PEMENTASAN TARI TOPENG KERAS PADA PURNAMA  KAENEM DI DESA PAKRAMAN MUNDUK PAKEL DESA GADUNG SARI KECAMATAN SELEMADEG TIMUR KABUPATEN TABANAN (Perspektif Nilai Pendidikan Agama Hindu)

Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg District, Tabanan Regency is one of the ceremonies of Dewa Yadnya. Topeng Keras Performance is held every four months full moon, which starts from full sasih kaenem to tilem kasanga. Because sasih is a hot sasih in the scale and niskala. With this stunning Topeng Keras Dance can neutralize all evil forces. Based on the above description, the issues to be lifted are: (1) How to Make a Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (2) Is Function of Topeng Keras Dance Performance in Village Pakraman Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (3) The value of education of Hinduism is what is contained in Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg District, Tabanan Regency. This research uses several theories to analyze the problems in the research, such as structural functionalism, and value theory. Methods Data collection is non-participant observation, structured interview, literature and documentation. The collected data was analyzed by qualitative descriptive analysis method with reduction step, and conclusion drawing.The results obtained are as follows: (1) The form of Topeng Keras dance performances in Pakraman Munduk Pakel Village, which begins with several stages of the meeting stage and stage of making banten. Then proceed with the process of ritual matur piuning and mendak Topeng, Mendak Ida Bhatara, then the process of staging Topeng Keras Dance, and end with Nyineb ritual process. (2) The function of Topeng Keras dance performance in Pakraman Munduk Pakel is to neutralize negative forces, religious function, cultural preservation function, and unifying function of society. (3) The values of Hindu Religious Education contained in Topeng Keras Dance Desa Pakraman Munduk Pakel namely Tri Hita Karana Education Value, Education Value of Sradha and Bhakti, Education Value of Tat Twam Asi, Value of Aesthetic Education, and Value of Social Education of Society.

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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

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TRADISI BARONG BAUH-BAUHAN DI BANJAR PINDA DESA SABA KECAMATAN BLAHBATUH KABUPATEN GIANYAR

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.450 ◽

2018 ◽

Vol 2 (1) ◽

pp. 66

Author(s):

I Wayan Agus Sila Putra ◽

Ni Komang Sutriyanti ◽

Gek Diah Desi Sentana

Keyword(s):

Participant Observation ◽

Descriptive Analysis ◽

Structured Interview ◽

Value Theory ◽

Cultural Preservation ◽

Observation Data ◽

Research Subjects ◽

Functional Theory ◽

Hindu Religion ◽

Qualitative Descriptive

The Barong Bauh-Bauhan Tradition in Banjar Pinda Saba Village Blahbatuh District Gianyar Regency is very unique, the uniqueness lies in the process, usually the barong chasing the children, but in the barong Bauh-bauhan tradition of chasing the barong. The problems that will be discussed are (1) what is the procession of Barong Bauh-bauhan tradition, (2) what is the function of Barong Bauhuhan tradition in Banjar Pinda and (3) what is the value of Hindu religion education contained in Barong Bauh-bauhan tradition. This study aims to determine (1) to know the procession of Barong Bauh-Bauhan tradition. (2) to know the function of Barong Bauh-Bauhan tradition. (3) to know the value of education of Barong Bauh-Bauhan tradition.The theory used to analyze the problem is the theory: the theory of Religion from Otto, Structural Functional theory of Tallcot Parsons and Value theory, from Louis Kattsof. Research subjects are Banjar Pinda community, the object is Barong Bauh-Bauhan tradition, participant observation data collection method, structured interview and literature. The collected data was analyzed by qualitative descriptive analysis method with reduction measures, data presentation and conclusion.The results showed that the first Barong Bauh-bauhan procession was performed based on three stages: (1) preparation stage consisting of: (a) ngayah, (b) nangiang, (c) ngelinggihan (d) ngias and (e) (2) the stage of execution of this stage is the Barong Bauh-Bauhan tradition in Bale Banjar Pinda, (3) the closing stage, the stage where the barong barong used in the Barong Bauh-bauhan tradition is saved back to the gedong penyimpenan. The two functions of Barong Bauh-bauhan tradition are: (a) religious function (b) Cultural preservation function (c) Religious social function (d) aesthetic function and the three values of education are: devotion value, harmony value, obedience value.

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NILAI PENDIDIKAN AGAMA HINDU DALAM PRASASTI KI MANTRI TUTUAN

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.442 ◽

2018 ◽

Vol 2 (1) ◽

pp. 19

Author(s):

I Ketut Alit Widiarsa ◽

Ni Nyoman Perni ◽

I Made Arsa Wiguna

Keyword(s):

Data Collection ◽

Religious Education ◽

Research Method ◽

Descriptive Analysis ◽

Value Theory ◽

Cultural Preservation ◽

Functional Theory ◽

Qualitative Descriptive ◽

The Village

Bukit Buluh temple is one of the kawitan of the homeland / Tutuan people who are in the village of Adat Gunaksa Dawan District Klungkung Regency. Pura Center citizens Tutuan Bukit Buluh has an inscription which until now still stored and awake its existence in Pura Bukit Buluh. Issues to be discussed include: (1) The contents of the Inscription Ki Mantri Tutuan. (2) The Value of Hindu Religious Education In Prayer Ki Mantri Tutuan. (3) The Function of Inscription Ki Mantri Tutuan. This study aims to determine: (1) the contents of the Inscription Ki Mantri Tutuan. (2) The value of Hindu Religious Education contained in the Inscription Ki Mantri Tutuan. (3). Function of Inscription Ki Mantri Tutuan. Theories used to analyze problems are: Value theory, hermeneutical theory and structural functional theory. Subject of this research is Inscription Ki Mantri Tutuan. Methods of data collection are interviews, observations, literature studies and documentation. Data that has been collected is analyzed by qualitative descriptive analysis research method.The results showed: (1) The content of Prasati Ki Mantri Tutuan is telling about the birth of Ki Mantri Tutuan in the kingdom of Keling Kediri Java until becoming the king of Bali Ida Dalem Tegal Besung and established pasraman in the reed hill which is now known as pura hill reed. (2) The value of Hindu Religious Education contained in the inscription Ki Mantri Tutuan namely: Education Yadnya (a). Manusa Yadnya (b). Pitra Yadnya (c) Punarbhawa (d) Master Chess (e). Satya Wecana. (3). Function Inscription Ki Mantri Tutuan namely: (a) Religious Functions. (b) Socio function.l (c) Historical Functions. (d) Cultural preservation function.

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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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UPACARA NGEREBEG DI DESA PAKRAMAN MANDUANG KECAMATAN KLUNGKUNG KABUPATEN KLUNGKUNG (Perspektif Pendidikan Agama Hindu)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v1i2.220 ◽

2017 ◽

Vol 1 (2) ◽

pp. 82

Author(s):

Ni Wayan Kartini Pratiwi

Keyword(s):

Religious Education ◽

Descriptive Analysis ◽

Negative Influence ◽

Value Theory ◽

Religious Activities ◽

Literature Study ◽

Negative Power ◽

Education Value ◽

Observation Method ◽

The Village

The religious ceremony is one part of the implementation of yajňa as the basis for the return of tri rna. In carrying out religious activities, Hindu society has always adhered to the concept of village, kala and patra (place, time and condition). Almost all hindu religious activities in Bali is a reflection and realization of existing cultures. One example of cultural diversity on the island of Bali is the Ngerebeg tradition in Pakraman Manduang Village. The Ngerebeg tradition in Desa Pakraman Manduang has uniqueness that is not owned by other villages. The community believes that the Ngerebeg ceremony is a sacred or sacred ceremony that serves to make the village state free of negative power and to avoid cultivation. The community also believes in carrying out the Ngerebeg tradition of pleading for salvation and clothing. If there are people affected by a disaster or pain then Ida Bhatara Sesuunan tedun to launch around the village in order to heal the community although not yet time to implement the tradition of Ngerebeg. After completing the ceremony Ngerebeg, people with enthusiasm nunas rayunan kepel and natab banten urip urip in each of these houses as a symbolic nunas kerahayuan from Ida Bhatara Sesuunan. Starting from the background of the problem so that raises some problems that is about how the procession, function and value of Hindu religious education found in the Ngerebeg ceremony in the village of Pakraman Manduang.Theories used to analyze the problem are: Religious Theory, Theory of Functions and Value Theory. The type of research used is qualitative research, with the determination of informants using purposive sampling method, and data collection using observation method, interview, literature study, and document study. The collected data were analyzed by qualitative descriptive analysis method with reduction measures, data presentation, and conclusion drawing. The results showed that (1) that the Ngerebeg ceremonial procession started with the pralingga pralingga Ida Bhatara then Ida Bhatara launched around the village starting from north to south of the village and ending with penyineban ceremony. (2) The function of the Ngerebeg ceremony is the Harmonizing Function, the Function of Preventing Negative Influence, the Function of Cultural Preservation, the Function of Unity / Solidarity and Aesthetic Functions. (3) The value of Hindu Religious Education contained in the Ngerebeg ceremony namely Tattwa Education Value, Ethical Education Value, Value of Educational Ceremony and Value of Aesthetic Education

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PENDIDIKAN NILAI AGAMA HINDU DALAM UPACARA MENEK BAJANG DI DESA YEHEMBANG KECAMATAN MENDOYO KABUPATENN JEMBRANA

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v1i2.235 ◽

2017 ◽

Vol 1 (2) ◽

pp. 188

Author(s):

Ida Ayu Patmisari

Keyword(s):

Religious Education ◽

Descriptive Analysis ◽

Value Theory ◽

General Purpose ◽

The Body ◽

Public Understanding ◽

Art And Culture ◽

Qualitative Descriptive ◽

The Right ◽

Religious Theory

Ceremony Menek Bajang is one type of Manusa Yadnya ceremony performed by Hindus. This ceremony is usually performed when the child has just grown up. But the symptoms that exist in society, not all people know the benefits in carrying out the ceremony Menek Bajang. Though many benefits contained in the ceremony Menek Bajang if people are able to implement in accordance with the rules of literature in the Hindu religion. The problems discussed are: (1) How is the procession of Menek Bajang ceremony in Yehembang Village, Mendoyo Sub-district of Jembrana District, (2) What is the function of Menek Bajang ceremony in Yehembang Village, Mendoyo Sub-district Jembrana District (3) What educational values are contained in the ceremony Menek Bajang in Yeh Embang village, Mendoyo Sub-district, Jembrana District. The special purpose of this research are (1) To know the procession of Menek Bajang ceremony in Yehembang Village, Mendoyo Sub-district, Jembrana District. (2) To know the function of Menek Bajang ceremony in Yehembang Village, Mendoyo Sub-district, Jembrana District. (3) To know the values of Hindu religious education contained in the Menek Bajang ceremony in the village of Yeh Embang Yehembang Mendoyo Sub-district Jembrana District. This research has a general purpose that is to provide knowledge and increase public understanding about the function and value of Hindu religious education in Ceremony Menek Bajang in Yeh Embang village Mendoyo sub-district Jembrana District. So that people are able to apply the results of the research that the authors produce so that people understand about the implementation of Menek Bajang Ceremony implemented by every society. Theories used to analyze this problem are: Religious theory, from Edurkheim, Structural Functionalism theory, from Talcott Parsons, and Value Theory, from Max Scheler. The subject of this research is Hindu society of Yehembang Village, Data Collection Method is Observation of Menek Bajang ceremony, Interview to Hindu leader in Yehembang Village, Documentation Study and Library study. The data have been analyzed by qualitative descriptive analysis method with reduction measures, data presentation and conclusion. The result of the research shows that (1) the procession of Menek Bajang ceremony can be seen from the preparation of upakara / banten which is assisted by the closest relatives, then prepared the banten for praying in Merajan followed by the ceremony of praying which at once Matur Piuning to the ancestors who have been bersentana at Merajan, then continued With ceremony Meprayascite, mebyokaon, natab which aims to Sang Hyang Semara Ratih can bersentana in the body of the child and continued with the show continued continued Nunas wangsupada; (2) the function of Menek Bajang ceremony, is to appeal to Ida Sang Hyang Widhi Wasa / God Almighty in His manifestation as Sang Hyang Smara Ratih, may be pleased to grant holy love to the person who is married and leads to the right path in order to realize good behavior and virtuous, in front of Widyadara - Wdyadari may wish to surrender all knowledge, intelligence, kerupawan, and beauty. The function that can be described is the religious function that is as a form of service Ida Sang Hyang Widhi Wasa because the actual done by humans is the command of God, the function of preservation of art and culture as a means of achieving balance and harmony of life as individuals and community groups, the function of education that is as affirmation of children , that a child who is being married is a child of adolescence or adulthood; (3) educational value Menek Bajang ceremony is Tattwa education of trustworthiness presented to the Lord, namely Susila Education Menek Bajang ceremony according to Hindu literatures literary and religious value visible in the form of offerings that illustrates the power of Widi Wasa Ida Sang Hyang

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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.

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PELAKSANAAN PERKAWINAN NYENTANA NYEROD WANGSA DI DESA JEGU, KECAMATAN PENEBEL, KABUPATEN TABANAN PERSPEKTIF PENDIDIKAN AGAMA HINDU

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.440 ◽

2018 ◽

Vol 2 (1) ◽

pp. 6

Author(s):

Agung Rai Aditya Krismayana ◽

Gusti Nyoman Mastini ◽

I Made Dian Saputra

Keyword(s):

Religious Education ◽

Ethics Education ◽

Structured Interview ◽

Value Theory ◽

Literature Study ◽

Research Activities ◽

Qualitative Descriptive ◽

Negative Impacts ◽

The Impact ◽

Descriptive Method

Ceremony Nyentana Nyerod Wangsa Marriage found in Pakraman Jegu village including a ceremony that is very unique and very strange done by the Hindu community in general. This uniqueness can be seen from the ceremonial procession. Where a man who has a higher caste than the woman would perform the Mapatiwangi ceremony in order to perform the marriage ceremony Nyentana with the girl he loves. This fact prompted the writer to explore the problem through research activities entitled: Implementation Marriage Nyentana Wangsa in Jegu Village Penebel District Tabanan (Hindu Religious Education Perspective). Starting from the background of the problem can be formulated problems, namely: (1) How to Form the Implementation Nyentana Nysa Ceremony In Jegu Village Penebel District of Tabanan Regency? (2) How the Impact From the Implementation of Nyentod Wangsa Ceremony In Jegu Village, Penebel District, Tabanan Regency? (3) The Value of Hindu Religious Education What Is Conceived In Nyentana Nysa Dynasty Ceremony In Jegu Village Penebel Sub-District Tabanan?Theories used to analyze the above problems are: the theory of symbols and value theory. In addition in obtaining and analyzing data used several methods, namely methods of observation, interview and literature study. This research uses semi structured interview technique. The collected data was analyzed by qualitative descriptive method with reduction steps, data display and conclusion.Based on the results of analysis and discussion, this research includes the form of Marriage Nyentana Nyerod Wangsa, where in the form of marriage is to discuss the process Nyerana Nyerana Wangsa Marriage. Beginning with mebyakala, then performed the ceremony mapatiwangi for groom, followed by the table, then carry out the ceremony madengen - dengenan and end with natab in bale so that the ceremony Nyetana Nyetana Nysa has finished. After three days carried out muluh anten called tugtug katelun the female family to visit the home of men. The impact of Nyentod Wangsa Nyentana marriage has positive and negative impacts. Besides Nyentana Nyerod Wangsa ceremony there are values - values contained therein include: the value of tattwa education, the value of social education, the value of education upakara, the value of aesthetic education, the value of ethics education.

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The Illness Experience: Palliative Care Given the impossibility of Healing

Revista da Escola de Enfermagem da USP ◽

10.1590/s0080-623420160000300007 ◽

2016 ◽

Vol 50 (spe) ◽

pp. 47-53 ◽

Cited By ~ 1

Author(s):

Margarida Maria Florêncio Dantas ◽

Maria Cristina Lopes de Almeida Amazonas

Keyword(s):

Palliative Care ◽

Participant Observation ◽

Descriptive Analysis ◽

Terminally Ill ◽

Medical Model ◽

Structured Interview ◽

Subject Position ◽

The Subject ◽

Experience Of Illness ◽

Therapeutic Possibilities

This paper presents a reflection about being terminally ill and the various ways that the subject has at its disposal to deal with this event. The objective is to understand the experience of palliation for patients undergoing no therapeutic possibilities of cure. The methodology of this study has the instruments to semi-structured interview, the participant observation and the field diary, and the Descriptive Analysis of Foucault’s inspiration how the narratives of the subjects were perceived. The Results of paper there was the possibility of looking at the experience of illness through the eyes of a subject position assumed by the very sick. As conclusion we have than when choosing palliative care, the terminally ill opts for a way to feel more comfortable and resists the impositions of the medical model of prolonging life.

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PERILAKU BERBAHASA ANTARA KARYAWAN SUKU BUTON DAN SUKU BURU DI KOPERASI SERBA USAHA BURU JAZIRAH, NAMLEA [The Language Behavior Between The Employee of Buton Tribe and Buru Tribe in Koperasi Serba Usaha Buru Jazirah, Namlea]

TOTOBUANG ◽

10.26499/ttbng.v7i1.143 ◽

2019 ◽

Vol 7 (1) ◽

pp. 101

Author(s):

Nanik Indrayani

Keyword(s):

Data Collection ◽

Participant Observation ◽

Descriptive Analysis ◽

Descriptive Study ◽

Analysis Techniques ◽

Language Behavior ◽

Qualitative Descriptive ◽

Data Source ◽

Regional Languages ◽

Bahasa Indonesia

As good citizens, when we gather among fellow language users who have different regional languages, we must always use Indonesian as a language of unity. This study aims to describe how the language behavior between the employees of the Buton tribe and the Buru tribe at the Buru Jazirah Namlea Multipurpose Cooperative and how the language behavior barriers between Buton and Buru tribe employees at the Buru Jazirah Namlea Multipurpose Cooperative in Namlea Buru Maluku Regency. This qualitative descriptive study examines linguistic phenomena. The data source in this study is the utterances used between the employees of the Buton tribe and the Buru tribe in the Buru Jazirah Namlea Multipurpose Cooperative which contains the regional languages of the two tribes. The method of data collection is done through non-participant observation. While the technique of data collection is done through the technique of referring to skillful engagements, recording techniques, and note-taking techniques. The data that has been classified is then analyzed by qualitative descriptive analysis techniques. The results of this study revealed that the language behavior between the employees of the Buton tribe and the Buru tribe at the Buru Jazirah Namlea Multipurpose Cooperative was initially not very good considering they communicated with each other in their respective languages but over time this could be overcome so that between the Buton tribes and the Buru tribe cooperated well. Subsequent findings of language barriers between Buton and Buru tribes employees at the Buru Jazirah Namlea Multipurpose Cooperative influenced their respective regional languages, between the two tribes unable to understand each other because the two tribes used their respective regional languages. when interacting. Sebagai warga negara yang baik, ketika kita berkumpul antara sesama pengguna bahasa yang saling berbeda bahasa daerah, kita harus selalu menggunakan bahasa Indonesia sebagai bahasa persatuan. Penelitian ini bertujuan mendeskripsikan bagaimana perilaku berbahasa antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea dan bagaimana hambatan-hambatan perilaku berbahasa antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea di Namlea Kabupaten Buru, Maluku. Penelitian deskriptif kualitatif ini mengkaji tentang fenomena kebahasaan. Sumber data dalam penelitian ini adalah tuturan-tuturan yang digunakan antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea yang mengandung bahasa daerah kedua suku tersebut. Metode pengumpulan data dilakukan melalui observasi nonpartisipasi. Sementara teknik pengumpulan data dilakukan melalui teknik simak bebas libat cakap, teknik rekam, dan teknik catat. Data yang sudah diklasifikasi kemudian dianalisis dengan teknik analisis deskriptif kualitatif. Hasil penelitian ini mengungkapkan bahwa perilaku berbahasa antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea pada awalnya kurang begitu baik mengingat mereka saling berkomunikasi dengan menggunakan bahasa daerah masing-masing, namun seiring dengan berjalannya waktu hal tersebut bisa teratasi sehingga antara suku Buton dan suku Buru terjalin kerja sama dengan baik. Temuan berikutnya hambatan-hambatan yang terjadi dalam perilaku berbahasa antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea yaitu pengaruh bahasa daerah masing-masing antara kedua suku tersebut tidak bisa saling memahami karena kedua suku tersebut menggunakan bahasa daerah mereka masing-masing ketika berinteraksi.

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