scholarly journals Bentuk dan Makna Pertunjukan Tari Renteng di Desa Saren, Nusa Penida, Klungkung, Bali

2021 ◽  
Vol 11 (1) ◽  
pp. 163
Author(s):  
Ni Made Ruastiti ◽  
Anak Agung Indrawan ◽  
Ketut Sariada

This article discusses the meaning of Renteng Dance in the Saren Village of Nusa Penida. In Bali, there are many ceremonial dances, but recently many people have created ceremonial dances inspired by the Renteng Dance. This study focuses on the forms and meanings of the Renteng Dance shown in Saren Village. Data collected through observation, documentation study, and interviews with informants were analyzed descriptively using aesthetic theory and reception. It can be concluded that the people of Saren Village performed the Renteng Dance in the form of tari lepas which is a dance performance without stories. This can be seen from the presentation, choreography, and the music accompanying the performance. Renteng dance is accompanied by Balinese gamelan Balaganjur music with a specific movement dance performance structure. Saren community members support this dance because it has meaning as an expression of faith, social concern, and the interest in ecological preservation.

Humaniora ◽  
2018 ◽  
Vol 9 (3) ◽  
pp. 321
Author(s):  
Ni Made Ruastiti

This research was compiled from the research results that aimed to understand the meaning of Rejang Pingit dance performance in the global era. This research was conducted because of the imbalance between assumptions and reality in real life. The people who lived in the global era should be more interesting with beautiful performances that were simply performed. However, the fact was different. Although Rejang Pingit dance was very simple, people of Geriana Kangin village preserved it. The question was what was the form of the Rejang Pingit dance performance, what was the meaning contained in the performance? This research used the qualitative method. The data sources of this research were Pingit Rejang dance performance, related informants, journals, and previous research results. All data that had been collected were analyzed using aesthetic theory, religious theory, and the theory of power relations. The results show that Rejang Pingit dance is performed in the form of dance off (with no play). It can be seen from the way of presentation, choreography, performance structure, dressing, makeup, and musical accompaniment of the performance. People of Geriana Kangin village continue to preserve Rejang Pingit dance because it is considered to have the meaning of aesthetic, religious, social, and cultural. Their belief in the myth of the essence of life that undergoes the Rejang Pingit dance is so strong so that they still preserve the dance up to now. 


2018 ◽  
Vol 2 (1) ◽  
pp. 187
Author(s):  
I Gusti Ngurah Minanda Putra ◽  
I Nengah Aryanatha ◽  
I Ketut Wardana Yasa

<p><em>Tari Baris Dapdap is categorized in one of the scared dances. The performance of the scared dance influences the understanding of the society to the symbols related to the sacred dance performance. Symbolic Communication is done to find the same value that exists in the performance of Tari Baris Dapdap.</em></p><p><em>Based on the background of the study, the problem of studies which were conducted in the study are: (1) How is the existance of Tari Baris Dapdap in Upacara Pitra Yadnya in Banjar Bebali Berembeng, Selemadeg Regency, Tabanan? (2) How is the Symbolic Communication that is contained in the performance of Tari Baris Dapdap in Upacara Pitra Yadnya in Banjar Bebali Berembeng, Selemadeg Regency, Tabanan? (3) What is the function of Tari Baris Dapdap in Upacara Pitra Yadnya in Banjar Bebali Berembeng, Selemadeg Regency, Tabanan? In identifying the problem of study, the theory used in this study is aesthetic theory, symbolic interactionism and structural functional. In analyzing the problem of study, the study used some methods, which are: research approach using qualitative method. </em><em> </em></p><p><em>The result of this study are: (1) The existance of Tari Baris Dapdap in Upacara Pitra Yadnya is still being preserved by the villager in Banjar Bebali as the worthy ancestral heritage. The dancer of Tari Baris Dapdap are the adult people with simple make-up, dress and gambelan, yet it is sacred. The dance is performed in the house of the dead (rumah ngaben); (2) Tari Baris Dapdap is the symbol of a sincere devotion of the people in Banjar Bebali; (3) Tari Baris Dapdap in Banjar Bebali is a sacred dance, which is special only for Upacara Pitra Yadnya and has the religious, social and aesthetics functions.</em></p>


2020 ◽  
Vol 28 (1) ◽  
pp. 35-50
Author(s):  
Dewi Kusuma Wardani ◽  
Ratih Ranika Putri Utami

This study aims to determine the effect of transparency in financial management of village funds and community empowerment on community welfare in Sidoharjo Village, Tepus District, Gunungkidul Regency. This research method uses quantitative descriptive methods and primary data using questionnaires. This study took a sample of residents who were divided into 11 hamlets in Sidoharjo Village, Tepus District, Gunung kidul Regency. The sampling technique is stratified random sampling. Data collection is done by distributing questionnaires directly to people’s homes, attending social gatherings and routine meetings held by community members. It aims to obtain more data from respondents directly. The number of questionnaires processed was 120 questionnaires. Data were analyzed using multiple linear regression analysis. The results of this study indicate that community empowerment has a positive effect on the welfare of the people of Sidoharjo Village, Tepus District, Gunungkidul Regency, while transparency in financial management of village funds does not affect the welfare of the community in Sidoharjo Village, Tepus District, Gunungkidul Regency.


2020 ◽  
Vol 07 (01) ◽  
pp. 1-18
Author(s):  
Helza Lita

Economic justice is one of the objectives of the implementation of Islamic economic system. Waqf is one of the instruments of Islamic economics. It is interesting to study the implementation of economic justice through waqf and how its regulation in Indonesia. This article employed normative juridical method. Based on the Article 22 of the Law Number 41 of 2004 on Waqf, the purpose of waqf is not solely for the purpose of ritual. It can also be used to realize economic prosperity. Based on these provisions, waqf can be managed for the economic empowerment of the people. This is related to the efforts of the improvement of the economic welfare of the people, especially for the weak economic class. According to Islamic teachings, distributive justice is economic justice based on the Holy Quran, Chapter al-Hasyr (59): 7. Waqf has the potential to create the economic balance of society. Because the principle of ownership, according to Islam, regulates that individuals or certain community members are not the only party who control the management of assets. The weak economic class also have the right. It is to avoid economic inequality. Thus, waqf is a solution to actualize economic justice in order to realize public welfare, which is one of Indonesia’s national goals as stated in the Preamble of the 1945 Constitution of the Republic of Indonesia.


JOGED ◽  
2017 ◽  
Vol 10 (2) ◽  
pp. 517-532
Author(s):  
Agus Yulianti

Tari Ganjur merupakan kesenian yang berbentuk ritual dalam sebuah upacara adat yaitu Upacara Erau adat Kutai Kartanegara Ing Martadipura, yang dilestarikan oleh masyarakat kota Tenggarong, kabupaten Kutai Kartanegara, Kalimantan Timur.Tari Ganjur merupakan tarian Klasik yang dimiliki oleh Kesultanan Kutai Kartanegara Ing Martadipura dalam bentuk koreografi kelompok, karena dapat dilihat dari bentuk pertunjukan tari ganjur yang ditarikan oleh empat penari laik-laki. Di dalam tari Ganjur menggunakan sebuah properti Gada yang biasa disebut dengan ganjur. Tari Ganjur menggambarkan seorang pangeran yang sedang menjaga keamanan tiang ayu agar pada saat acara Bepelas Sultan tidak diganggu oleh roh-roh jahat. Tari Ganjur mengenakan busana atasan miskat sedangkan bawahannya mengenakan celana panjang berwarna hitam dipadukan dengan sarung Samarinda. Rias penari menggunakan rias natural, serta iringan tari menggunakan seperangkat alat gamelan Kutai.Dalam hal ini yang menjadi pokok permasalahan adalah analisis koreografi tari Ganjur pada Upacara Erau Adat Kutai Kartanegara Ing Martadipura. Untuk menjawab permasalahan tersebut, maka akan meminjam teori Y. Sumandiyo Hadi mengenai Koreografi Bentuk-Teknik-Isi. Menurut Y. Sumandiyo Hadi ketiga konsep bentuk, teknik, dan isi ini tidak dapat dipisahkan dalam sebuah pertunjukan tari. Dalam penelitian ini tari Ganjur pada Upacara Erau Adat Kutai Kartanegara Ing Martadipura dapat ditinjau dari aspek bentuk, teknik, dan isi. Aspek bentuk tari Ganjur terbagi menjadi tiga bagian, pembagian ini terlihat dari perpindahan iringan musiknya. Aspek teknik gerak tari Ganjur terdapat kesamaan dengan gerak tari Klasik yang ada di Surakarta dan Yogyakarta. Aspek isi tari Ganjur bertemakan keamanan yang bertujuan untuk menjaga keamanan daerah sekeliling Tiang Ayu. Kehadiran tari Ganjur dalam upacara Erau adat Kutai Kartanegara Ing Martadipura sangat berperan penting dalam acara bepelas sultan, karena kehadirannya diperuntukan menurunkan Pangeran Sri Ganjur untuk menjaga keamanan tiang ayu dari roh-roh jahat, dan kehadirannya selalu ada pada malam Bepelas Sultan.  Ganjur dance is a ritual art form in a traditional ceremony that is customary Erau ceremony Kutai Ing Martadipura, preserved by the people of Tenggarong city, district, Kutai, East Borneo. Ganjur dance a classical dance that is owned by the Sultanate of Kutai Ing Martadipura in the form of choreography Group, because it can be seen from the form of dance performances ganjur danced by four male-male dancers. In Ganjur dance uses a property called Gada commonly called ganjur. Ganjur Dance depicts a prince who is guarding the security pole so that at the time of the Sultan Bepelas event is not disturbed by evil spirits. Ganjur Dance wearing a clothing top miskat while his subordinates dressed in black trousers combined with sarong Samarinda. The dancers makeup using natural makeup, dance accompaniment using a set of Kutai gamelan instruments.In this case an issue of concern is the analysis of dance choreography Ganjur Ceremony Indigenous Erau Martadipura Kutai Ing. To answer these problems, it will borrow Y. Sumandiyo Hadi theory regarding Choreography Form-Fill-technique. According to Y. Sumandiyo Hadi these three concepts of form, technique, and content can not be separated in a dance performance. In this study dance Ganjur Ceremony Indigenous Erau Kutai Ing Martadipura can be viewed from the aspect of forms, techniques, and content. Aspects of dance form Ganjur is divided into three parts, this division is seen from the transfer of musical accompaniment. Techniques of motion dance movement Ganjur there are similarities with Classical dance movement in Surakarta and Yogyakarta. Aspects of dance contents Ganjur themed security that aims to maintain the security of the surrounding area Tiang Ayu. The presence of dance in the ceremony Ganjur custom Erau Kutai Ing Martadipura very important role in the event bepelas sultan, because his presence is intended to lower the Prince Sri Ganjur to maintain the security of ayu pole of evil spirits, and his presence is always there at night Bepelas Sultan.


2018 ◽  
Vol 2 (2) ◽  
pp. 115-123
Author(s):  
Ida Bagus Brata ◽  
A.A. Gde Putra Pemayun

This study examines "Interpersonal Society between offspring of satria dalem with the community in Tohpati Village Klungkung Bali. Interpersonal Society Skill is a skill that individuals must take in interacting with individuals in interacting with other individuals or groups of individuals. Interpersonal skills are what one uses when communicating and dealing with others face to face. Society implies that society is essential for building self-concept, for survival, self-actualization, to gain happiness, avoiding stress and dependence, among others through entertaining society, and fostering relationships. Through social society can work together with community members (families, study groups, universities, village environment, city, and the country as a whole) to achieve common goals. Problems in this research: how to implement interpersonal society between offspring satria dalem with society in Tohpati Village Klungkung Bali. The purpose of this research is to know and describe interpersonal society within the community in Tohpati Village Klungkung Bali. This research uses the descriptive qualitative method, by using proportional sampling technique consisting of the family head of satria dalem with the society in Tohpati Village Klungkung Bali. The results of this study show that the people of satria dalem descent and the people who live in Tohpati Village have implemented good interpersonal society implementation including: openness, mutual support, positive behavior, empathy and equality, it is proven that all citizens are united in advancing Tohpati Village Klungkung Bali, proven human development index is increasing due to mutual trust, there is togetherness, warmth, comfort feel valued in doing their respective tasks to build the forward Tohpati Village Klungkung.


ULUMUNA ◽  
2018 ◽  
Vol 22 (2) ◽  
pp. 301-318
Author(s):  
Mohammad Liwa Irrubai

This article aims to examine the Awik-awik originating from the local wisdom of a Muslim community in West Lombok and analyzes its interrelation to Islamic propagation (dakwah). This traditional village norms serve as a guide to the people to deal with the forest. Since Islam promotes the preservation of nature, it then aligns itself with such local wisdom. Based on an ethnogrpahic study in Sesaot village and built on the theory of local wisdom, this study attempts to describe the contain, structure and socialization of the awik-awik when it is reshaped from a traditional norm to a written rule agreed upon by the community members. Substantially, the stipulation of the awik-awik could reinforce Islamic doctrines on natural resource maintenance. Moreover, the ways in which the awik-awik is socialized before being implemented resemble the method of religious propagation. This indicat that Awik-awik could be an effective means of Islamic propagation to provide enlightenment to the community because the material arisen from the local wisdom of local communities reflect important Islamic message on the preservation of environment.


2021 ◽  
Vol 2 (1) ◽  
pp. 1-16
Author(s):  
Alif Nurul Mubarok

Tahlilan is one of the ancestral traditions of the Indonesian nation which is rich in social values. Apart from functioning as a religious ritual, it is also meaningful as a medium for character education. Through the field research method, this research seeks to reveal the values of character education contained in the tahlilan tradition, especially tahlilan carried out by the people of Losari Village, Losari District, Cirebon Regency. The results of this study found that there are so many values of character education contained in the tahlilan tradition in Losari Village, namely; diversity, social concern, hard work, and discipline. Thus, it can be said that the tahlilan tradition can function as the basis for character education for the Indonesian nation, especially among the Indonesian Muslim community.


2018 ◽  
Vol 3 (2) ◽  
Author(s):  
Alf H. Walle ◽  
Nader Asgary

The Middle East needs a thoughtful discussion regarding tourism and how to involve local communities and ethnic enclaves within this industry with an eye towards economic development, ecological preservation, and cultural empowerment. The proposed project will help the people of the Middle East to choose and implement appropriate tourism strategies that are sustainable and equitable. The focus is upon active engagement of local peoples to control their destinies in ways that simultaneously mesh with and reinforce national strategies in an equitable manner. Doing so will advance bottom-up development and is an excellent method of defusing potentially adversarial relationships while encouraging cooperation.


We the Gamers ◽  
2021 ◽  
pp. 3-18
Author(s):  
Karen Schrier

Chapter 1 introduces the reader to the main arguments of the book We the Gamers. It provides an overview of why ethics and civics matter, why games matter in the practice of ethics and civics, and why these types of skills need to be taught at this particular moment in our lifetimes. The chapter provides the necessary context for the book—including the COVID-19 pandemic and concomitant health, economic, and social issues. To help solve these systemic, complex problems it is necessary to connect, civically engage, and ethically evaluate and deliberate. People need to not only learn these skills themselves, but teach their neighbors, community members, and leaders. This chapter reveals how games and gamers are already engaging in civics and ethics. Games are communities and public spheres where people come together to play, practice, deliberate, solve problems, and repair our world. The chapter also reviews the variety of games that may enable the practice of these skills, from in-person card games to big-budget console games, and from classroom-based collaborative games to livestreamed competitive games. Finally, this chapter introduces the concept of practicing as a citizen, which is to grapple with the complexity of humanity and governance. How do individuals “citizen” together and play with, critique, and redesign systems? How do games help people to overcome the unnecessary obstacles and unjust inequities of our world? How do people help one another to flourish as human beings?


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