<p><em>The world is entering the post-modern era with the Covid-19 pandemic has further strengthened the existence of technology in the world. Technological developments are increasingly advanced, penetrating other cultural elements, including the religious system. Technological determinism forms a simulacra that turns ritual into hyper-rituality.Ritual formed artificially through the internet network. Hindu Nusantara has a formulation in the form of Mantras, Mudra, Aksara, Mandala, Yantra and Kala which is a reason, that technological determinism that makes Hyperituality is actually a process of reducing the spiritual values of a religious ritual.</em></p><p><em> </em></p>
The agricultural sector in Bali is increasingly unpopular for the younger generation. This condition is inversely proportional to the increasing need for food and the tourist destination of Bali in the form of beautiful rice fields. Hindu agricultural traditions make the profession of farmers not only as a source of income but also as a medium for preserving the natural environment through the Hindu theo-ecology concepts. This study tries to explore Hindu theo-ecological in the Lontar Sri Purana Tattwa. The method used is a literature study technique by utilizing hermeneutic theory and interpretive theory which emphasizes the interpretation dimension of values in the Lontar Sri Purana Tattwa. Lontar Sri Purana Tattwa explained the teachings of Hindu theo-ecology through the concept of divinity, ritual, ethics, and mythology. God is manifested as Saguna Brahman, namely gods and goddesses who control various aspects of nature. The main deity worshiped is Dewi Sri as the ruler of rice and welfare. Ritual practices are carried out massively and ethics in farming are upheld. The Hindu theo-ecology in the Sri Purana Tattwa makes professions (farmers) a medium to get closer to God, and at the same time preserve nature. Through an understanding of Hindu theo-ecology, it is hoped that it can increase the interest of the Hindu community in the agricultural sector and foster a love for the environment.
<p>This study aims to find an increase in the role of Hindu religious education in building the humanist and pluralist youth characters. Youth is a transition from childhood to adulthood, wherein the development phase has to undergo various tensions, one of them is emotional tension resulting from relationships. Youth is often not able to overcome the problems associated with emotional control maximally hence they fall into less humanistic and pluralistic relationships or even lead to juvenile delinquency. The low ability of youths in controlling emotions is caused by the lack of religious teachings internalization properly. If religion properly internalized in teenagers, it can foster and shape good emotional control, hence teenage lives will be more directed and all forms of inhumane and pluralist behavior in life between people can be avoided. Hindu religious education has an important role in developing humanist and pluralist youth in multicultural life.</p>
<p>Masyarakat Indonesia apabila mendengar kata Hindu, pasti akan diidentikkan dengan ritual atau upacara-upacara keagamaan. Umat Hindu melaksanakan <em>Panca Yajña </em>yaitu lima macam <em>yajña</em> merupakan suatu kewajiban bagi umat Hindu dalam rangka membayar tiga hutang (Tri Rna) serta sebagai upaya untuk menjaga keharmonisan kehidupan manusia serta alam semesta. Salah satu dari sekian banyak upacara keagamaan yang ada yakni Upacara<em> Posa </em>di Pura Dalem<em> </em>yang dilaksanakan oleh masyarakat Desa <em>Pakraman</em> Bantang, Kecamatan Kintamani, Kabupaten Bangli merupakan suatu Upacara yang unik yang merupakan tradisi keagamaan yang diterapkan oleh para leluhur terdahulu.</p><p>Prosesi upacara<em> Posa </em>dibagi menjadi tiga tahap yakni : (1) Tahap Perencanaan atau persiapan upacara; (2) Tahap Pelaksanaan dengan berbagai prosesinya; (3) Tahap Akhir dengan membagikan <em>titrha</em> <em>wangsuh pada,</em> <em>surudan</em> atau <em>lungsuran</em> bertempat di pura Bale Agung. Upacara Posa memiliki fungsi (1) Fungsi Religius yaitu sebagai permohonan keseimbangan alam kehadapan <em>Sang Hyang Widi Wasa; (2) </em>Fungsi Pelestarian Budaya yaitu upacara <em>Posa</em> diwariskan atau dialih turunkan dari satu generasi ke generasi berikutnya (3) Fungsi Sosial yaitu mengintegrasikan seluruh masyarakat Desa <em>Pakraman</em> Bantang dalam suatu semangat kebersamaan <em>ngayah.</em> Adapun Konsep <em>Śiwaistik</em> yang terkandung dalam pelaksanaan upacara<em> Posa </em>lima aktivitas <em>Śiwa</em> yaitu : (1)<em> </em>Penciptaan<em> (Srsti);</em>(2) Pemelihara<em> (Sthiti</em>); (3) <em>Samhara</em> (penghancur); (4) Menutupi/pengaburan<em> (Tirobhawa);</em> dan (5) Karunia (<em>Anugraha)</em></p>
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