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All Journal Life and Death: Journal of Eschatology Dharmakirti : International Journal of Religion, Mind and Science
Jero, Ni Wayan Jemiwi
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Religion Humanities Social Sciences

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Rejang Pedawa dance as a medium for ethnopedagogical-based adolescent learning Ardiyani, Luh Putu Cita; Pitriani, Komang; Jero, Ni Wayan Jemiwi
Dharmakirti : International Journal of Religion, Mind and Science Vol. 2 No. 2: (April) 2025
Publisher : Institute for Advanced Science, Social, and Sustainable Future

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61511/ijroms.v2i2.2025.1311

Abstract

Background: The ethno-pedagogical-based educational approach serves as a medium for the socialization of cultural values, as it contains local content that assists individuals in their social lives. Ethnopedagogical education becomes a variant of the learning process that is conducted by studying local arts in each region. One of these local arts is the Rejang Dance of Pedawa Village. This dance contains cultural values that can provide behavioral orientation to the people of Pedawa Village, especially young women. This research aims to analyze the existence of the Rejang Dance of Pedawa Village as an ethno-pedagogical basis that can be optimized in developing the character of young women. Methods: Research on the Rejang Dance of Pedawa Village as a medium for developing adolescent character based on ethno-pedagogy using a qualitative approach. The data analysis techniques from this research consist of data collection, data reduction, data presentation, and conclusions. This research uses a data collection process consisting of interviews, observations, and document studies. Findings: Dance is considered to develop social, emotional, and cognitive intelligence. Learning dance can serve as a medium for improving social intelligence because its teaching emphasizes interaction within learning groups. The desire to continue learning will also shape the character of "self-regulation," where individuals can control themselves and evaluate themselves. The actions and solutions created are not merely formalities but hold significance. Through non-formal educational institutions (traditional villages), character-building youth have the responsible freedom to take all kinds of actions, that are oriented towards the public. Action becomes an embodiment, that students as learners have a contextual orientation, what is obtained is not only enjoyed theoretically but also implemented practically. This is the habitus and utility of education in building students' character in the dimension of "cultural capital." Conclusion: On the other hand, the existence of art attraction can also be used to improve character values for teenage girls. Novelty/Originality of this article: In Ethno pedagogy, the Rejang Dance of Pedawa Village can be seen as an opportunity to instill character and emotional values by integrating traditional elements into character-based learning elements.
Corpse exposure and cosmological ecology: Ritual, space, and death in an indigenous mortuary landscape Jero, Ni Wayan Jemiwi; Lochan, Amarjiva; Surpi, Ni Kadek; Seriadi, Si Luh Nyoman
Life and Death: Journal of Eschatology Vol. 3 No. 1: (July) 2025
Publisher : Institute for Advanced Science Social, and Sustainable Future

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61511/lad.v3i1.2025.1952

Abstract

Background: This study explores the distinctive mepasah burial practice observed by the indigenous Trunyan community in Bali, Indonesia, in which deceased bodies are neither buried nor cremated, but instead placed openly on the ground beneath the sacred Taru Menyan tree. In contrast to the widely practiced ngaben cremation ritual of Balinese Hinduism, mepasah reflects a theo-eco-cosmological worldview in which death is regarded as a sacred process of returning the human body to the cosmic order. Methods: Employing a qualitative ethnographic approach, the study draws upon participant observation, in-depth interviews with customary leaders, and analysis of customary law texts (awig-awig). Finding: Findings indicate that mepasah serves not only as a spiritual-ecological expression but also as a subtle form of resistance against the commodification and homogenization of death rituals. The sacred landscape of Sema Wayah, where corpses naturally decompose beneath the Taru Menyan tree, is interpreted as a living deathscape that preserves ancestral harmony and embodies a localized ecological ethic. Conclusion: Utilizing the theoretical frameworks of ecological spirituality and dark green religion, this study reveals mepasah as a form of sustainable mortuary practice rooted in indigenous ecological wisdom and cultural cosmology. Novelty/Originality of this article: The originality of this article lies in its application of a theo-eco-cosmological lens to the analysis of indigenous death rites. It offers a significant contribution to the fields of postmortem body anthropology, spiritual ecology, and relational ontology, while presenting mepasah as a living heritage that bridges ancestral spirituality with ecological reverence for death.
Embodying the divine in Bali gender, ritual authority, and the politics of representation in Hindu Jero, Ni Wayan Jemiwi; Jha, Gautam Kumar; Kashiwa, Miki; Paul, Sanghati
Dharmakirti : International Journal of Religion, Mind and Science Vol. 3 No. 1: (October) 2025
Publisher : Institute for Advanced Science, Social, and Sustainable Future

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61511/ijroms.v3i1.2025.2306

Abstract

Background: This article examines how women's bodies serve as a medium for divine power, or Śakti (transcendent feminine power), in Balinese Hindu rituals, to explain the articulation of religious authority and gender representation within patriarchal customary structures. Conceptually, this study draws on literature concerning ritual embodiment, religion as material practice, and community-based gender activism, which shows that religious authority arises from the performativity of sanctity embedded in social relations. Methods: The methods used include religious ethnography with participant observation, semi-structured interviews, and the documentation of rituals performed by female leaders such as Jero Mangku Istri and Jero Balian, as well as an in-depth case study of a female priest who her community has recognized since childhood as a medium for the goddess Danu. Finding: Women are not merely ritual performers but key actors who materialize and mediate the divine through movement, voice, and spiritual service; their authority is often not formally institutionalized but gains spiritual and symbolic legitimacy through communal recognition. These results align with the framework of ritual and material religion: transcendent experiences, the performativity of sanctity, and social networks work together to shape women's religious authority despite structural male domination. Conclusion: In conclusion, women's bodies become a field of negotiation between the sacred and the profane as well as a source of effective religious authority at the practical level. Novelty/Originality of this article: The novelty of this research lies in its empirical demonstration of how women's bodies as mediums of Śakti generate community-recognized authority despite not being formalized, as well as in its integration of religious ethnography with the framework of materialization and religion to map the dynamics of gender and power in contemporary Balinese Hinduism.
Co-Authors Ardiyani, Luh Putu Cita Gautam Kumar Jha Kashiwa, Miki Lochan, Amarjiva Ni Kadek Surpi Paul, Sanghati Pitriani, Komang Seriadi, Si Luh Nyoman