<p><em>Majaga-jaga is a legacy of ancestors who should be preserved. The uniqueness is very visible at the time of execution of the master-guard traditions in the village of Pakraman Besang Kawan Tohjiwa during the ceremony using the means of cattle, cows used in cattle jagiran (male) and without mala (physical defect), the cow must be red. At the time of the ceremony took place cow paraded from the intersection of Agung (Catus Pata) to the north of the temple puseh then in upacarai. The conduct of the drill-keeping ceremony aims to invoke the clarity of the universe and to ward off the mala or disturbance of the bhuta kala.</em></p><p><em>Formulation of problem in this research that is; 1) What is the religious system in the practice of majaga-jaga traditions in Pakraman Village Besang Kawan Tohjiwa, Klungkung Sub-district, Klungkung Regency ?, 2) What is the deconstruction of the meaning of non-violent teachings / himsa karma in the tradition of the majaga-jaga master tradition in Pakraman Village Besang Kawan Tohjiwa, Klungkung Sub-district, Klungkung Regency, and 3) What is the expectation of the non-violent teachings / himsa karma in the majaga-jaga tradition in Pakraman Village Besang Kawan Tohjiwa, in the context of the values of socio-religious education?</em></p><p><em>This research uses three theories namely; religious theory, deconstruction theory, and theory of meaning, in which these three theories will dissect the problem formulation in this study. This research is qualitative, the source of data collected through observation, interview and documentation study. Determination of informants using purposive sampling method.</em></p><p><em>The results of the study are as follows; (1) Implementation of the majaga-jaga traditions in Pakraman Village Besang Kawan Tohjiwa is one of the forms of bhuta yadnya implementation with its facilities and infrastructures. The use of upakara or banten is a supporting or auxiliary facilities that become the main means of cattle. The time and place of the execution is very important, in which case the holding of the majaga-jaga ceremony is sasih karo and the place of execution is the village area with five directions, namely north, south, east, west and center. The ceremony is led by the village stakeholders, especially the stakeholders and the puseh dibanru by other stakeholders and the customary and all the community, (2) Deconstruction of the Meaning of Maknawi Nir Violence / Himsa Karma in Tradition The majaga-jaga in Pakraman Village Besang Kawan Tohjiwa is 1) The Reason of Religious Emotions and 2) Reasons for Preserving Dresta's Village-Based Traditions. (3) Expectation of Socio-religious Education in the guardian-watch tradition in Pakraman Village Besang Kawan Tohjiwa are: 1) Dekrakruksi Based Ahimsa's Teachings, 2) Expectation of Socio-Religious Education which is divided into three namely; a) Expectation of the Non-Violent Teachings of Harmony in Religious Life, b) Expectations on Harmonization in Religious Life, and c) Expectations on the Formation of Behavior / Ethics.</em></p>
Pengetahuan dan Penerapan Tri Hita Karana dalam Subak untuk Menunjang Pertanian Tanaman Pangan Berkelanjutan (Kasus Subak Mungkagan, Desa Sembung, Kecamatan Mengwi, Kabupaten Badung)