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• BASABali Wiki : Balinese Language As A Container and Participation in Responding Public Issues In The Present  + (Technological developments have prompted t … Technological developments have prompted the emergence of various issues in society. Currently there are several issues that we should give special attention, such as the use of Balinese language which is decrease and low public participation in response to public issues. As we know, the use of Balinese, especially among children and adolescents have begun to decline. Plus seeing the business of parents, the emergence of various things that feel more interesting like online games, the stigma that Bali is an ancient language and doesn’t make slang's efforts to learn the Balinese Language is fading. In fact, it’s the children and teenagers who will continue the relay of the use of Balinese languages. If teenagers are unable to speak Bali well, how do they pass them to the next generation? Another issue is that the lack of public participation in responding to public issues. We live in a democratic country. People's voices and responses to public issues will be highly beneficial to tackle the issue. If people don’t respond to public issues around them, the government will work alone without knowing the wishes of the community.</br></br>These problems must be addressed immediately. If it’s left unchecked, the long will fade Bali will fade and people become unconcerned about the issues around them. Technological developments should be used to face existing public issues, not actually creating various other issues. There are many technological developments with features that seek to overcome this, such as BASABali Wiki's site. One of the important features to visit in BASAbali Wiki's site is a community space. This feature has grouped issues that we can respond to such as culture, education, cross-religious problems, and so on. In addition, there’s a Wikithon page which is a forum for delivering aspirations by the community related to existing issues. What's more, Wikithon has worked together with the government so that the responses will be conveyed properly. These two features are able to build the sensitivity of people to public issues and community participation in response to the issue.</br></br>There are also three-language translation features, word play, and competition that are relate to Balinese. It will be able to make learning Balinese language more exciting, interesting, and of course add to someone's interest to use Bali in everyday life.</br></br>In addition, it’ll be more attractive if Basabali Wiki has a voice feature that tells the pronunciation of a word in Bali Language. This is so that the use of Bali can be implemented properly and people from outside Bali are able to learn Bali properly.</br>Socialization of this site must still be done offline and online to all levels of society so that the benefits can be felt to the maximum and to evaluate this site to be better in the future with all the new things provided on the website.</br></br>Well, that's all the opinions can be delivered. </br></br>Mrs. Sugih have blue money</br>Wear to buy new clothes</br>Study Balinese language for sure</br>BASABali Wiki is definitely true!for sure BASABali Wiki is definitely true!)
• The decline of balinese language and culture  + (The Balinese language is part of the Balin … The Balinese language is part of the Balinese cultural identity, but in the current rapid development of tourism the existence of the Balinese language is quite concerning. The more tourists, both domestic and foreign, who come to Bali, will it erode the Balinese language as a regional language? Bali has a strong attraction in the world of tourism, enjoyed by both domestic and foreign tourists. The increasing prestige of the existence of Balinese tourism is not in line with one culture Bali is the most essential and is the identity and identity of the Balinese people, namely the Balinese language.</br>The Balinese language is the mother tongue for the Balinese people, which in use has a sor singgih base. So in using Balinese, the speaker should know who the other person is talking to. If the interlocutor is older, Balinese is used, which is more refined, whereas if the equal or younger can use Balinese, which is at a lower level. It is also the identity of the Balinese people in language. But along with the weakening of the use of the Balinese language, and conversely the use of foreign languages that enter Bali, of course, is also accompanied by culture in foreign languages. This of course shifts the polite and virtuous Balinese speech manners. Foreign tourists (foreign tourists) in speaking they do not use sor singgih basa, because their language does not recognize it. The words of a teenager to his parents are very concerning (this incident can be seen in tourist spots in Bali). For example, a child says the word "shit" (damn) to their parents, of course this cannot be imitated by the younger generation of Bali.</br>Apart from the above, of course the role of the government in providing attention, guidance and support both morally and materially is highly expected for groups of young people who play a role in preserving the Balinese language through arja arts or other arts that preserve Balinese culture. So that the Balinese language continues to exist in the midst of the rapid development of the tourism industry in Balievelopment of the tourism industry in Bali)
• Prasasti Bwahan  + (The Bwahan inscription is a collection of … The Bwahan inscription is a collection of 23 inscriptions which are grouped into five groups, namely the Bwahan inscription A, B, C, D and E (Setiawan, 2017). The basis of this classification is the difference in the year the inscription was issued and the king who ruled at that time. So, the Bwahan inscription is a collection of copper inscriptions from five different periods between 994 AD to 1181 AD.</br></br>Bwahan (now Buahan) is one of five villages located in the “karaman i wingkang ranu”, or villages on the shores of Lake Batur. These five ancient villages are Buahan (Bwahan), Songan, Kedisan, Trunyan and Abang (Air Hawang). In ancient Bali, these villages existed and most of their names are still unchanged today.</br></br>The Bwahan A inscription was issued by King Udayana and his empress in 994 AD, containing the king's decision to administratively separate Bwahan and Kedisan villages so that Bwahan was no longer obliged to pay taxes to his parent village, namely Kedisan.</br></br>The Bwahan B inscription dates to 1025 AD and was issued by King Marakata Pankaja, the younger brother of King Udayana. It contains the king's decision to allow the Bwahan people to buy the king's hunting forest area with an area of 990,000 fathom square in addition to the Bwahan area for an equal price to “10 masoka and 10 pilih”.</br></br>The Bwahan C inscription was issued in 1146 AD by King Jayasakti which contained requests from the residents of Bwahan, Kedisan and Air Hawang for the king to re-establish taxable commodities, because there was a dispute between the residents and the caksu (tax collectors).</br></br>The Bwahan D inscription was issued by King Jayapangus in 1181 AD, containing the king's decision to reduce the tax burden on the residents of Bwahan because they experienced many tax pressures in March and December.</br></br>The Bwahan E inscription was issued in 1181 by King Jayapangus which contained a reduction in the tax burden. It seems that this inscription is a continuation of the dispute listed on the Bwahan D Inscription.ispute listed on the Bwahan D Inscription.)
• The Legendary Nagas of Naga Loka and Their Tales - Hindu Mythology  + (The Legendary Nagas of Naga Loka and Their … The Legendary Nagas of Naga Loka and Their Tales</br></br>Naga Loka, the mystical realm of the nagas, is inhabited by various legendary nagas possessing supernatural powers and wisdom. Here are some famous nagas and their legends:</br></br>Ananta Sesha (References: Bhagavata Purana and Mahabharata)</br>Ananta Sesha, also known as Adi Sesha, is the strongest and most revered among the nagas. In the Bhagavata Purana, it is mentioned that Ananta Sesha has a thousand heads and serves as the resting place for Lord Vishnu. He is considered a loyal servant of Lord Vishnu.</br></br>Vasuki (References: Bhagavata Purana and Ramayana)</br>Vasuki is a naga renowned for its crucial role in the story of Samudra Manthan, the churning of the ocean by gods and demons to obtain amrita (Bhagavata Purana). Vasuki is used as a churning rope by the gods and demons by coiling its body around Mount Mandara. In the Ramayana, Vasuki is also mentioned as a loyal servant of Lord Shiva, coiling around his neck.</br></br>Takshaka (Reference: Mahabharata)</br>Takshaka is a famous naga in the epic Mahabharata. He is known as the arch-enemy of King Parikshit, the grandson of Arjuna and the last king of the Kuru dynasty. Takshaka is responsible for the death of King Parikshit, who succumbed to his venom. Later, Janamejaya, the son of King Parikshit, performed a yajna (sacrificial ceremony) to avenge Takshaka and other nagas.</br></br>Kaliya (Reference: Bhagavata Purana)</br>Kaliya is a venomous naga that lived in the Yamuna River before being expelled by Sri Krishna, an incarnation of Lord Vishnu. In the Bhagavata Purana, it is narrated that Krishna defeated Kaliya in battle and saved the village people threatened by Kaliya's poison. After the battle, Kaliya was granted a footprint as protection from Garuda, the natural enemy of the nagas.</br></br>Ulupi (Reference: Mahabharata)</br>Ulupi is the daughter of the Naga King and wife of Arjuna, the Pandava hero in the epic Mahabharata. In the story, Arjuna visits Naga Loka during his asceticism and meets Ulupi. They marry and have a son named Iravan. Ulupi plays a vital role in helping Arjuna obtain blessings and power from the gods.</br></br>These nagas of Naga Loka play a significant role in Hindu mythology and maintain the balance of the universe. They possess extraordinary supernatural powers and are respected by both gods and humans. These nagas teach us about courage, devotion, and faith in a higher power. Through their legends, we are encouraged to respect nature and maintain the balance of the universe as part of our responsibility as living beings.rt of our responsibility as living beings.)
• The Vocabulary of the 'Green' eco-lexicon at the Green School Bali  + (The diversity of the language of the envir … The diversity of the language of the environment of Green School Bali needs to be studied, especially the treasury of green ecolexicon as they reflect strategical effort to preserve local wisdom of Balinese culture. This study used a descriptive qualitative approach. Data was obtained from the Green School Bali educational environment by using observation and interviews method. The results shown that the grammatical category of the ‘green’ lexicon is in the form of nouns and verbs that are in the form of basic words and phrases and the ‘green’ syntactic construction at Green School Bali contains these natural lexicons, including noun phrases such as bambu hitam ‘black bamboo’, and verb phrases such as bermain Jegog ‘play Jegog’ while the social praxis dimension of the green ecolexicon namely the ideological dimension, the sociological dimension and the biological dimension. This research also uniquely contributes to preserving the concept of local wisdom in real action in the context of international education in Bali.ontext of international education in Bali.)
• Pengendalian Diri  + (The puppeteer in the world of wayang is de … The puppeteer in the world of wayang is defined as someone who has special expertise in playing wayang puppets. This skill is usually obtained from hereditary talent from his ancestors. A puppeteer's child will be able to play a puppeteer without formal learning.</br>In Bali, they know the name Tumpek Wanyang Day. Tumpek wayang day is the right day to be used as a self-cleaning day to achieve balance between humans, the universe and its contents.een humans, the universe and its contents.)
• The Roles and Contributions of Stakeholders in Villages Tourism Brand Management in Bali and India  + (The purpose of this study is to analyze th … The purpose of this study is to analyze the stakeholder’s roles and contributions in brand management of village tourisms in Bali and India. A descriptive qualitative research conducted in village tourisms in Bali, Indonesia with village tourisms in Andra Pradesh, India. In-depth interviews and discussions were conducted with twenty key informants involved in the management of the respective village tourisms. The findings are the stakeholders play an essential role in branding village tourisms to be able to build a good image of the destination. All activities offered in village tourisms indirectly become the brand of the village. This brand is expected to increase tourist visits, strengthen the image and keep the village tourisms sustainable. The brand of village tourisms is an important thing to be considered by visitors in selecting the destination, so every stakeholder must contribute to create good brand image.ust contribute to create good brand image.)
• Literature Sungai sekarang jauh berbeda dengan yang dulu  + (The river today is very different from the … The river today is very different from the river before. Now not many people want to take a bath or play in the river anymore. That's because now the river has been polluted by irresponsible human activity by littering, so that the water got polluted. If the river is polluted, many people will be harmed, for example there will be no proper bathing place. Who will bathe in the river if the water is polluted? Even animals are ashamed to see the water. Especially in the dry season, it will be difficult to access clean water.</br> </br>We as humans should pay more attention to environmental problems. Starting from a small thing, for instance by not throwing garbage into the river because the river has many benefits for humans. A clean river definitely looks more beautiful. On social media, posts are now viral with a group of young people who create positive content by cleaning up rivers. The group is called Pandawara Group. This is a good example. If all act like that, then the rivers in Bali will be better. Likewise the younger generation, traditional villages, and the village government must have a program related to cleanliness of water places as a way to carry out the servitude “danu kerthi”. to carry out the servitude “danu kerthi”.)
• Bali dance  + (There are lots of dances in Bali, almost everyone likes to dance, from small to old, they love to dance Balinese dances, there are Sekar Jagat dance, Cendrawasih dance, Bunga Girang dance, Pendet dance, Joget dance and others.)
• Gamelan Gong Gede: negotiating musical diversity in Bali’s highlands  + (There are several communities in the highl … There are several communities in the highlands of Bali in Indonesia that still maintain large antique orchestras of bronze gongs and metallophones called gamelan gong gede. These gamelan have been preserved as essential implements of local ritual-music associations that have protected them from change for generations. In contrast, much of the rest of the island abandoned gong gede in the early twentieth century in favor of modern gamelan. Inseparable from its highland ritual context, gong gede endure in Bali’s remote highlands because they are inseparable from ritual context, which has resulted in musical diversity within the broader ecosystem of Balinese music. </br></br>This diversity simultaneously marginalizes communities to some degree from mainstream musical innovation. However, it also empowers local ritual music associations within sophisticated social networks that play a major role in protecting and preserving these ancient antique orchestras. Using a ‘pluralism of musical structures’ as an analytical framework for discussing musical diversity, this article looks at how highland communities protect and maintain gong gede as ‘living traditions’ by examining their history, social context and musical style to see what keeps local traditions from succumbing to mainstream musical trends.m succumbing to mainstream musical trends.)
• Ni Daha Tua  + (There was once a story of Ni Daha Tua. The … There was once a story of Ni Daha Tua.</br>There was once told in some village there was an old single lady, named Ni Daha Tua. She was very old and lived by herself in a small hut. She scavenged firewood in the woods. She diligently scavenged firewood and returned home on evening and sold them on the next day. She could only sell the firewood once in two days. Although that, she had her meals cooked for herself, sometimes she had leftovers because she did not eat so much. Ni Daha Tua had a neighbor, named Pan Rendah. Because he as so many children, Pan Rendah scavenged firewood along with Ni Daha Tua every day. Since he was a healthy man and younger than Ni Daha Tua, he could scavenge more firewood home and sold it every day. Although that, because he fed many mouth, he often left with not enough meal. Ni Daha Tua came to envy Pan Rendah, because he could carry more firewood and sold it every day.</br>In the evening, Ni Daha Tua returned from scavenging firewood and sat down on her balcony as she muttered, “The God is unfair upon giving us blessing. Pan Rendah could sell firewood more and gain more money, while I can only sell it once in two days and gain less money than him. I wish if I was a young healthy man, it would be great.” As she was done muttereing by herself, a woman came to her and told Ni Daha Tua, “Miss Daha Tua, do not you mutter by yourself, saying the God gave unequal blessing, while everyone is as equal as other before the God. If you want to be a young healthy man, then it shall be granted.” that’s what that elderly woman said, and vanished. By the time it is granted, Miss Daha Tua became a young fine gentleman, then he was very happy. Since he is now a healthy young man, it meant he was able to bring firewood back, and sold it almost daily, until he had enough money, then he proposed a woman as wife.</br>Long story short, he was getting married, he had so many children, until it became too difficult to raises them, as the money from selling firewood were not enough to feed them all.</br>When he was going to sell firewood at market, and made money on it, he then left. There he stared onto the merchant which sold many things. His envious thought grew, and he went back home. Upon arrival, he again was grumbling with himself. “Sigh, God is unfair upon giving us blessing. The merchant, as a woman, sells things and gets so much money. I am alone carrying firewood until I hurt my neck. If I become a merchant, it would be great.” He grumbled to himself. Again, the old woman from before came and said, “In the past I told to not muttering something so ungrateful, talking that God is unfair, now you said something so ungrateful again. Well, if you wish to be a merchant, then your wish shall be granted.” Said the old woman, then she vanished again.</br>Long story short, she became a rich merchant who lived without missing or lacking anything. One day, when the merchant was selling, there was an Arch Bishop of the land, marched toward the palace to pay a visit. Seen by the merchant enviously, she then murmuring again said “Sigh, my wish is always not enough. I am so rich now, but have no follower. If I am an Arch Bishop, I will be happy with so much money and so many followers.” As she finished murmuring, the old woman from before appeared. “Very Well, merchant, your wish shall be granted.” Said the old woman, and then she vanished like before. At that exact time, the merchant was appointed on palace, given name of The Arch Bishop, bestowed many loyal followers. As he became The Arch Bishop, yet he still felt not satisfied, because there was still someone above him. And there, he made another wish to The God to become a king, and had his wish granted. At the same time The King felt ill, and died. Later The Arch Bishop took the throne and became The King. As he took the throne, he still felt envious, because he is not the only king on the land. There were many other kings, he then made a wish to The God, “Oh Lord Sanghiang Widi, if you really love me, bestow me another blessing, grant my wish. About what I wish is to defeat all kings so that I will rule over this realm from the sky to the earth. You had too much world to rule, so just rule the heaven!” </br>There The King was ordering all of his troops, ready to attack the other kings. The troops had been gathered and then The King marched to the war, and ordered his troops to plunder every village.</br>Long story short, so many rulers had fallen to The King, only one still stood against him. At the night after the war break. When The King was at his chamber, before he went to sleep, the old woman from before came to him and said, “You ignorant King, all of your wishes had been granted by The God, but your wish that makes you become the only ruler in this realm, from the sky to the earth, shall not be granted, as ignorant and as envious as you are!” that’s what she said, as she vanished again.</br>As that old woman left, a rain was heavily poured followed by striking thunder storm, the a thunder struck the chamber and burnt it, including The King burnt to death. And that was a story of an ignorant person full of envy. -translation'19 unud person full of envy. -translation'19 unud)
• Cecek  + (This "cecek" baligraphy is the work of a p … This "cecek" baligraphy is the work of a pure idea from me for the purposes of an assignment for a Balinese script course. This work was inspired by the empty inspiration in my mind when I wanted to make this calligraphy. While daydreaming, I accidentally saw two lizards joking. I smiled and often laughed lightly when I saw the lizard joking. Then I remembered a tantri puppet play which tells the story of the Aji Dharma, which was played by Mr. I Wayan Wija. I feel that I am the same as the story of Sang Aji Dharma. I started making cecek baligraphy, which consisted of the characters for my full name.sisted of the characters for my full name.)
• Characteristics and Motivation of Persons with Disabilities as employees at Nusa Dua Beach Hotel  + (This research is motivated by the lack of … This research is motivated by the lack of company attention in Badung Regency which absorbing workers with disabilities and the diversity of work placements also the different types of disabilities among employees at Nusa Dua Beach Hotel and Spa which have different job characteristics. The rules given by the Indonesia government through Law No. 8 of 2016 concerning Persons with Disabilities are carried out by the Nusa Dua Beach Hotel and Spa in the form of employing people with disabilities. The purpose of this study</br>was to determine the characteristics of employees with disabilities at the Nusa Dua Beach Hotel and Spa, to determine the work motivation of employees with disabilities, to determine the inhibiting a nd supporting factors of disability employees while working. The method used in this research is descriptive qualitative by collecting and combining data information from the identification of raw data. The results of the analysis will be interpreted by collecting data from the data collected and then developed with the theory obtained. Data</br>collection is done by observation, a study of literature, distributing questionnaires, documentation and in - depth interviews. The results of the data analysis state that intrinsic motivation and extrinsic motivation play a role in employee performance, especially in achievement, sociodemographic characteristics and job characteristics play a role in the suitability of work with employee characteristics and employee work productivity. One of the supporting factors for employees with disabilities in working is the achievement of employees. One of the inhibiting factors at work is job rotation.nhibiting factors at work is job rotation.)
• Potential of Tri Eka Buana Village as an Arak Tourism Village through the Creative Tourism Concept in Karangasem Regency  + (This study aims to describe the potential … This study aims to describe the potential of Tri Eka Buana village as a tourist destination producing Arak through the application of creative tourism in terms of tourist activities or a place that produces Arak. The research uses qualitative study and field research to find the potential of Tri Eka Buana as a creative tourist destination. We identifiedthe potential of Tri Eka Buana village and then explored the contribution of the local community to develop the village as a creative tourism destination. We also assessed the perception of the community leaders and community who play role in the development of tourism activities in Tri Eka Buana village. In the first stage for the result, the potential of Tri Eka Buana village is very supportive in developing as a creative tourism destination with the characteristic of Arakvillage.It is supported by the natural and socio-cultural environment that is still well maintained in the globalization era. The second stage of the result is about the contribution of the local community to support Tri Eka Buana village as a creative tourism destination obtained through in-depth interviews with the village head, Arak farmers, and owner of Arak production. These investigations identify the role of all levels of society in developing the Tri Eka Buana villages as creative tourism destinations. Another result implied that not only the role of local communities but also the role of thelocal government is needed for development and sustainability.needed for development and sustainability.)
• Puikin Pelih, Luungan Ojog Pepes Dadiang Tongos Maguna  + (Through the Wikithon Public Participation- … Through the Wikithon Public Participation-Bale Banjar contest, I, Ni Kadek Sintia Dewi, am ready to build the spirit of the Balinese people, especially women, so that they can use the bale banjar as a creative space to create, spread, and maintain good ideas. Here are creative ideas that I can give according to the interview in this video:</br></br>All villages in Bali have several places fit according to their functions. One of the common places in the village is the bale banjars. A bale banjar is usually used as a place for villagers, especially for neighbors to meet, gather, and do different things. Bale banjar is also usually used as a place to carry out large-scale activities because the place is usually wide.</br></br>Talking about what can be used from the bale banjar, as I know the bale banjar is usually used as a place to learn to play Balinese musical instruments, to learn how to dance, to conduct competitions, to cook, to make ogoh-ogoh whenever Pangrupukan day approaches, to hold Posyandu (regular healthcare program for mothers and newborns), and so on. However, of all of these activities, not all go on regularly. Some are only done on certain days. On other occassions, the bale banjar looks empty and the fence is tightly closed.</br></br>For the bale banjar to be used optimally by residents, especially by women, there are innovations that can be done. For example, young women can meet every Sunday afternoon to write short stories or poetry in the bale banjar. They can write on their gadgets instead of on papers, following the modern era as it is today. This will enable them to gather and get to know each other and can also develop the potential of the younger generation to write in order to pour out their feelings (emotions) or share their everyday stories to other people. After collecting several works, these can be compiled as an anthology. And if possible, the anthology book can be distributed to schools in the village as a media for student literacy.</br></br>Mothers can take advantage of the banjar bale as a place for monthly social gatherings. There they can meet with other mothers. By doing so, they can reduce their home boredom and they can go for recreation or entertainment in the bale banjar. At the social gathering, there is “jimpitan” money (shared money) that can be used as cash for other useful things with shared benefits.</br></br>Let's use the bale banjar as a place to spread creativity together! as a place to spread creativity together!)
• Tonya Yeh  + (Tonya Yeh is a spirit who has the ability … Tonya Yeh is a spirit who has the ability to change into various forms, such as a large snake or a large fish with a strange shape. Tonya means spirits of the type Tonya and Yeh means water. In Balinese belief, Tonya Yeh, is a spirit from the Tonya nation.</br> The presence of Tonya Yeh is marked by a voice calling but no one is seen. This incident is usually experienced by anglers or people who bathe in the spring.</br>According to old people, Tonya Yeh has the appearance of a human but his whole body is water. As his name implies, "Tonya" means a spirit of the Tonya type and "Yeh" means water.</br>There are two types of these spirits, namely Tonya Yeh in the form of clear, transparent water and Tonya Yeh in the form of dirty brown water like soil.</br>To find out, where is Tonya Yeh, who has the form of dirty brown water, likes to annoy humans, this Tonya lives by the river or other damp places, his appearance is like a flash in an instant. appearance is like a flash in an instant.)
• Tutur Kumara Tattwa  + (Tutur Kumara Tattwa is an ancient Javanese … Tutur Kumara Tattwa is an ancient Javanese text that tells about the birth of Bhatara Kumara, a god who always takes the form of a child. Bhatara Kumara (or Sang Hyang Kemara) is believed by Balinese as a guardian deity for children.</br></br>It is told in this lontar that Bhatara Siwa has a child named Bhatara Kala. Because Bhatara Kala likes to prey on humans, he is given the right to eat children born in Wuku Wayang (the 27th week of Balinese 30-week calendar). Coincidentally, Bhatara Kala's younger brother, Bhatara Kumara, was born in Wuku Wayang, so Bhatara Kala really wanted to eat his younger brother.</br></br>When Bhatara Kala wanted to eat his younger brother, Bhatara Shiva intervened them and said that Bhatara Kumara was still young so he could not be eaten. Then, Bhatara Shiva gave a blessing to Bhatara Kumara so that he would always take the form of a child so that his brother would not eat him.</br></br>Bhatara Kumara was then assigned to herd cattle, but he quickly grew bored. It was there then that Bhatara Shiva gave a lecture on spiritual teachings.</br></br>The important teachings in this Lontar Kumara Tattwa include the nature of the ten faculties which can cause the ten kinds of defilements in one's body and mind (dasamala). This defilement causes eight delusions called astamaya-dewi.</br></br>These eight delusions can be eradicated by the eight types of restraint, which are called Astalingga. In this Tutur Kumara Tattwa lontar it is also stated that there are eight qualities of glory.</br></br>This lontar also discusses liberation and spiritual perfection. Perfection of life can be achieved by observing dasa niyama brata, which is ten actions that reflect one's austerities and self-restraint, namely giving, respecting those who deserve respect, exercising self-restraint, carrying out obligations, controlling lust, eating holy food, fasting, not speaking. carelessly, studying the scriptures and doing holy bathing.ing the scriptures and doing holy bathing.)
• Mabudaya, magama lan makulawarga  + (Under Pancasila, we have our culture, we h … Under Pancasila, we have our culture, we have our religion, and have a family. We have many differences—you like to play kites, I like playing cards, you live in Nusa Penida, I live in Sanur, you preserve Balinese culture by playing gamelan, I take part in competitions in sports to make the name of Bali Province proud. Even though our story was cut short due to the pandemic, in 2022, we have recovered faster and rose stronger, continuing the story that was paused for a moment.ng the story that was paused for a moment.)
• Dokter Alit  +
• Water, Tourism, and Social Change: A Discussion of Environmental Perceptions in Bali  + (Water plays an important role in Balinese … Water plays an important role in Balinese society. Not only is it commonly featured in Balinese Hindu rituals, but its use and management also enables prosperity through rice cultivation. While these aspects of water have been discussed in many academic and non-academic publications, qualitative understandings of relations to seawater remain somewhat unexplored in the literature. The aim of this paper is to present a preliminary review of existing literature on water and marine environments in Bali, and argue the need for further qualitative social scientific understanding of contemporary Balinese relations to seawater. A discussion of existing research on ocean-centred communities and continued tourism development in Bali’s coastal areas is intended to add to current research in Balinese studies. By presenting literature on Balinese concepts of environment, water and the ocean, this paper seeks to highlight the benefits of continued research on perceptions of environment to discussions of pollution, water scarcity and resource management. Although maritime attractions such as the temples at Tanah Lot and Uluwatu as well as several popular beach communities play a significant role in the tourism industry, this paper suggests the need to further investigate the importance of these attractions to tourists and Balinese as well as the social interpretations associated with them.cial interpretations associated with them.)
• Farmer by Wayan Suastama  + (Wayan Suastama. Farmer series expresses a … Wayan Suastama. Farmer series expresses a sentimental nostalgia about the artists’ childhood memories in an agricultural village.</br></br>As a son of a farmer, I miss the simplicity of that environment. These memories play a large part in who we become. Everyday things and routines are typical in the life of a farmer like helping our parents in the fields after we finish school. These memories are the theme of these works. It comes from missing my childhood. Coming from Tabanan,. an area that is known for ‘lumbung beras’ rice agriculture.</br></br>~Wayan Suastama beras’ rice agriculture. ~Wayan Suastama)
• Koruptor Edan  + (What if the corruptors are punished by ogo … What if the corruptors are punished by ogoh-ogoh? Really?!.. Yes, that's right, more precisely by the ogoh-ogoh Sang Bhuta Edan. It is told in the story of Bhima Swarga, Sang Bhuta Edan torments the souls who during their lifetime abused black magic to hurt others. So, based on this story, the government should imitate the behavior of Sang Bhuta Edan in punishing corruptors who abuse their power. It is not uncommon for corruptors to receive light and unfair punishments. Therefore, the government must take firm steps to try corruptors as fairly as possible.s to try corruptors as fairly as possible.)
• Naga Gombang  + (Why do Balinese shout "Alive, Alive" when … Why do Balinese shout "Alive, Alive" when there is an earthquake?</br></br>Once upon a time, when there still kingdoms in Bali, there was a widow with two children, a boy and a girl. At that time Lake Bratan did not yet exist. Long story short, the mother had a secret affair with a dragon snake that dwelled in a rice barn near her house. The children started to get suspicious; why does mother every time she comes home from the forest go up into the barn? At one point, when mother went into the forest again, the children climbed into the barn. Inside the barn they saw a pile of eggs larger than chicken eggs. In the middle of the pile of eggs there was a strange egg. They took the egg home and cooked it. Then the boy ate it. Instantly the boy turned into a snake. Because they were worried about causing commotion in the village, the boy and girl decided to go into the forest looking for their mother. The sister carried her brother. They met their mother deeply in love with a dragon. They were angry, because they thought that because of the dragon the brother had become like that. He challenged the dragon snake to fight. In the end, the brother who had been transformed into a snake defeated the dragon. But unfortunately their mother also died in the fight. The siblings went up to Bukit Lesung. Arriving there, the brother thought he must enter the bowels of the earth, because he had become a dragon, named Naga Gombang. So as not to upset his sister, he told her to get water with a basket. While his sister was getting water, the brother entered the mountain crater. When his sister returned from getting water, the brother had already disappeared into the bowels of the earth. The brother said, “Don't you cry, I was destined to live below”. Arriving below, the brother took the position of a sleeping snake, curled up in a circle.</br>It is said that if he is anxious to know how is sister is doing above, he would move, which results in the earth moving. That is why when there is an earthquake, Balinese people will shout "alive, alive" while sounding a bamboo bell, to let the brother that his sister is still alive above, and he can stop moving about.alive above, and he can stop moving about.)
• Sutasoma  + ([EN] Kakawin Sutasoma was written by Mpu T … [EN] Kakawin Sutasoma was written by Mpu Tantular, and in this Kakawin there is the phrase "bhinneka tunggal ika" (unity in diversity) which became the official slogan of the Republic of Indonesia.</br></br>Kakawin Sutasoma is a literary work that tells Sutasoma’s journey (which is another name for Gautama Buddha himself) in teaching righteousness. This Kakawin seems to have a common plot with Aryasura’s Sutasoma in Pali language.</br></br>In Buddhism, the story of Sutasoma is very famous. This story is carved into the relief of Borobudur Temple, Central Java.</br></br>It is said that Sutasoma was born to a Kuru aristocratic family in Hastinapur. Sutasoma eventually attained spiritual enlightenment. One interesting plot in this story is the event when Sutasoma awakened Kalmasapada, a descendant of the king who behaved like a lion, to finally follow the path of virtue.</br></br>In his journey of spreading dharma, Sutasoma also met with Porisada, who likes to eat human flesh. Porisada finally realized and pursued the path of virtue.</br></br>Kakawin Sutasoma underwent various modifications that were adapted to the conditions at the time of its preparation. Mpu Tantular emphasizes in this kakawin that Shivaistic cult (which worships Shiva as the highest, - one of the religious paths in Hinduism) is actually not different from Buddhism. It seems that, due to the influence of Indochina culture, Shiva Buddha cult emerged in the Archipelago. This philosophy is not found in India, the country of their origin.und in India, the country of their origin.)
• Sabha Parwa  + ([EN] Sabha Parwa is the second of the eigh … [EN] Sabha Parwa is the second of the eighteen Parwas (great chapters) of Mahabharata. Narration in Sabha Parwa begins with the invitation of the five Pandavas to Hastinapur to play dice. Hastinapur is located about 45 minutes from Delhi, so the distance is not too far. Keep in mind that all events in the Mahabharata are real. However, when the Mahabharata entered into various cultures in the world, this historical record was rewritten in the form of poetry, folktales and songs. In Indonesia itself, the Mahabharata was much changed its story to suit the interests at that time. This causes kakawin tobe unreliable as a source of history, but a literary work.</br></br>Mahabharata was written by Maharsi Krishna Dwaipayana Vyasa, the greatest and most respected sage by all Hindus.</br></br>In Sabha Parwa, the saddest story is when Drupadi, the wife of the Pandavas, was dragged into the courtroom because her husbands lost bets. When Drupadi was almost stripped naked by Dussasana, Sri Krishna, who was Lord Vishnu himself, protected her by giving a very long string of saris to cover her body.</br></br>Sabha Parwa is historical evidence that God is always present for anyone who surrenders to Him and becomes His faithful devotees. to Him and becomes His faithful devotees.)

• Dokter Alit  + (Vita likes to play doctor, but her little brother Veha does not. If someone is hurt, will Vita know what to do?)

• Menang Magandong  + ("Congratulations to brother Cenk Never Cle … "Congratulations to brother Cenk Never Cleans for becoming a champion in the National Ceki Card tournament, from Mr. Blong with a Bald Head". Have you ever seen congratulatory billboards like this? Officials scrambled to post congratulations to the athletes who made it to the championships. The photo of the official is very large, almost filling half of the billboard, the photo of the athlete who won is very small and blurry. If I may ask ladies and gentlemen of the officials, don't make billboards like this anymore. Just spending the budget. If you really mean to congratulate, don't post a personal photo. It is enough to display a photo of the winning athlete. Father, Mother did not participate in the competition. Why are you so brave to be carried?ition. Why are you so brave to be carried?)
• Preserving and Modernizing Balinese Culture Before Maligia Marebu Bumi  + (50 years later. Bali will be welcoming its … 50 years later. Bali will be welcoming its 2000th saka year, and around this year, Bali will be celebrating its biggest ceremony ever. Apart from Eka Dasa Rudra, Bali will welcome the Maligia Marebu Bumi ceremony which is held once every 1000 years, every last three digits of the Saka year reach 0. However, judging from the current condition of Balinese culture, it is now increasingly dim. Will the Maligia Marebu Bumi ceremony still hold Balinese culture? Because many young people have left Balinese culture, forgetting the Balinese language. Then how. I hope the government can listen to my advice. My suggestion is that the government must infuse Balinese culture to young people, by developing the entertainment industry. Countries like Japan and Korea can maintain their culture because young people watch their own culture. Most young people in Indonesia, especially in Bali watch foreign films and play foreign entertainment with a foreign culture, so that young Balinese have an interest in foreign cultures, and end up having the dream of wanting to live in a foreign country. If the government wants to develop the entertainment industry, then young people will be aware of the culture they have, so they will aspire to develop their own country. In addition to solving internal problems, the entertainment industry is very profitable. With this, Balinese culture will be increasingly recognized by the world and its influence can match Japanese and Korean culture. Then can this be realized? The Entertainment Industry can be anything, such as Movies, Animation, Games, Songs, Etc. Many Balinese HR talents are suitable for this, such as painters who will create 2D graphic designs, City People who are talented with Coding, and Undagi or Sculptors who will create 3D designs. because at this time, it is time for us to modernize our culture so that it can be accepted by our younger generation, even the world by our younger generation, even the world)
• Palemahan  + (A: Aren't you ashamed of picking up litter … A: Aren't you ashamed of picking up litters in public spaces, Tut?! There's already city workers whose job is to do just that. Don't waste your time, okay?</br></br></br>B: It's you who should be ashamed, Brother. How come we who own these island don't care a bit about our own surrounding. Those tourists who came from faraway places can. While we kept talking about Tri hita Karana (Three Cause of Joy: relationship with the Creator, relationship with each other, relationship with nature). That's hypocrisy, Brother.p with nature). That's hypocrisy, Brother.)
• Reboisasi  + (A: Brother Mang, what are those people doing?? B: That is called reforestation or replanting trees. A: Why do that? B: So we can protect and keep the enviroment. If we do good to nature, we'll live happily.)
• Peken Bali  + (A: Excuse, me. Where can I get some lawar here? B: Oh, just over there, the most delicious one is at the west part of the Bali market. A: Over there? Thank you, very much. B: Yes, there. anytime, brother!)
• MARGA SENGKALA  + (Accidents are the most inevitable thing, w … Accidents are the most inevitable thing, who wants injuries to themselves? Who wants to go home in name only? No one wants to hurt themselves because of circumstances.</br></br>Look at the beautiful carvings on the asphalt. It's as if her beauty has turned into a very dangerous threat, we often hear about accidents caused by potholes, damaged roads or so on. Many victims have fallen and even lost their lives. The carvings on the road are left until a fatality occurs before it is justified, how long are you going to wait for the victim to fall?</br></br>This should be very important if you look at it, not only are the roads damaged, there is no street lighting, who should you report to? Do you have to wait for fatalities to prove that this situation is very dangerous to life? The Sengkala clan has become a shadowy threat to life. We often encounter damaged roads, potholes that cause accidents for us.</br></br>Let's be sensitive to our surroundings, how long are we going to wait for many fatalities to be justified? This shouldn't just be looked down upon, we need street lighting. We need smooth roads, not just smooth government salaries but roads that have not been repaired.ies but roads that have not been repaired.)
• Shameless Smoky Mouth  + (Are you smoker? Cigarettes have been well … Are you smoker? Cigarettes have been well known since a long time ago as a 'smoke snacks', coffee friends, body warmers. According to research, it is actually clear that cigarettes can cause various diseases. Just imagine, why the hell we put smoke into our ‘limited’ lungs? It has clearly contained carbon monoxide and other harmful substances. What's more, there are addictive substances that make addiction. Two packets can not be enough for a day. Some even prefer lack of eating than not smoking.</br></br>To be fairer, not only the badness of cigarettes to be delivered. Some people said, cigarettes also have benefits. Some say cigarettes make us calm, forget about problems, the inspirational lighters, eliminate headaches, and so on. It's ridiculous, some say can't 'pup' (read: defecate) if the morning if hasn't enjoyed a coffee and cigarette package. Whether right or not, it might need to be examined further. There is also a habit when holding a religious ceremony in Bali which provides cigarettes as a presentation for guests and 'pangahong' (residents who help events). This is as if it becomes a trivial. Maybe it will be an unpleasant gossip that our event is so underated if we dont provide it. Well, to sad to be true. If you like smoking, just go on, enjoy.</br></br>But don't forget to see around you. Make sure where you are, whether the person around you smokes or not, and whether the smoke is about affect someone else. Even though other people also smoke, it doesn't mean they also like to breathe your smoke. If possible or maybe a must, stay away from others if you want to smoke. Do not let your sweet mouth to be allowed to puffle smoke that can endanger others. Not everyone likes smoke. There are children and women, especially those who are pregnant. Very danger if many are exposed to cigarette smoke. The smell of smoke is unpleasant, so it is impact on health. This matter has actually been regulated in Pasal 199 of UU No. 36 Tahun 2009. There is a fine for people who smoke carelessly in public places. In essence, its not about forbidding smoking, but don't transmit health risks to others!</br></br>Thank you to the wise people who have done smoking ethics and are aware of the situation, condition, and tolerance. This is a characteristic of a noble attitude that prioritizes the public interest.tude that prioritizes the public interest.)
• the application of Tat Twam Asi in everyday life  + (As Hindus, we have a strong bond with one … As Hindus, we have a strong bond with one another. We are all part of Hyang Widhi who resides in the soul which is called atman. Therefore, it is not appropriate for us to be silent, peaceful, while our brothers are calming down, in trouble, and miserable. As social beings, of course we cannot live alone, we always need help from others. Likewise other people, need help from us. This is in line with one of the basic concepts in Hinduism, namely Tat Twam Asi. This teaching can be implemented in everyday life in the form of caring. Humans in their lives have various kinds of necessities of life that are driven by the desires (kama) of the human being concerned. It is at this time that humans need to recognize and carry out a sense of togetherness or known as gotong royong and mutual help, so that no matter how hard the problems they face, they will feel light. Tat Twam Asi means that 'it is you, you are him'. The word 'that' means Brahman or the Source of all life. While the word 'you' is the Atman or soul that supports all beings. Thus we can interpret that the soul that resides in every human being comes from the same source, namely Brahman or God Himself. The teachings of Tat Twan Asi are the basis of the Hindu Ethics in the effort to achieve moral improvement. Susila is good and noble behavior to foster harmonious and balanced relationships and harmony among people. Cultivating an attitude of tolerance among people can create a harmonious and peaceful life, tolerance, and not hurting the feelings of others. The noble value of Tat Twam Asi in the Javanese philosophy of life is manifested through the attitude of Tepa Slira, which means that we must be able to feel what other people are feeling. Of course we should not hurt other people, if we also do not want to feel the same pain. Tepa slira has the same goal as the values of Tat Twam Asi, namely the creation of harmony and harmony in life. Differences in ethnicity, religion, race, or class, are not a barrier to living together in a peaceful atmosphere, respecting each other, and understanding each other for all the differences that exist. The most important thing is how we can be self-aware, able to control ourselves not to force all wills on others, respect and appreciate the differences between us.and appreciate the differences between us.)
• TAT TWAM ASI AS THE FOUNDATION OF INTERRELIGIOUS HONOR  + (As a country with the motto Bhineka Tungga … As a country with the motto Bhineka Tunggal Ika, Indonesia is filled with differences in diversity, be it customs, language, culture and religion. This difference is a challenge for us to maintain unity and oneness, one of which is by maintaining harmony between religious communities.Differences in embracing beliefs are rights and freedoms for society, therefore we must respect and tolerate all religious people. Tolerance will be realized if all people can instill the concept of Tat Twam Asi.</br></br>Tat means: that (he), Twam means: you, and Asi means: is. Tat Twam Asi is a sentence in Hindu philosophy which comes from Sanskrit and has the meaning "he is you" I am you, you are me and all creatures have the same atman. What can be likened to if I hurt others it means hurting myself and if I help others then I help myself.</br></br></br>This concept leads to concern and tolerance for all living things and can also be applied to religious communities. How can we among religious people respect, care for, help each other, learn to see things from different perspectives, tolerate each other, solve problems through deliberation. If all religious people are able to apply the concept of Tat Twam Asi, then inter-religious harmony will always be maintained.ligious harmony will always be maintained.)
• Tolerance  + (At that time my family and I returned to m … At that time my family and I returned to my village to Buleleng. Buleleng is my village. My house in Buleleng is close to the beach. On the edge of the beach there are villas and there are Asimh people who live there. Torist has been in Bali for 5 years. The torist is friendly and fluent in Balinese. So at that time my cousin got married and he was invited by my uncle because he was familiar with my family and he also often traveled to my house. Surprised, I saw the torist, he was very diligent in helping me, even though he had no relationship with my family. There, I was stunned to see and I talked to my brother. "Torit is very tolerant, he is very diligent in helping with work even though he is not our family." In short, I have hope or hope that we will be tolerant of each other with people we know or people we don't know because tolerance is important in our life in society.rance is important in our life in society.)
• so as not to be like the saying Sharp Knives in Neighbors  + (Bali is an area that is known for the frie … Bali is an area that is known for the friendliness of its people, natural beauty, tourism, traditions and culture, so it is well known to foreign countries. We as Balinese people who are increasingly thinking in a modern way should think about these matters so they don't become extinct in the modern age and technology. There are many cases that must be considered by the government or the people of Bali, such as traffic jams, waste, related to the environment or tourism. This is inseparable from the awareness of the community and the government which play a very important role in it.</br>For example, in dealing with plastic waste, it can be seen that each region in Bali already has a special cleaning officer appointed by the government, but unfortunately this has not reached the environment of communities in remote areas. Furthermore many governments or related organizations in certain days carry out simultaneous cleaning in a location, and many of us see the people who are included in it even carry out cleaning outside their own environment and care more about other people's environment than their own environment. This is the same as the Balinese saying "Tiuk Mangan di Pisaga" (Sharp Knife in Neighbors), which means that the knife symbolizes us or the government. Each one is not even more concerned about other areas or looking for sensations in other areas, while their own areas are ignored. Therefore, awareness from the community and the government is needed to play a role in reducing plastic waste, for example as a facilitator for the community and providing socialization regarding the dangers of waste while at the same time facilitating with cleaning tools, plastic waste carriers, or knowledge to process plastic waste to the community.</br>This solution can also be implemented by the government together with the community in reducing existing cases where the community needs to increase their attention to the environment. The Balinese people should not be like the saying "Tiuk Mangan di Pisaga" (Sharp Knives in Neighbors). So, let's move together to protect Bali starting from ourselves and our own environment.ng from ourselves and our own environment.)
• Bali Tourism tarnished due to the amount of garbage  + (Bali's exclusion from the list of the worl … Bali's exclusion from the list of the world's 10 most popular tourist destinations this year has led many to question the cause. Some accuse the COVID-19 pandemic with all its consequences, including restrictions on foreign arrivals, quarantine and visa rules, of being the triggering factor. However, not a few have pointed out that waste, especially plastic, is the problem. Really?</br>an American tourist recently visited Bali. He was concerned about how dirty the streets in Denpasar, Bali. The 56-year-old man who likes to travel the world said Bali's popularity as a tourist destination could plummet if the waste problem is not handled properly. He mainly complained about plastic waste, which is not easy to decompose and damage the environment.Smith is just one of many foreign tourists who are concerned about Bali's garbage problem. A number of major media outlets – including The Guardian, CNN, and National Geographic – have recently highlighted how foreign tourists have complained about the garbage problem, and how Bali is struggling to cope. To the extent that not a few tourists who call Bali as “the Island of Trash”.</br></br>The foreign media described, famous beaches in Bali such as Kuta, Seminyak and Legian, almost every day filled with garbage. Though the beach is the main attraction of Tourism.</br></br>The Indonesian people, especially Bali, had previously been proud because the island had occupied the number one position in the world tourist destination in The Trip Advisor version of the Traveler's Choice Award list in 2021. This year, however, it was completely eliminated from the top 10 list. London, which was shifted to Bali in 2021, this year returned to the top position as in 2020.Gary Bencheghib, co-founder of Sungai Watch, a non-profit organization that aims to tackle the problem of waste, especially plastic, in Indonesia's Rivers, understands the concerns of foreign tourists. The man, who has been living in Bali for 18 years, said that, in fact, awareness of garbage among the people on the island is much better than in the years before the pandemic. It's just that, he said, the facilities and infrastructure for waste management are still inadequate.</br></br>Bencheghib emphasized that the garbage found on many beaches in Bali is actually sent from rivers that drain into the sea, and not because of bad habits in throwing garbage among people who often visit the beach or use the beach as a source of livelihood. Therefore, according to him, it is important to overcome the habit of people throwing garbage in the river.</br></br>Sungai Watch itself has been involved in tackling the garbage problem in Bali for more than a year. However, Bencheghib admitted that his organization's contribution is relatively small compared to the amount of waste produced by Bali every year.</br></br>“A study conducted by the Bali Partnership in 2019 shows that there are more than 33,000 tons of plastic waste annually carried by rivers in Bali into the sea. We have so far collected almost 400 tons in about 15 months. That means only one percent of plastic waste is in Bali every year,” the organization involves local residents to collect netted garbage, sort it, and recycle plastic waste for more useful products. Involving the local community in keeping the river clean, said Bencheghib, is the best way to arouse their awareness.</br></br>In addition to raising awareness of citizens to care about waste, Bencheghib emphasized that Bali, or Indonesia in general, needs to build a reliable waste management infrastructure, considering that Indonesia is one of the largest waste producers in the world.</br></br>"Indonesia is the second largest producer of plastic waste in the world after China. Because so much waste is produced, we need adequate infrastructure to address this problem.”</br>The problem of waste in Bali is also one of the focuses of attention of Melati Wisjen, an environmental activist who lives on the island. After successfully passing her initiative to reduce the use of plastic bags through the "Bye Bye Plastic Bags" program founded with her sister Isabel Wijsen in 2013, she held an annual program called “Bali Biggest Clean-Up" .</br></br>The 6th " Bali Biggest Clean-Up”, which was held in February this year and as part of the waste Care Day commemoration, managed to collect 88,000 pieces of plastic in 130 locations and involved about 4,000 people, including domestic and foreign tourists. According to Melati, the participation of the Balinese themselves is unusually high.</br></br>“About 90 percent of the people involved in this Clean-up program are Balinese. About the remaining 10 percent, tourists or foreigners who happened to be here. It is amazing to see the solidarity, strength and commitment of local people.”</br></br>My hope as the people of bali in particular, the government and the community must reduce the use of plastic packaging, and culture does not throw sampang carelessly like some time ago at besakih Karangasem temple.ome time ago at besakih Karangasem temple.)
• ANALYSIS OF THE POETRY OF MANDARA GIRI AS A MEANS OF SOCIAL COMMUNICATION  + (Balinese literature is divided into two pa … Balinese literature is divided into two parts: (1) Balinese Literature and (2) Modern Balinese literature, poetry is one of Bali Purwa literature which has many values to guide people to behave well. One of Mandara Giri's poems is composed of nine statues: Sinom Puppets,Puppets, Ginada Puppets, Occupational Puppets, Collaborative Puppets, Puppets, Puppets, Durma Puppies, and Puncut Puppets and can serve as guidelines for community life. The methods</br>used to collect data are library and documentation methods, and the collected data are analyzed according to steps such as reduction, data presentation, and conclusion extraction. The data analyzed are presented in an informal way as they are presented using words, sentences and languages ??from the general to the specific or deductive-inductive. The results of the Mandara Giri play poem are as follows: Structurally The Mandara Giri Playing Structure consists of formal structure and narrative structure. Formal structures include: 1) the language and literature codes that include padalingsa, 2) Variety, in the poem Mandara Giri play two languages: Balinese (Balinese Balinese and Balinese Balinese) and use a little Java. ancient to complement padalingsa, 3) The language style, is to use two language styles namely: metaphor and likeness. Narrative structures include: incident, plot or plot, supporting character, background or setting, theme and message. The last discussion of the poem as a means of social communication certainly has a moral or ethical message and has a load of aesthetic value in it.e and has a load of aesthetic value in it.)
• preserve the Balinese gamelan  + (Balinese people often don't want to learn … Balinese people often don't want to learn to play music. Maybe because it is difficult or there is no time to learn it. So, starting today, let's learn about it. For example, during pengrupukan. Many young people are also starting to leave this megambel culture, maybe because of prestige. I hope that in the future more and more young people will appreciate culture and want to preserve it.ppreciate culture and want to preserve it.)
• Basabali Wiki: REACH THE POTENTIAL WHILE HAVING ASPIRATIONS  + (Basabali Wiki: Reach Potential While Havin … Basabali Wiki: Reach Potential While Having Aspirations</br></br> The existence of the Basabali Wiki platform is a very good platform because firstly, through this platform it really encourages the preservation of Balinese culture, especially the Balinese language. As a digital platform, Basabali Wiki is an example of how to use technological media and preserve Balinese culture in the midst of globalization and modernization. Secondly, Basabali Wiki aims to provide space or a forum for Balinese people who want to participate in expressing their opinions or channeling their inspiration on existing issues.</br></br> As a platform that has this goal, the Basabali Wiki website has not fully provided easy and effective access to the public as visitors or who wish to participate through the Basabali Wiki website. The Basabali Wiki website design is not simple or simple, for example the Basabali Wiki website has not classified existing opinions based on certain categories. This causes visitors who want to search for opinions that already exist cannot easily find them based on the desired category, for example the category of politics, education, etc. And page loads that are still slow cause visitors to have a lot of trouble when they want to use the website.</br></br> Considering that the participation of the Indonesian people, especially the Balinese people, is still very small, where not everyone has initiative and is critical of existing public issues. However, the existence of the Basabali Wiki platform which can provide a forum and space for people who want to participate in existing public issues is a very good first step in encouraging the community to actively participate in existing public issues.</br></br> Now the main thing is not a space or a container so that people can actively participate in public issues. But an interesting breakthrough or invitation so that it can encourage the will of the community. Therefore, by actively increasing content that provides updates on the latest news or discussions on public issues themselves, up to discussions that explore new policies that many people do not understand. Whether it's in the form of videos or just writing. So that from this it can attract attention or invite the public to participate either just to comment or convey their concerns.</br></br> So in this way, hopefully the Basabali Wiki website can get even better. Starting from an increasingly simple design, it can be equipped with a search that can use simpler keywords when you want to find something. The page load can be faster and more active in adding unique and interesting content that provides information about current public issues. Given that community participation in public issues is very important. Because in order to achieve a goal of course there must be cooperation from various parties. Accompanied by promotions that can be carried out intensively such as providing the Basabali Wiki platform on the play store so that it can be touched by more and more people so that more and more people can take part in the struggle through social media while simultaneously participating in preserving Balinese culture.ticipating in preserving Balinese culture.)
• Bubuksah Gagakaking  + (Bubuksah Gagakaking is a lontar containing … Bubuksah Gagakaking is a lontar containing an allegory story of two hermits, Bubuksah and her elder brother, Gagakaking. Both learned spiritual knowledge from a teacher, but practiced their teachings in different ways. Bubuksah ate everything, while Gagakaking restrained himself by abstaining from eating. The two of them then meditated on Mount Wilis to get a gift from the gods.</br></br>Gradually, the two of them often got into arguments because they were contradicting each other. Seeing the contradiction between the two brothers, Bhatara Guru sent Dewa Kalawijaya to disguise himself as a tiger. First of all, the tiger wanted to prey on Gagakaking. Gagakaking refused because he was very thin. Then, the tiger went to Bubuksah. Bubuksah was willing to offer himself as food for the hungry tiger.</br></br>Seeing Bubuksah's determination, the tiger was then willing to take him to the place of the gods. However Bubuksah wanted his brother to participate. The tiger said, his brother must not ride on the tiger's back. Finally, Gagakaking clinged to the tail of the tiger on their way to heaven.</br></br>There are various versions in this story, but the most complete version is in Lontar Bubuksah, the Gedong Kirtya collection. Some scholars interpret this story as a different way of attaining spiritual maturity. In essence, it is not the different ways that determine a person's success, but his determination. If a person abstains from various types of food, then he has to do it seriously to achieve success. If a person has not been able to restrain himself by abstaining from eating, he should try to continue as far as he can. But of course, their destination can’t be the same.urse, their destination can’t be the same.)
• Women Farmer in Patriarchal Power: Eco-feminism Study in Subak Bulung Daya Antap Village Tabanan Regency Bali  + (Despite the Balinese people having strong … Despite the Balinese people having strong eco-feminism based on their religious beliefs, five patriarchal powers have marginalized their role in the traditional rice-field system, known as subak. This paper seeks to demonstrate the existence of women farmers within patriarchal power with an ecofeminism approach in Subak Bulung Daya, Antap Village, Tabanan Regency. Qualitative methods with critical ethnographic analysis were implemented. According to this study, women are responsible for carrying out agricultural rituals and </br>helping their husbands in all agricultural activities. However, patriarchal power marginalizes women in the subak system and must accept a double burden in the domestic and public spheres, thus demonstrating a paradoxical model of eco-feminism. This study found that even in patriarchal oppression, Balinese women still play an important role in maintaining ecological balance through various rituals as local wisdom.e through various rituals as local wisdom.)
• Embas Sang Anoman  + (Dewi Anjani meditated at Nirmala Lake. Onl … Dewi Anjani meditated at Nirmala Lake. Only the head is visible. At that time, Bhatara Bayu was flying in the sky. Seeing Dewi Anjani meditating at Nirmala Lake. Bhatara Bayu fell in love and did not realize his semen fell on the taro leaves. Then the taro leaves are blown by the wind and then fall into the lake. Dewi Anjani ate the taro leaves. As long as he meditated, he only ate the leaves that drifted in front of him. Over time, Dewi Anjani became pregnant. She was confused about why she was pregnant, a sign of her husband. He then asked Ida Sang Hyang Widhi (God) for guidance.</br>Bhatara Bayu came down and then recognized the fetus in Dewi Anjani's stomach. Bhatara Bayu said that the fetus would be born in the form of a white monkey. After the baby was born, Dewi Anjani was allowed to return to heaven with her child. Before meditating, Dewi Anjani was an angel named Punjikastala. But the Angel was cursed to become a monkey. She may return to heaven if she has given birth to a child who is a descendant of a bhatara (god).</br>It is said that Dewi Anjani now feels sick to her stomach. Then an angel in heaven came down to help her give birth to her child. A baby in the form of a white monkey was born. After giving birth to a child, Dewi Anjani returned to her beautiful form as an angel.</br>When the baby is born, it is said that the baby can already tell that he is hungry. He asked his mother where to find food. Dewi Anjani showed the place to the east. Red fruits can be eaten. Then the Anoman flew to the east. At that time the sun had just risen. He thought the sun was a fruit as his mother said. The Anoman flew quickly and then swallowed the sun.</br>Lord Indra was very angry to see the sun eat the white monkey. Then he shot Sang Anoman until he fell on the mountain.</br>Bhatara Bayu felt very angry when he learned that his son was hurt by Bhatara Indra. That's what caused Bhatara Bayu to sulk and cause life to be powerless. The earth and everything in it suddenly became limp, and withered from drought. Bhatara Indra begged for forgiveness from Bhatara Bayu. Bhatara Bayu forgave Bhatara Indra. Earth and everything in it is back to normal. Then Lord Brahma and Lord Vishnu gave a gift to Sang Anoman which caused the white monkey to be immune to weapons. the white monkey to be immune to weapons.)
• Gumi Jani  + (Dynastic politics is political power exerc … Dynastic politics is political power exercised by a group of people who are related by family ties (MK 10 July 2015). This is also a threat for us as a democratic nation to maintain the ideals of reform in 1998, with the issue of dynastic politics carried out by the 7th president of the Republic of Indonesia, namely Mr. Ir. Joko Widodo, who made his son a candidate for vice president and also chairman of a political party in Indonesia, is the basis for the issue that emerged in the form of the political dynasty he built. not to mention the marriage between Jokowi's younger brother and the MK's curtness that has created public perception regarding Jokowi's dynastic politics.</br>The policy made by the Constitutional Court regarding the age limit for presidential and vice presidential candidates has become an issue that strengthens the issue of dynastic politics. Jokowi's appointment of Prabowo as defense minister was also beneficial for him (trempo magazine). This issue continues to be a hot topic during this political year. Defending the constitution to overcome the threat of dynastic politics is very important, especially under the supervision of the KPU, so for the sustainability of democracy it is very important that we implement democracy with true democracy.e implement democracy with true democracy.)
• Mbok tiange bisa ningalin naga  + (Everybody has an older sister or brother who can do things they can't. But one girl has an older sister with a very special ability indeed!)
• Nenun Kain Gringsing  + (Gringsing cloth is the only traditional In … Gringsing cloth is the only traditional Indonesian woven cloth that is made using the double tie technique and takes 2-5 years. This cloth comes from Tenganan Village, Bali. Generally, the people of Tenganan have gringsing cloth that is hundreds of years old which is used in special ceremonies. The word gringsing comes from gring which means 'sick' and sing which means 'no', so when combined it means 'does not hurt'. The meaning contained in the word is like repelling reinforcements. In Bali, various ceremonies, such as tooth-cutting ceremonies, weddings and other religious ceremonies, are performed by relying on the power of the gringsing cloth.lying on the power of the gringsing cloth.)
• Grow  + (Grow by Wayan Suastama by Wayan Suastama. … Grow by Wayan Suastama by Wayan Suastama. Original artwork acrylic on canvas, 2022.</br></br>Grow is part of the ‘Farmer Series‘ by Wayan Suastama which expresses a sentimental nostalgia for childhood memories.</br></br>“As a son of a farmer, I miss the simplicity of that environment. These memories play a large part in who we become. Everyday things and routines are typical in the life of a farmer like helping our parents in the fields after we finish school. These memories are the theme of these works. It comes from missing my childhood. Coming from Tabanan,. an area that is known for ‘lumbung bears rice agriculture.”</br></br></br>‘Grow’ is a painting by Wayan Suastama painted in 2022 as part of the ‘Farmer Series’. Since 1995, he has exhibited his works in joint and solo exhibitions at home and abroad. Suastamas’ works often feature female figures, a wide range of colours and textures, as a symbol of the regenerative and creative force. His new series which includes ‘Whispers to the Clouds,’ ( Bisikan Pada Awan) explores in detail the philosophical theme of ‘upstream and downstream’ (Hulu Teben)in our relationship to the balance in Nature and is exhibited in World Without Sound 2023 Sawidji Gallery. World Without Sound 2023 Sawidji Gallery.)
• Developing Speech Level in Bali  + (Hello, Introduce myself is Ryan. I'm study … Hello, Introduce myself is Ryan. I'm studying at Denpasar IGBS State Hindu University my opini of this statement. There are a number of different classifications</br>Balinese speech level (Suastra,</br>1998). However, the difference in that way</br>never a problem because of that</br>only related to detail issues,</br>let alone the basis of the classification benchmark</br>it is the same, namely the sense of language.</br>In this study, various speech levels</br>Balinese language is classified into</br>three, namely the coarse (code) variety,</br>(code) ordinary, and variety (code) alus.</br>Traditionally rough code</br>should be used when</br>angry, at a very</br>familiar, or in animals; regular code</br>should be used between speakers</br>jaba or by triangsa speakers</br>to jaba speakers; whereas, code</br>alus is used by jaba speakers for</br>converse with the speaker</br>quarter or between speakers</br>quarter.</br>The use of Balinese by</br>Singaraja City speech community often</br>received negative feedback from</br>non-Singaraja speech community.</br>Laksana (2009) exemplifies that</br>a speaker from Gianyar who</br>studied in Singaraja City in</br>often surprised by being reprimanded with</br>using rough code by friends-</br>friend from Singaraja. Like</br>further reveals that</br>young speakers of Singaraja City indeed</br>often use harsh words</br>in speaking. Wingarta (2009)</br>also supports the observations</br>Do it by showing</br>that the use of language in the City</br>Singaraja tends to be seen as rude</br>by other Balinese people.</br>As a result, stereotypes emerge</br>that the people of Singaraja City say</br>rough-NDVDU¥</br>Regardless of whether it's true</br>or not, stereotypes and usage</br>Balinese speech level in society</br>said the City of Singaraja is interesting to</br>studied. One of the questions that</br>can be studied is how</br>society perceives and</br>feel the Balinese language. With</br>Thus, research on attitudes</br>language is important for</br>conducted.</br>Attitude can be defined as</br>someone's evaluation of something</br>or someone who can</br>cause likes and dislikes</br>like something or someone</br>it (Baron and Byrne, 2002: 120).</br>Thus, the attitude of language</br>is an attitude whose object</br>is language. language attitude structure,</br>as well as attitudes whose objects</br>others, following a triadic scheme consisting of</br>of three interrelated components.</br>namely the cognitive component, the component</br>affective and conative components (Garrett,</br>2010:23; and Azwar, 1995: 23-24).</br>Cognitive or knowledge component</br>covers all kinds of knowledge</br>someone about the attitude object.</br>Trust includes trust</br>or knowledge of true or</br>wrong, good or bad, and desirable</br>or unwanted. Once upon a time</br>trust is formed, then it will</br>become the basis for knowledgehen it will become the basis for knowledge)
• My Friend  + (I have a very smart friend, her name is Sari. My friend really likes to study. My friend also has a lot of books. I also often ask the most difficult questions, my friend can still answer. I really like being friends with Sari.)
• Paplajahan ané Ajahina baan Bali di Déwék Tiangé  + (I hear it before I see it: the laughter of … I hear it before I see it: the laughter of children, loud and contagious, mingling with faraway chicken clucks. The orphanage is unchanged by time, the same brown walls rising into the sky and ivy growing thick between gaps. Behind it, the sun is setting––bright, golden light dances along the edges of scattered clouds, like drizzled honey.</br>The streets behind me are alight with the hum of motorcycles. Their wheels trace skid marks onto the road, causing a flurry of asphalt to set into the air. But for a moment, I just stand here. Taking in the scene in front of me, the stories vivid in each passing whisper, each movement: people walking, unique-faced and smiling, learning to appreciate this culture of dreaming and finding the beauty in the little things.</br>I follow the sounds of laughter and glee, everything seeming so awake, so alive.</br>The children are never still. They talk, play, dance, sing. They fly kites and paper aeroplanes, build golden castles of sand. It makes me remember that we are beings with hands and legs, and we could walk, run, wander, and wonder. We can use this space as a microcosm of the world, new nations to discover, acting as travellers in foreign lands. We could look at the ocean and think of the shells as little ships. Docked and waiting for adventure.</br>These adventures are so personal to us, but this island teaches us to remember that we share the same sky, the same sun, the same ocean. That these little things may be small moments, specks in a timeline rich with life––but they are here. To savour the experiences as they are and to open our eyes. Open them. It is inevitable that they will become memories, but right now they are moments. Living, breathing, little moments.</br>More small moments render themselves like a film: the children pick and pass flowers, make food, and entertain one another through jokes and laughter. The caretakers have the brightest smiles, each line in their palms like intertwining roots, replete with journeys—sailing the ocean, touching the reflection of the moon. Somehow, they were led here. A place where giving was an act that became as routine as breathing. They craft handmade gifts, write letters, and make intricate drawings born from determination and crayon shavings. They sing for each other and care for each other, and it is enough, more than enough. We are taught that the power of giving is something so profound yet so simple, a currency that costs nothing but means everything.</br></br>Before the sun falls asleep, the children wander to a rice paddy field, hand-in-hand with their caretakers. It was something to be able to look outside and see nature growing there. To see an ecosystem rather than an economy. Something that is alive and growing, not industries leaking pollution and droplets of oil instead of rain. The children were rooted to the grass, teaching me to truly understand our connection to the forests, the skies—to climb mountains, and one day to reach up and touch the stars.d one day to reach up and touch the stars.)