scholarly journals Nilai Budaya dalam Serat Ajisaka

2021 ◽  
Vol 4 (2) ◽  
pp. 177-188
Author(s):  
Erlin Kartikasari
Keyword(s):  
Cultural Values ◽  
Moral Values ◽  
Cultural Value ◽  
Educational Values ◽  
Mutual Cooperation ◽  
Second Stage ◽  
The People ◽  
Latin Script ◽  
Three Stages ◽  
Descriptive Method

One of Javanese literature attached to Javanese people is the story of Ajisaka, which was published among the people in verbal and writing. Ajisaka is a Javanese figure whom the Javanese people consider as the originator of Javanese script. One of the recorded of the story of Ajisaka was the Serat Ajisaka written by J. Kats using Javanese script. Serat Ajisaka is one of the stories from a collection of stories in the book entitled Serat Jawi Tanpa Sekar written by J. Kats, a Dutch writer in 1942. This research aims to describe the cultural values ​​in Serat Ajisaka by J. Kats in 1942 using philology studies. This research uses the descriptive method conducted in three stages, the first stage transcribing data, the second stage transliterating Latin script containing Javanese into Indonesian, then analyzing the cultural value in Serat Ajisaka. Serat Ajisaka has several concepts of cultural values, namely: 1) educational values, 2) religious values, 3) leadership values, 4) heroism values, 5) courage values, 6) simplicity values, 7) mutual-cooperation values, 8) moral values, and 9) the value of sacrifice for others.

scholarly journals ANALISIS NILAI BUDAYA DALAM HIKAYAT BANTA AMAT JILID I DAN II KARYA T. A. SAKTI

2020 ◽  
Vol 8 (2) ◽  
pp. 231-244
Author(s):  
Teuku Mahmud
Keyword(s):  
Cultural Values ◽  
Qualitative Approach ◽  
Cultural Value ◽  
Human Relationship ◽  
Human Relations ◽  
Relationship With God ◽  
The People ◽  
Data Source ◽  
Mutual Care ◽  
Descriptive Method

This study aims to describe the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. Cultural value is very important to be studied in order to preserve the cultural heritage of the people of Aceh so that it can be known by the younger generation and re-cultivated in life in the present. The formulation of the problem raised in this study is how the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. The data source in this research is Hikayat Banta Amat Volume I and II by T. A. Sakti. The selected data is each quotation that has a relation to cultural values ​​in the saga. The approach and method used in this research is a qualitative approach and a descriptive method by describing the facts which are then followed by analysis. The cultural values ​​analyzed in Banta Amat sects are grouped according to five categories, namely (1) cultural values ​​in human relations with God, (2) cultural values ​​in human relations with nature, (3) cultural values ​​in human relations with other humans, (4) cultural values ​​in human relations with society, and (5) cultural values ​​in human relations with oneself. The results showed there were 37 quotations related to cultural values ​​that exist in the Banta Amat saga, namely: (1) Cultural values ​​in the human relationship with God there are 6 values ​​in 24 quotes; a) Give thanks to God 3 quotes, b) Give to Allah the Prophet 1 quote, c) Pray and ask God 9 quotes, d) surrender to God 8 quotes, e) Fear God 1 quote, and f) Obey to worship God 2 quotes, (2) Cultural values ​​in human relations with nature are found in 2 quotations about utilizing the forest, (3) Cultural values ​​in human relations with other humans there are 3 values ​​in 4 quotations; a) respect for others 2 quotes, b) say greetings 1 quote, and c) answer greetings 1 quote, (4) Cultural values ​​in human relations with the community there are 3 quotes namely about mutual care, and (5) Cultural values ​​in relationships humans with themselves there are 3 values ​​in 4 quotes; a) Never give up 2 quotes, b) responsibility 1 quote, and c) hard work 1 quote. Based on the results of the study it can be seen that the cultural values ​​in the human relationship with God are more numerous than the other values. This illustrates that the people of Aceh are religious and devout people who worship God. Suggestions from researchers that the people of Aceh continue to preserve cultural values ​​such as the Banta Amat saga in daily life. Abstrak Penelitian ini bertujuan untuk mendeskripsikan nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Nilai budaya sangat penting untuk dikaji guna melestarikan warisan budaya masyarakat Aceh agar dapat diketahui oleh generasi muda dan kembali dibudidayakan dalam kehidupan pada masa sekarang. Rumusan masalah yang diangkat dalam penelitian ini adalah bagaimana nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Sumber data dalam penelitian ini adalah Hikayat Banta Amat Jilid I dan II karya T. A. Sakti. Data yang dipilih adalah setiap kutipan yang ada kaitannya dengan nilai budaya dalam hikayat. Pendekatan dan metode yang digunakan dalam penelitian ini adalah pendekatan kualitatif dan metode deskritif dengan mendeskripsikan fakta-fakta yang kemudian disusul dengan analisis. Nilai budaya yang dianalisis dalam hikayat Banta Amat dikelompokkan berdasarkan lima kategori, yaitu (1) nilai budaya dalam hubungan manusia dengan Tuhan, (2) nilai budaya dalam hubungan manusia dengan alam, (3) nilai budaya dalam hubungan manusia dengan manusia lain, (4) nilai budaya dalam hubungan manusia dengan masyarakat, dan (5) nilai budaya dalam hubungan manusia dengan diri sendiri. Hasil penelitian menunjukkan terdapat 37 kutipan yang terkait dengan nilai budaya yang ada dalam hikayat Banta Amat, yaitu: (1) Nilai budaya dalam hubungan manusia dengan Tuhan terdapat 6 nilai pada 24 kutipan; a) Bersyukur kepada Allah 3 kutipan, b) Berselawat kepada Nabi Allah 1 kutipan, c) Berdoa dan memohon kepada Allah 9 kutipan, d) menyerahkan diri kepada Allah 8 kutipan, e) Takut kepada Allah 1 kutipan, dan f) Taat beribadah kepada Allah 2 kutipan, (2) Nilai budaya dalam hubungan manusia dengan alam terdapat pada 2 kutipan tentang memanfaatkan hutan, (3) Nilai budaya dalam hubungan manusia dengan manusia lain terdapat 3 nilai pada 4 kutipan; a) menghormati orang lain 2 kutipan, b) mengucapkan salam 1 kutipan, dan c) menjawab salam 1 kutipan, (4) Nilai budaya dalam hubungan manusia dengan masyarakat terdapat 3 kutipan yaitu tentang rasa saling peduli, dan (5) Nilai budaya dalam hubungan manusia dengan diri sendiri terdapat 3 nilai pada 4 kutipan; a) Pantang menyerah 2 kutipan, b) tanggung jawab 1 kutipan, dan c) kerja keras 1 kutipan. Berdasarkan hasil penelitian dapat dilihat bahwa nilai budaya dalam hubungan manusia dengan Tuhan lebih banyak dari nilai yang lainnya. Hal ini menggambarkan bahwa masyarakat Aceh adalah masyarakat yang religius dan taat beribadah kepada Allah. Saran dari peneliti agar masyarakat Aceh terus melestarikan nilai budaya seperti pada hikayat Banta Amat dalam kehidupan sehari-hari. Kata Kunci: Hikayat, Nilai Budaya

scholarly journals REPRESENTASI NILAI-NILAI BUDAYA MASYARAKAT SUKU BANJAR DAN DAYAK PADA NOVEL JENDELA SERIBU SUNGAI KARYA MIRANDA SEFTIANA DAN AVESINA SOEBLI (The Representation of Cultural Values of Banjar Tribe and Dayak in the Novel Jendela Seribu Sungai By Miranda Seftiana and Avesina Soebli)

SALINGKA ◽  
2021 ◽  
Vol 18 (1) ◽  
pp. 89-102
Author(s):  
Emawati Emawati ◽  
Achmad Wahidy ◽  
Kiki Aprillianti Rifai
Keyword(s):  
Content Analysis ◽  
Cultural Values ◽  
Data Interpretation ◽  
Cultural Value ◽  
The Novel ◽  
Human Culture ◽  
The People ◽  
Analysis Technique ◽  
Qualitative Descriptive ◽  
Descriptive Method

AbstrakPenelitian ini merupakan penelitian antropologi sastra yang bertujuan untuk mendeskripsikan secara mendalam berbagai nilai budaya masyarakat suku Banjar dan Dayak yang direpresentasikan dalam novel Jendela Seribu Sungai karya Miranda Seftiana dan Avesina Soebli. Pendekatan yangdigunakan dalam penelitian ini yaitu pendekatan antropologi sastra, suatu pendekatan interdisipliner yang secara khusus mengkaji berbagai aspek kebudayaan manusia yang tercermin melalui karya sastra. Selanjutnya, metode yang digunakan adalah metode deskriptif kualitatif. Untuk menganalisis data, digunakan teknik analisis isi yang meliputi tahapan identifikasi data, klasifikasi data, dan interpretasi data. Berdasarkan hasil penelitian ditemukan lima nilai budaya masyarakat suku Banjar yang direpresentasikan dalam novel Jendela Seribu Sungai karya Miranda Seftiana dan Avesina Soebli. Pertama, percaya adanya kekuasaan Tuhan dan senantiasa terus berdoa kepada Tuhan. Kedua, manusia harus dapat menjaga dan menggunakan alam dengan sebaik-baiknya agar dapatbermanfaat dalam kehidupan. Ketiga, manusia tidak dapat hidup sendiri karena merupakan makhluk sosial. Keempat, musyawarah, saling membantu dan saling mengasihi antarsesama. Kelima, manusiabertanggung jawab terhadap kelangsungan hidupnya sendiri untuk membuat hidupnya menjadi lebih baik.Kata kunci: kebudayaan, nilai budaya, antropologi sastra  AbstractThis study aims to describe the cultural values of the people of Banjar and Dayak tribes are represented in the novel of Jendela Seribu Sungai by Miranda Seftiana and Avesina Soebli.The method used in this research is literary anthropology approach. It examines various aspects of human culture which is reflected through literary works. Furthermore, the research used qualitative descriptive method and content analysis technique are used to analyze the data, they are respectively, data identification, data classification, and data interpretation. The results found five cultural values of the people of Banjar tribe and Dayak that is representedin the novel of Jendela Seribu Sungai by Miranda Seftiana and Avesina Soebli. First, believe in the power of God and always continue to pray to God. Second, humans must be able to maintain and use nature as well as possible so that it can be useful in life. Third, humans cannot live alone because the people are social creatures. Fourth, deliberation, helping each other and sharing among each other. Fifth, humans are responsible for their own survival to make their lives better.Keywords: cultural, cultural value, literary anthropology

scholarly journals NILAI BUDAYA DALAM LEKSIKON PENDULANGAN INTAN PADA MASYARAKAT BANJAR: KAJIAN ETNOLINGUISTIK

2019 ◽  
Vol 15 (2) ◽  
pp. 161
Author(s):  
Yuliati Puspita Sari
Keyword(s):  
Cultural Values ◽  
Qualitative Method ◽  
Cultural Value ◽  
Mutual Cooperation ◽  
Diamond Mining ◽  
The People ◽  
Mining Culture

This study aims to (1) classify several terms in diamond mining lexicon in Banjar community; (2) describe cultural value in diamond mining lexicon in Banjar community. The data in this study are various form of terms related to diamond mining culture in the Banjar community. The method used in this study is qualitative method. The results shows that based on its form, the terms in diamond mining lexicon can be classified from the using of the tools, the application of the techniques, and the designation of the people involved in diamond mining. Meanwhile, the universal cultural values that emerge in diamond mining lexicon are  the harmonization with the environment, the awareness at work, creative, persistence, and the spirit of mutual cooperation. Those cultural values are formed from the results of interactions between humans, and interactions between humans and nature. 

scholarly journals Marsirimpa as Core Cultural Value to Improve Social Value in Siponjot Village

2021 ◽  
Vol 5 (2) ◽  
pp. 707-713
Author(s):  
Jhonson Pardosi ◽  
Joe Anto Ginting ◽  
Afrina Veronica ◽  
Hotlan Siahaan
Keyword(s):  
Cultural Values ◽  
Community Service ◽  
Rural Areas ◽  
Urban Areas ◽  
Social Life ◽  
Social Value ◽  
Cultural Value ◽  
Mutual Cooperation ◽  
The People ◽  
Individual Solution

Marsirimpa as a cultural, one of the traditional cultural, values ​​have been diminished from society by various daily activities that emphasize individual problems and individual solution. This condition does not only occur in urban areas, but also in rural areas which commonly hold a stronger value. In fact, Marsirimpa is a culture that important to overcome many obstacle in society life. The main aim of this community service is to empower the people within Siponjot Village. To be more specific, we aimed to empower Marsirimpa to foster social life within Siponjot Village. We had been held a form of Socialization has with the people of Siponjot Village, related to the transfer knowledge one of the socio-cultural values ​​that actually they already have (in the context of the Toba Batak community), namely the concept of marsirimpa, which can be used as motivation for cooperation or mutual cooperation, and explaining natural and environmental wealth as well as creative human resources owned by Siponjot village. As result, we reached a satsifiying result that the people is more enthusiasm and changes in social values ​​that support marsirimpa in everyday life.

scholarly journals MITOLOGI SAEDAH SAENIH: CERITA RAKYAT DARI INDRAMAYU

2017 ◽  
Vol 8 (3) ◽  
pp. 333
Author(s):  
Yuzar Purnama
Keyword(s):  
Data Collection ◽  
Moral Values ◽  
Qualitative Approach ◽  
Clear Picture ◽  
Classification Analysis ◽  
River Bank ◽  
The People ◽  
Traditional Arts ◽  
Descriptive Method ◽  
As If

Indramayu community still believe with the customs of his ancestors. In some areas, we can found the traditional arts, beliefs, ceremonies, games and story. On this occasion, the writers wanted to examine folklore mythology Saedah Saenih. The existences of Saenih Saedah story is very attached to some people in Indramayu, as if the story is real.  The story is famous, and it appeared in the drama, lyrics, and even once made into a movie. The problems outlined in the form of questions, the myth of what is contained in the story Saedah Saenih? How far the myth Saedah Saenih for the community? what moral values that is contain in the story Saedah Saenih? This study aims are to get a complete and clear picture of the mythology in Saedah Saenih folklore. This study used a qualitative approach with descriptive method. The study begins literature, data collection, classification, analysis and reporting. In conclusion, the mythical story Saenih Saedah very attached to the people of Indramayu. The contents are considered real story is characterized by the belief that the existence Saenih still in the river Sewo in white crocodile manifestation. Compliance form of throw money, as it passes through the bridge Sewo to avoid disaster. They also believe Sarkawi transformed into a floating bale, Maemunah be pring ori, and Saedah into a tree on the river bank Sewo.

scholarly journals Eksistensi sedekah bumi di era modern: Desa wisata Plesungan Kecamatan Gondangrejo Kabupaten Karanganyar

2021 ◽  
Vol 5 (2) ◽  
pp. 268-283
Author(s):  
Nabila Masruroh ◽  
Abdul Rahman ◽  
Yosafat Hermawan
Keyword(s):  
Research Data ◽  
Mutual Cooperation ◽  
Data Presentation ◽  
The Earth ◽  
The People ◽  
Analysis Technique ◽  
History Of ◽  
Three Stages ◽  
Traditional Process ◽  
Modern Era

Masyarakat Jawa tidak lepas dengan budaya juga tradisi yang menjadi ciri khas daerahnya. Salah satunya tradisi sedekah bumi di Jawa menjadi manifestasi bentuk rasa syukur. Warga Plesungan masih menjaga tradisi ini meskipun mayoritas bukan petani dan tergolong masyarakat urban. Tujuan penelitian ini melihat sejarah tradisi sedekah bumi di era modern, makna yang terkandung pada tradisi sedekah bumi, proses tradisi dan dinamika untuk menyimpulkan eksistentesinya. Metode penelitian yang digunakan adalah deskriptif kualitatif untuk menggambarkan fakta tentang tradisi sedekah bumi.  Sumber data penelitian adalah informan dan fenomena tradisi sedekah bumi. Teknik pengumpulan data dengan observasi, wawancara, dan dokumentasi. Teknik analisis data dengan menggunakan tiga tahap yaitu reduksi data, penyajian data, dan penarikan kesimpulan. Penelitian ini menyimpulkan bahwa tradisi sedekah bumi telah dilaksanakan turun-temurun sejak nenek moyang, masyarakat melihat tradisi ini wajib dilaksanakan dan dilestarikan karena banyak menanamkan nilai-nilai luhur yang baik seperti gotong royong juga silaturahmi dengan adanya perubahan tersebut masyarakat Desa Plesungan mengambil sisi baik sebagai pengenalan tradisi sedekah bumi kepada generasi penerus agar tidak hilang ditelan zaman.                                 Javanese society cannot be separated from the culture and traditions that characterize the region. One of them is the earth alms tradition in Java which is a manifestation of gratitude. The people of Plesungan still maintain this tradition even though the majority are not farmers and belong to the urban community. The purpose of this study is to look at the history of the earth alms tradition in the modern era, the meaning contained in the earth alms tradition, the traditional process and the dynamics to conclude its existence. The research method used is descriptive qualitative to describe facts about the earth alms tradition. Sources of research data are informants and the phenomenon of the earth alms tradition. Data collection techniques by observation, interviews, and documentation. The data analysis technique uses three stages, namely data reduction, data presentation, and drawing conclusions. This study concludes that the earth alms tradition has been carried out from generation to generation since the ancestors, the community sees this tradition as obligatory to be implemented and preserved because it instills many good noble values ​​such as mutual cooperation and friendship. the tradition of giving the earth alms to the next generation so that it is not lost in time.

scholarly journals SAFAR BATH IN THE VALUE PERSPECTIVE OF ISLAMIC EDUCATION IN THE ATINGGOLA COMMUNITY

2022 ◽  
Author(s):  
Nursidik I. Mohamad ◽  
Rifdah Ibtisam El-Ghifary ◽  
ibnuanengo
Keyword(s):  
Cultural Values ◽  
Qualitative Method ◽  
Moral Values ◽  
Islamic Education ◽  
Future Generations ◽  
Traditional Values ◽  
Educational Values ◽  
Village Community ◽  
Verification Techniques ◽  
City Village

The purpose of this research is to find out; The value of Islamic education and traditional values contained in the Mandi Safardi procession, Jin City Village, Atinggola District, North Gorontalo Regency.The method used is a qualitative method, the data is obtained through observation, interviews, and documentation. The data were then analyzed using reduction, display, and verification techniques, while the validity of the data was obtained by using triangulation techniques with methods and sources.The results of this study indicate that the Safar Bathing Tradition is believed to have existed since their ancestors first occupied the Jin City Village area. The Safar Bathing tradition carried out by the Jin City Village community contains Islamic educational values, namely: Worship Values, Moral Values, Moral Values, and Aqidah Values, 4) The Safar Bathing Tradition is maintained and passed down from generation to generation by the Jin City Village community. can be seen as an expressive symbol of the Jin City Village community Inspired by constitutive (religious) symbols that have a corelative-integrative and dynamic relationshipSuggestions from this research include; The Mandi Safar tradition as an ancestral cultural heritage should continue to be preserved for future generations by not eliminating the local Indonesian religious and cultural values contained in it as a medium for introducing ancestral traditions that are full of moral and religious values without ignoring the shari'ah. Islam in practice.

scholarly journals PERMAINAN ANAK-ANAK DI KECAMATAN CONGGEANG KABUPATEN SUMEDANG (Kajian Struktural dan Etnopedagogik)

LOKABASA ◽  
2015 ◽  
Vol 6 (2) ◽  
Author(s):  
MUHAMAD YOGI HAMDANI
Keyword(s):  
Moral Values ◽  
Hard Work ◽  
Literature Study ◽  
Three Stages ◽  
Caring Environment ◽  
Descriptive Method

Penelitian ini membahas permainan anak-anak yang berada di Kecamatan Conggeang Kabupaten Sumedang dari segi struktural dan etnopedagogik. Latar belakang penelitian ini adalah keadaan permainan anak-anak sekarang yang sudah mulai ditinggalkan karena tergerus oleh permainan-permainan modern. Metode yang dipakai dalam penelitian ini adalah metode deskriptif. Teknik yang dipakai untuk mengumpulkan data dalam penelitian ini adalah observasi, wawancara, studi pustaka, dan dokumentasi. Dari hasil penelitian ditemukan 28 permainan. Nama-nama permainannya adalah bancakan (A), barén, éngklé gunung, galah, kakalécian, ucing buaya, ucing jongkok, ucing sumput (A), ucing tépa, bancakan (B), éngklé biasa, ngadu keléréng, om-oman, ucing jatup, babancakan, bébélotan, dodo-dodoan, éngklé kapal, pocés, ucing sendal (A), ucing sumput (B), congkak, ééngkléan, ngadu kaléci, lompat karét, sasapintrongan, ucing babuk, sarta ucing sendal (B). Dalam permainannya, setiap permainan dibagi menjadi tiga tahapan, yaitu (1) persiapan, (2) mulai main, dan (3) selesai bermain. Dari tahapan-tahapan permainannya dianalisis nilai-nilai entopedagogik yang terdapat dalam permainan tersebut. Berdasarkan hasil penelitian, terdapat empat nilai moral yang ditemukan dalam setiap permainan, yaitu moral manusa ka dirina, moral manusa ka manusa, moral manusa ka alam, sarta moral manusa dina ngahontal kasugemaan lahir batin. Berdasarkan analisis hasil penelitian, terdapat 12 karakter bangsa yang ditemukan, yaitu jujur, toleransi, disiplin, kerja keras, kreatif, mandiri, demokratis, menghargai prestasi, bersahabat/komunikatif, cinta damai, peduli lingkungan, sarta tanggung jawab.AbstractThis paper discusses the children’s games in Conggeang District, Sumedang Regency, based on structural and ethnopedagogical perspectives. The traditional children’s games are now already becoming obsolete because of modern games. The method used in this research was descriptive method. The data colection method in this research was observation, interview, literature study, and documentation. The research found 28 games. The names of the games are bancakan (A), barén, éngklé gunung, galah, kakalécian, ucing buaya, ucing jongkok, ucing sumput (A), ucing tépa, bancakan (B), éngklé biasa, ngadu keléréng, om-oman, ucing jatup, babancakan, bébélotan, dodo-dodoan, éngklé kapal, pocés, ucing sendal (A), ucing sumput (B), congkak, ééngkléan, ngadu kaléci, lompat karét, sasapintrongan, ucing babuk, and ucing sendal (B). Each game is divided into three stages: (1) the preparation, (2) the game, and (3) the completion. Based on the stages of the games, there are ethnopedagogical values in the game. The study revealed four moral values found in every game, namely moral manusa ka dirina, moral manusa ka manusa, moral manusa ka alam, sarta moral manusa dina ngahontal kasugemaan lahir batin. The study also found 12 characters of nation covering honesty, tolerance, discipline, hard work, creative, independent, democratic, recognizing excellence, friendship/communicative, peace-loving, caring environment, and responsibility.

scholarly journals Cultural Values in The Poetry of Cianjur Poets

2018 ◽  
Vol 1 (3) ◽  
pp. 142
Author(s):  
Latifah L.
Keyword(s):  
Cultural Values ◽  
Human Life ◽  
Collaborative Work ◽  
Data Sources ◽  
Cultural Value ◽  
Human Relations ◽  
Space And Time ◽  
Descriptive Method ◽  
Human Position

This article will discuss cultural values in the poetry of Cianjur poets. The method used in this research is descriptive method. Data sources are two anthologies of poetry, namely "Selalu Ada Rindu" a collaborative work of the poets of Cianjur and "Jejak" by Edwar Maulana. From the analysis, results of research are obtained, those are, there are 10 cultural values relating to the nature of human life: weir of evil, tawadhu, sympathy, khusyu, pray, tawakal, tasyakur, arraja'a, wisdom, and preventing persecution. Human work has 7 cultural values, namely business, provision, preventing persecution, creating, adding knowledge/insight, courage and ideals. Human position in space and time has 8 cultural values, namely sympathy, peace, arraj'a, love of nature, tasyakur, love, solemnness, effort and provision. Human relations with natural surroundings has 7 cultural values namely loving nature, sympathy/feeling what others feel, ideals, peace, perseverance, and exploiting nature. Then human relations with each other have 11 cultural values namely courage, love, prayer, provision, ideals, creating, endeavoring, respecting, tasyakur, khusyu, and utilizing nature.Keywords: cultural value, poetry, poet, Cianjur

scholarly journals The Implication of Balinese Local Wisdom and Entrepreneurship Orientation of Financial Resources and SMEs Profitability of Silver Crafts

2019 ◽  
Vol 1 (4) ◽  
Author(s):  
Ni Luh Anik Puspa Ningsih ◽  
Made Pratiwi Dewi ◽  
Ni Putu Rediatni Giri
Keyword(s):  
Cultural Values ◽  
Entrepreneurial Orientation ◽  
Tourism Industry ◽  
Partial Least Square ◽  
Least Square ◽  
Cultural Value ◽  
Financial Resources ◽  
Entrepreneurial Spirit ◽  
The People ◽  
And Performance

Silver handicraft is one of the Balinese export commodities. It has a unique design and manufacturing process method. This craft supports the Bali tourism industry. Bongkasa Pertiwi is one of the villages in Badung regency. The people of this village living as silver craftsmen. The design of this village silver handicraft is quite popular and still exists. This is caused by they adopting cultural values and having an entrepreneurial spirit in managing business resources and performance. The aim of this study is to examine the pattern of cultural value (Bali local wisdom) to entrepreneurial orientation, financial resources and profitability of SME. The respondents of this study were 38 SMEs in the Bongkasa Pertiwi, Bali. Data analysis was performed using PLS (partial least square). The results of this study (1) the value of Bali's local wisdom has a positive and significant impact on financial resources of SMEs, (2) the value of Bali's local wisdom has a positive and not significant impact on SMEs profitability, (3) financial resources have a negative and significant impact on SMEs profitability (4) entrepreneurial orientation has a negative and significant impact on financial resources of SMEs, (5) entrepreneurial orientation has a positive and significant impact on SMEs profitability.

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