Jurnal Kajian Bali
The Jurnal Kajian Bali (Journal of Bali Studies) is an area study journal that specializes in publishing research-based articles about Bali. The topics of articles about Bali that can be published are very diverse including Balinese culture, politics, music, language, architecture, literature, history, mass media, popular culture, tourism, economy, environment, health, law, management, religion, and Balinese customs. The journal would also like to publish articles on Bali with comparative approaches. The Jurnal Kajian Bali (Journal of Bali Studies) is published twice a year, every April and October. Published articles are reviewed in a single blinded manner. The Jurnal Kajian Bali (Journal of Bali Studies) was first published in April 2011 by the Center for Balinese Studies, University of Udayana. Starting from April 2019, the journal is published jointly by the Center for Balinese Studies and the Center of Excellence in Tourism, University of Udayana. However, starting April 2020, the Jurnal Kajian Bali (Journal of Bali Studies) was published by the Center for Cultural Research and the Center of Excellence in Tourism, University of Udayana. This change occurred because of the reorganization of research centers at Udayana University from the end of 2019.
Articles
386 Documents
<![CDATA[Aspek Ritual pada Sistem Irigasi Subak sebagai Warisan Budaya Dunia ]]>
<![CDATA[Wayan Windia]]>;
<![CDATA[Sumiyati Sumiyati]]>;
<![CDATA[Gede Sedana]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 5 No 1 (2015): AIR DAN PERUBAHAN SOSIAL DI BALI ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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<![CDATA[AbstractThis paper introduces some ritual activities performed by individual farmer within subak system. Subak is farmers managed irrigation system which has an irrigation water source irrigated to certain compound of rice fields and hasa particular temple. The ritual ceremony is a part of important thing of Tri Hita Karana (THK) implementation, namelyparhyangan aspect presenting the harmonious relationship between farmer and the God. The other components of THK are pawongan (the harmonious relationship among subak’s members) through the implementation of subak’s regulation (awig-awig); and palemahan presenting the harmonious relationship between farmer and environment through the rice field terrace maintenance. There are 16 activities of ritual ceremonies individually performed by farmer as subak’s member starting from the ritual of fetching irrigation water until the post-harvest ritual ceremony. A side from this, thereare also ritual ceremonies conducted by the all members at the subak level. Subak also has ritual ceremonies carried out together with the other subaks in the temples located near the dam, lake and others. These ritual activities constitute as acultural practices conducted by subak. Therefore, subak has been regarded as the keeper of Balinese culture by implementing THK, thus UNESCO has acknowledged subak asworld cultural heritage.]]>
<![CDATA[Karakteristik Permukiman Masa Bali Kuno di Bali Utara Berdasarkan Isi Prasasti dan Kajian Toponimi ]]>
<![CDATA[I Gst. Ngr. Tara Wiguna]]>;
<![CDATA[Ni Ketut Puji Astiti Laksmi]]>;
<![CDATA[Hedwi Prihatmoko]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 11 No 1 (2021): Volume 11 No. 1. April 2021 ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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DOI: 10.24843/JKB.2021.v11.i01.p11
<![CDATA[A number old Bali inscriptions provide informations about past settlements scattered in many parts of Bali, and one of those is in northern part of the island. This research aims to reconstruct cultural history through epigraphic and toponymy studies as a foundation of historiography. Data collected through literature studies and surveys and analysed through textual criticism, both external and internal, and identification of toponyms. Data synthesis was conducted by placing toponym data found in inscriptions in the context of Old Balinese History. The result of this research shows that the characteristic of Old Bali settlements in North Bali could be differentiated into two categories, i.e. coastal area settlements and mountainous area settlements. Coastal area settlements have locational patterns that follow coastal line. These settlements have important roles in trade activites. Mountainous area settlements have mountain as their orientation, and the locational patterns are adjusted according to its mountainous topography and environment, thus its locations are scattered and tend to close to plantation or agricultural area.]]>
<![CDATA[Agen Budaya dan Pemasaran: Peran Ganda Jaringan Perguruan Spiritual dalam Promosi Wisata Spiritual di Bali ]]>
<![CDATA[I Gede Sutarya]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 8 No 1 (2018): MODAL BUDAYA PARIWISATA BALI ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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DOI: 10.24843/JKB.2018.v08.i01.p01
<![CDATA[The interest of foreign tourists to the spiritual tourism to Bali provides an opportunity for the development of the Balinese spiritual network abroad. These spiritual network have a dual role, in addition to initially introduce Balinese culture, they then also promote and become travel agents. This article examines the forms of spiritual disciple networks, the process of network transformation into marketing agents and the role of agents in spreading the culture, so that foreign tourists who interested in spiritual tourism are interested to come to Bali. These research problem are examined with qualitative approach through literature study, nonparticipant observation, and in-depth interview. Data were analyzed by the approach of tourism marketing theory from Seaton (1996) and postmodern theory of Derrida. The result is that the form of spiritual disciple network is the overseas training centers, the process of transforming into a marketing agency through the spiritual group’s desire to travel to Bali those are grew by spiritual teachers. The spiritual tour happened to Bali is the success of marketing agents as agents of cultural spread to the origin country of foreign tourists.]]>
<![CDATA[Gema Perdamaian: Tourism, Religion and Peace in Multicultural Bali ]]>
<![CDATA[Shinji Yamashita]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 2 No 2 (2012): BAHASA BALI DALAM PELANGI ILMU ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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<![CDATA[AbstractBalinese tourism has experienced serious challengesbecause of such negative incidents as the bombings bythe Muslim terrorists in the Balinese resort of Kuta in2002 and 2005. The inter-faith measures enacted as partof the crisis management for Balinese tourism after thebombings on 12 October 2002 are particularly interesting.These measures included joint- prayers to promote interreligiousharmony such as the prayer for world peace, DoaPerdamainan Dunia dari Bali (“Prayer for Peace of the Worldfrom Bali”) on 21 October 2002, which was attended bythe minister of religious affairs, who is himself Muslim. Inthis event the bombings were then interpreted by Balineseas an expression of the anger of gods, a consequence ofbad karma. Therefore, a massive ceremony, involving themost powerful priests, was carried out on 15 November2002 in order to cleanse Bali of the trauma of the bombingand restore peace. Since then the “prayer for peace” (GemaPerdamaian, literally “Echo of Peace”) has continued to beheld on 12 October every year. By focusing on this eventand the Balinese peace movement after the bombings,this paper discusses a new relationship between tourism,religion and peace within the framework of multiculturalBali in the age of transnationalism.]]>
<![CDATA[Bali Diaspora di Daerah Transmigrasi: Representasi Kearifan Lokal Bali di Kabupaten Bolaang Mongondow, Sulawesi Utara ]]>
<![CDATA[I Nengah Punia]]>;
<![CDATA[Wahyu Budi Nugroho]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 10 No 1 (2020): BALI DIASPORA ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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DOI: 10.24843/JKB.2020.v10.i01.p03
<![CDATA[This research aims to examine the representation of Balinese local wisdom in the daily life of Balinese transmigrants in Bolaang Mongondow Regency, North Sulawesi Regency. It also aims to analyse how the culture representation implicates the social interaction among the Bali diasporas with the local people and the transmigrants from other regions. This research using quantitative and qualitative approachs with questionnaire and interview as data collection instruments. The results shows that most of the local Balinese wisdom was still represented in the daily life of the Balinese transmigrant community in Bolaang Mongondow, except that the subak irrigation system and Balinese architecture were felt to be lacking.The interaction between Balinese transmigrants with local people and other transmigrants from other regions is very harmonious. It is caused the strengths of Balinese philosphies for instance Tri Hita Karana and Menyama Braya in the daily life of Balinese transmigrants in Bolaang Mongondow Regency, North Sulawesi Province.Keywords: representation, local wisdom, Balinese transmigrant, Bolaang Mongondow Regency]]>
<![CDATA[Paradigma Kepariwisataan Bali Tahun 1930-An: Studi Genealogi Kepariwisataan Budaya ]]>
<![CDATA[I Made Sendra]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 6 No 2 (2016): RUANG IMAJINER DAN RUANG PUBLIK DI BALI ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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<![CDATA[This article analyses the connection between Baliseering discourse and the practice of Bali`s cultural tourism by applying the theory of hegemony from Gramsci and genealogy from Micheal Foucault as tools of analysis. It is very interesting topic to analyses especially in relation to the reconstruction of Baliseering discourse, the power knowledge emerged from Baliseering discourse, the articulation of it to open the space of Bali as historical cultural. Research shows that Baliseering is colonial discourse constructed by the Dutch government having purpose, such as: (a) to stem the influence of nationalism and moslem radicalism movement from Jawa; (b) to utilize the unique conservative tradition and historical cultural landscape as tourist attraction. On the other hand, there were modern elites who had ideology called anti colonial discourse. They consisted of Balinese youth who had finished their study in Java brought modern thought. They applied soft struggle by establishing social, cultural and religious organization called Bali Darma Laksana (BDL). They criticized the Baliseering discourse as deceptive instrument by glorifying the conservative unique tradition and culture in order to create dissension among Balinese people.]]>
<![CDATA[Bali: Between Cultural and Marine Tourism ]]>
<![CDATA[I Nyoman Darma Putra]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 4 No 1 (2014): TEKS SEBAGAI REPRESENTASI SOSIAL BUDAYA ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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<![CDATA[AbstractThis paper discusses the potential of marine tourism in Bali and its contribution toward the development of sustainable tourism. While marine and cultural tourism form two distinct categories, in Bali there are many cultural activities that take place on beaches, or coastal areas that become unique tourist attractions. Therefore, in this paper, I willalso introduce an expanded view of marine tourism that would include, for instance, the observation of processions and rituals on beaches. Exploring the interconnections between marine and cultural tourism may help us come upwith new strategies for the sustainability of tourism in Bali as a whole. In addition to aiming at sharing the experiences of Bali in managing and promoting its marine tourism potential, this paper also seeks feedback on better waysto manage marine tourism in order to achieve tourism sustainability for the island.]]>
<![CDATA[Peran Nilai Hindu “Tri Kaya Parisudha” dalam Peningkatan Loyalitas Wisatawan Terhadap Desa Wisata Pedawa, Bali Utara ]]>
<![CDATA[Nyoman Dini Andiani]]>;
<![CDATA[I Made Antara]]>;
<![CDATA[Wayan Ardika]]>;
<![CDATA[Nyoman Sunarta]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 10 No 2 (2020): TEKS DAN TRADISI BALI ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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DOI: 10.24843/JKB.2020.v10.i02.p12
<![CDATA[Local wisdom based on Hinduism Tri Kaya Parisudha has an important role in the development of tourism in Pedawa Village, North Bali. This article analyzes the role of Tri Kaya Parisudha's values and practices as a spirit of hospitality in increasing the loyalty of tourists to visit Pedawa Village, one of the five ancient villages in Banjar District, Buleleng Regency. This qualitative study begins with data collection with field observations and interviews with thirty foreign and domestic tourists who have visited Pedawa Village more than once. The results showed that the loyalty of returning tourists was due to the friendliness, way of life, way of speaking and acting in the community which made tourists feel comfortable. In addition, it is also due to the uniqueness of the traditional house of Pedawa Village as a tourist attraction. The life habits of the Pedawa people that reflect the values of the Tri Kaya Parisudha have implications not only for the sustainability of tourism villages but also for strengthening the appreciation and practices of Hindu-based local wisdom in Pedawa Village.]]>
<![CDATA[Balinese language ecology: Study about language diversity in tourism area at Ubud village ]]>
<![CDATA[Ni Luh Sutjiati Beratha]]>;
<![CDATA[Ni Wayan Sukarini]]>;
<![CDATA[I Made Rajeg]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 7 No 2 (2017): BUDAYA EKONOMI BALI ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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DOI: 10.24843/JKB.2017.v07.i02.p07
<![CDATA[Ubud Village in Gianyar Regency is one of the tourism areas in Bali where Balinese people are bilingual because they have mastered more than one languages. In the environment of Balinese language, there also live other languages including national language (Indonesian) and foreign languages (such as English, Japanese, and Mandarin). Balinese people nowadays, especially in tourism area, have difficulties in using Balinese language so they use mixed languages, namely Balinese language with Indonesian language, with English language, or Mandarin. This phenomenon might indicate that Balinese language appears to be marginalized. This article aims at investigating languages that are used in Balinese language environment in Ubud. Qualitative method is applied with sociocultural approach, and theories related to the use of language are applied. The study shows that the marginalization of Balinese language appears to exist because there are various ethnic groups of immigrants who live in this village. The village of Ubud has already been occupied by expatriates who deliberately come to Bali and settle in Ubud. This effects the choice and use of a language.]]>
