Property:Biography example text
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The piece was composed for Gamelan Semarandana, a seven-tone “pelog” tuned gamelan. Like many other new compositions in Balinese Gamelan called "Kreasi Baru," Pak Made uses traditional techniques such as many kotekan, dramatic dynamic contrast, style and solo instrument work. The idea behind this piece is how the Balinese people use water in Bali for all aspects of their life: religion, farms, villages and businesses +
Gamelan Tunas Mekar performing Pekeling ("Remembrance"), composed by I Made Lasmawan, at DecorAsian in Denver, Colorado on February 27, 2010. Pekeling is a contemporary composition that, in Pak Made's words, "Is a reflection on the Gods that give me direction in this life."
This video features Tunas Mekar performing using the gamelan angklung and ceng-ceng kopyak instruments. +
This study aims to analyze the urgency of the implementation of bureaucratic simplification through the transformation of positions on the effectiveness of governance in Indonesia, especially in Bali Province. This study uses qualitative research methods to obtain description of a phenomenon, thus encouraging a deep understanding of the substance of the phenomenon. The method of collecting data is through observation and literature study on the policy of bureaucratic simplification. Simplification of the bureaucracy through the transformation of positions is one of the positive efforts in this era of disruption in improving bureaucratic performance, but it must be carefully planned and structured and not carried out in a hurry without a clear concept. In the formation of agile culture, it requires leaders who are oriented towards creativity and innovation, emphasize the importance of adaptive and responsive performance, and focus on team collaboration and delegation of autonomy. +
This study aims to describe history of Kepaon Bali Islamic Village, the structure of local wisdom of tolerant life in Keapon Bali Islamic Village, local wisdom of tolerance between religious communities in Kepaon Bali in the perspective of Tri hita Karana and the values of local wisdom of tolerant life in Kepaon Bali Islamic Village can be used as Social Studies Learning Resources. This research is a qualitative research method. Data were collected using research approaches and methods, as well as data collection techniques, such as observation, interviews, document studies, and literature studies, then the subject and research location consisted of the research location, the following steps: research stage, and the last technical data analysis. The results of this study indicate that Kepaon Islamic Village is a Muslim settlement of Bugis ethnicity and its presence in the center of Denpasar City, the Bugis Muslims of Kepaon Islamic Village have a very spesial historical relationship with the Badung kingdom. The tolerant life in Kepaon Islamic Village in the perspective of Trihita Karana is divided into three parts, namely the Ngejot tradition, the Magibung tradition, and the Rodat dance tradition. The results of this study can be used as a source of social studies learning in SMP/MTs because it has character values such as religious values, tolerance values, unity values, solidarity values, patriotism values, friendship and brotherhood values, values of social care. Hopefully this research can be useful and useful for social studies learning resources in SMP/MTs. simultaneously. +
Kidung Roga Mariana is one of the 5 best songs at the Saraswati Sewana Literary Event which took place at Puri Kauhan Ubud. This song was created by a young writer who is still pursuing his final education at the Faculty of Cultural Sciences, Udayana University by taking the Balinese Literature Study Program. He who was born on January 4, 2000 is the son of a great writer, namely Mr. I Made Degung and Mrs. Ni Ketut Sutarmi. So many achievements that he has achieved, one of which has created his first song and became one of the best kidung. In Kidung Roga Mariana, it tells about eliminating an existing disaster or disease. Where the word "Roga" has the meaning of disease or disaster, the word "Mari" has the meaning of eliminating, and the word "Ana" has the meaning of being. +
Undang-Undang dasar 1945 Pasal 32 ayat 2 and Undang-Undang Nomor 32 Tahun 2004 provide a vast opportunity for the local community to manage their capacity in every aspect of their life. In the application of the otonomy, local community has an opportunity to preserve their social cultural values as their identity of their community. Balinese can basically be recognised by their language (phonic form) they use as well as their traditions (physical forms) they practice. These aspects are commonly used as a symbol of identity by the Balinese ethnic community nationally and internationally. This symbol needs to be maintained for the shake of the Balinese community preservation. The purpose of this study is to explain the position of Balinese Language in the global era as a symbol of identity for the community. The study focuses on the description of the Balinese identity related to the Balinese language. One function of language is as symbol of identity. Balinese has this role for its community and it is also a pride. This condition can be proven by the development of the use of the Balinese language in time. At the present time Balinese has their function as a mean for expressing their cultural aspects. However, in this global era, the Balinese language develops naturally in line with the need of the user. The internal as well as the external problems of the language use in Balinese community need to be identified in order to find out the solution for maintaining the language, in turn the language itself is still continually function as a symbol of Balinese community. +
Winner of the Bronze Award, UOB Painting of the Year 2021
‘Spirit of Friends #13’ 2021 – Made Wahyu Senayadi. Acrylic on Canvas,100cm x 170cm,2020 Image courtesy of Wahyu Senayadi.
At a glance, ‘Spirit of Friends’ identifies as a milieu of light and dark-coloured, tight rhythmic lines defining an abstract composition. Closer inspection reveals the tiny lines as Barong figures repetitively scrolled throughout the picture and a background layer depicting a more extensive abstraction of the Barong’s head. The unusual work stands alone amongst the other finalists’ offerings. Senayadi distinguishes himself by creating a fresh visual language and at the same time opening a door into a world that most of us take for granted. ‘Spirit of Friends’ describes the veil between worlds. +
He has one of the kidung literary works entitled tungtung urip, tungtung urip himself tells how the situation and conditions from the covid-19 pandemic are, how the condition of the community in dealing with the virus must always think positively and always comply with health protocols. +
This article discusses the strategies deployed by widows and divorcees (janda) in negotiating cultural constraints and social stigmatisation in contemporary Bali. In Balinese patriarchal society, women are disadvantaged in terms of their access to employment and commonly earn less than men. When a marriage ends, Balinese widows and divorcees not only lose their partners but also an important source of family income. Janda may need to take on additional burdens in supporting themselves and their families and are therefore economically vulnerable. In addition, janda are often considered to be sexually available, may be the target of men’s sexual advances and thus become a frequent source of gossip. The dual state-village administrative system further complicates divorce and remarriage within Balinese patriarchal society. In order to understand how Balinese janda cope with these social and cultural constraints, this article focuses on the contrasting life histories of three janda. Deploying Pierre Bourdieu’s concepts of economic, cultural, social and symbolic capital, the analysis demonstrates that access to multiple forms of capital plays an important role in enabling Balinese janda to make their lives bearable and manageable. With adequate access to economic resources, janda can not only demonstrate their independence and ability to support their children, but also are able to meet their social and religious obligations. In this way they can maintain their respectability and social acceptance within their local communities. These findings contribute to a wider and more complex picture of the life of Balinese janda. +
The island of Bali has been inextricably bound up with the tourism industry. This article examines the dynamic Balinese cultural identity and its ever-changing relationship with tourism in the age of globalism through the analysis of a case study: the construction of the Garuda Wisnu Kencana Cultural Park (between 1993–2018), containing an enormous statue of the Hindu God Wisnu mounting the magical bird Garuda. The park and statue can be seen as a new cultural landmark for the Indonesian nation and for the Balinese tourism industry. However, the case study of the park also shows how Bali has changed its role within the Indonesian archipelago since the fall of the Suharto regime in 1998 while dealing with new challenges of global tourism. Representations of a Balinese cultural identity have evolved from national, top-down level constructions of ‘cultural tourism’ into a global tourist destination through hosting international events at the park. +
It is said that Rsi Markandeya had a wife named Dewi Dumara and then had a son named Rsi Dewa Sirah Pertami and Bhujangga Vaishnava. It is said that Rsi Markandeya was imprisoned on Mount Hyangg, it turned out that there he got many disturbances and then he moved to be imprisoned on Mount Raung, there he received a word from Hyang Jagat Natha who asked him to graze the forest to become rice fields and gardens to the Java area to the east. Then Rsi Markandeya penetrated the forest with yadnya facilities smoothly. After that he succeeded in making rice fields, mining gold and parts of it in the forest which was named Basukih Karanin Village. Named Basukih Karanin Village because there is no shortage of anything there or it can be said to be prosperous. There he planted five datu, gold, silver, copper and others. And also this Rsi Markandeya has another name, namely Ida Maha Rsi Hyang Nerada Tapa. +
Seated Balinese woman.
1980 +
Kakawin entitled PRAPANCA SUDDHANI. Is a literary work from an author, namely I Nyoman Wahyu Prapanca, in general it has the content or meaning contained, namely discussing the situation of the Covid-19 Pandemic by exploring more about our response to the Covid-19 pandemic so that we don't get carried away in the sadness or suffering caused by the Covid-19 pandemic. this pandemic. In this kakawin we are also taught more about maintaining our inner attitude in facing a difficult situation in this case, namely Covid-19. +
The study was conducted in 2008 in Gianyar, Badung and Denpasar. The goal was to inventory and describing the residential waste management system conducted by the Balinese, and to identify the various problems faced in community-based waste management. To achieve these objectives was done by gathering data through observation, interview and literature study. The collected data were analyzed by descriptive qualitative. The results showed that some of the constraints faced by village institution in waste management, namely: 1) low level of public awareness, 2) the difficulty of getting land for a depot for waste management; 3) the condition of garbage in front of the house (TPS) are not disaggregated (organic and inorganic waste mixed), 4) waste transportation time is not correct 5) lack thrasher; 6) marketing of compost that is not smooth and very limited; 8) waste processing workers’ health problems, and 9) the limited presence of operational funding for waste management. Socio-cultural-based waste management can be done to actualize and enhance the role of traditional institutions (traditional village/
banjar) as its support the vision and mission of Tri Hita Karana; change the paradigm of the Balinese culture (cultural engineering) in waste management; actualization of cultural values and the sanctity of the environment (resource of vital nature) and area / sanctuary, reviving the tradition of mutual help to clean of the environment, promoting efforts to 3 R (reduce, reuse and recycle) waste of rural community residents; enhance the active role of housewives (PKK) in waste management, implementation of household and environmental management rules (waste) effectively through the mechanism of reward and punishment in the form of customary rules (awig-awig). +
This study aimed to determine the concept of Karma Yoga in relationship with spiritual
intelligence and employee performance of LPD in Buleleng Regency. The concept of
Karma Yoga is a value of local genius that will provide guidelines for LPD employees in
the form of sincerity in working as a basis for improving employee performance of LPD.
The population in this study was all active LPDs in Buleleng Regency. Sampling in this
study using random sampling technique. The data analysis technique used in this study was
the Component based SEM, Partial Least Square (PLS) analysis method. The results
showed that the concept of Karma Yoga and spiritual intelligence had a relationship with
employee performance. +
This study aimed to determine the concept of Karma Yoga in relationship with spiritual
intelligence and employee performance of LPD in Buleleng Regency. The concept of
Karma Yoga is a value of local genius that will provide guidelines for LPD employees in the form of sincerity in working as a basis for improving employee performance of LPD. The population in this study was all active LPDs in Buleleng Regency. Sampling in this
study using random sampling technique. The data analysis technique used in this study was the Component based SEM, Partial Least Square (PLS) analysis method. The results showed that the concept of Karma Yoga and spiritual intelligence had a relationship with employee performance. +
Sekeliling Kehidupan (Around Life) conjures the primal intensity of the kecak dance, as dozens of brass figures are captured in hypnotic movement, with their legs squatting as if to balance themselves while their upper bodies let loose. They are gathered in a circle, yet rather than being planted on the ground, the bodies are suspended in air, as if floating towards a higher plane. The brass medium blurs distinctive features on the individual figures, making them blend seamlessly together into a larger body. Here, Sutawijaya employs sculpture to poignantly capture the sacredness and transcendence felt when dance, ritual and community come together in harmony. +
This study aims to determine the psychological condition of the people in Denpasar City, seen from the phenomenon of the trend of choosing color paint for homes during the COVID-19 pandemic. The survey was conducted in 12 paint shops and buildings spread across Denpasar City. The method used is structured interviews. The research method is qualitative with the descriptive presentation. The results of data mining were studied using color psychology theory. Based on the results of the study, it shows that the choice of white and bright colors has implications for the desire of the community to create peaceful, calm, clean and pleasant conditions in their homes during the COVID-19 pandemic. +
‘Barong Nike’ 2013, Arnata’s mixed media reflection upon the changing nature of the Balinese identity depicted the iconic Balinese ceremonial lion character, the Barong, wearing Nike shoes. While the theme of the work was not unusual, it was the 3-dimensional aesthetics along with the work’s technical aspects that caught my eye. +
Bendi is considered by other Batuan artists to be something of an outsider, due to his unconventional use of caricatures and sketches, which can be drawn quicker than the elaborate detail which is present in other works by Batuan artists. His works primarily depict the modern history of Indonesia and the behaviour of tourists. (Hohn 1997: 161)
The eldest of the sons of Wayan Tawang to start painting. -- The Virtual Museum of Balinese Painting +
