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Articles 224 Documents
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“Rerajahan Kawisesan” dalam Teks “Ajiblêgodawa”: Sebuah Kajian Etnosemiotika I Wayan Rasna
Jurnal Kajian Bali (Journal of Bali Studies) Vol. 5 No. 2 (2015): BALI DIASPORA DAN KEARIFAN LOKAL
Publisher : Universitas Udayana

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Abstract

This study aims to analyze the form, function, and meaning rerajahan kawisesanin the Text of AjiBlêgodawa. This research was carried outby using ethno-semiotic approach, the method of text analysis linking text reading, in the form of images (rerajahan) to explore the meaning of the community readers. Data were collected through library research, observation, interviews, and documentation. Data were analyzed by means of: 1) identification rerajahan as nonverbal text, 2) ethno-semiotic analysis, phase I (denotative) and phase II (connotative). The results showed that: 1) the form of rerajahan kawisesanin AjiBlêgodawa Text consist of: a) Kaputusan Aji Kundalini, b) Kanda Pat, c) Surya Ireng, and d) Windu Ngadeg; 2) rerajahan kawisesan function is body and soul protector in order to avoid magical distress; 3) the meaning of kawisesan image is to keep the peace.
Eksistensi Cerita Rakyat dalam Pendidikan Karakter Siswa SD di Ubud Ni Putu Parmini
Jurnal Kajian Bali (Journal of Bali Studies) Vol. 5 No. 2 (2015): BALI DIASPORA DAN KEARIFAN LOKAL
Publisher : Universitas Udayana

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Balinese folktales should be preserved and developed in order to improve the emotional intelligence of the nation, especially elementary school children as the future generation. This article analyses the existence of Balinese folktales in character education in elementary school children in Ubud. The study on the use of folktales shows that Balinese folktales contributed to character education in elementary school children. It was shown in the folktale I Lacur which educates cautionary acts, not being envious, being stoical and helpful. The folktale Bulan Kuning also contributes to the formation of the attitude of helpfulness. Stoicism and not doing violence are narrated in the folktale Ni Tuung Kuning which can be used as an alternative in the improvement of children’s character. The folktale I Crucuk Kuning contributes to the formation of honesty, discipline, and responsibility. The folktale Angsa teken I Kekua contributes to the formation of attitudes of not breaking a promise. The use of folktale in teaching not only useful in passing on moral values of the stories but also to preserve the intangible cultural heritage.
Ubud: Benteng Terbuka Graeme MacRae
Jurnal Kajian Bali (Journal of Bali Studies) Vol. 4 No. 1 (2014): TEKS SEBAGAI REPRESENTASI SOSIAL BUDAYA
Publisher : Universitas Udayana

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This article discusses evolution and present problemsof Ubud as a tourist town in the context of Bali tourismdevelopment. Ubud has always provided an alternativevision of what tourism in Bali could be. The metaphor of anOpen Fortress provides a useful lens for looking at Ubudover the past century. “Tourism” is in Ubud has alwaysbeen closely linked to an expatriate community and otherinternational economic activities. Tourism is not a onewayprocess – it is always a dialectical process betweenlocal communities and visitors (as Michel Picard told uslong ago). This process is always changing and in Ubud ithas now entered a new phase – involving a tourism/expatnexus that is quite disconnected from local community andculture.
Kewajiban pada Perkawinan “Pada Gelahang” dalam Perspektif Hukum Adat Bali Putu Dyatmikawati
Jurnal Kajian Bali (Journal of Bali Studies) Vol. 5 No. 2 (2015): BALI DIASPORA DAN KEARIFAN LOKAL
Publisher : Universitas Udayana

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Abstract

Pada Gelahang marriage is relatively a new form of marriage in traditional community (desa pakraman) in Bali. Commonly the recognized form of marriage is biasa (common) marriage (the wife left her house and joined her husband’s family) and nyentana marriage (the husband left his house and joined his wife’s family). This is the consequence of kapurusa kinship system (patrilineal) in traditional community in Bali. The form of Pada Gelahang marriage was chosen for those who could not hold biasa marriage and nyentana marriage, as each bride and groom was born as the only child in their family. Based on the results of the research, there were found that the numbers of couples who had held pada gelahang marriage were increasing year to year. Based on Balinese customary law, the couples of pada gelahang marriage conduct their responsibilities in two places (double), namely the responsibilities to the family and to her husband’s traditional village, as well the responsibilities to the family and to his wife’s traditional village.

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