PELAKSANAAN UPACARA MALANCARAN SESUUNAN DEWA BAGUS RATU AYU DI DESA PAKRAMAN KEPAON, KOTA DENPASAR  (PERSFEKTIF PENDIDIKAN AGAMA HINDU)

Every area in Bali has a variety of traditions that have been preserved to this day. There is a unique that is only available in the area. Tradition is then carried out from generation to generation so that it becomes distinctive from each region. One of the traditions related to the religious rituals performed in the village of Pakraman Kepaon Suwung Kauh is Malararan Tradition Sesuunan Dewa Bagus Ratu Ayu. Malancaran word can be defined as a walk, the Malancaran Ceremony is a series of ceremonies of its implementation by accompanying all the Sesuunan that disungsung around the village area and at each end of the village area dedicated upakara yadnya. Malancaran ceremony is a form of bhuta yadnya ceremony in the hope that people can avoid the disease outbreak. This ceremony is routinely carried out by the villagers of Pakraman Kepaon Suwung Kauh every holy day of kajeng kliwon enyitan once every 30 days as a form of yadnya ceremony in the preservation of community tradition. Things that want to be studied from the phenomenon are (1) How is the process of performing the Malancaran Ceremony Sesuunan Dewa Bagus Ratu Ayu Desa Pakraman Kepaon ?, (2) How Malancaran Ceremony Function Dewa Bagus Adaptation of Ratu Ayu, Desa Pakraman Kepaon ?, (3) Educational Value What Hindu religion is contained in the ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu Desa Pakraman Kepaon?. Theories used to analyze the above problems are: Religious Theory of Koentjaraningrat, Structural Functional Theory of Triguna and Theory Value of Artadi. Techniques used to collect data are: participant observation, structured interview, literature study and document recording.The results of this study indicate that: (1) In the Ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu in the village of Pakraman Kepaon initially is a show because it is religus make barong and rangda become sacral and Sesuunan jagat. The ceremony of "Malancaran" Sesuunan Dewa Bagus Ratu Ayu is held on the holy day of kajeng kliwon enyitan right on sandikala (late evening) is a revelation from god in the past to expel bhuta kala and melt epidemic diseases that occurred in suwung kauh area through "Malancaran" Dewa Bagus Ratu Ayu is maintained by the people of suwung kauh until now. (2) The function of the Malraran Ritual of Sesuunan Dewa Bagus Ratu Ayu in Pakraman village kepaon is: religious function, harmony function. Cultural preservation function. (3) The values of Hindu religious education contained in the ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu Pakraman village kepaon suwung kauh South Denpasar district, Denpasar City namely: the value of character education, the value of aesthetic education, the value of health education, the value of education yadnya, the value of education atmanastuti.

Download Full-text

EKSISTENSI TAPAKAN BARONG DAN RANGDA DI DESA PAKRAMAN MENDOYO DANGIN TUKAD KECAMATAN MENDOYO KABUPATEN JEMBRANA (PERSPEKTIF PENDIDIKAN AGAMA HINDU)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v1i2.244 ◽

2017 ◽

Vol 1 (2) ◽

pp. 244

Author(s):

I Putu Oka Wibawa

Keyword(s):

Religious Education ◽

Participant Observation ◽

Descriptive Analysis ◽

Structured Interview ◽

The People ◽

Qualitative Descriptive ◽

Sacred Object ◽

Theory Of Value ◽

Religious Theory ◽

The Village

To connect with Ida Sang Hyang Widhi Wasa Hinduism people need media means to spark sradha and bhaktinya. As well as the existence of Tapakan Barong and Rangda in Pakraman Mendoyo Dangin Tukad Village. This Barong and Rangda is believed and believed by the community and the penyungsung to provide safety and protection for the village.The problems that will be discussed are: (1) How is the existence of Tapakan Barong and Rangda, (2) How Functions of Tapakan Barong and Rangda, (3) What values of Hindu religious education are contained in Tapakan Barong and Rangda. This study aims to determine (1) the existence of Tapakan Barong and Rangda, (2) Tapakan Barong and Rangda Function, (3) The value of Hinduism religious education contained in Tapakan Barong and Rangda.Theories used to analyze the problem are: Religious Theory of Koenjaraningrat, Structural Functional Theory of Talcott Parsons, The Theory of Value of Kaelan. The subjects of this research are the people of Desa Pakraman. Data collection methods are participant observation, structured interview, literature and documentation. The collected data was analyzed by qualitative descriptive analysis method with reduction measures, presentation, data and conclusion.The results showed (1) The existence of Tapakan Barong and Rangda is a sacred object that is used as media to worship Ida Sang Hyang Widhi Wasa and its manifestation in the form of barong and rangda. (2) Tapakan Barong and Rangda function based on Hinduism religion education, among others, Religious Function, Social Function, Educational Function. (3) The values of Hinduism Religious Education contained in Tapakan Barong and Rangda are: Basic Value, Instrumental Value, Praxis Value, and Value of Aesthetic Education.

Download Full-text

EKSISTENSI PURA BEJI PASEKAN DI DESA PAKAMAN AKAH KECAMATAN KLUNGKUNG KABUPATEN KLUNGKUNG (PERSFEKTIF PENDIDIKAN AGAMA HINDU)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.509 ◽

2018 ◽

Vol 2 (1) ◽

pp. 494

Author(s):

Ni Wayan Eka Dian Putri ◽

Ni Komang Sutriyanti ◽

Gek Diah Desi Sentana

Keyword(s):

Religious Education ◽

Participant Observation ◽

Descriptive Analysis ◽

Value Theory ◽

Literature Study ◽

The People ◽

Religious Teaching ◽

And Function ◽

Holy Place ◽

Value Of Education

Every religious teaching has a holy place to worship. Pura is a holy place for Hindus used to worship to Ida Sang Hyang Widhi Wasa. In each village Pakraman in Bali has a temple that certainly has a certain background and function so there are several types of temples, one of which is Pura Beji Pasekan which is a general shelter temple but also a Pura Kahyangan Village. Pura Beji Pasekan also has uniqueness, because it is functioned as a place of purification of pratima, nunas tamba (treatment) and melukat (cleansing) other uniqueness that is a source of springs in the temple area sourced from a bamboo tree that has a very clear source of water , until now the knowledge of the people of Desa Pakraman Akah the source of the water has never been dry even in the dry season. The source of the spring is a source of life for the people of Pakraman Akah Village. The uniqueness is the background of researchers to further explore about Pura Beji Pasekan through research entitled "Existence Pura Beji Pasekan in Pakaman Akah Village, Klungkung Sub-district, Klungkung Regency (Hindu Religious Education Perspective)".Issues to be discussed include: (1). How is the existence of Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency? (2). What is the function of Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency? (3). What are the values of Hindu religious education found in Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency?The theories used to analyze the problem are: (1). The existentialist theory of Kierkegaard. (2). The structural functional theory of Talcott Parsons. (3). The value theory of John Dewey. Data collection methods used in this study are participant observation, interview, documentation, and literature study. The collected data was analyzed by qualitative descriptive analysis method with reduction measures, data presentation and conclusion.The results showed (1). Existence of Pura Beji Pasekan in Pakraman Akah Village Klungkung Sub-district, Klungkung Regency. The history of Pura Beji Pasekan begins with the discovery of springs in the area of Pura Beji Pasekan. Pura Beji Pasekan disungsung by all krama Desa Pakraman Akah. The implementation of piodalan at Pura Beji Pasekan is held every once a year which falls on Rahina Purnama Sasih Fifth. (2). The function of Pura Beji Pasekan consists of the purification function, the function of welfare, the religious social function, the function of education and the function of ecological preservation. (3). The values of Hindu religious education contained in Pura Beji Pasekan. namely, the value of education sradha, the value of education gotong-royong (ngayah), and the value of aesthetic education.

Download Full-text

PEMENTASAN TARI LELEGONGAN PADA PIODALAN DI PURA PUSEH DESA PAKRAMAN CULIK KABUPATEN KARANGASEM (Perspektif Pendidikan Agama Hindu)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.444 ◽

2018 ◽

Vol 2 (1) ◽

pp. 28

Author(s):

I Komang Mandi Yasa ◽

I Nengah Duija ◽

Luh Dewi Pusparini

Keyword(s):

Religious Education ◽

Participant Observation ◽

Descriptive Analysis ◽

Structured Interview ◽

Dance Performance ◽

Aesthetic Taste ◽

Qualitative Descriptive ◽

Spiritual Satisfaction ◽

The Guardian ◽

Value Of Education

The daily life of Balinese people who are Hindus as if it can not be separated with elements of culture and art. The offerings with the form of offerings with great care in the selection of materials offerings, appear to present expressive symbols with aesthetic taste and artistic arrangement. Many religious ceremonies are performed every year in sacred temples, the atmosphere of art, especially the art of dance, is very prominent. In the art of dance, sacred dance or guardian is a dance performed in a series of ceremonies or yadnya or a series of specific rituals, and the dances are usually purified. In connection with that in the Village Pakraman Culik, District Abang, Karangasem regency has a uniqueness in the ceremony piodalan pura puseh there staging Lelegongan Dance. This dance performance is a manifestation of gratitude towards Ida Sang Hyang Widhi Wasa. There are also problems that will be discussed, among others: (1) Why Leleged Dance staged at piodalan ceremony at pura puseh, (2) Structure of Lempegongan dance performance, (3) Hindu religion values that contained in Lelegongan dance performance, to (1) reveal the background of Lelegongan dance, (2) explain the structure of dance performance of Lelegongan, (3) analyze the values of Hindu religious education contained in Lelegongan dance performance.The methods used to collect data are non participant observation and structured observation, structured interview, literature. The data collected were analyzed by qualitative descriptive analysis with reduction measures, data presentation and conclusion drawing. The results of this study shows Lelegongan dance is a guardian dance performed on each piodalan in pura puseh as an expression of gratitude before Ida Sang Hyang Widhi Wasa in general and also the Bhatari Bhatari who berstana at pura puseh and Ida Bhatari Danuh who berstana at pura puseh, Performance Lelegongan Dance at the ceremony piodalan Pura Puseh Village Pakraman Culik Abang district Karangasem regency is a dance that is considered sacred. In the staging of the Lelegongan dance there are several ceremonies that must be passed before the dance is performed, the first melasti ceremony or the cleansing ceremony of God's symbol, the second peak of the guardian is the peak ceremony in the ceremony piodalan where in the ceremony of the peak of the guardian was held Lertegongan dance performance , after the stages of Lelegongan dance all villagers of Pakraman Kulik do pray together. Next nganyarin which will end the penyineban ceremony. Educational values contained in the Lelegongan Dance namely (1) The value of Tattwa education is as a form of community belief in Ida Sang Hyang Widhi Wasa,(2) The value of education ethics Susila as a symbol of the behavior of the community during the ceremony piodalan, (3) The value of education ceremony that is as a form Bhakti Pakraman Culik Village community before Ida Sang Hyang Widhi Wasa which in this case poured in rituals with facilities and infrastructure namely with Banten, (4) Aesthetic Value that is as a form of spiritual satisfaction

Download Full-text

NILAI PENDIDIKAN AGAMA HINDU DALAM UPACARA NGUSABA PADI DI PURA SUBAK UMA UTU, DESA ADAT BABAHAN, KECAMATAN PENEBEL, KABUPATEN TABANAN

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.445 ◽

2018 ◽

Vol 2 (1) ◽

pp. 33

Author(s):

I Made Krisna Dinata ◽

I Nyoman Sueca

Keyword(s):

Religious Education ◽

Communication Theory ◽

Secondary Data ◽

Value Theory ◽

Literature Study ◽

Interview Method ◽

Qualitative Descriptive ◽

Religious Theory ◽

Problem Number ◽

Value Of Education

Ngusaba Padi Ceremony at Subak Uma Utu Temple, Adat Village Babahan, District Penebel, Tabanan Regency is a ceremony presented to Dewi Sri when rice field has yellowing. This research was conducted to give understanding to the community in Babahan village considering Ngusaba Padi ceremony that done, containing the teachings that closely with the values of Hindu religious education. Besides, the researchers get the finding that not all members of subak understand about the meaning and value of education contained in the ceremony. This resulted in several stages in the Ngusaba Padi ceremony not performed or missed by the Babahan people. In general, this study aims to reveal, understand and analyze about the values of Hindu religious education contained in Ngusaba Padi Ceremony holistically and comprehensively in accordance with the tradition in Subak Uma Utu Temple, Adat Village Babahan, District Penebel Tabanan Regency. There are values of Hindu religious education in Ceremony Ngusaba Padi contained in it.Researchers formulate some of the problems studied To be able to understand and describe the values of education contained in the ceremony Ngusaba Padi, among others: 1) How the form of Ngusaba Padi ceremony at Subak Uma Utu Temple, Babahan Village, District Penebel, Tabanan regency ?, 2) What is the meaning contained in Ngusaba Padi Ceremony at Subak Uma Utu Temple Babahan Village, Penebel District, Tabanan Regency ?, and 3) What values of Hindu religious education are contained in Ngusaba Padi ceremony at Subak Uma Utu Temple Babahan village, Penebel District, Tabanan Regency ?. The formulation of the problem is analyzed using the theory: 1) Religious Theory is used to dissect the number one problem. 2) Communication Theory is used to dissect the second problem, and 3) Value Theory is used to dissect problem number three. This type of research is qualitative and uses a qualitative descriptive approach. Types and data sources, namely primary and secondary data. The method used in this research is the method of observation, interview method, documentation study and literature study.The result of this research stated that: 1) The form of the implementation of Ngusaba Padi Ceremony at Subak Uma Utu Temple Babahan Village Penebel Sub-district, Tabanan Regency consists of the initial preparation of Ngusaba Padi ceremony and the implementation of Ngusaba Padi ceremony. 2) The meaning contained in the Ceremony of Ngusaba Padi is a sense of gratitude, fertility and also praise of gifts given by the universe through the harvest in accordance with what is expected. 3) The value of education contained in Ngusaba Padi ceremony at Subak Uma Utu Temple Babahan Village, District Penebel, Tabanan District are: (1). The value of Religious Education, (2). The Value of Togetherness Education and, (3). Value of Aesthetic Education (beauty).

Download Full-text

Pendidikan Nilai pada Tradisi Keislaman Masyarakat Fafanlap Distrik Misool Selatan Kabupaten Raja Ampat

AL-FIKR: Jurnal Pendidikan Islam ◽

10.32489/alfikr.v4i1.37 ◽

2018 ◽

Vol 4 (1) ◽

pp. 15-22

Author(s):

Sayed Arkam Boften ◽

Indria Nur

Keyword(s):

Religious Education ◽

Spiritual Values ◽

Literature Study ◽

Pedagogical Approach ◽

Village Community ◽

The People ◽

Long Time ◽

Data Source ◽

The Village ◽

Made In

The Birthday of the Prophet Muhammad SAW was a tradition that developed in the Islamic community long after the Prophet Muhammad died. The people of Fafanlap Village consider maulid as something that is not merely a tradition but is a form of Islamic teachings that is ordered contextually. The problem in this research is how the implementation of the procession maulid carried out in the village of Fafanlap? And What are the values of education that can be seen from the tradition of maulids in the Fafanlap community?. This study intends to describe the implementation of the maulid ritual tradition in Fafanlap Village and identify the value education of the maulid tradition of the Fafanlap Village community. In this study, the authors used a type of qualitative research with a pedagogical approach and took location in Fafanlap Village. The focus of research on the tradition of the birthday of the Prophet Muhammad. The author's data source obtained through literature study, observation, and interview interviews of related parties such as community leaders, who the authors consider to understand the concept of maulid and the processes that occur in Fafanlap Village in Fafanlap Village, South Misool District, Raja Ampat Regency. The results of this study indicate that the maulid tradition procession carried out in Fafanlap Village is an activity carried out that does not require a long time, both in terms of preparation, implementation, and closure, but in the procession revealed various spiritual values. Although in the process of carrying out the tradition of maulid in Fafanlap village it is not quite time-consuming, it can be said to be very tiring. Due to the full night of the village community sitting together in the mosque eagerly, the solemnity of reading some of the books of maulid summarized in one book. They believe and believe the little effort they made in terms of expressing their expressions of gratitude in commemorating the birthday of the Prophet Muhammad SAW could be a manifestation of profits to them in the next life. The tradition of maulid in the Fafanlap village community, indirectly put aside a lot of various concepts of Islamic religious education which have been passed down from generation to generation intentionally, related to the values of faith, worship, and morals.

Download Full-text

SASOLAHAN SANGHYANG DELING PADA PIODALANTUMPEK LANDEP DI PURA DADIA PANDE SESANHA, DESA PAKRAMAN ABANGSONGAN, KECAMATAN KINTAMANI, KABUPATEN BANGLI (PERSPEKTIF PENDIDIKAN AGAMA HINDU)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v1i2.222 ◽

2017 ◽

Vol 1 (2) ◽

pp. 104

Author(s):

Ni Made Ratminiasih

Keyword(s):

Religious Education ◽

Social Function ◽

Disease Outbreak ◽

Environmental Preservation ◽

Men And Women ◽

Ethical Education ◽

The People ◽

The Village ◽

Research Show ◽

Value Of Education

One of the Sanghyang dances that can now be found is Sanghyang Deling dance performed at the Tumpek Landep ceremony in Pura Dadia Pande Sesanha, Pakraman Abangsongan Village. Sanghyang Deling Dance as a means of expelling or rejecting the disease outbreak (nangluk merana) in the village of Pakraman Abangsongan. The Sanghyang Deling dance is two small dolls (resembling men and women) made from racial leaves or sandalwood trees. One thing that unique if one of the people who hold is not trance then when the Sanghyang Deling stop dancing. Sanghyang Deling dance when viewed more deeply there are values of Hindu religious education in it. The above is behind the researchers to conduct a scientific research. The results of the research show (1) The form of dance of Sanghyang Deling at Tumpek Landep ceremony in Pura Dadia Pande Sesanha, Pakraman Abangsongan Village consisting of (1) Mythology of dance Sanghyang Deling, (2) Facilities and infrastructure used in Sanghyang Deling dance. (3) Sanghyang Deling dance procession, (4) Place of dance Sanghyang Deling, (5) The person who danced Sanghyang Deling. (2) The function of dance of Sanghyang Deling at Tumpek Landep ceremony in Pura Dadia Pande Sesanha, Pakraman Abangsongan Village consists of (1) Religious function, (2) Social function, (3) Environmental preservation function, (4) Yadnya function. (3) The values of Hindu religious education contained in the dance Sanghyang Deling at the Tumpek Landep ceremony at Pura Dadia Pande Sesanha, Pakraman Abangsongan Village namely (1) The value of education tattwa, (2) The value of ethical education, (3) The value of education aesthetics.

Download Full-text

SESANANING PEMANGKU ARYA WANG BANG PINATIH PURA KAWITAN DESA DI DESA TUWED KECAMATAN MELAYA KABUPATEN JEMBRANA

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v1i2.249 ◽

2017 ◽

Vol 1 (2) ◽

pp. 270

Author(s):

I Komang Tegaryawan

Keyword(s):

Problem Formulation ◽

Structured Interview ◽

Value Theory ◽

Aesthetic Value ◽

Functional Theory ◽

Hereditary System ◽

The People ◽

Election System ◽

Religious Theory ◽

The Village

Pemangku Pura Kawitan Desa is one of uniqueness that exist in Tuwed Village, its election system using hereditary system which from the first still raised soroh Arya Wang Bang Pinatih as stakeholders not separated also with the existence of Pura Kawitan Desa which is Pura Teritorial and not including Pura Kahyangan Village. Pura Kawitan Desa was established in Tuwed Village because Tuwed Village was originally a vast village and has many Banjars such as Banjar Berawantangi, Moding, Candiksuma, Tetelan, Puseh and Mundukbayur. After the regulation of restriction of village area, which resulted in Tuwed Village divided into several villages namely Banjar Candiksuma, Moding and Tetelan is no longer a Banjar but has become a Village, if a Village does not make prayer in Pura Kawitan this village, then one village will experience grubug great. The uniqueness is what makes the researcher interested to conduct more in-depth research about Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa in Tuwed Village Melaya District Jembrana District.Based on the above background, it can be formulated some problems as follows namely (1) How is the form sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana Regency? (2) What is the Seafarning Function of Arya Wang Bang Pinatih Pawas Kawitan Desa in Tuwed Village, Melaya District, Jembrana Regency? And (3) What values are there in the execution of the Aryan stake holders Wang Bang Pinatih Pura Kawitan Desa in Tuwed Village, Melaya District, Jembrana Regency ?. This study aims to (1) know the form sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana District, (2) know the function sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Regency Jembrana and (3) explain what values are contained in the implementation sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana District.The theories used in analyzing the problem formulation are: the religious theory of Koentjaraningrat, the structural functional theory of Malinowski and the value theory of Louis O.Ksattof. The methods used to collect data are: participatory observation, structured interview, literature and documentation. The collected data is analyzed by data analysis method with reduction steps, data presentation and conclusion.The results showed the form of Sesananing Pemangku Arya Wang Bang Pinatih in Pura Kawitan Desa begins with Pemangku selection system that uses one soroh namely Arya Wang Bang Pinatih. Once elected as a Pemangku must follow sesana as a Pemangku and avoid the prohibition in Pura Kawitan Desa. The function of Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa is the function of the leader of multi soroh worship that does not discriminate soroh at Pura Kawitan Desa, the function of unifying interaction and social communication multi soroh establishment cooperation and sense of brotherhood between pamedek coming from various villages to Pura Kawitan Village, the unifying function of the people of the Hindus in the village Tuwed, Candiksuma, Moding and Tetelan in order to create harmony. The value contained in the implementation of Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa is the value of religion, ethical values, leadership value, the value of togetherness and aesthetic value.

Download Full-text

TRADISI MAPEED DALAM UPACARA DEWA YADNYA DI PURA AGUNG GIRI JAGAT NATHA DESA PAKRAMAN KETEWEL KECAMATAN SUKAWATI KABUPATEN GIANYAR (Perspektif Pendidikan Agama Hindu)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.457 ◽

2018 ◽

Vol 2 (1) ◽

pp. 120

Author(s):

Ni Luh Made Rusita ◽

I Nengah Lestawi ◽

I Nyoman Alit Supandi

Keyword(s):

Religious Education ◽

Participant Observation ◽

Cultural Preservation ◽

Literature Study ◽

Educational Values ◽

Aesthetic Value ◽

The People ◽

The Temple ◽

Descriptive Method

Tradition is something that can not be separated from every yadnya ceremony. The Mapeed tradition is one of the traditions of many traditions held in Bali. The Mapeed tradition is held in Pura Agung Giri Jagat Natha Desa Pakraman Ketewel at the ceremony of Dewa Yadnya ceremony on buda kliwon wuku sinta (pagerwesi), precisely in umanis pujawali until penyineban. On the implementation of the Mapeed Tradition. Banten used is gebogan. Gebogan used as a staging tool before being offered until the temple by the people of Desa Pakraman Ketewel. All the staged gebogan will be presented in a pujawali in Pura Agung Giri Jagat Natha.Based on the above background then, as for the formulation of the problem that will be used are: (1) Why is it practiced Mapeed tradition in the ceremony of Dewa Yadnya in Pura Agung Giri Jagat Natha Desa Pakraman Ketewel Sukawati District Gianyar Regency? (2) What is the function of the Mapeed Tradition in the ceremony of Lord Yadnya in Pura Agung Giri Jagat Natha Desa Pakraman Ketewel Sukawati District Gianyar Regency? (3) What educational values are contained in the Tradition of Mapeed in the ceremony of Dewa Yadnya in the temple of Agung Giri Jagat Natha Desa Pakraman Ketewel Sukawati District Gianyar ?. From the formulation of the problem, this study aims to (1) to know the purpose of the implementation of Mapeed Tradition, (2) to know the implementation function of Mapeed Tradition, (3) to know the value of Hindu religious education contained in the implementation of Mapeed Tradition. To obtain the data, the researcher used some technique or method in collecting data which used is participant observation technique, interview, documentation, and literature study. To get a comprehensive conclusion, then the data that have been obtained is described by descriptive method.Based on the results of the research that has been discussed in each chapter above, that can be found that the implementation of Tradition Mapeed implemented at the time umanis pujawali until penyineban. The purpose of Mapeed Tradition is carried out to maintain a tradition that has been preserved for generations from generation to generation. In Mapeed Tradition there are several functions that are function of cultural preservation, function of education, function of art, and ritual function, and Tradition Mapeed also have educational values like Sradha and bhakti value, yadnya value, ethical value, aesthetic value, value of togetherness, value admanastuti.

Download Full-text

New Model of Anti Radicalisme Learning for Moslem Teacher

International Conference of Moslem Society ◽

10.24090/icms.2016.1824 ◽

2016 ◽

Vol 1 ◽

pp. 36-43

Author(s):

Ucok Agus Saputra

Keyword(s):

Character Education ◽

Religious Education ◽

Educational Institutions ◽

New Order ◽

Religious Groups ◽

National Agency ◽

New Model ◽

Islamic Movements ◽

The People ◽

The Republic

Post-fall of the New Order regime, the action of Islamic radicalism spreads out fast in Indonesia. Unluckily, actors and the perpetrators are mostly Muslimand claiming graduated from Islamic educational institutions. Radical Islamic movements nowadays are worrying the people and threaten the life of the nation that contains the values of pluralism, tolerance, and acculturative, including in religion. According to way of life on Indonesian, Pancasila, and the 1945 Constitution and the Republic of Indonesia which is the basics of nation and state are also threatened. even their movement tends to do with violence. Proven by the presence of several violent incidents that resulted in deaths were not counted. (National Agency for Counter of Terrorism, 28/8/2002). Therefore, Indonesia (and even the world) needs strategies to prevent the anti-radicalism and terrorism. Learning the last fact, education that be designed by conforming new model of learning for Moslem Teacher is absolutely needed. The approach to the handle the Islamic radicalism must always be strived, One of models is through character education. Education is partly done by reconstructing the Islamic Religious Education (PAI) that is taught in educational institutions. Reconstruction of PAI should be able to produce learners that possess attitude of tolerant, moderate and inclusive. In short, there is a tendency of systematic efforts made by certain religious groups to teach the doctrine of religious hardliners among students of Elementary School (SD), that often reborn radicalization. Here, the writer will show how Moslem teacher can take anti-radicalims learing by some new models that can be implemented, namely the de-radicalization preventive, de-radicalization preservative against moderate Islam, and curative deradicalised.

Download Full-text

KOMUNIKASI TRANSENDENTAL MAPAJEJIWAN DALAM UPACARA MAPASELANG DI PURA PENATARAN AGUNG PUCAK MANGU BANJAR TINGGAN DESA PELAGA KECAMATAN PETANG KABUPATEN BADUNG

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.474 ◽

2018 ◽

Vol 2 (1) ◽

pp. 227

Author(s):

I Wayan Rusdika ◽

Ida Bagus Gede Candrawan ◽

I Gusti Ayu Ratna Pramesti Dasih

Keyword(s):

Communication Process ◽

Literature Study ◽

Functional Theory ◽

Mutual Cooperation ◽

Verbal Process ◽

The People ◽

Religious Theory ◽

The Impact ◽

Correct Data ◽

The Universe

Procession mapajejiwan conducted by two people sulinggih by reading the text of sacred dialogue is a real form of application of transcendental communication. Mapajejwan held as the top of the mapaselang ceremony that has the meaning as a process of the creation of the universe performed by God tangible Sang Hyang Semara Ratih. The problems that will be discussed are: 1) How is the transcendental communication process of mapajejiwan in Pura Penataran Agung Pucak Mangu ?, 2) What is the function of transcendental mapajajianwan communication in Pura Penataran Agung Pucak Mangu ?, 3) What is the impact of transcendental mapajajianwan communication in mapaselang ceremony in Pura Penataran Agung Pucak Mangu Temple?. Theories used to analyze problems are (1) S-O-R (Stimulus-Organism-Response), 2) religious theory and 3) structural functional theory. The subject of this research is a transcendental mapajajiwan communication as rangakian from mapaselang ceremony in Pura Penataran Agung Pucak Mangu. This study contains the steps that researchers do in the process of collecting data in order to obtain the correct data. The steps are as follows: (1) interview technique, (2) observation technique, (3) literature study technique.The results showed (1) Transcendental communication process mapajejiwan seen based on series of ceremony mapaselang covering verbal process and nonverbal process. A verbal process that includes all processes that use words and language both orally and in writing. While the nonverbal process includes all the symbols used in the implementation of mapaselang ceremony. (2) The functions of transcendental communication include religious functions, intrapersonal functions and interpersonal functions. Religious function that is to purify and to pay the debt, intrapersonal function is to awaken Pucak Mangu's enforcement krama that everything in this world is a loan that must be returned, while the interpersonal function of transcendental communication is to unify the perception and convince the people that the universe was created by God as well as knowledge of what God has created. (3) The impact of transcendental communication of maps in the mapaselang ceremony includes two effects of positiv and social impacts. Posistivnya impact is to build the concept of sincerity in self, build the spirit of mutual cooperation and foster loving attitude of the universe and its contents in order to obtain the peace.

Download Full-text