PEMENTASAN TARI SANG HYANG LEGONG TOPENG SAKRAL DALAM PIODALAN DI PURA JOGAN AGUNG DESA KETEWEL, KECAMATAN SUKAWATI, KABUPATEN GIANYAR (PERSPEKTIF PENDIDIKAN AGAMA HINDU)

Every human being is aware of the invisible or invisible nature of the world that exists beyond its senses and beyond its boundaries. System of belief in a religion that there is a shadow of people will form the magical world in the villageKetewel who have long had a tradition to perform Dance Sang Hyang Legong Mask Sacral is not staged then all kinds of diseases will attack the people Ketewel.Based on the background of the above problems then can be formulated the problem are: (1) How the history of Dance Sang Hyang Legong Mask Sacral in Piodalan Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency, (2) What is the function of Dance Sang Hyang Legong Topeng Sakral in Piodalan in Pura Jogan AgungDesaKetewel, Sukawati Sub-district, Gianyar Regency, (3) What are the values of education contained in Sang Hyang Legong Dance Sacred Mask Dance in Piodalan in Pura Jogan Agung Ketesi Village, Sukawati District, Gianyar Regency? Based on the formulation of the above problems, the research objectives are: (1) to know the history of Dance Sang Hyang Legong Topeng Sakral in Piodalan Pura Jogan AgungDesaKetewel, District Sukawati, Gianyar Regency, (2) to know the function of Dance Sang Hyang Legong Topeng Sacred in Piodalan in Pura Jogan AgungDesaKetewel, Sukawati District, Gianyar Regency, (3) to know the values of education contained in the Dance Sang Hyang Legong Mask Sacral in Piodalan Pura Jogan Agung Ketewel Village, Sukawati District, Gianyar Regency.The theories used to analyze the problem formulation are: Religious theory of Koentjaraningrat, the functional structural theory of Artadi, the theory of value of Good. The methods used to collect data are observation, interview, literature, and documentation.The results of this study show that: (1) History of Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency of Sang Hyang Legong Topeng Sakral originated from King Kediri get pawisik from Ida Sang Hyang Pasupati bersthana on Mount Semeru. Sang Hyang Legong Mask Sakral is performed only at the ceremony of both pujawali pretend and piodalan in Ketewel village houses. (2) The function of Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, Sukawati District, Gianyar Regency is the neutralizing of the universe, the means of bhakti to Ida Sang Hyang Widhi Wasa and the preservation of Balinese cultural arts. (3) The value of education which is contained in Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency is the value of divinity, atmanastuti value, aesthetic value, yadnya value / ceremony.

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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.

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Education as Arikara Spiritual Renewal and Cultural Evolution

History of Education Quarterly ◽

10.1111/hoeq.12069 ◽

2014 ◽

Vol 54 (3) ◽

pp. 303-322 ◽

Cited By ~ 1

Author(s):

KuuNUx TeeRIt Kroupa

Keyword(s):

Deep Understanding ◽

Cultural Development ◽

Human Beings ◽

Old People ◽

New Beginning ◽

The People ◽

History Of ◽

The Creation ◽

First Time ◽

The Universe

In May 2009, the Arikara returned to the land of their ancestors along the Missouri River in South Dakota. For the first time in more than a half century, a Medicine Lodge was built for ceremony. The lodge has returned from its dormant state to regain its permanent place in Arikara culture. This event will be remembered as a significant moment in the history of the Arikara because it symbolizes a new beginning and hope for the people. Following this historic event, Arikara spiritual leader Jasper Young Bear offered to share his experience and deep insight into Arikara thought: You have to know that the universe is the Creator's dream, the Creator's mind, everything from the stars all the way to the deepest part of the ocean, to the most microscopic particle of the creation, to the creation itself, on a macro level, on a micro level. You have to understand all of those aspects to understand what the lodge represents. The lodge is a fractal, a symbolic representation of the universe itself. How do we as human beings try to make sense of that? That understanding, of how the power in the universe flows, was gifted to us through millennia of prayer and cultural development… It is important for us to internalize our stories, internalize the star knowledge, internalize those things and make that your way, make that your belief, because we're going to play it out inside the lodge. It only lives by us guys interacting with it and praying with it and bringing it to life… We're going to play out the wise sayings of the old people… So you see that it's an Arikara worldview. A learning process of how the universe functions is what you're actually experiencing [inside the Medicine Lodge]. What the old people were describing was the functioning of how we believed the universe behaves. And we had a deep, deep understanding of what that meant and how it was for us. So that's what you're actually seeing in the Medicine Lodge.

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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.

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making a peoples defense and safety System

Advances in Social Sciences Research Journal ◽

10.14738/assrj.710.9240 ◽

2020 ◽

Vol 7 (10) ◽

pp. 350-363

Author(s):

Novi Herianto ◽

M. Nakir

Keyword(s):

Security System ◽

National Defense ◽

Security Sector ◽

The People ◽

History Of ◽

The Law ◽

The Government ◽

National Police ◽

Supporting Force ◽

The Universe

Article 30 of the 1945 Constitution is the basis for the formulation and drafting of Law No.3 / 2002 on national defense. In article 30, it is stipulated that national defense and security efforts are carried out through the system of defense and security of the total people by the Indonesian National Army and the Indonesian National Police, as the main force, and the people, as the supporting force. This system of defense and security for the people of the universe is then manifested in Law No.20 / 1982 concerning the main provisions of national defense. However, when the TAP MPR Number VI and Number VII was issued regarding the Separation of the Police from ABRI. The government is drafting a new Defense Law that is aligned to separate Defense and security that is adaptive to these changes. The defense is compiled and formulated and then translated into Law no. 3/2002, however, the Law on Security was not immediately realized, instead Law No.2 / 2002 concerning the Indonesian National Police. Until now, the Law on Security does not exist and has not been materialized. As a result, there is a gap between legislation in the defense sector and legislation in the security sector. Some of the mandates of Law No.3 / 2002 can then be translated into Laws, Government Regulations, Presidential decrees instead other legislation products to support national defense. The lack of this security aspect of course affects the defense and security system which was previously manifested as a comprehensive unit which is of course adjusted to the history of the nation itself. In addition to defense duties which are military in nature, there are tasks in the field of military Nir which all fall into the category of security aspects. As long as there are no regulations governing Security, the Defense and Security System mandated in the 1945 constitution will never materialize.

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TARI SAKRAL TUGLENG-TUGLENG DALAM UPACARA NGUSABA SAMBAH DI DESA PAKRAMAN KASTALA KECAMATAN BEBANDEM KABUPATEN KARANGSEM (Prespektif Pendidikan Agama Hindu)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.454 ◽

2018 ◽

Vol 2 (1) ◽

pp. 96

Author(s):

Ni Wayan Novi Savitri ◽

I Ketut Mardika ◽

I Made Luwih

Keyword(s):

Religious Education ◽

Value Theory ◽

Functional Theory ◽

The Public ◽

Modern Period ◽

The People ◽

Research Interview ◽

The Village ◽

Sacred Dance ◽

The Universe

The sacred dance found in the Ngusaba Sambah ceremony in the village of Pakraman Kastala, Bebandem district of karangasem district is the sacred dance of Tugleng-tugleng. Tugleng-tugleng sacred dance is a tradition that must be implemented every Ngusaba Sambah in the village of Pakraman Kastala, Bebandem district, Karangasem district has been completed. Until now with the present (modern) period is still maintained as a tradition from generation to generation. This dance aims to request the safety of the village of pakraman kastala and is a complement of the ceremony as a form of gratitude to God Almighty to clean the mala (Bhuta Kala) after the completion of Usaba Sambah ceremony.The issues discussed are 1) How is the procession of implementing Tugleng-tugleng sacred Dance? 2). What is the function of the sacred dance of Tugleng-tugleng, and what kind of Hindu religious education is contained in the sacred dance of Tugleng-tugleng at the Ngusaba Sambah ceremony in the village of Pakraman Kastala? The general objective of this research is to provide an understanding of Tugleng-tugleng sacred dance at Ngusaba Sambah in Desa Pakraman Kastala to the public in general and society. Knowing the procession of implementation, function, and know the value of Hindu religious education contained in the Tugleng-Tugleng Sacred Dance in Desa Pakraman Kastala.This research uses phenomenology theory, structural functional theory, and value theory. In collecting data using several techniques that is by observation to place of research, interview to society which is assumed to know and study of library. The Tugleng-tugleng Sacred Dance consists of the stages, ie Nyineb Ida Betara Puseh, absent krama and megibungan, collecting and animating firewood, metabuh, and Tugleng-tugleng Dance Procession.The function of the Tugleng-Tugleng Sacred Dance for the people of Pakraman Kastala village in general is as a form of Sraddha Bhakti and the gratitude of society to the creator. In addition, to clean themselves from elements of Mala (Bhuta Kala) attached to each krama. Tugleng-Tugleng Sacred Dance is an implementation of Tri Hita Karana's teaching that is: Tatwa value. The value of Susila based on Tri Kaya Parisudha are: Kayika, Wacika, and Manacika. And the Value of Ceremony (Ritual) in Tugleng-tugleng Sacred Dance, As already known that the universe and its contents were created by Ida Sang Hyang Widhi through yadnya

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WAJAH KERAHIMAN ALLAH DALAM PERJANJIAN LAMA

JPAK: Jurnal Pendidikan Agama Katolik ◽

10.34150/jpak.v15i8.85 ◽

2018 ◽

Vol 15 (8) ◽

pp. 74-81

Author(s):

Agustinus Supriyadi

Keyword(s):

Everyday Life ◽

Old Testament ◽

Jesus Christ ◽

The Earth ◽

The People ◽

God's Love ◽

The Face ◽

History Of ◽

The Universe

The theme is taken for this Jubilee is "Compassionate like God - Like the Merciful Father" (Lk 6:36).God is essentially show mercy, even declared himself the Almighty through His mercy. We must realize that God's mercy was not a sign of weakness, but a sign of power. Since the Old Testament, God invites each individual to reflect on his mercy, as proclaimed by the prophet Zephaniah. God has to get rid of the punishment that fell upon His people (Zephaniah 3:15). God is also present in the midst of His people (Zephaniah 3:17) expressed his compassion and solidarity. Moreover, God refurbish the people with His love (Zephaniah 3:17). God's mercy is transformed and entered into the history of mankind, in the person of Jesus Christ. He is the perfect face of God's mercy. Finally, everyone is called to show the face of the compassion of God through everyday life. God's love is so great that it revealed first of the works of creation. His love for man revealed in action by creating the universe and it is all provided for humans. Because after all there (the earth and its contents) God created man in the image of Himself.

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NILAI PENDIDIKAN KARAKTER RING GEGURITAN DEWI DURGANDHINI

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.448 ◽

2018 ◽

Vol 2 (1) ◽

pp. 52

Author(s):

I Nyoman Ari Yasa ◽

Gusti Nyoman Mastini ◽

Gek Diah Desi Sentana

Keyword(s):

Character Education ◽

Social Life ◽

Social Care ◽

Narrative Structure ◽

Problem Formulation ◽

Value Theory ◽

Structural Theory ◽

Self Control ◽

Formal Structure ◽

The People

Balinese literature is the result of people's thinking using Balinese language as their communication media and its contents about the social life style seen from its imaginative realm. Geguritan is one form of Bali Purwa Literature which until now geguritan still live and grow to accompany the people of Bali. Penelitian ini mengkaji salah satu geguritan yakni geguritan Dewi Durgandhini. Based on the above background then in this study there are two formulation issues to be discussed, namely: (1) what is the formal and narrative structure that exists in the stirring of Dewi Durgandhini? (2) how is the value of character education in Degan Durgandhini's geguritan? This study aims to find out the formal structure and narrative, the value of character education. To answer the problem formulation the researcher uses two theories namely structural theory, value theory. Structural theory to analyze the formal structure and narrative structure of Geguritan Dewi Durgandhini. Value Theory to analyze the Educational Values Character that exists in the Geguritan Dewi Durgandhini Method used in the research is the method of literature and method of documentation, and data have been collected analyzed sesui steps such as reduction, data presentation, and conclusion. The data that have been analyzed is presented by informal method because it is presented using words, sentences and language from general to special or deductive-inductive. The results of research Durgi Durgandhini geguritan are as follows: structurally Geguritan Dewi Durgandhini consists of formal structure and narrative structure. The formal structure which includes: a) the language and literary codes in which there are deviations in the language, b) the variety of languages, in the warrior Goddess Durgandhini uses two languages namely: (Bali Base Alus and Base Bali Rough) and uses a bit of ancient Javanese language to complete onalaya, c) Language Style, which uses two styles of language namely: like and parable. Narrative structure consisting of incident, plot, characterizations figures, background. The second discussion is the value of character education contained in Degger Durgandhini's geguritan which consists of religus, religious values are told when the self-control and the sense of devotion. Honestly, honest value is implemented with Dasabala. Tolerance, the value of tolerance is done by Ida Prabu who has taken a son who is where the child is a big fish. Discipline, the value of discipline here is told Ida Prabu obedient to implement tapa brata. Hard work, hard value done I Paksi Cyena. Curiosity, the value of curiosity that existed in the warriors Dewi Durgandhini done by Dewi Durgandhini who find out who can treat himself. Love peace, peace love here implemented by Dasabala. Care for the environment, told by the author about the beautiful environment. Social care, social care value implemented by Bagawan Parasara.

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WAYANG IN ISLAMIC PHILOSOPHY

Ri'ayah: Jurnal Sosial dan Keagamaan ◽

10.32332/riayah.v5i01.2330 ◽

2020 ◽

Vol 5 (01) ◽

pp. 83

Author(s):

Yuyun Yunita

Keyword(s):

Religious Diversity ◽

Human Beings ◽

Islamic Philosophy ◽

Aesthetic Value ◽

History Of ◽

The Aesthetic ◽

The Many ◽

Wayang Kulit ◽

The Universe

Wayang kulit is named after Javanese wayang which means shadow or taken meaning that wayang is a depiction of life or a reflection of the various human traits found in various souls of the human conscience itself. The universe itself is divided into various types into two basic traits such as wrath and kindness. The history of the story of Dewa Ruci as one of the puppet plays is a cousin of the many ways and rich in philosophical values of religious diversity that is so profound. The history of this story depicts a man or man who has a lot of strong will to find the best ways that can be considered to bring people to happiness. In the search for happiness, it is not easy to do because it will be many and there are obstacles or prevention that may be faced by many. This is where the aesthetic value or beauty is packaged and wrapped up in the history of the gods of Ruci and becomes the first and foremost doctrine of the conception of the divine, humanity, and respect of the human beings with the creator or than. the story of the goddess Ruci outlines or philosophically symbolizes how human beings must go through and make an inner journey to find their true identity or look for paraning dumadi the origin and purpose of life in human beings or tackle the human gusti, the conception of God and how humans lead to God, the wayang kulit is very much, the art of wayang puppets cannot be retracted from history, which the bags are retold through wayang.

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DEKONTRUKSI ALASAN MAKNAWI DALAM PENERAPAN AJARAN HIMSA KARMA PADA TRADISI MAJAGA-JAGA DI DESA PAKRAMAN BESANG KAWAN TOHJIWA KECAMATAN KLUNGKUNG KABUPATENKLUNGKUNG (Perspektif Pendidikan Sosio-Religius)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.459 ◽

2018 ◽

Vol 2 (1) ◽

pp. 134

Author(s):

Ni Luh Kadek Purnama Dewi ◽

I Made Redana ◽

I Wayan Sugita

Keyword(s):

Religious Education ◽

Religious Life ◽

Problem Formulation ◽

The North ◽

Religious Theory ◽

The Guardian ◽

The Village ◽

The Temple ◽

The Universe

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.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?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.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.

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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.

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