THE MEANING OF VIRAT VIDYA'S TEACHINGS IN THE TEXT OF TUTUR BHUWANA MAREKA

<p>The text of Tutur Bhuwana Mareka is a lontar text that has a Shivaistic nuance and is <br />thick with Tattwa teachings. The text of Tutur Bhuwana Mareka has a core teaching that discusses a lot about the creation, maintenance, and destruction of the universe or what is known as Virat Vidyā. This study will discuss three basic consensus as the formulation of the problem which includes the meaning of harmony in the process of creation (uttpti), maintenance (stiti), and destruction (pralina). This study uses the theory of Hermeneutics from Friedrich August Wolf to discuss the overall problem formulation in this study. The research method used in this study is a qualitative research method with several stages, namely: determining the type of research, finding sources of research data both primary and secondary data, determining research instruments, determining informants using purposive sampling techniques, collecting data using library, document, and descriptive methods, interview, then<br />analyze the data, and present the results of the data analysis. The meaning of harmony in the process of creation (uttpti) of the universe in the text of Tutur Bhuwana Mareka is the existence of Sang Hyang Mareka Jati to respond to an empty and silent situation without any creation. All objects and living things that He created are correlated with each other and this is what shows the existence of harmony in the universe. Because in essence the universe without its contents is incomplete and living things cannot live and settle without the existence of the universe. Furthermore, the meaning of harmony in the process of maintaining (stiti) the universe in the text of Tutur Bhuwana Mareka is the existence of Sang Hyang Mareka Jati in protecting the universe and all its contents. Then the last is the meaning of harmony in the process of destruction (pralina) of the universe in the text of Tutur Bhuwana Mareka which is<br />the return of the elements of creation to the creator, namely Sang Hyang Mareka Jati. The destruction process in this text shows the existence of a cyclic cycle, proving that there is harmony, balance, and harmony in the universe. Creation, maintenance, and destruction are forms of harmony created by God in his manifestation as Sang Hyang Mareka Jati to give understanding to humans that the entire contents of the universe are His manifestations and will surely return to Him.</p><p> </p>

THE COMMUNITY-BASED ECOTOURISM DEVELOPMENT ON “TAMAN BEJI GRIYA” IN PUNGGUL VILLAGE, ABIAN SEMAL, BADUNG

<p><br />The community-based ecotourism (CBET) is a new paradigm of tourism to encourage<br />the preservation of nature and culture, as well as improve the economy of local people. The development of CBET “Taman Beji Griya” in Punggul Village which is managed by the extended family community, “Griya Gede Manuaba Punggul”, is the main focus of this study. This CBET combines natural attractions such as waterfalls and caves with malukat and tirtayatra rituals, without changing its socio-religious function. Through a management strategy and a SWOT analysis approach, the development pattern and the potential and constraints of this CBET can be identified. This study found that the development pattern of CBET “Taman Beji Griya” includes the environment scanning, formulation strategy, implementation strategy, evaluation and control. The potential and constraints for the development of CBET “Taman Beji Griya” include internal and external factors. The internal potential includes land ownership status, management competence, and family support. Its external potential includes positive responses from tourists, community support, and the influence of social media. Internal constraints include limited financial capital, human resources, and management. Externally, the constraints include government regulations, relationships with traditional institutions and local agencies, as well as uncertain sources of income.</p>

IDEOLOGICAL STRUGGLE FROM STRATIFICATION OF CATUR WANGSA AND CATUR WARNA IN POETRY GEGURITAN CHANDRA BHAIRAWA

<p class="p2">Balinese society has debated on <em>Warna</em>, <em>Kasta </em>(caste), and <em>Wangsa </em>stratification has been going on for a long time because of a lack of understanding about cultural differences. Bali's social stratification is focused on <em>Wangsa</em>. The title inherited the male line. This fits the ancestral scheme, <em>Purusa</em>, or patrilineal. The author is interested in investigating one of Catur Wangsa's issues in the <em>Candra Bhairawa </em>text focused on group polemics about <em>Warna</em>, <em>Kasta </em>(caste), and <em>Wangsa </em>stratification discourse. The issues addressed in this study are how to stratify <em>Catur Wangsa</em>'s duties and responsibilities in <em>Candra Bhairawa </em>text. This study aimed to determine the ideological struggle to stratify <em>Catur Wangsa </em>and <em>Catur Warna </em>in Bali. The method used in this research is to study literature by gathering primary and secondary data. This study results in (1 ) identifying and charting <em>Catur Warna </em>and <em>Catur Warna </em>(2)Duties of <em>Wangsa Brahmana</em>, <em>Wangsa Ksatria</em>, <em>Wangsa Waisya</em>, <em>Wangsa Sudra </em>(3) The <em>Wangsa </em>philosophical conflict in society poses two points of view, notably, the desire to retain the Wangsa and release the Wangsa with several stages of the <em>Diks</em>a Ceremony.<span class="Apple-converted-space"> </span></p>

THE EFFECTIVENESS OF CHARACTER VALUE INTERNALIZATION THROUGH NGUSABHA SAMBAH TOWARDS BALI AGA CULTURE RESILIENCE TENGANAN PEGRINGSINGAN VILLAGE, MANGGIS DISCRICT, KARANGASEM REGENCY

<p class="p2">Every human individual is always in the process of forming his character, because a character is formed starting from the family, school, and environment. Formally, the formation of human character is formed consciously and systematically in developing self-potential. Tenganan Pegringsingan Traditional Village has a religious tradition which is considered as a place for internalizing character values which is devoted as a form of cultural resilience in the Tenganan Pegringsingan Traditional Village, which is held annually and every three years for <em>muran </em>which is marked with <em>sasih kapat </em>twice in one year which is right on <em>sasih kalima </em>according to the calendar system of the Tenganan Pegringsingan Traditional Village is called <em>Ngusaba Sambah</em>. The results of this scientific paper using a qualitative research with an ethnographic approach.<span class="Apple-converted-space"> </span></p>

THE EFFECT OF MODERATE LEADERSHIP BASED ON TRI KAYA PARISUDHA AND SOCIAL ATTITUDE ON EMPLOYEES’ PERFORMANCE

<p class="p2">This study aims to determine the effect of moderate leadership based on Tri Kaya Parisudha and social attitudes on employee’s performance at STAHN Mpu Kuturan Singaraja, both separately and together. This research is an ex-post facto research. The population in this study were all 77 employees of STAHN Mpu Kuturan Singaraja who were directly used as research samples. The independent variable in this study are moderate leadership based on Tri Kaya Parisudha and social attitudes, while the dependent variable is employees’ performance. The instrument used was a moderate leadership questionnaire based on Tri Kaya Parisudha, social attitudes, and employees’ performance. The data analysis method usedwais multiple regression and partial correlation techniques. The results showed that: 1) there was a significant effect of moderate leadership based on Tri Kaya Parisudha on employees’ performance, 2) there was a significant effect of social attitudes on employees’ performance, and 3) there was a significant effect of moderate leadership based on Tri Kaya Parisudha and social attitudes towards employees’ performance.<span class="Apple-converted-space"> </span></p>

AESTHETICS AND ETHICS OF KARAWITAN ART IN LONTAR AJI GHURNNITA

<p>Art is a form of expression of the soul that cannot be separated from human beings. Art makes human’s life more beautiful and colorful. Various kinds of art forms were created by humans as a form of existence and self-expression, be it in the form of dance, painting, and various other types of art. Bali as one of the world's international tourist destinations cannot be separated from the various kinds of arts in it. One of them is karawitan or art of sound. Karawitan art itself is divided into two types, namely instrumental musical art in the form of gamelan, and vocal karawitan. The art of karawitan, especially gamelan in Bali, is not only a complement to religious ceremonies or the pouring of creative ideas, but also has a very significant influence on the Balinese people and the listeners of the gamelan. The shape of the gamelan is also able to influence the soul and human behavior that dissolves in the atmosphere brought by the gamelan players. The implementation of gamelan art, either directly or indirectly, has ethical and aesthetic values. Through gamelan art, humans will learn ethical and aesthetic values. If viewed from the aesthetic value, gamelan art contains the values of truth (Satyam), purity (Shivam), and beauty (Sundaram) which are concepts of Hindu aesthetics itself. In terms of ethical values, gamelan art teaches one to learn to respect one another and learn the meaning of equality where everyone has the same position according to their respective duties and functions. Through gamelan, humans learn to harmonize what is said and what is done.</p>

BISSU: ANCIENT BUGIS PRIEST (Perspective On The Influence Of Hindu Civilization In Bugis Land)

<p class="p2">This study discusses the Bugis or Bissu priests in South Sulawesi Province. The Bugis people's belief in bissu has been written since ancient times and has even been documented in the Lontara I La Galigo. In general, Bissu is a man but looks like and dressed up like a woman or in the Bugis language; it is called Calabai. During the heyday of the kingdoms in South Sulawesi, a Bissu had a crucial position in traditional ritual activities and other sectors such as medicine, as a fortune teller, to determine good days and a royal advisor. They are believed as the bridge between humans and gods or ancestral spirits through their language called Torilangi. Along with the times, the existence of Bissu in South Sulawesi began to disappear because they were considered to be carrying out idolatrous activities. There is no more special attention given by the government to their survival. So that many Bissu has switched professions to survive, such as being a bridal make-up, working on rice fields and gardens as well as taking part in regional tourism activities through the Magiri attractions they display.</p>

CHARACTER EDUCATION THROUGH MATERUNA NYOMAN CEREMONY IN TENGANAN PEGRINGSINGAN VILLAGE, KARANGASEM-BALI

<p class="p2">This research aims to study the phenomenon of character education through the <em>Materuna Nyoman </em>Ceremony in Tenganan Pegringsingan Village, Karangasem Regency, Bali Province. This research was conducted using a qualitative approach and found results, such as (1) the <em>Materuna Nyoman </em>ceremony is a ceremony that must be followed by every youth in Tenganan Pegringsingan Village as a requirement of being recognized as an adult; (2) through the <em>Materuna Nyoman </em>Ceremony, religious characters, patience, care for the environment, social care, responsibility, independence, and self-sacrifice can be formed; and (3) the participation of <em>teruna </em>in the <em>Materuna Nyoman </em>Ceremony has implications for increasing the <em>teruna’s </em>knowledge of ethics, responsibility, social care, environmental care, and so on. The development of positive knowledge evidently also has implications for the formation of good attitudes, and ultimately leads to the development of good behavior for <em>teruna </em>who have participated in the <em>Materuna Nyoman </em>Ceremony.</p>

SATWIKA LIFE STYLE THROUGH THE DESIGN OF MEASURING EQUIPMENT BODY MASS INDEX (BMI) BASED ON IOT

<span>The satwika lifestyle refers to the understanding that the physical body should be </span><span>maintained through wise thoughts and behavior in determining what is good and bad for the </span><span>body so that it is always in a fit and fit state. Technology affects the lifestyle of modern society. </span><span>Practical lifestyles are not necessarily balanced with health awareness. Fast food variations and </span><span>online food delivery services are practical choices even though they do not meet nutritional </span><span>standards that can affect health quality. Body Mass Index (BMI) can be an indicator of health, </span><span>so it can guide a person to control the food consumed. This study innovates the development </span><span>of a manual BMI measurement tool at STMIK STIKOM Indonesia into a BMI measurement </span><span>tool that can be accessed online with a concept called IoT (Internet Of Things). The design of </span><span>the IoT Based BMI Measurement Tool at STMIK STIKOM Indonesia is expected to help </span><span>lecturers, staff, and students at STMIK STIKOM Indonesia to be able to check their BMI </span><span>regularly so that they can optimize the satwika lifestyle. The data of this research were obtained </span><span>by conducting observation, e-questionnaire, and interview methods and then elaborated with </span><span>qualitative descriptive to describe that the BMI measuring instrument can function and assist </span><span>the academic community of STMIK STIKOM Indonesia in maintaining a satwika lifestyle.</span>

RESOLUTION OF SOCIO-RELIGIOUS CONFLICT: REJECTION OF PIODALAN RITUAL IN MANGIR LOR, BANTUL

<p>Religion functions are to build brotherhood, yet religions can also be a source of <br />conflict.The rejection of Piodalan Ritual carried out by Maha Lingga Padma Buwana<br />Community by a number of Mangir Lor Sub-village residents, is a socio-religious conflict. The research aims to find out and explain why there is the rejection of Piodalan Ritual, and how the government together with the community resolve the conflict. The research uses a case study approach. Data collection techniques include interviews, observations, documentation, and triangulations. Primary data sources are from structural officials of government and cultural leaders of the community. Secondary data sources are from documents, reference books, and historical records. Analysis of qualitative data in interactive and continuous manners includes data reductions, data presentations, and conclusions. The result shows that the conflict between Mangir residents and Mahalingga Padma Buwana Community is the lack of communication and different perceptions regarding the Piodalan Ritual. The government and the community resolve the conflict by utilizing the local wisdom values, rembuk desa (deliberation), rukun (harmony), and ngajeni (respect).</p><p> </p>