I Nyoman Surpa Adisastra
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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

Abstract

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
Strategi Komunikasi Penyuluh Agama Hindu dalam Menyampaikan Pesan Ajaran Agama Hindu di Kantor Kementerian Agama Kota Denpasar Damayanti, Ni Putu Trisna; Yasa, I Ketut Wardana; I Nyoman Surpa Adisastra
Widya Duta: Jurnal Ilmiah Ilmu Sosial Budaya Vol 19 No 2 (2024): Widya Duta September 2024
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/wd.v19i2.4027

Abstract

The expectations of Hindu Religious Counselors in Denpasar City to reach a broader audience through social media do not align with the feedback on the content produced. Although the YouTube account of the Denpasar City Ministry of Religious Affairs has 4,270 followers, the number of likes and comments does not match the number of followers. The research questions in this article are: 1) How is the communication strategy planning of Hindu Religious Counselors in conveying Hindu teachings at the Denpasar City Ministry of Religious Affairs Office? 2) What media are used in the communication strategy of Hindu Religious Counselors in conveying Hindu teachings at the Denpasar City Ministry of Religious Affairs Office? and 3) What is the communication strategy of Hindu Religious Counselors in conveying Hindu teachings at the Denpasar City Ministry of Religious Affairs Office? The theories used include Persuasive Communication, Diffusion of Innovations, and Stimulus-Response. This research is qualitative. Data collection methods include observation, interviews, documentation, literature review, and online references. The research findings are: (1) Hindu Religious Counselors base their planning on the regulations set by the Directorate General of Hindu Community Guidance, specifically Minister of Administrative and Bureaucratic Reform Regulation No. 9 of 2021. (2) Hindu Religious Counselors at the Denpasar City Ministry of Religious Affairs use two types of communication media: offline communication media and online communication media. (3) The messages conveyed by the counselors always follow Tattwa, Susila, and Acara. Keywords: Communication Strategy, Counseling Message, Communication Media
Penggunaan Akronim "AUM" dalam Komunikasi Pemerintah Kabupaten Tabanan dengan Masyarakat I Nyoman Surpa Adisastra; Prabawa, Bagus Ade Tegar; Swarthini, Ni Nyoman Ayu; Arinatha, I Dewa Agung Wahyu
Widya Duta: Jurnal Ilmiah Ilmu Sosial Budaya Vol 20 No 1 (2025): Widya Duta Sosial Budaya pada Maret 2025
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/wd.v20i1.4344

Abstract

Religious symbols or terms are often used in political contests in Indonesia, including in Bali. In Tabanan Regency, under the leadership of Regent I Komang Gede Sanjaya and Deputy Regent I Made Edi Wirawan, the vision is articulated as “Nangun Sat Kerthi Loka Bali melalui Pola Pembangunan Semesta Berencana menuju Tabanan Era Baru yang Aman, Unggul, Madani (AUM)”. The use of the acronym “AUM” is particularly interesting, as in Hinduism, the term “AUM” symbolizes the divine power of God with its three manifestations: Brahma, Vishnu, and Shiva. This study aims to: 1) Examine the meaning of the acronym “AUM” in the communication between the Tabanan Regency Government and the community; 2) Identify the impact of using the acronym “AUM” in such communication; and 3) Analyze the social ethics of using “AUM” in Tabanan Regency. This research used Semiotics Theory, Mass Communication Effects Theory, and Social Morality Theory. This research adopts a qualitative descriptive approach, with informants selected through purposive sampling. The findings indicate that the use of the acronym “AUM” in communication carries both political and philosophical significance. It is perceived to have positive impacts. From a social ethics perspective, the use of the acronym “AUM” has not yet received formal criticism, but further socialization is encouraged. In conclusion, the use of the acronym “AUM” by the Tabanan Regency Government is having positive impacts. However, broader socialization is necessary to clarify the distinction between the political aspect of “AUM” as an acronym and “AUM” as a sacred symbol in Hinduism. Keywords: AUM, communication, Hinduism