E. Estetika Peralatan Upacara/Upakara
2.4 Seni Budaya Bali dan Tantangannya Dewasa ini
Behind the festive aesthetics of Hinduism as explained above, many challenges are faced by the arts and culture of Bali along with the Hindu religion in accordance with the change of national and global cultural development. The challenges itself is the emergence of the paradigm of cultural postmodernity era. One tendency of postmodernity era is what is called posetetika (post-aesthetics): trends in aesthetics, that is, when everything which is previously considered low aesthetic value, as something bad, scary, or undervalued, is now considered to be part of the aesthetic (Piliang, 2004: 20). In the development of the history of art, there are at least three categories of reality represented in art: (1) transcendental reality, in particular the realities of the deity (divine reality), which is realized in various forms of art in a space called spiritual space, (2 ) immanent reality, that is the surfaces reality that are concrete which is the physical space and can be reached
DAFIS 1 | DHARMA ACARYA FACULTY INTERNATIONAL SEMINAR OCTOBER 11TH 2016 50
by perceptual abilities and human being cognitive ability, and (3) the exceeded reality, the reality exceeded principles or its nature, some of which included the phenomenon of virtual reality, that is the reality created by the hallucinations that are formed from the data in the computer room (Piliang 2004: 151). Aesthetics since the time of Plato with the concept of oidos as a form of transendetal representation (God), then in the Middle Ages became a phenomenon of the transcendental (God’s authority) to the immanent reality (body authority), and whereas now with the development of technology simulation has created art exceeded the reality. This kind of simulations threaten the disappearance of the difference between right and wrong, which are native to the false, the real with the imaginary. Simulation is the perfection of everything through the technology so that it exceeded its original condition.
Hindu aesthetic put an emphasis on a dialectic esthetic that always puts the pure and beautiful truth, it must be a true sanctity and beautiful, and the beauty that has to be pure and contain the truth. That’s where the arts as a means of worship of the god of beauty is eternal (God) in order to achieve a balanced cosmological relationship. The artist had contemplated the aesthetic to be able to invoke the power of the role being played, so that the character played into lengut, Adung, Pangus, and mataksu.
Based on the above explanation, it is seen a clear paradoxical between Hindu aesthetics (read: Hindu Theology) with the principles described above on the postmodern aesthetic principles of simulation technology. Could art technology has a “spirit” or
“taksu” and so on?. Hindu Aesthetics (Bali) have close links with Hindu religious rules as aesthetic norm, but it is not similar with postmodern aesthetic which its perfection through engineering and technology. For more details, both paradox entities may be compared in a chart below.
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51 (Source: I Nengah Duija,2006)
III. Conclusion
Based on the description above, there are several things that should be underlined as a conclusion of this paper, namely that the position, function and role of art and culture in Bali in relation to religious ceremony in Bali, almost can be considered as something that can not be separated. All ordinances, implementation, process, or result of upakara yadnya in Bali are always accompanied by a touch of art. The scope of art that is included as part of the religious ceremony in Bali was very extensive, this may only be viewed by some people, and there is still much left or un-recognized by the Hindus.
Thus, art plays a major role in the implementation of Hindu religious activities in Bali once again emphazise the above description, that art in relation to the Hindu religion has a role and function as follows: (1) a symbol of appreciation of the limited human, (2) as a form of subtlety and the sanctity of human feelings, (3) as a means or part of a ceremonial system or upakara yadnya, (4) as a manifestation of patience of human heart in dealing with God, (5) the symbol of cosmological balance, (6) affirmation of the values of Hinduism, (7 ) moral and character education, (8) provides spiritual comfort, (9) increases the faith in performing rituals, and (10) maintaining culture and Hindu religion.
That is the role of arts and culture in the Hindu religious ceremony. I bealieve a drop of dew in the Sahara desert can be used as the start of the mankind life breath on this earth. Let’s deepen our spiritual fortress. I hope a steady Bali will be emerged from our ideas today. Thankyou, Om Santih, Santih, Santih, Om References
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CHARACTER EDUCATION THROUGH DISPOSITION GROWTH, LOVE OF THE HOMELAND AND INCLUSIVE LIFE ATTITUDE
I Nyoman Yoga Segara By:
Postgraduate Program of Hindu Communication Study Program
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Hindu Dharma State Institute (IHDN) Denpasar Bali, Indonesia
e-mail: [email protected] Abstract
This article is done with an approach based on a literature review of literature, regulatory and reflection on current issues facing the education world lately. The following discussion and analysis presented showed that character education is not currently receive a large portion whereas through character education students are expected to have a good personality, morality and integrity. The current education system is still oriented on results, not the process of learning. Yet through the learning process that the values of character education can be incorporated or integrated with other subjects. There are three formulas proposed to bridge the great hope of this, the first, character growth, especially in the school, home and community. For school, the implementation of the adjustment to the stage of age and level of education. Second, the growth of the attitude of patriotism or nationalism. Growth this attitude is important so that learners can practice their religious values are also at the same rights and obligations as citizens.
Third, growth inclusive attitude to life in its diversity. One indication of learners of noble character is the attitude of respect and sympathy with people who are different. All three formulas can be done with a variety of activities according to the types of learners real life everyday.
Keywords: Character Education, Character, Love of the Homeland, Inclusive
I. Introduction
Lately, the Indonesia education experiencing many problems, especially with regard to attitudes and behavior, both by educators, students and parents, although this assumption is not general because there are achievements achieved the nation's children, For example, the champion of mathematics and physics olympic, even at the world level. So also creative findings were appreciated by many people.
But can not be ignored that there are some educators who were accused even arrested for sexual misconduct, abuse and deviant acts such as corruption and abuse of power. Learners still do not take the time to play, learn and pursue achievement because many of them found to commit acts of violence either in school or out of school, drug use, smoking, and even dare to free sex. The same thing was also attacked by the parents dare harm and vigilantism, so there are some educators who reported to the police and even jailed. This same assumption also filed Ali
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55 Muhtadi, in the article Strategies To Implement Effective Character
Education at School (tt).
Some of these cases indicate the weakness of the education system organized by the school, especially education aimed at shaping attitudes, behavior, and character of students. In addition to the many factors that influence it, and for this it is necessary to study, failure of moral education in school is considered as one of the main causes (see back Ali Muhtadi, tt; Sedyawati, 1997: 5).
Still according to Ali Muhtadi, there are several factors why character education experienced a "failure", ie, the first, still in force in educating the public that, especially moral education only the responsibility of educators, more specialized teachers. Second, the poor ability of educators to develop, let alone integrate moral values and character into other subjects. Third, the learning process is still conventional likely to only transfer of knowledge, let alone a source of learning only from the teacher, so that the learners the opportunity to develop the learning process with a variety of independent activity corresponding real life is getting limited.
In addition to these three factors, according to the reflection of the author, there is a fourth factor is rather serious, namely the lack of role models, especially educators, parents and the people around him. But considering most of the time students are in school, the example of educators is crucial. On this, Ki Hajar Devantoro (1977) wants the value invested in education does not stay as knowledge alone, but really be a guide one's actions, so that the educational product should pay attention to three elements are integral, ie "ngerti-ngerasa-ngelakoni" (know-feel-do).
Based on these four factors, recognized or not, has made education the characters do not get large portions. This article wants to initiate back some things that could be developed to establish character education, particularly in formal schools, as well as non-formal education and informal. This article is done by reviewing the literature on the basis of the actual issues that occur during this time, and the main thing is do-critical reflection on what has been stated in the Veda and other Vedic literatures.
II. Discussion