Garuda - Garba Rujukan Digital

MANAJAMEN KOMUNIKASI PENGELOLA WISATA EDUKASI SUBAK TEBA MAJELANGU BERBASIS PARIWISATA BERKELANJUTAN Bagus Ade Tegar Prabawa
Jurnal Penjaminan Mutu Vol 10 No 02 (2024)
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/jpm.v10i02.4073

The Subak Teba Majelangu Educational Tourism Object is a Subak Educational tourism site offering a variety of activities designed to provide an educational and interactive experience about the subak system. These activities include Agricultural Education, where visitors can learn traditional Balinese farming techniques; the Subak Museum, which presents information and artifacts related to the history and culture of the subak irrigation system; Animal Feeding, which allows visitors to interact directly with domestic animals; the Seed House, where visitors can learn about the seedling process and plant growth; as well as various other activities. To restore and further develop the Subak Teba Majelangu Educational Tourism site, management and implementation involving all parties are required, including not only the government but also the community and stakeholders. The managers of the Subak Teba Majelangu Educational Tourism need to be prepared to grow by building market networks with tourism industry players, developing promotional media, and applying various innovations to revive its tourism potential. The aim of this research is to analyze the Communication Management of the Subak Teba Majelangu Educational Tourism based on Sustainable Tourism. The method used in this research is qualitative with a descriptive analysis type. Subak Teba Majelangu also offers several activities that support recreational and educational activities such as Agricultural Education, Non-Educational Activities, Comparative Study or Study Visits, Outbound Activities and Games, Yoga, and Meetings. Therefore, the development carried out by the Subak Teba Majelangu educational tourism managers includes Defining Public Relations Problems, Planning and Programming, Taking Action and Communication, and Evaluating the Program

FACTORS OF COMMUNICATION STRATEGIES FOR HINDU RELIGIOUS EDUCATORS IN THE DIGITAL ERA Bagus Ade Tegar Prabawa; I Nyoman Surpa Adisatra
Samā Jiva Jnānam (International Journal of Social Studies) Vol. 1 No. 2 (2023): Volume 1 No. 2 2023
Publisher : Fakultas Dharma Duta UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijoss.v1i2.3219

The rapidly evolving digital communication in today's era has made digital-based communication strategies for religious educators increasingly crucial and relevant. With the changing behavioral patterns of a society that heavily relies on technology, especially digital platforms, in daily life, religious educators need to adapt their communication approaches to effectively reach their audience. The utilization of digital platforms, such as social media, websites, and specialized applications, presents new opportunities to convey religious messages, facilitate discussions, and build larger online communities. Therefore, the development of digital-based communication strategies for religious educators is not just a necessity but an imperative to respond to the dynamics of the times and strengthen the connection between religious messages and the continually evolving digital society. The sustainability of digital-based communication strategies for religious educators can also be measured through data analysis and feedback obtained from online interactions. Using the analytical tools available on digital platforms, religious educators can evaluate the extent to which religious messages are absorbed and understood by the audience. The aim of this research is to determine whether digital-based communication strategies for religious educators can effectively enhance understanding, engagement, and compliance with religious values and to identify factors that can influence the success of implementing digital-based communication strategies among religious educators. The data analysis technique used involves clarification, interpretation, and gradual conclusion drawing steps. The collected data is processed by selecting, analyzing, and then presented in article form. The results of this research indicate that fundamentally, Hindu religious educators have three functions: consultative and advocacy functions, informative function, and educational function. These are expected to contribute positively to the spiritual, moral, and social development of the Hindu community and strengthen religious values in daily life. Therefore, it is crucial for Hindu religious educators to understand digital-based communication strategies, which require not only technological understanding but also active community involvement, creativity in educational content, institutional support, cultural adaptation, continuous evaluation, and responsibility for change. This provides a holistic view of key factors that can influence the success of conducting religious communication through digital media.

COMMUNICATION BETWEEN HINDU CULTURE AND THE TIONGHOA ETHNIC GROUP AT BATUR Edy Chandra; Bagus Ade Tegar Prabawa; I Nyoman Surpa Adisatra
Samā Jiva Jnānam (International Journal of Social Studies) Vol. 2 No. 1 (2024): Volume 2 No. 1 2024
Publisher : Fakultas Dharma Duta UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijoss.v2i1.3906

Indonesia is a country that has extraordinary uniqueness and cultural richness. This country consists of thousands of different tribes, races, languages, religions and customs. In the context of diversity, social interaction and cultural contact between various ethnic groups becomes inevitable. This process involves the exchange of ideas, values, and habits that influence each other. Tolerance plays an important role in interacting with different cultures. Tolerance is a basic element needed to foster mutual understanding and respect for existing differences. Among the many tribes and ethnicities that exist, the Chinese and Hindu ethnic groups in Bali have a long and complex history of interaction. Pura Batur in Kintamani District, Bangli Regency, is a concrete example where this intercultural interaction takes place. Intercultural communication at Pura Batur reflects the harmonious relationship between ethnic Chinese and the Balinese Hindu community. This interaction can be seen in various aspects, such as participation in religious ceremonies, cooperation in social and cultural activities, and mutual respect for each other's traditions and customs. This research aims to understand the dynamics of intercultural communication between ethnic Chinese and Hindus at Pura Batur, Kintamani District, Bangli Regency. Using a descriptive qualitative approach, this research will explore how social and cultural interactions occur, as well as the factors that influence communication between the two ethnic groups. Perception and communication between the two groups are influenced by history, religion, culture, and economics. Despite challenges, new perceptions are formed through daily interactions, reflecting good attitudes of adaptation and integration. Economic aspects become dominant in perceptions during communication between groups, especially in trading activities in markets and tourist areas. Trust and misunderstanding in communication influence social perception. This research shows that inter-ethnic harmonization in Kintamani is influenced by history, trade, multiculturalism and good communication, resulting in a peaceful and harmonious social life.

Marketing Communications Manajement for Kamasan Painting Art In The Karangasem Tourism Vilaage, Klungkung Regency Bagus Ade Tegar Prabawa; I Made Ananda Wiguna; I Nyoman Surpa Adisastra; Ida Ayu Made Galih Wulandari
Samā Jiva Jnānam (International Journal of Social Studies) Vol. 2 No. 2 (2024): Vol. 2 No. 2 2024
Publisher : Fakultas Dharma Duta UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijoss.v2i2.4362

Kamasan tourist village presents painting as a tourist destination. The painting art in question is Classical Wayang painting which originated during the reign of King Dalem Waturenggong (1386-1460). It can be said that the art of Classical Wayang Painting is a cultural heritage passed down from generation to generation which has its own characteristics, namely, displaying pieces of stories taken from the Sutasoma Book, such as the Mahabrata, Ramayana and Tantri stories. The colors in Kamasan Classical Wayang paintings are usually taken from natural colors, for example for white using crushed bones, for black using charcoal which is then mixed with adhesive so it can stick to the canvas. Kamasan Wayang paintings use two dimensions, length and width, there is no perspective, so that you can't see far up and down, while the objects painted are like wayang, flat without perspective or depth. The style of the Kamasan Classical Wayang painting is quite easy to recognize, the basic color is light brown, taken from limestone. For black, use soot. However, as time went by, painters used watercolors to make them more vibrant. This product is one element of the running of tourism activities, but along with this, the running of tourism activities cannot be separated from various strategies that have been carried out both by the government and cannot be separated from the role of the community in supporting the running of this tourist village. One of the strategies that has been implemented in developing the Kamasan tourist village is the marketing communications management using direct and indirect marketing communications with a marketing communications mix model. Marketing communication management carried out by Wayang Kamasan painters to increase sales by using a communication mix (marketing mix). Direct marketing communication activities carried out by Wayang Kamasan painters such as distributing business cards and word of mouth promotion. However, it seems that Wayang Kamasan painters are more dominant in marketing communications via social media such as Instagram, TikTok and websites. Kamasan Wayang Painter carries out marketing communications with a marketing communications mix with 4Ps, namely, (1) Product. There are several products being marketed, such as: 1. Wayang Kamasan paintings 2. Keben or sok kasi 3. Fans 4. Drinking bottles 5. T-shirts 6. Bags or tote bags 95 Apart from the products that Wayang Kamasan painters prepare, namely, (2) Price. Price is the amount of money charged for a product or service which can be interpreted as the price being the amount that consumers must pay when making a purchase. As a self-employed Wayang Kamasan painter, he sells products and services simultaneously at prices that can compete in the market. (3) Promotion is an activity to disseminate information. Kamasan Wayang Painters carry out direct and indirect promotions starting from distributing business cards, and promoting through social media such as Instagram, TikTok and providing a website for the shopping process. (4) Place, the fourth point in the marketing communication strategy for Wayang Kamasan painters is a place, used as a place to produce products as well as an art shop. For each art shop, Wayang Kamasan painters provide signboards to make it easier for potential customers to find the location they want to go to. Key Word: Communication Management, Marketing, for Kamasan Painting Art

The STRENGTHENING THE ROLE OF CUSTOMARY VILLAGES IN SPIRITUAL TOURISM MANAGEMENT IN BALI I Nyoman Surpa Adisastra; Bagus Ade Tegar Prabawa
Ride: Journal of Cultural Tourism and Religious Studies Vol. 2 No. 1 (2024): Vol 2 No 1
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ride.v2i1.3623

Abstract Spiritual tourism is becoming one of the trends in Bali. Many people are currently promoting spiritual tourism. Starting from the private sector as well as under the management of tourist villages or customary villages. One of the popular ones is melukat, which is generally done by bathing in a water source that they consider sacred. Although spiritual tourism has been managed and supervised, it sometimes comes with risks. There have been several instances of visitors breaking the rules in sacred places. For example, they were climbing onto a pelinggih (shrine). Customary villages in Bali have the authority to manage and develop tourist villages through Baga Utsaha Padruwen Desa Adat (BUPDA). As with official villages, customary villages can manage tourist villages by utilizing the potential of their area. One of them is spiritual tourism. In terms of regulations, the Bali Provincial Government has tried to provide a legal umbrella related to tourism management to customary villages. However, this is not enough. Customary villages, both in terms of institutions and communities, can strengthen their role if they can manage tourist attractions in their area. One of the important things in this case is the formation and strengthening of the quality of Human Resources (HR). In spiritual tourism management, customary villages need to have reliable human resources. Of course, to procure quality human resources requires a lot of money. Especially if recruiting professionals in their fields. However, following the spirit of gilik-saguluk (togetherness), salunglung sabayantaka (cooperation), and sareng-sareng (participation) owned by indigenous villages, quality human resources can be formed through the empowerment of krama (community members) of indigenous villages who can manage tourism, based on education and experience. On the other hand, some cases involving visitors to sacred places in Bali are certainly detrimental to customary villages, both institutionally and as a community. This relates to the impact caused, when inappropriate things are done in sacred places, for example climbing or sitting on pelinggih, doing damage, and so on. Although the customary village has made efforts to supervise cases have recurred. Therefore, customary villages or managers cannot work alone in terms of this supervision. The involvement of security forces is needed. The customary village already has pecalang who is in charge of security. However, pecalang must also be supported through training by involving related institutions, such as the police. This research addressed three issues: 1) How is the authority of customary villages in Bali in the management of tourism in the region? 2) How is the strategy to strengthen the role of customary villages in the management of spiritual tourism? 3) What are the efforts of customary villages in monitoring spiritual tourism in their area? The purpose of writing the article is to examine the authority of customary villages in tourism management, strengthening the role of customary villages in spiritual tourism management, and supervision of spiritual tourism in their area. The method used is qualitative through a literature research. Data is collected from previous literature that discusses spiritual tourism and the role of customary villages and then analyzed. Keywords: spiritual tourism, customary village, Hinduism

OGOH-OGOH PARADE AS A TOURISM ATTRACTION Made Ika Kusuma Dewi; Bagus Ade Tegar Prabawa
Ride: Journal of Cultural Tourism and Religious Studies Vol. 2 No. 1 (2024): Vol 2 No 1
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ride.v2i1.3626

Tourism is one of the driving forces of the economy and the largest contributor to foreign exchange in Indonesia which plays a very important role in providing the welfare of the community, especially those around tourism areas. Bali, with its beautiful traditions and religion, has always been an endless attraction for tourists, making the tourists who come amazed and enchanted. There are various types of Hindu religious holidays, one of which is Nyepi. Ogoh-ogoh is a work of sculpture in Balinese culture that depicts Bhuta Kala's personality. In the teachings of Hinduism, Bhuta Kala represents the power (Bhu) which means the universe and (Kala) which is immeasurable and undeniable. This research approach is qualitative research. According to qualitative research is an in-depth process that refers to a methodology for exploring human problems. The data analysis technique used by researchers is the SWOT Analysis Technique, which is a way of analyzing internal and external factors into strategic steps in optimizing a profitable business. The ogoh-ogoh parade attraction is presented on every road in Bali during the Pengerupukan holiday celebration. This attraction can only be enjoyed during the Nyepi holiday series. To increase tourist attraction, of course the tourist attractions developed in this ogoh-ogoh parade are ogoh-ogoh which can move when paraded, ogoh-ogoh with very good detail so that the visualization of the ogoh-ogoh is real. Keywords; Ogoh-ogoh parade, Tourism Attraction, Communication Pattern

DAYA TARIK KONTEN MEDIA SOSIAL TIKTOK TERHADAP WISATA SPIRITUAL PENGELUKATAN (STUDI KASUS AKUN TIKTOK TAMAN BEJI GRIYA WATERFALL 369) Made Ika Kusuma Dewi; I Nyoman Surpa Adisastra; Bagus Ade Tegar Prabawa
Jurnal Pariwisata Budaya: Jurnal Ilmiah Pariwisata Agama dan Budaya Vol 10 No 1 (2025): Volume 10 No 1
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pariwisata.v10i1.4707

The attraction of tiktok social media content towards spiritual tourism plays a significant role in promotional media. tiktok content is often used as a link in information and connection between creators and the public. The public obtains information about spiritual tourism, namely hugging on the tiktok social media account @beji_griya_waterfall and creators can make a positive contribution in increasing local community income due to the management of spiritual hugging tourism at Beji Griya Waterfall Park and tourists who get spiritual healing and healing experiences. In the digital era, technological developments and the presence of social media have changed the way individuals interact, communicate and share information. How social media such as tiktok provides activities in communicating through video content and the features provided by tiktok social media can be an effective tool in conveying information about the spiritual tourism experience of melukat and healing at Beji Griya Waterfall Park. This approach aims to find out how TikTok social media has an impact on the audience at Beji Griya Waterfall Park. The type of approach used in this research is a qualitative perspective. Data analysis in this research was carried out using the triangulation technique analysis method, defined as a way of validating the data. This data includes using observation, interview and documentation techniques. Keywords: Social Media, Tiktok Account @beji_griya_waterfall, Spiritual Tourism, Taman Beji Griya Waterfall

COMMUNICATION CONFLICT MANAGEMENT OF HINDU–BUDDHIST COMMUNITIES IN STRENGTHENING RELIGIOUS MODERATION IN TULUK BIU AND BATUR VILLAGES Bagus Ade Tegar Prabawa; Adisastra, I Nyoma Surpa
Samā Jiva Jnānam (International Journal of Social Studies) Vol. 3 No. 2 (2025): Vol. 3 No. 2 2025
Publisher : Fakultas Dharma Duta UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijoss.v3i2.5604

The increasing social pressures of modernization, tourism, and globalization have posed significant challenges to interreligious harmony in multicultural regions such as Bali. Within this context, the present study on communication conflict management among Hindu–Buddhist communities in Tuluk Biu and Batur Villages, Kintamani, Bangli becomes both relevant and urgent. The research aims to understand how interfaith communication patterns rooted in local cultural and spiritual values strengthen religious moderation while offering a contextually grounded model of peaceful communication in Balinese society. The main objective is to analyze communication patterns, the role of traditional and governmental institutions, and the spiritual foundations that sustain harmonious Hindu–Buddhist relations at the community level. This study employed a qualitative descriptive approach, conducted in Tuluk Biu and Batur Villages, Kintamani District, Bangli Regency. The key informants included the village head, traditional leaders (Bendesa Adat), Hindu religious leaders, and Buddhist monks. Data were collected through observation, in-depth interviews, and literature studies, and then analyzed thematically and interpretatively using the theoretical frameworks of Communication Conflict Management, Transformative Communication, and the Balinese ethical philosophy of Tri Hita Karana. The findings reveal that the Hindu–Buddhist communities in Kintamani have developed collaborative, empathetic, and transformative communication practices. Spiritual values such as tat twam asi (“I am you”), karuna (compassion), and ahimsa (non-violence) serve as ethical foundations for peaceful dialogue, while traditional institutions and village governance act as mediators maintaining social equilibrium. Cultural elements such as menyama braya (brotherhood) and the banjar system strengthen community-based interfaith cooperation. These results demonstrate that harmony among religious groups arises organically from locally embedded spiritual and cultural communication practices rather than external interventions. In conclusion, the Hindu–Buddhist communication model in Kintamani contributes theoretically by expanding conflict management and intercultural communication paradigms toward a spirituality-based approach. Practically, it offers an authentic, contextual, and sustainable model for fostering religious moderation in plural societies. Future studies are recommended to explore similar spiritual-communicative frameworks in other multireligious regions to support Indonesia’s national agenda on religious moderation.

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