PERSEPSI PEREMPUAN HINDU BALI TENTANG JEJAITAN, BANTEN DAN UPAKARA DENGAN PENDEKATAN EKSPLORATIF

<pre><em>Jejaitan, Banten and Upakara are three things that cannot be separated in Balinese culture. Women play an important role in maintaining the consistency of these three things. The era of revolution 4.0 with a technology basis tends to break the focus of Balinese women, they must be able to adapt themselves well without reducing the cultural meaning that has been attached to Balinese society. Share the challenges and obstacles faced by Balinese women to maintain a culture that is very closely related to religious life in Bali. This study was designed qualitatively with an explanatory approach through a brief survey with the help of Google Form media on 172 Balinese Hindu women in the Kubuaddan Village area, Buleleng Regency. The data obtained were analyzed with Nvivo 12 Plus. The results of this study resulted in four main themes, namely the meaning of jejaitan, the role of women, the burden or yadnya and learning efforts. The four themes that were produced overall show that women have a very important role. help and important bridge in the effort to maintain the culture of jejaitan, offerings and ceremonies in Bali. These three elements are part of the yadnya that is sincere to Ida Sang Hyang Widhi Wasa, this concept can defend Balinese culture from the abrasion of times and existing technology.</em><em></em></pre>

Sound Biting Conspiracy: From India with “Love Jihad”

Since 2013, India has seen a remarkable growth of a conspiracy theory known as “love jihad”, which holds that Muslim men conspire to lure Hindu women for marriage to alter India’s religious demography as part of a political takeover strategy. While earlier scholarship on “love jihad” emphasizes the Hindu nationalist propagation of this conspiracy theory, this article pays equal attention to its appeal among conservative Hindus. Making its point of departure in the generative effects of speech, it argues that the “love jihad” neologism performs two logical operations simultaneously. Firstly, it fuses the long-standing Hindu anxiety about daughters marrying against their parents’ will, with the equally long-standing anxiety about unfavorable religious demographic trends. Secondly, it attributes a sinister political takeover intent to every Muslim man who casts his eyes on a young Hindu woman. To bring out these points, this article pays equal empirical attention to marriage and kinship practices as to the genealogy of, and forerunners to, the “love jihad” neologism, and develops the concept of “sound biting” to bring out its meaning-making effect.

double role of Hindu women in Bandar Lampung

This study focuses on (1) the dual roles of Hindu women in Bandar Lampung, (2) the forms of the dual roles of Hindu women in Bandar Lampung, (3) the implications of the dual roles of Hindu women in Bandar Lampung for themselves, their families, and society. The theories used in this study include the first theory of Abraham Harold Maslow's motivation which emphasizes the hierarchy of needs and motivations, the second theory of Liberal Feminism in dismantling the concept of patriarchy, and the third, the theory of Hegemony to dissect the problems regarding the implications of Hindu women for themselves, their families, and implications for society in Bandar Lampung. This study uses a phenomenological approach with a critical emancipatory knowledge paradigm. The method used is observation, interviews and literature study with data analysis techniques with qualitative interpretation to explain the sociological phenomena observed in the field in accordance with the meaning given by the research subjects. The results of this study indicate that (1) The reasons why Hindu women have a dual role are due to economic reasons, social reasons, cultural reasons, reasons for patriarchal domination, and religious reasons.

Perempuan Bali dalam Dunia Politik (Studi Kasus Pemilihan Dewan Perwakilan Rakyat Daerah di Kabupaten Badung Tahun 2009, 2014 dan 2019)

Balinese Hindu women are said to be laymen in politics. The patriarchal culture that is so strong in Balinese life seems to dictate that a Balinese woman only takes a domestic role and traditional rituals. This study uses the theory of existence and the theory of femenism as a basis for thinking in problems. The research method used is historical methods. The results of the study, namely the struggle of Balinese Hindu women in political activities have increased from 2009, 2014 and 2019, but if calculated globally it is still low. The factor of the involvement of Hindu Balinese women in political activities is the involvement of women in parliament. Political activities have very broad implications, such as having an impact on education, socio-culture, public policy and also having an impact on political activity itself.

CONCEPT OF DOWRY IN HINDU MARRIAGE SYSTEM: A STUDY

To demand Stridhana, formerly a woman's property, is now a boy's right. Her father freely gave it to her. It is part of a prenuptial agreement between two families, and even after the wedding, there is an expectation of more. Insufficient dowry has sparked protests due to the brutality of the dowry process and the deaths of females. Women's stridhan was a fundamental right. While the aristocracy had a lot of money, the impoverished women had to labour as maids or in handicrafts, agriculture and basket-making to support their families. The Manusmriti, a granth created by many between 200 BC and AD 200 and committed to writing in the twelfth century AD, had a significant impact on the position of Hindu women. According to the author, 'Brahma divided his body into two pieces, one for man and one for woman.' In other words, she was born equal. Where women are revered, there are gods, and where they are degraded, there is no hope. Manu, like the Jatakas, sees women as tempting, who blame males, and who should be avoided in isolation, much like in the Jatakas. No one expects males to gaze at women when they decorate themselves, dress, or rest. The daughters kid was not allowed to participate in rituals including mantras from infancy through puberty. Here, there is no mention of the guru's ashram's Brahmacharya time or the upnayana being done on girls.

Significance of Sindoor (Vermilion Powder) in Hindu Marriage Rituals

This paper aims to identify the significance of Sindoor or Vermilion powder (red in color) in Hindu cultural custom and in Hindu society. Sindoor is given to bride by groom on the occasion of marriage. Sindoor is given the gift by the groom to the bride in between the hair partings of married Hindu women have begun to start on the day of the marriage ceremony and the married woman. After then she considered as the wife of her husband and enters to the matrimonial life. Use of Sindoor in Hindu marriage practices signify socially culturally and even medically to order the gender disequilibrium society through the symbolic interpretation of cultural item and traditions, values, norms that are interwoven by religious bind with the member of Hindu orthodox society to sustain the patriarchal social structure. Sindoor also signify the hierarchy among the women world and the status changes when an unmarried wears a Sindoor in Hindu Society

DISINTEGRATION AMONG WOMEN: HINDUS WOMEN' CHALLENGES IN BUILDING SUKINAH FAMILY

<p>Subordination of women becomes a question in carrying out the household dish, especially the care for children who are born, which is the responsibility of husband and wife. It is impossible for the Sukhinah family to be formed if the burdens, both domestic and social, are not matched equally between men and women. Like a pillar in a house, if the load is not the same, not only will one of the pillars be destroyed but the house itself will collapse, if that is the case then the sukhinah family is the goal of every Hindu marriage, namely a happy and prosperous marriage that will not be realized. In fact there are divorce cases that have occurred in Denpasar City, divorce cases for Hindu couples in general have increased, namely in 2013 as many as 297 cases, in 2014 as many as 326 cases, 2015 as many as 315 cases, in 2016 as many as 418 cases, in 2017 as many as 495 cases , and in 2018 there were 566 cases. Based on the above phenomena, the author wants to explore the potential problems faced by Balinese Hindu women when carrying out domestic, public and social roles (traditional krama) in building a sukhinah family. It seems that women have problems adapting well to their husband's family environment because of differences in paradigms, different parenting styles and differences in habits. The factors causing the challenges faced by Balinese Hindu women in Denpasar City actually arise from the vertical relationship between women.</p>

Kontribusi Wanita Hindu dalam Penerapan Protokol Kesehatan di Masyarakat

The era new pandemi or what is often referred to as the new normal requires adapting to maintain physical and health during a pandemic like now. Almost all activities were carried out as before the beginning of the pandemic. There are many regulations that must be obeyed, there are many challenges for the community in doing activities in the new normal, always remember the health protocols using masks, maintaining distance when in public places, and implementing a healthy lifestyle. Women as mothers in the falimy who have to look after, care for, educate, with love so that everything becomes harmonious. Survive in the new normal period right for Hindu women to live according to the teachings of Hinduism in the Ayurweda book.