Academic literature on the topic 'Bali Aga (Indonesian people)'

The background of this research is that Tenganan Pagringsingan Village, Karangasem Bali, produces the best Ikat Weaving in Indonesia. One of the Ikat Weaving is Gringsing Weaving produced by the community in Tenganan Pagringsingan Village, Karangasem Regency, Bali. This village is one of the villages inhabited by the people of Bali Mula or Bali Aga (Original Bali) alias Bali who were not from Java when the Majapahit Kingdom expedition to Bali. Weaving is a process of weaving between weft and warp threads. Warp yarns (threads that are attached to the loom) and weft (threads that are linked to the warp threads) which, if both are linked, will produce motifs. This simple process of craft art is now developing into a number of techniques in weaving depending on the creativity of each human - each so as to produce creations of attractive weaving motifs. In the subsequent development of weaving, it can be seen that the woven cloth produced is no longer a body covering material but the woven fabric has more functions than the body covering, for example this woven cloth has a function as traditional clothing or as the identity of the maker area. In addition, woven fabric can be used as a work of art that appears in accordance with local community life.This gringsing weaving describes the system of balance which is about the relationship between humans and humans, humans with nature, and humans with God. The god of the senses who are always worshiped by the Tenganan Pagringsingan people of Karangasem Bali are respected by a pandanus war rite, the pain seems to vanish by gringsing which always binds the body. Gringsing is believed to be able to avoid disease. Even more complex gringsing is a repellent of danger. Based on the background above, in this study the focus is on the process, forms of motifs and symbolic meaning of weaving gringsing in Tenganan Pagringsingan Village, Karangasem, Bali.

Abstract. This research is motivated by the existence of a virtual concert by Tribun Voice 2020 using YouTube live streaming as the medium. This is done to provide entertainment and enthusiasm for people affected by COVID-19. On the other hand, this was done virtually because of the ban on permits to hold events by inviting large crowds by the Indonesian government. The purpose of this research is to find out the benefits of using YouTube live streaming media today. To uncover this, this research uses a qualitative research method with a case study approach. Live streaming is a symbol of current technological advances that can provide viewing to the wider community without any distance restrictions. Abstrak. Penelitian ini dilatar belakangi oleh adanya konser secara virtual oleh Tribun Voice 2020 dengan menggunakan live streaming youtube sebagai media nya. Hal tersebut dilakukan untuk memberikan hiburan serta semangat bagi masyarakat yang terdampak covid-19. Disisi lain hal tersebut dilakukan secara virtual karena adanya larangan izin untuk membuat acara dengan mengundang masa yang banyak oleh pemerintah Indonesia. Tujuan dilakukannya penelitian ini untuk mengetahui manfaat penggunaan media live streaming youtube saat ini. Untuk membongkar hal tersebut penelitian ini menggunakan metode penelitian kualitatif dengan pendekatan studi kasus. Live streaming menjadi simbol dari kemajuan teknoligi saat ini yang dapat memberikan tontonan kepada masyarakat luas tanpa ada batasan jarak.

ABSTRAK Objek wisata yang ada di Indonesia merupakan kekayaan alam yang patut untuk dibanggakan. Setiap daerah di Indonesia memiliki keunikan baik dari segi keindahannya maupun adat istiadat yang ada di daerah tersebut, sehingga menarik minat pengunjung untuk mengunjunginya. Negara Indonesia memiliki banyak objek daya tarik wisata yang sangat potensial dan tidak kalah indahnya dengan Pulau Bali.Sektor pariwisata sebagai kegiatan perekonomian telah menjadi andalan dan prioritas pengembangan bagi sejumlah Negara, terlebih bagi Negara berkembang seperti Indonesia yang memiliki potensi wilayah yang luas. namun juga diperlukan untuk para generasi muda yang kelak akan mewarisi sebagai pengelola pariwisata Indonesia di masa depan. Khususnya di sukabumi yang juga memiliki begitu banyak Potensi Wisata seperti pantai, air terjun .jembatan gantung terpajang se asia dan pegunungan. Dengan visualisasi warna air yang sangat jernih dengan latar belakang pegunungan yang sangat indah. Membahas keindahan tempat wisata di sukabumi jawa barat tidak akan ada habisnya, inilah salah satu kebanggaan yang dimiliki Indonesia, keindahan alam dengan pemandangan yang tidak akan pernah habis untuk dinikmati.maka pada tugas akhir ini prose produksi video iklan wisata sukabumi.yang dimana di gunakan untuk mengembangkan potensi wisata sukabumi lebih dikenal. Katakunci: Video Iklan; Pariwisata; Sukabumi; ABSTRACT Tourism place in Indonesia is a natural wealth that should be proud of. Each region in Indonesia is unique both in terms of its beauty and customs in the area, so that it attracts visitors to visit it. The country of Indonesia has many potential tourist attraction objects and is not less beautiful than the island of Bali. The tourism sector as an economic activity has become a mainstay and development priority for a number of countries, especially for developing countries like Indonesia which have vast regional potentials. but it is also needed for young people who will inherit as managers of Indonesian tourism in the future. Especially in Sukabumi which also has so many tourism potentials such as beaches, waterfalls, suspension bridges displayed throughout Asia and the mountains. With a visualization of the color of the water it’s very clear with a very beautiful mountain background. Discussing the beauty of tourist attractions in sukabumi west Java will never end, this is one of the pride that Indonesia has, natural beauty with a view that will never run out to enjoy. Then in this final project prose the production of sukabumi tourism advertising video. develop better known sukabumi tourism potential. Keywords: Ad Video; Tourist; Sukabumi;

The Bali Aga is an Indigenous people of Bali scattered in remotes areas such as mountains, hills, along the Batur Lake, and highlands. The Bali Aga people still practices the original tradition and differ from other Balinese people who mostly live in mainland area which differentiated by the reign of Majapahit Kingdom. Bali Aga refused Majapahit’s influences, in contrast other Balinese followed the Majapahit rules that known as Bali Apanaga. Bali Aga still conserves original tradition but cannot avoid the increasing of development in technology and communication. Sukawana Village is one of Bali Aga village still conserve the Indigenous culture and tradition that located in highland of Kintamani Regency. The research aims to seek how the people adhere the tradition, norm, and values; and to explore the housing typology in Sukawana Village that faces on influence of development and threaten by globalization. The research primarily involves a qualitative method with includes an extensive literature review regarding the Bali Aga village and its distribution in Bangli Regency. The field research collected data through on-site evaluation and observation in Sukawana Villages in 2017, interviews to village leader and randomly questions to the householders. The research finding is the changing occurred in Sukawana Village such as using of new material and changes of indoor housing pattern.

Abstract The Indonesian Economic Corridor is 1 of the 3 pillars in the Master Plan for the Acceleration and Expansion of Indonesia's Economic Development 2011–2025. This initiative applies the concept of a modern corridor, which divides Indonesia's territory into 6 economic corridors, according to the competitive advantages of each region. This study aims to compare whether the infrastructure planned and built by the Government for each economic corridor is in-line with the expectations of the people who live in that economic corridor. In this study, a survey was conducted to determine the public's perception of the infrastructure needed for the development of an economic corridor. The results are then compared with the infrastructure provision plan that has been and will be developed by the Government. The study shows that there are differences between the infrastructure provided by the Government and those needed by the people in each corridor. Kalimantan Corridor shows the best proportion of supply-demand suitability which provided 3 out of 5 required infrastructures.Overall, there are infrastructures, which are commonly needed to ensure the growth of economic corridor, namely a well-connected transportation backbone, availability of alternative transportation modes and their inter-modal facility, ports with good services, and the availability of high-speed internet networks. Corridors that can be selected as a model for corridor development are the Java and the Bali-NTB-NTT Corridors, because these corridors have a high number of infrastructure suitability and have all the infrastructure needed by each corri-dor. Keywords: economic corridor; infrastructure; infrastructure provision; infrastructure needs; public perception. Abstrak Koridor Ekonomi Indonesia adalah 1 dari 3 pilar dalam Masterplan Percepatan dan Perluasan Pembangunan Ekonomi Indonesia 2011–2025. Prakarsa ini menerapkan konsep koridor modern, yang membagi wilayah Indonesia menjadi 6 koridor ekonomi, sesuai dengan keunggulan masing-masing wilayahnya. Penelitian ini bertujuan untuk membandingkan apakah infrastruktur yang direncanakan dan dibangun oleh pemerintah untuk setiap koridor ekonomi sesuai dengan harapan oleh masyarakat yang ada di koridor ekonomi tersebut. Pada penelitian ini dilakukan survei untuk mengetahui persepsi masyarakat tentang infrasruktur yang dibutuhkan untuk pengembangan suatu koridor ekonomi. Hasil survei ini selanjutnya dibandingkan dengan rencana penyediaan infrastruktur yang telah dan akan dikembangkan oleh pemerintah. Hasil studi ini menunjukkan bahwa terdapat perbedaan antara infrastruktur yang direncanakan oleh pemerintah dan yang dibutuhkan oleh masyarakat di setiap koridor. Proporsi kesesuaian antara pasokan dan permintaan terbaik terdapat di Koridor Kalimantan, yang mendapatkan pasokan pemerintah berupa 3 dari 5 infrastruktur yang dibutuhkan. Secara keseluruhan, terdapat kesamaan infrastruktur yang benar-benar diperlukan untuk pengembangan suatu koridor ekonomi, yaitu backbone transportasi yang terkoneksi baik, ketersediaan moda transportasi alternatif beserta fasilitas integrasinya, pelabuhan dengan pelayanan yang baik, serta ketersediaan jaringan internet dengan kecepatan tinggi. Koridor yang dapat dipilih sebagai model pengembangan koridor adalah Koridor Jawa dan Koridor Bali-NTB-NTT, karena memiliki jumlah kesesuaian infrastruktur yang tinggi dan memiliki seluruh infrastruktur yang sangat dibutuhkan oleh setiap koridor. Kata-kata kunci: koridor ekonomi; infrastruktur; penyediaan infrastruktur; kebutuhan infrastruktur; persepsi masyarakat.KESESUAIAN PENYEDIAAN INFRASTRUKTUR PADA PENGEMBANGAN KORIDOR EKONOMI INDONESIA

The paradigm of developing alternative tourism is a development option for Bali Aga village as a tourism village. This paper aims at investigating form of alternative tourism implementation in Bali Aga Village valued by its tourist activities. This research focuses on tourist aspects including the importance of culture, motives for traveling (what they do on holiday and how they feel and behave) such as participating with the local people making bamboo weaving, they felt like family members. Because of the interaction that makes tourists and local people very closely filled with a sense of kinship. The importance of this research is to determine how much the characteristics of alternative tourism have been implemented in Bali Aga village. This research is a qualitative research. Data were taken by administering purposive sampling technique. The results of the study are used as a basis for describing the application of alternative tourism concepts in two villages of Bali Aga, namely Pedawa Village and Sidatapa Village, Buleleng Regency. The study shows that (1) tourists really like the culture that is owned by the community, (2) the purpose of visiting tourists does have a purpose to get to know the culture of the community and be involved in people's lives; (3) visiting tourists live in the home of the Bali Aga village community. Thus, the totality of community involvement as actors of tourist service providers has been able to show the main characteristics of alternative tourism.

This research aims to see the civic culture on the culture and local wisdom of Bali Aga people in Trunyan, as well as to find how to preserve that. The method which used is qualitative with ethnography approach. The result shows that there is civic culture in the culture and local wisdom of Bali Aga people. That is found on culture of Ngayah, Paruman, Mepasah, and Barong Brutuk also in the value of local wisdom called Menyama Braya. The result also shows the preservation is run naturally along with belief in their ancestors and the bond between people and tradition.

The research is aimed at exploring how the belief system of Bali Aga community? how the strategy for retention the identity of the Bali Aga community? and (3) how the implications of preserving the identity of the Balinese Aga community?. The grand theories used in the present study included structural functionalism, phenomenology, and religious. Data were collected through observation techniques, in-depth interviews, and document studies. Having analyzed data is conducted interpretive description techniques. Based on the results of the research conducted in Pedawa Village, it was found that the people currently still preserve their ancestral cultural heritage in the sense that the traditions and religious systems. They inherit are still functional in managing their socio-religious life. The adjustments are indeed conducted in order to preserve the continuity of the traditions that they do. The concept of AGIL namely Adaptation, Goal, Integration, and Latency shows its existence in the field. The study also found that there was an exciting kind of awakening to strengthen the religious system and traditions. They inherited unlike reviving the sacred dances they had, and the tradition of planting of gaga rice had been increasingly difficult to find. It is one of the important facilities in the Bali Aga ritual system.

ABSTRAK ANTAM adalah perusahaan pertambangan yang memiliki praktik pengelolaan sosial dan lingkungan yang telah sesuai bahkan melampaui ketentuan hukum di Indonesia dan standar internasional. Oleh karena itu, ketika terdapat kebutuhan dari para perajin dan pedagang perhiasan di Indonesia untuk bisa menembus pasar internasional yang semakin memerhatikan keberlanjutan, ANTAM ada dalam posisi sebagai mitra pemasok bahan baku yang dipersyaratkan. ANTAM bukan semata-mata melakukan penjualan kepada mereka, melainkan juga berkontribusi dalam memberikan pengetahuan, keterampilan, dan akses yang dibutuhkan para perajin dan pedagang itu. Dalam bisnis perhiasan, konsep green business dapat dilihat dengan adanya Responsible Jewelry Council (RJC) dan Fairtrade International yang merupakan organisasi international yang memiliki kepedulian dalam mempromosikan praktik industri perhiasan yang sesuai dengan seluruh aspek tanggung jawab sosial untuk mencapai keberlanjutan. Kedua organisasi tersebut adalah anggota dari ISEAL (International Social and Environmental Accreditation and Labelling). RJC memiliki 500+ anggota yang melakukan kegiatan penambangan, pengolahan dan pemurnian, pembuatan perhiasan, sampai dengan pelaku usaha penjualan perhiasan. RJC Code of Practice mencakup di antaranya standar hak asasi manusia, hak pekerja, dampak lingkungan, publikasi atau penjelasan tentang produk dan beberapa topik lainnya yang dimutakhirkan terakhir pada tahun 2013 yang di antaranya mengacu pada UN Guiding Principles on Businesses and Human Rights yang dikeluarkan oleh PBB dan memasukkan ketentuan mengenai sumber bahan baku yang bebas konflik. Sertifikasi RJC juga membantu perusahaan dalam kemamputelusuran suatu produk, uji kelayakan rantai pasokan, dan penggunaan standar tersebut terus meningkat. Fairtrade International juga bergerak dalam bidang yang sama, namun lebih fokus pada tambang rakyat dan komunitasnya. ISEAL mendukung para penambang untuk meningkatkan hubungan jangka panjang dan adil untuk memastikan bahwa pertambangan dapat menekan angka kemiskinan dan mendukung terwujudnya pembangunan berkelanjutan. ANTAM membantu para perajin dan pedagang perhiasan untuk dapat memenuhi standar internasional itu, selain menjadi pemasok bahan bakunya. Penjualan ANTAM meningkat seiring dengan semakin banyaknya perajin dan pedagang yang bisa memenuhi standar internasional. Kasus kolaborasi antara ANTAM dengan para perajin dan pedagang perhiasan di Bali yang dipaparkan menunjukkan bahwa gagasan Porter dan Cramer (2011) tentang creating shared value (CSV) bisa dilaksanakan oleh industri pertambangan, dengan menggabungkan pengembangan masyarakat (community development) dan pengembangan bisnis (business development). ABSTRACT ANTAM is a mining company that has social and environmental management practices that comply with and even exceed Indonesian legal requirements as well as meet international standards. Therefore, when there is a need from crafters and jewelry traders in Indonesia to be able to penetrate the international market which is increasingly concerned about sustainability, ANTAM is in a position as a supplier of required raw materials. In the jewelry business, the concept of green business can be seen with the Responsible Jewelry Council (RJC) and Fairtrade International, which is an international organization that has a concern in promoting the practice of the jewelry industry in accordance with all aspects of social responsibility to achieve sustainability. Both organizations are members of ISEAL (International Social and Environmental Accreditation and Labeling). RJC has 500+ members who carry out mining, processing and refining activities, jewelry making, to business people selling jewelry. The RJC Code of Practice includes human rights standards, workers' rights, environmental impacts, publications or explanations about products and several other topics, most recently updated in 2013, among which refer to the UN Guiding Principles on Businesses and Human Rights issued by the United Nations and include provisions regarding conflict-free sources of raw materials. RJC certification also helps companies in product traceability, supply chain feasibility testing, and the use of these standards continues to increase. Fairtrade International is also engaged in the same field, but is more focused on the mining of the people and their communities. ISEAL supports miners to improve long-term and equitable relations to ensure that mining can reduce poverty and support sustainable development. ANTAM is helping crafters and jewelry traders to be able to meet these international standards, in addition to being a supplier of raw materials. ANTAM's sales have increased along with the increasing number of craftsmen and traders who can meet international standards. The case of collaboration between ANTAM and crafters and jewelers in Bali presented shows that the idea of Porter and Cramer (2011) about creating shared value (CSV) could be implemented by the mining industry, by way of combining community development and business development.

Social interaction, communication, and language certainly cannot be separated from the life of the Balinese people in general, and in particular to the Bali Aga community. The Bali Aga Hindu community has a very large variety of traditions, one of which is very thick and distinctive in the fields of architecture and spatial planning. In the architectural culture and spatial planning of the Bali Aga community, starting from choosing a place to live, it is very full of calculations where the Bali Aga community knows the concept of Ulu Teben. So based on this concept, the Bali Aga community is very selective in determining the area to be their residence. The concept of spatial planning is not only limited to the selection of residential areas, but also involves village development and housing for residents. One thing that is very unique to the people of Bali Aga is the Paletans that are in every resident's house. Paletanan in Balinese has the meaning of other roads, alternative roads, and shortcuts (Gautama, 2009: 385). It is this palette that distinguishes the Balinese Aga community's yard from the Bali Dataran community. In general, in Bali, they recognize the existence of Pamesu as an access road in and out of the Balinese house yard. But in contrast to the Balinese Aga community yard, besides having Pamesu as the main access in and out to the yard, there is also a so-called Paletasan which also functions as a shortcut access to connect the yards to one another. Oriented to this background, the following problems can be formulated: 1. How is the conception of Paletas as a cultural heritage of the Balinese Hindu community in Bangli Regency?, (2) How is the implementation of the conception of Paletas as a cultural heritage of the Balinese Hindu community in Bangli Regency?, (3 ) What are the implications of Paletasan for the social life of the Balinese Hindu community in Bangli Regency?. In general, this study aims to reveal the meaning behind the existence of Paletan as a cultural heritage of the Bali Aga community which is related to the social interactions of the Balinese Hindu community in Bangli Regency. This research uses structural functional theory, meaning theory, and cultural implication theory. The source of data in this study is a direct source (primary) obtained in the field as a result of observation and scrutiny of Paletasan as a cultural heritage of the Balinese Aga community. Meanwhile, indirect (secondary) sources can be obtained through books, articles, written documents, and so on from libraries or other places. Primary and secondary sources can be combined or cross-checked to obtain truly accurate and accountable data. The informants in this study were determined purposively. The data collection used here includes direct observation on the object of research (observation), interviews, and literature study. After the data is obtained, it is analyzed by reducing it, then presenting the data, and drawing conclusions. The results of the research can be described as follows: (1) The conception of Paletas as a cultural heritage of the Balinese Hindu community in Bangli Regency at the beginning of its development was identical as an effort to build social interaction in the midst of people's lives. Paletasan functioned as a defense system by the Balinese Aga in its earlier era. Where Bangli, especially in historical times, experienced various kinds of conflicts which were quite tense so that this Paletasan was a reflection of the Bali Aga community in Bangli Regency to defend themselves from conflicts that threatened them from outside. Then, the last one, Paletasan plays a role in maintaining the social ties of the community so that they always respect each other, love each other, and protect each other (sharpening, loving, nurturing seguluk seguluk seguluk seguluk). (2) The implementation of Paletan as a cultural heritage of the Balinese Hindu community in Bangli Regency can of course be viewed from the current existence of Paletasan. Paletasan still exists today in the Bali Aga community, of course, it is based on the understanding that it is a form of cultural heritage from the ancestors of the Bali Aga community. In addition to this, the existence of Paletasan today is driven by the uniformity factor, where as we understand that the Bali Aga community really values ​​togetherness, especially in relation to religious systems, culture, and traditions. Finally, the current implementation of Paletan is also driven by the community's belief that it will have a positive impact on the lives of the Balinese Aga community. (3) The implications of Paletasan on the social life of the Balinese Hindu community in Bangli Regency, of course, cannot be separated from Paletasan's involvement in various social phenomena of the supporting community. In this case Paletasan plays a very important role in mobilizing all forms of community interest so that everything that is done will tend to be more effective and efficient. Besides this, Paletan also has implications for strengthening the social system so that people will always have dependence on each other. And on the other hand, Paletasan is able to provide a feeling of security and comfort to the community that supports it.

This thesis is an ethnography of Balinese individuals living in the Netherlands and their non-Balinese partners. It examines Balinese peoples’ cultural identification beyond Bali in relation to gender and class and the socio-economic and political circumstances of migration. I argue that Balinese culture is historically changing in a creative interplay with foreign influences, specifically Dutch colonialism, the Indonesian state and tourism. Acknowledging significant differences in how Balinese men and women invest in and relate to Balinese culture, the thesis explores the processes of identification in both the domestic sphere of conjugal intimacies and the public performance of dance, feasts and rituals. It further examines several nodes of transnational interactions between Bali and the Netherlands, exploring how histories of empire have shaped and reshaped contemporary imaginations of Oriental and Occidental places. I focus on how contemporary cross-cultural exchanges create fluid spaces of ambivalence, struggle and negotiations based on the interaction of bodies historically inscribed with particular meanings of gender, race and economy. I suggest that novel categorisations and policies towards non-Western foreigners in the Netherlands are producing a new racism and influence the subjectivity of those so labelled. State polices inflect race, class and gender through powerful discourses that shape personal expectations and subjectivities in everyday life.

Highlights • Individual investors prefer to have an investment with high ROI rather than a low-profit investment with environmental and social benefits. • Males invest and donate more money than females in terms of quantity and frequency. • People with a level of education above an associate degree (D3) have a significantly higher level of willingness to invest and donate to green project, compared to people with a lower level of education. • In general, people with a higher income level have a higher willingness to invest. However, there is no proof on the relationship between level of income and willingness to donate. • The age increases have a positive correlation with the willingness to invest in green project. Nevertheless, people >44 years old are more interested in donating than investing. • The younger generation (<44 years) tends to pick higher returns and short payback periods compared to the older generations (>44 years). • The respondents tend to invest and donate to the project located in the frontier, outermost, and least developed region (3T) even though the majority of the respondents are from Java, Madura, and Bali. • A social project such as health and education are preferable projects chosen by the respondents to invest and donate to, followed by the conservation, climate crisis, region’s welfare, and clean energy access. • Clean energy has not been seen as one of the preferred targets for green project investors and donors due to the poor knowledge of its direct impact on the environment and people’s welfare. • The average willingness to invest and donate is IDR 10,527,004 and IDR 2,893,079/person/annum with desired return on investment (ROI) and payback period (PP) of 5–8% 24 months, respectively. • Respondents prefer to donate more money to reward donations than donations without reward. • There is an enormous potential of crowdfunding as green project alternative financing, including renewable energy. The total investment could reach up to IDR 192 trillion (USD 13.4 billion)/annum and up to IDR 46 trillion (USD 3.2 billion)/annum for donation. • The main bottlenecks are poor financial literacy and the lack of platforms to facilitate public participation. • COVID-19 has decreased willingness to pay and invest due to income reduction and the uncertain economic recovery situation. However, it makes people pay more attention to the sustainability factor (shifting paradigm in investment).