Kajian Fenomenologi) I Putu Agus Aryatnaya Giri; I Made Girinata; Kadek Agus Yoga Dwipranata
Sphatika: Jurnal Teologi Vol. 13 No. 2 (2022)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (730.341 KB)

Abstract

The implementation of the piodalan ceremony at the temple is a symbol of maintaining the religiosity of Hindus as well as bonding the social relations of the Hindu community. Economic cycles in a series of piodalan ceremonies which are symbiotic mutualism also occur between Hindu communities, which in this case is very interesting to study. The results of the analysis show that the piodalan ceremony is a series of remembrance ceremonies to worship the manifestation of Ida Sang Hyang Widhi at a temple or certain places of worship whose implementation is carried out at a predetermined time (every six months or once a year). Religious social education in the piodalan ceremony is strongly felt starting from the process of making ceremonial facilities which are carried out in mutual cooperation, as well as in the ritual process. The piodalan ceremony is also a medium of economic education for Hindus. Some Hindus who are busy with the routines of the world of work who in reality do not have time to make ceremonial facilities will be helped by buying them from productive and active members of the community in the field of providing basic materials for religious ceremony infrastructure. In addition, the piodalan ceremony is a blessing for food and beverage traders around the temple because it is crowded with buyers. Direct economic education will occur because the Hindu community is trained to benefit and prosper one another.
Daridra Perspektif Susastra Hindu I Putu Agus Aryatnaya Giri; Kadek Dwi Sentana Putra; Kadek Agus Yoga Dwipranata; I Ketut Wiratmaja
Dharma Sastra: Jurnal Penelitian Bahasa dan Sastra Daerah Vol 3 No 1 (2023): April
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Poverty in general often reveals a negative side that haunts life, especially the life of someone who is not culturally educated to think revolutionary, especially related to a better life welfare. From the perspective of Hindu religious literature, of course poverty is very interesting to review, especially in breaking through the cultural paradigm of thinking that wallows in "decline". The method used in this research is a qualitative research method. Data collection techniques in this study used library research. The results of the study show that the Sarasamuscaya book, as one of the Hindu literature, discusses that it is really unpleasant to be poor, especially poor people who are stupid, as the saying goes "has fallen down a ladder", because if we are stupid and poor, whatever we say will not be paid any attention to person. Therefore, one way to be free from the shackles of poverty is to work (karma). Of course, we use the property obtained to meet the necessities of life which must be sought on the basis of dharma so that our lives do not fall into the valley of suffering. Poverty is not only oriented to the problem of material possessions, but also to the aspect of morality, because many people who are rich in wealth but poor in morality are like "officials" who commit acts of corruption, as well as people who are physically healthy and of productive age who choose to become beggars. seem lazy to work. To minimize this, of course the government must actively socialize about character education and make it happen by providing free formal education to people who are economically disadvantaged. So that education can be accessed by everyone regardless of social status.
ANALISIS STRUKTUR TEKS KAKAWIN NITI SASTRA I Putu Agus Aryatnaya Giri; Kadek Dwi Sentana Putra
Subasita: Jurnal Sastra Agama dan Pendidikan Bahasa Bali Vol 2, No 2 (2021)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/subasita.v2i2.1771

Abstract

Among the Balinese, Old Javanese literary works, especially kakawin which is very well known, are still alive and growing. The literary works of kakawin by the Balinese are read, studied and lived out in traditional gatherings which are commonly called mabebasan. Moving on from that reason, it would be very interesting to research Old Javanese literature, one of which is Kakawin Niti Sastra. Research on this kakawin needs to be done because this Kakawin Niti Sastra contains ethical and leadership values which are very important as guidelines in social life. However, on this occasion, it will be focused on the literary work through a study of text structure, as an initial effort in documenting the study of Old Javanese Literature, especially Kakawin Niti Sastra. The results showed that the Kakawin Niti Sastra text structure consisted of a formal structure and a narrative structure. The formal structure consists of: 1) guru-laghu, namely the lightness or length of the syllable sung on a kakawin, 2) the 120 stanza/pada, which is a collection of lines (carik) bound by a single unit of meaning and tone, 3) Language manuscripts, namely Old Javanese and Indonesian, 4) Colophon, namely the writer's notes, generally in manuscripts or publications, containing information about the place, time and the copy of the manuscript. The Niti Sastra manuscript in Indonesian is published by Balai Prestaka. Only then was written by the PGAHN Team 6 Years Singaraja on December 12th, 1971 and officially published in 1983-1984, 5) Alamkara, namely ornaments, decorations, stylistic ornaments, artistic language, convoluted language or too contrived, something stunning or enchanting, fantastic form. The narrative structure in Kakawin Niti Sastra consists of: 1) Manggala, which is the initial or opening part of the writing of Kakawin Niti Sastra's literary works, whose contents are in the form of tribute to Bhatara Hari and Bhatara Surya. 2) The corpus is the content of the entire Kakawin Niti Sastra script, namely the teachings of ethics and leadership, 3) The epilogue is the closing verses in Kakawin Niti Sastra which ends with "Iti Niti Sastra" and "Niti Sara Samapta" which means "thus Niti Sastra is finished ".Keywords: Structure, Kakawin Niti Sastra
TRADISI NGEREBEG PADA ERA MODERN DI DESA TEGALLALANG KECAMATAN TEGALLALANG KABUPATEN GIANYAR Ida Ayu Gede Purnayatti Mandhara; Ni Nengah Selasih; I Putu Agus Aryatnaya Giri
Upadhyaya : Jurnal Penelitian Pendidikan Vol. 4 No. 1 (2023): Volume 4 Nomor 1 April 2023
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/up.v4i1.1683

Abstract

Bali with a myriad of traditions and cultures that have been passed down from generation to generation. The development of villages and areas will affect the sustainability and culture. An example is the Ngerebeg Tradition in Tegallalang Village. The uniqueness of this tradition is that participants who follow the Ngerebeg Tradition are required to color their bodies with colorful paints, this is what distinguishes this tradition from other traditions. The problems that will be discussed include (1) How is the implementation of the Ngerebeg Tradition in Tegallalang Village, Tegallalang District, Gianyar Regency in the modern era (2) What are the implications of the Ngerebeg Tradition in applying the Tri Hita Karana teachings in Tegallalang Village, Tegallalang District, Gianyar Regency in the modern era (3) What values ​​are contained in the Ngerebeg Tradition in Tegallalang Village, Tegallalang District, Gianyar Regency. The theory used to analyze the problem is the religious theory of Koentjaraningrat, the structural functional theory of Talcott Parsons, the theory of value from Tarigan. The method used for data collection in this study is the technique of observation, interviews, documentation studies, document recording techniques. The data that has been collected was analyzed using a qualitative descriptive analysis method with steps of data reduction, data presentation, inference and verification. Based on the data analysis carried out, the results obtained: The implementation of the Ngerebeg Tradition is still carried out today due to history, The existence of the Ngerebeg Tradition began with the construction of the Duur Bingin Temple by Tjokorda Made during the war with the Dalem Sukawati kingdom. Supported by 11 families, at that time there was a ceremony at Duur Bingin Temple and residents of nunas ica asked wong samar to help with his work, until now the Ngerebeg tradition is held to honor wong samar. The Ngerebeg tradition is still carried out with the aim of neutralizing the environment in Tegallalang Village. The series of Ngerebeg traditions begins with the preparation stage and continues with the peak of the Ngerebeg tradition. The implication of the Ngerebeg Tradition is to establish a harmonious relationship with God Almighty, to establish a harmonious relationship with the natural environment in Tegallalang Village, to establish a harmonious relationship with fellow Tegallalang Village community.
Co-Authors I Ketut Wiratmaja I Ketut Wiratmaja I Made Girinata Ida Ayu Gede Purnayatti Mandhara Kadek Agus Yoga Dwipranata Kadek Agus Yoga Dwipranata Kadek Dwi Sentana Putra Ni Luh Ardini Ni Nengah Selasih Ni Wayan Kertiani