Pangkaja: Jurnal Agama Hindu
Pangkaja: Jurnal Agama Hindu dengan No ISSN 1412-7474 dan e-ISSN 2623-2510 yang dikeluarkan oleh LIPI dikelola oleh Pascasarjana Institut Hindu Dharma Negeri Denpasar dan diterbitkan oleh IHDN Denpasar Jurnal Pangkaja adalah media untuk mempublikasikan hasil penelitian yang berkaitan dengan berbagai masalah Agama, Sosial dan Budaya Hindu yang semakin kompleks dewasa ini seiring perkembangan globalisasi. Jurnal ini terbit dua kali dalam setahun yakni pada bulan Maret dan September. Fokus Jurnal Pangkaja : Agama Hindu, Sosial dan Budaya Hindu
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<![CDATA[HARMONISASI ANTAR UMAT BERAGAMA DI LOMBOK ]]>
<![CDATA[Wirata, I Wayan]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Cultural diversity in the middle of pluralism is one of the assets of national and state life in Indone- sia. Culture, then, is thus one of the most appropriate alternatives for integrating ethnicity, ethnicity and religion under an inclusive and democratic order. With the appreciation of culture and the pres- ervation of traditional values w ill create a harmony and integrity of Lombok society. In some Hindu literature the concept of unity and unity is contained in the teaching of kuntumbakam and tatvam ation which means all brothers and I are you. Thus the unity, brotherhood, and togetherness creates a family atmosphere towards peace. The existence of such understanding and views as a strong foundation so as to stimulate the presence of caring and and togetherness that is based on a sense of affection towards others. It is necessary to get serious attention in order to cultivate increasing the harmony and adherence of religious people in Lombok. Referring to the above view there are several things that can be used as a reference in increasing harmonization of religious harmony in Hindu’s view: a) Eliminating feelings of suspicion or hostility towards followers of other religions; b) Does not marginalize or blame a person for making a mistake; c) Providing a sense of appreciation of other people in carrying out their worship, in addition to not interfere with other people who are worshiping; and d) avoid discrimination against other religions.]]>
<![CDATA[PUDARNYA EGALITARIANISME PADA ARSITEKTUR BALI AGA ]]>
<![CDATA[Gede Suyoga, I Putu]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Institut Hindu Dharma Negeri Denpasar ]]>
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<![CDATA[The architecture of Bali Aga is an artifact in Balinese civilization. The concept of social relation of kesamen as an egalitarian tradition of Bali Aga society, besides forming equality in social in- teraction, apparently also affect architectural spatial and building in Bali Aga villages. This study uses qualitative method with analytical descriptive approach and data collection with observation and documentation. Informant determination was done by purposive sampling. Data analysis is based on Gramsci?s theory of domination and hegemony, as well as the theory of adaptation. The result of the research shows the form of building, spatial arrangement pattern, building material, and circulation system, have similarities between buildings with each other, so also in the layout of village settlements is relatively the same as applying linear pattern ?straight line? kaja-kelod with the center of communal activity in the center of the village. This uniformity was established for a long time, before it finally faded due to Bali Majapahit?s cultural pressures in the Balinese period. The architectural identity struggle produces a new artifact of neo architecture Bali Aga as a Bali Aga hybrid architecture with Bali Majapahit who contribute in the area of Bali Aga villages. The results of architectural adaptation can be observed in architecture parhyangan, pawongan, public, and village spatial.]]>
<![CDATA[GAGASAN EGALITARIANISME DALAM PERMAINAN DOLANAN SEBAGAI MEDIA PENDIDIKAN KARAKTER ANAK SEKOLAH DASAR ]]>
<![CDATA[Tristaningrat, Made Adi Nugraha]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[This study aims: 1) to Integrating Dolanan in the local content of Egalitarinism is the internalization of the value of character education into learning so that the result is an awareness of the importance of values, and 2) to forming a positive character for children and habituation of personality values into the behavior of everyday learners through learning process both in and out of the classroom. In fact, in line with the condition of the technology and science content learned, this moral education has been abandoned by many schools. Traditional games can be an alternative that can be incorpo- rated into game activities to hone and develop matters relating to character education. The result of research that is 1) Dolanan with egalitarian conceptcan be integrated into the local content SD Ed- ucation is the internalization of the value of character education into the learning so that the results obtained awareness of the importance of values, and 2) Dolanan with egalitarian conceptcan can form a positive character for children and the habituation of personality values into the behavior of everyday learners through learning process both in and out of the classroom.]]>
<![CDATA[KASTA DAN WARNA: SEBUAH KRITIK DALAM MASYARAKAT EGALITER ]]>
<![CDATA[Sudarsini, Ni Nengah]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[The caste system is one of the foundations of the emergence of social problems in society. Indeed caste is one of the tactics of colonists in the Dutch colonial period that tried to influence and divide the unity and unity of Balinese society, making it easy to conquer. Actually known as Catur Warna, the goal is not to distinguish one group from another vertically, but because of the procession and ability of each individual. Here it is clear that warna is the name for people who master a particular field. If the society is not organized by warna, then there will be problems arising in social life. From this concept it is important to emphasize that everyone has the right to increase his or her dignity to be superior to others. All of warna have the opportunity to develop goodness for the sake of lofty ideals, this is the real principle of equality or egalitarianism. In a spiritual perspective, the real hu- man existence is the identification or recognition of the self with the atma that in Hinduism involves the principle of yoga that God is in every human being, therefore, the principle of Godhead in every being is the same. This means that God is in all beings so that there is unity in all of His creations.]]>
<![CDATA[PUDARNYA EGALITARIANISME PADA ARSITEKTUR BALI AGA ]]>
<![CDATA[Suyoga, I Putu Gede]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[The architecture of Bali Aga is an artifact in Balinese civilization. The concept of social relation of kesamen as an egalitarian tradition of Bali Aga society, besides forming equality in social in- teraction, apparently also affect architectural spatial and building in Bali Aga villages. This study uses qualitative method with analytical descriptive approach and data collection with observation and documentation. Informant determination was done by purposive sampling. Data analysis is based on Gramsci’s theory of domination and hegemony, as well as the theory of adaptation. The result of the research shows the form of building, spatial arrangement pattern, building material, and circulation system, have similarities between buildings with each other, so also in the layout of village settlements is relatively the same as applying linear pattern ‘straight line’ kaja-kelod with the center of communal activity in the center of the village. This uniformity was established for a long time, before it finally faded due to Bali Majapahit’s cultural pressures in the Balinese period. The architectural identity struggle produces a new artifact of neo architecture Bali Aga as a Bali Aga hybrid architecture with Bali Majapahit who contribute in the area of  Bali Aga villages. The results of architectural adaptation can be observed in architecture parhyangan, pawongan, public, and village spatial.]]>
<![CDATA[NILAI EGALITARIANSME DALAM HUKUM KARMAPHALA ]]>
<![CDATA[Asli, Luh]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[All the creation are governed by the The Law of Karmaphala. Every action of His creation will certainly reward / produce reward. If good behavior is done, then good also result obtained. Con- versely, if the bad behavior is done, then the bad also harvested both during their whole life. This law of Karmaphala binds all of its creations, only in other terms mentioned in terms of causation, action-reaction and others. Karmaphala’s law is fair, objective, scientific, egalitarian and sophisti- cated. It is responsible for averything. If it is not responsible for all that human beings do, the virtues will be metabolized, because the essential principles are powerless to bind them. For that the law of Karmaphala not escape from all of God’s creation, only reward to be accepted there is slowly fast. Nevertheless it still has to be accounted for or the reward for his actions harvested as good as bad, big small karma done. Understanding of the concept of Karmaphala makes a better generation, a generation that obeys the principle.]]>
<![CDATA[EGALITARIANISME DALAM TRADISI DAN UPACARA DI DESA KUNO KECAMATAN TEJAKULA KABUPATEN BULELENNG ]]>
<![CDATA[Suardeyasa, I Gusti Nyoman]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[The purpose of this paper is to describe the egalitarianism of traditions and ceremonies that exist in the three villages, for example the ritual development of ceremonial traditions which can still be found to exist today from the ancient conservatives to the already modern adaktif, namely the Julah village, Les Village and Tejakula Village in several aspects related to the tradition of Pitra Yadnya and Sanggah Kemulan ceremonies. The data were collected by observation and literature study. Data analysis was done by descriptive interpretative. The results of this study can be described that: Village Julah perform Atma Wedana ceremony without performing ngabu ceremony. The Sanggah kemulan there is only one palinggih rong telu. Les village performs ceremony pitra yadnya with series of ceremony nyubrahma, matuun, ngalukat until nebas without doing ngabu. Tejakula Village belongs to an adactive village which has conducted mass ceremony of Ngaben. Sanggah Kemulan in Tejakula Village only at his parent house as uwed the origin of the family. Can be concluded tat- twa basically, the essence of the implementation of ceremonial traditions and sanggah kemulan that there exists egaliterianisme between the three.]]>
<![CDATA[SAMKHYA DI BALI: TELAAH PERUBAHAN PARADIGMA MELALUI PENGGUNAAN BAHASA DALAM AJI SANGKYA ]]>
<![CDATA[Sindhu Gitananda, W.A]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[The canonical relation between the samkhya philosophy (based on the Samkhya Karika) and Aji Sangkya can be obviously observed through the title. The dualistic –discrimination of the purusha and the prakriti—discourse is always embedded to the samkhya system of philosophy since it was coined by Kapila (600 BC). This discourse has been spread out to all over the world, including the Archipelago. The influence can be read in several texts as Wrhaspati Tattwa and Tattwa Jnana (14th—15th AD) but the discourse of dualistic has been very different, supposedly undergoing a par- adigm shift. The focus of this article is to analyze the paradigm shift signified by the language use based on the radical hermeneutics (deconstruction) supported by the contextual stylistics approach. The result shows that the paradigm shift of the samkhya philosophical discourse is found in Aji Sangkya in several levels as ontological shift of philosophical discourse from materialistic-spirit- ualistic into saivistic-humanistik, from anxiety into saivistic, shift in the philosophical discourse of prakriti atau pradhana, purusha, buddhi atau mahat, ahamkara (ahangkara), manas, and all of the levels of paradigm shift are accumulated in the shift of the philosophical discourse structure or pattern of manifestation. This means that the Aji Sangkya of the Balinese modern philosophical text can be taken as the reformation of the philosophical discourse of samkhya.]]>
<![CDATA[KEBIJAKAN RAJA MENGENAI HARTA WARISAN KELUARGA YANG TERGOLONG KRÄ€NGAN PADA ZAMAN KERAJAAN BALI KUNO YANG HINDUISTIS ]]>
<![CDATA[Semadi Astra, I Gde]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[This article discusses one of the facets of life in ancient Balinese times, namely inheritance, espe- cially family estate belonging to krÄngan (family without children/ descendants), or more precisely the king’s policy regarding the inheritance of a childless family. There are three matters concerning the king’s policy on the subject which the writer would like to answer based on the data already found, namely (a) of the principal ratios of inheritance of the family internally, (b) about the parties who have a share of the property, and (c) of the philosophical view underlying the distribution. First, the principal ratio of the division of inheritance used by the king is 1: 2 in the sense that one-thirds of the husband’s inheritance is the wife’s right and two-thirds is the right of the husband. Secondly, the inheritance part of krÄngan ampung belonging to the movable property is placed on the sacred building of Hyang Api and belonging to immovable property that is placed on the holy building of Hyang Tanda. Thirdly, the philosophical foundation underlying the king’s policy is that the property possessed by humans in general is as a “borrowing item†that should not be taken to another world.]]>
<![CDATA[KONSEP LANANG DAN WADON SEBAGAI SIMBOL KESETARAAN GENDER DALAM KEHIDUPAN RELIGI DAN SOSIO-KULTURAL MASYARAKAT HINDU DI DESA TRUNYAN, BANGLI ]]>
<![CDATA[Sabda Jayendra, Putu]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Hinduism and Balinese culture have become an integral whole. The identity of Hinduism with Balinese culture brings consequences, namely the negative stigma given by many people about gender equality. The Balinese Hindu community in their socio-cultural life generally adopts a patri- archal system that positions women to be subordinate of the men, which is in fact contradictory to Hindu teachings that teach equality, rights and duties. But specifically for the Hindu community in Trunyan Village, Kintamani has the concept of Lanang and Wadon as a reflection of equality of male and female aspects deeply rooted from the religious system to the foundation of the socio-cultural life. The Trunyan Village community’s understanding of the teachings of equality in Hinduism adapt- ed through the local terminology of Lanang and Wadon can be an answer to how Hindu religion teaches flexibly the principle of gender equality of men and women.]]>
