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From BASAbaliWiki
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Mt Agung as seen from Mahagiri.
Landscape photography is very satisfying when you explore this genre. Especially if you are lucky enough to live in a place that has amazing destinations all within a short distance and rich in diversity as we have. All places on earth have their natural beauty.
Its Technical, Zero Exposure takes a look at the fundamentals of lighting in photography. With beautiful examples from ManButurs' Landscape Photography. +
In the past, I took part in this wiki marathon or wikithon activity because I was a respondent. However, because I often participate in these activities, over time, I am happy to continue participating. In addition, when the mbok and bli workshops were held there were very friendly. Not only that, I have a lot of writing, even though the writing that I make is not very good. That's what made me write works. Especially now that there are a lot of civil issues that make me want to have an opinion but I'm afraid because leaving comments carelessly on social media will cause other users to follow suit. Now there is the Bali Wiki Foundation which is willing to accommodate the opinions of the Balinese people and channel them to the government. Because the judges also come from the government. This causes the opinions of the Balinese people to be read and heard by the government. Apart from being a forum for the younger generation to express their opinions, Basa Bali Wiki also provides a platform for young people to be creative when making videos, photos or giving opinions. Moreover, the Basa Bali Wiki Foundation was made by Balinese people so we have the same taste. +
egun to be replaced with western culture. Because we have to keep trying to preserve culture by introducing the younger generation that we have an extraordinary culture. The simple thing in preserving culture is to become a part of cultural activists. With this simple thing, it is hoped that the existing local culture will become more widely known and become the main attraction for local and foreign communities. +
egun to be replaced with western culture. Because we have to keep trying to preserve culture by introducing the younger generation that we have an extraordinary culture. The simple thing in preserving culture is to become a part of cultural activists. With this simple thing, it is hoped that the existing local culture will become more widely known and become the main attraction for local and foreign communities. +
Along with the advancement of the modern era and also the increasingly sophisticated information technology, surely this will greatly affect the existence and preservation of the Balinese language. As we all know that the Balinese language is the mother tongue in Bali which is the heart and the soul of the Balinese people. We really need to preserve the existence of the Balinese language so that in the future it does not become extinct due to infrequent use.
The BASAbali Wiki platform is a very appropriate way to preserve the existence of the Balinese language in this globalization era. Apart from preserving the Balinese language, the BASAbali Wiki platform is also a forum for preserving culture and environment, and also responding to current civil issues among Balinese people. Until now, the BASAbali Wiki platform has been very good in its aim to preserve Balinese language and culture. I can see this from the many competitions that have been held by BASAbali Wiki in each region on the island of Bali.
In terms of features, this platform already provides three languages; namely, Indonesian, English and Balinese. This makes it very easy for users to translate from one language to another. From these advantages, there are several disadvantages of the BASAbali Wiki platform which must be corrected and added in the future. The existence of the Balinese script from year to year has decreased in use. It is very important for us to pay attention to and anticipate the extinction of Balinese script. Hopefully, this Balinese script feature can be added to the platform to maintain the existence of the Balinese script so that it does not become extinct. +
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
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. +
In Indonesia, there are 6 officially recognized religions namely Islam, Protestantism, Catholicism, Hinduism, Buddhism and Confucianism. This diversity often causes conflicts in society. We should not insult each other because every religion has its own way of practice. We should respect other religions. The terms asah, asih, asuh (love and care for each other) are keys to harmony in society.
Asah, asih, and asuh are 3 words that we hear every day in society. The first is asah. Asah means telling each other, correcting, giving suggestions and input. So, we must study our religious teachings but must not assume that our religious teachings are the best and the teachings of other religions are not good. The second is asih. This word means that even though we adhere to different religions, we must love and respect each other. The third is asuh, which means helping each other in society. That means, we have to help each other when someone needs help. We don’t need to see who one is or what religion one believes in. If someone is in trouble they must be helped. If 3A or asah, asih, and asuh, are implemented it is certain that religious conflicts in society will disappear. However, if we don’t implement 3A or asah, asih, and asuh, the conflicts in society will get bigger. We definitely don’t want conflicts or problems on the basis of beliefs to get worse, therefore we have to love and respect each other’s religions. We should not disrespect each other or feel that our religion is the best and other religions are not good.
Now, let’s use the 3A or asah, asih and asuh principles so that we are always in harmony with religion. We should never insult or ridicule each other to prevent any conflict. +
About my experience while studying online +
About school during a pandemic +
About students who were asked by their mothers about online learning +
About the teaching and learning process is still being done online +
This baligraphy reads "angamet sarining amreta ring telenging segara". This baligraphy uses the color blue to describe the sea and conditions in the sea, with the sun shining at the right angle. This baligraphy uses the form of acintya which means the unthinkable omnipotence of God.This baligraphy is a participant in a baligraphy competition held in the context of the Bulan Bahasa Bali V in 2023. This baligraphy belongs to the Dinas Kebudayaan Provinsi Bali. +
[EN] The battle between Pandava and the Kauravas took place some 5,000 years ago in India and was recorded by Rsi Wedawyasa as the Epic of the Mahabharata. There are 100,000 verses in this book which are divided into 18 Parwas (big chapters). Each Parwa has a section called Kanda.
Adi Parwa is the first part of the Mahabharata which tells about the ancestral lineage of the Pandavas and Kauravas. It was stated that they were descendants of the Lunar Dynasty. In ancient times, humanity was ruled by the great kings of two dynasties, namely the Sun and the Moon. The two dynasties began from Lord Surya (the sun-god) and Lord Candra (the moon-god), so the quality of the kings of their descendants far exceeded those of ordinary humans.
Adi Parwa mainly tells about the creation of the universe in four stages, the appearance of the divine incarnations (avataras) of God in the previous eras, the birth of Pandavas and Kauravas and the birth of Maharsi Krishna Dwaipayana Wyasa who is the incarnation of God and the most respected sage for the Hindus around the world. The most important part of Adi Parwa is the story of the appearance of Sri Krishna, God Almighty, into this mortal world to speak the Bhagavad-gita which is considered one of the most important Vedic scriptures for Hindus.
At the time of Dharmawangsa reign in the Panjalu kingdom, Adi Parwa was translated into ancient Javanese together with other parwas by the Javanese poets at that time. Some names of places in Sanskrit are distorted during translations. Because of this massive literacy project in Dharmawangsa era, many names of places in the Mahabharata were used as names of places in Java until now. +
The Samsara Museum is a beautiful place to learn about Balinese customs, traditions and culture which is supported by ancient equipment and buildings. +
Agastya Parwa literally means "Maharsi Agastya's Chapter". This palm manuscript is an adaptation of Weda Agastya Samhita in Sanskrit. It describes dialogs bewteen Maharsi Agastya and hs son, Dridhasyu. The content of their dialogs is split into seven parts. The first part tells about creation of the universe. Th second part tells about maintenance and dissolution of the cosmic manifestation, including the existence of heaven and hell. The second part also describes sinful and pious activities. This part also contains lists of merits one gets from doing certain pious activities. The third part discuses about the life of the demigods and the demons (asuras) as well as genealogy of the Manus. In the fourth part, Rsi Agastya teaches about self-realization and spiritual advancement (moksa). In the fifth part there are family trees of pious kings and great sages in the past. In the sixth part, there is a description about prescribed duties of mankind especially regarding sacrifice, atonement and self-restrain. In the seventh part, there is a description about duties of each varna (division) in the human society. +
Small and simple yet mini ogoh-ogoh on the side of the road have a deep impression on my heart. Anyone has access to have it and feel the euphoria of carrying the ogoh-ogoh and not just being a spectator. There is the happy face of a child receiving a mini ogoh-ogoh and the proud face of parents seeing their child enthusiastic about fostering culture from an early age.
I hope the government pays attention to these small things, one of which is by supporting the preservation of the art of making and carrying ogoh-ogoh in the education system. Facilitating access to learning about culture from an early age with the hope of becoming a cultural knowledge for the future. Nurturing culture, growing proud of culture. +
If I become a leader in the agricultural sector, I want to foster, teach all farmers to achieve good results, namely:
1. Planting suitable agricultural crops or seeds. Not a few farmers are forced to want to plant types of plants in their area. This is usually done when we see other farmers are able to generate profits from these types of crops. We also need to know that not all types of plants will be suitable if planted on the land. If forced, of course the results will be less than optimal. Therefore, if I become a leader, I must provide counseling about what types of plants are good, as well as facilitate farmers with superior seeds.
2. Cultivate the land and fertilize the land. The most important key to distributing agricultural products other than seeds is land cultivation. Fertile soil will allow plants to grow optimally. Plants that thrive will increase their flowers and fruit. so, the results achieved will be doubled than usual.
3. Regulate irrigation properly. In addition to cultivating land, regulating irrigation is also very mandatory. Plants need water for growth. In fact, land that is wet with water will be loose and plant roots will grip firmly in the soil.
4. Harvest at the right time. Another mistake that farmers usually make is rushing to harvest them. This is usually done with rice plants. Young harvesting is sometimes done because rice is considered too much of a pest. Likewise, because of economic needs.
So in conclusion, the increase in agricultural output is influenced by many things. Namely good seeds, placement of seeds in the right land, land management, irrigation and harvesting time. In addition, pest control is also mandatory to avoid crop failure. I hope that the harvest in August this year, hopefully the farmers will be prosperous and their economic needs will be fulfilled +
Om Awighnam Astu Namo Sidham
Om Swastiastu
Friends, my idea is to improve the economy in Bali, I have a project, which is to make aromatherapy oil, this oil is good for surrounding the room so it smells good and cools the air, this oil is made from lemongrass. In Bali there are many plants that can be used as aromatherapy oil, Bali is rich in natural resources so we as Balinese must conserve and be smart in processing natural resources in Bali. We can make this oil at home, many people like this oil, local and foreign people, this oil is good made during the past of this pandemic. +
"Invite a Domestic Tourists, Bali Rises from the Covid-19 Pandemic"
None of the Balinese people (including business people, investors, and the government) thought that they would be in a difficult situation of the COVID-19 pandemic. Bali, which usually doesn't stop bringing in rupiah coffers to support its people's economy, is now deserted.
A few months after the COVID-19 pandemic began to subside, there was a lot of buzz in the social media about the hashtag #WorkFromBali. Bali, as the most popular tourist attraction in Indonesia, is slowly starting to rise from the slump of the COVID-19 pandemic.
Most Indonesian people consider Bali as an elite tourist destination, because the majority of visitors are foreign tourists. Not infrequently Indonesian people also think that the price of admission to tourism and the price of food at the place to eat is also high (by the standards of foreign tourists).
Seeing the situation of the COVID-19 pandemic which is still uncertain, it is better for the Bali government to start moving to carry out "Rebranding Bali" for domestic tourists. Because they are considered the safest and most sustainable, to keep the economy in Bali alive and spinning.
There are several ways that the Balinese government can do to invite local and domestic tourists to visit Bali:
1. Ensure that Bali is a safe place during the Covid-19 pandemic, by showing that all frontline Bali tourism has been vaccinated and maintaining proper health protocols;
2. Invite influencers to advertise Bali. The hashtag #WorkFromBali seems to be very good and powerful to be echoed again;
3. Recalculate the highest price specifically for local and domestic tourists, such as the price of tourist entrance tickets, lodging prices, food prices, and so on, by adjusting the socio-economic conditions of the Indonesian people.
4. Provide understanding and training for the frontline Bali tourism, to treat local and domestic tourists in the same way as treating foreign tourists.
Hopefully Bali's economy will get better.
Aji Janantaka is a mythical lontar which tells the origin of wood in Bali. This lontar tells about woods that have a hierarchy like a royal system among humans. Based on the story in Aji Janantaka, Balinese people determine the types of wood that can be used to build shrines, house buildings, or make utensils and masks. There are sacred types of wood that can only be used to build holy places and may not be used for ordinary building materials.
The story in this lontar begins with a king named Pratipa who ruled in the land of Janantaka. The king had five ministers namely Matwa, Rangga, Tumenggung, Arya and Kadeyan. In addition, he had five other officials, namely Punggawa, Manca, Perbekel, Pecalang, Kelihan Banjar, and Kasinoman. They were all attacked by a plague of leprosy which could not be cured by any means. It is said that this plague was originated from Lord Shiva who displeased King Pratipa because the king had made an offense.
King Pratipa then sent Matwa to go to Lord Dharma in heaven to ask for healing. According to Lord Dharma, the entire kingdom had to be moved from Janantaka to Wanapringga. Dewa Dharma then gave them purification for their ailments. However, this purification meant that they would all be dissolved and be reborn into trees.
All types of trees originating from the king, Arya, Rangga, Demung, Tumenggung, pecalang, Perbekel, kliyan and kasinoman cannot be used for building holy buildings because they had previously been affected by leprosy (known as “cukil daki” or “ila” disease). The trees that are considered contaminated include the Bengkulitan, Taru Brokan (deformed tree due to being eaten by pests), Embud Hati tree, Soca Menengan Sunduk tree, and Soca Nyuwun Lambang tree.
This lontar can be referred to as a simple botanical taxonomic palm-leaf manuscript centered on local trees that grew in Bali in the past. There are also Brahmin tree class and Taru Sari tree class. Both types of trees can be used as sacred building materials. There are also jempini, bayur and bentawa trees belonging to the taru sakama-kama class, which can be used for any purpose.
Apart from the types of trees, Lontar Aji Janantaka also describes types of fragrant flowers that can be used for ceremonies. These fragrant flowering trees are classified as sekar madewi, namely cananga, frangipani, canigara, tigaron, sebita, kembang kuning, kemoning, tigakancu, tampak bela, katrangan, nagasari, jasmine, jempiring, pudak sari, pudak cinaga, pudak kalasa, sekar gambir, chrysanthemum, magnolia, ratna, and gadung kasturi.
