Communication Strategy of Bendesa Traditional Leaders In Maintaining Environmental Sustainability Based On Local Wisdom In Penglipuran Village Bali
Sri Desti Purwatiningsih1, Sri Ekowati2
1Universitas Nasional, Jalan Sawo Manila, No 61, Pasar Minggu, Jakarta Selatan, 12520 Indonesia
2Universitas Persada Indonesia YAI, Diponogoro no 74 Jakarta Pusat, 10340 Indonesia
*Corresponding author psridesti@yahoo.com
1. Introduction
Local wisdom is a view of life, science, and various life strategies in the form of activities carried out by local communities to answer various problems in meeting their needs. Local wisdom is a form of wisdom based on good values believed, applied, and maintained for a long time (hereditary) by a group of people in a certain environment or area where they live. Etymologically, local wisdom consists of two words, namely wisdom and local. Other words for local wisdom are local knowledge and local genius. (Njatrijani; 2018)
Traditional communities have local wisdom that serves to preserve the environment. But modernization has eroded the local wisdom. The modernization process caused traditional societies A R T I C L E I N F O A B S T R A C T
Article history Received 12 Sep 2022 Revised 25 Okt 2022 Accepted 03 Nov 2022
The traditional Balinese nuances can be felt strongly in Penglipuran Bali's village, where roofs are decorated with Balinese carvings at the edges. The buildings of the village that are partly still made of compacted clay that is dried and arranged like bricks and Cambodian flower rows along the pathway add to the beauty of the environment. The Penglipuran Village is one of the ancient villages still holding strict customs and traditions. Various forms of ritual activity, as well as methods in the social life of society, are still running. They exist even though globalization continues to threaten and influence them. Local wisdom is one way to maintain environmental sustainability; it is a way that the Penglipuran village community can survive according to environmental conditions, needs, and beliefs that are already rooted and cannot be eliminated. The purpose of the study is to determine the communication strategy of traditional leaders in maintaining the sustainability of life based on local wisdom in the village of Penglipuran Bali, using a qualitative approach in the systematic review to synthesize (summarize) the results of research in a qualitative descriptive manner. This method of synthesizing (summarizing) the result of qualitative research is called "meta- synthesis." Meta-synthesis integrates data to obtain new theories, concepts, and a deeper and more thorough understanding. The communication strategy used by the customary leader of Penglipuran village to the community uses a three-element harmonious approach called parahyangan, pawongan, and palemahan.
This is an open access article under the CC–BY-SA license.
Keywords
Communication Strategy, Environmental Sustainability, Local Wisdom .
to be uprooted from their cultural roots. The religiosity and spirituality of nature-centred indigenous peoples have been replaced by modernity as a new religion and spirituality. The sacrament of development led to the collapse and desacralization of nature. When nature is not seen as something sacred, only as a resource for growth, then nature will be destroyed without any fear. Traditional wisdom is eroded and destroyed by anthropocentric views (Shiva in Keraf: 2010), Thamrin (2017).
Some villages in Bangli Regency, Bali, still have efforts to protect and preserve the environment by including rules on environmental conservation in village customary law rules or village awig-awig. However, enforcing customary law is often not strict, so there are still violations of the rules in awig-awig. The enforcement of customary law in the parahyangan field is quite good, but in pawongan and palemahan, it seems less firm. One of the villages that are good in environmental management is the Penglipuran Traditional Village, located in the Kubu Village area, Bangli District, Bangli Regency.
The Penglipuran Traditional Village is unique compared to other villages. It has received many awards from within and outside the country, including the cleanest tourism village according to the international magazine Bombastic in 2017, Kalpataru, the Indonesia Sustainable Tourism Awards (ISTA) in 2017, and the top 3 (three) green destinations from the Green Destinations Top 100 by the Green Destinations Foundation in 2019.
The location of the Penglipuran traditional village is in Kubu village, Bangli regency, Bali province, which is on a plateau with an altitude of about 600-700 meters above sea level. In this village, the villagers are very good at preserving the environment. Community members protect village forests that are still sustainable for generations. Based on previous research on the concern of the Penglipuran community by Tina (2018), it is known that community concern in efforts to preserve the environment based on local wisdom is relatively deep.
From a physical point of view, Penglipuran Village meets the development needs related to Tri Hita Karana. Tri Hita Karana is the three causes of happiness. The three causes of creating happiness are Parahyangan, Pawongan, and Palemahan. Parahyangan is a harmonious relationship between humans and Ida Sang Hyang Widi Wasa/Brahman, the creator/God Almighty. As a religious person based on the concept of theology which he believes, especially Hindus, the first thing to do is to try to connect with the Creator through hard work according to his abilities.
Pawongan is a harmonious relationship between fellow human beings. In this case, it emphasized that fellow religious people always maintain harmonious communication and relationships through Sima Krama Dharma Santhi or maintaining friendship activities. This activity is essential and strategic, considering humankind always coexists and cannot live alone. Therefore, the ropes of friendship and brotherhood must remain well-established. Palemahan is a harmonious relationship between humanity and the natural environment. This teaching emphasizes that humankind preserves the surrounding natural environment to realize nature's harmony and balance the ecosystem (Subagia, 2016). Parahyangan, Pawongan and Palemahan must run in balance. From Parahyangan, the temple as a place of worship for Hindus is built on a high position as proof that the local community values the human relationship with God very much.
In terms of Pawongan, the people of Penglipuran Village are very friendly and kind to fellow villagers and tourists. In addition, the community houses are connected to a particular line, making communication easier. Regarding Palemahan, Penglipuran Village has agreed that motorized vehicles should not pass the Telajakan area. It is done, so the site remains beautiful and free from pollution. The surrounding community has a habit of sweeping the yard before six in the morning, so when tourists come to the area, it looks clean. The villagers also habitually work together (gotong-royong) every Sunday to keep their environment beautiful and clean. The gardens are arranged very neatly in such a way so the village looks very beautiful. (Dita, 2019).
The well-established communication between traditional leaders and their community members supports creating a sustainable, clean, neatly organized, and beautiful village environment. An illustration of the sustainability of the forest and the setting of Penglipuran village can be seen in figure 1 below.
Figure 1. Penglipuran Village
From figure 1, you can see that the village forest is still sustainable, with immaculate and neatly arranged environmental conditions with uniformity of the resident's houses. The similarity of each home can be seen in the gates, roofs, and bamboo walls, with the width of the gates fitting only one adult. In Balinese society, this type of door is called angkul-angkul.
Based on Stesiralipantus (2015) research result in the Penglipuran village, it is known that not only is the house's shape the same, but the division of each house layout is also the same, such as the bedroom and kitchen. The paint used for the gate walls is not from the usual material but uses clay-based paint.
Each house has several separate buildings that stand alone according to their functions, including sanggah/merajan (family sanctuary), Bale Utama (residential house), Bale adat (place to perform religious ceremonies), jineng (rice barn), paon (kitchen). The place to keep animals is far away, at the back or near the garden. Between the houses, there is a connecting door in the yard to create familiarity between residents, and you do not need to go to the main road if you want to visit your neighbours. There is no visible difference between rich and poor because all are made uniform.
Sanggah/merajan, for example, is placed in the position of kaja kangin or upstream of the house because it is used as a place of worship to God, which is generally built on land that is slightly higher than other buildings. Livestock pens are placed away from rice barns and kitchens so that the house occupants avoid diseases that may be carried by livestock and avoid air pollution in the smell of manure. Then the bale adat or place to do ceremony is separated from the bedroom or daily activities, so that family members are more focused on their respective activities and work (Stesiralipantus, 2015).
Figure 2. Penglipuran Village Festival
Figure 2 shows the activities of Penglipuran village women who put offerings on their heads to participate in cultural festivals usually held at the end of the year, such as Balinese traditional clothing parades, cultural arts parades, and other parades. Besides respecting nature, the people of Penglipuran Bangli village also have the tradition of honouring women. This is shown by the village rules prohibiting men from practising polygamy; if caught doing it, they will be excluded from the village.
In the village culture, there is also punishment for theft. For those caught stealing, it will be legal to give offerings of five chickens with feathers of different colours in their 4 ancestral temples.
In this way, all the villagers will know who is stealing, which will have an embarrassing effect.
From the background problems mentioned above, it is necessary to reveal and research further the strategies communicated by the traditional leaders of the Penglipuran village to engage their residents in maintaining the sustainability of the environment and adapting to modern times.
In addition, knowing how traditional leaders communicate to villagers to preserve the Penglipuran village's environment while maintaining local wisdom.
2. Literature Review
Strategy is essential in planning and managing to achieve a certain goal. In achieving this goal, the strategy does not serve as a roadmap that only shows the direction but also demonstrates its operational tactics. Similarly, communication strategies guide communication planning and communication management to achieve a goal. To achieve this goal, the communication strategy must show how its operations are tactical and must be carried out in another sense; approaches may differ at any time, depending on the situation and conditions (Effendy, 2003: 301).
According to Arifin (1994), several techniques can be used in communication strategies, namely: 1). Redundancy (Repetition). How to influence the audience by repeating the message; 2).
Canalizing. Understand and examine the influence of groups, individuals, or audiences; 3).
Informative. Influencing the audience by way of providing illumination, 4). Persuasive. Influence by way of persuading. In this case, the audience is stirred up by his thoughts and feelings; 5) Educative. Influencing the audience with a general statement can be embodied in a message containing opinions, facts, and experiences; 6) Coercive. Influencing the audience using force. This coercive technique is usually manifested in regulations, orders, and intimidation.
Communication strategies must be compiled systematically to change the knowledge, attitudes, and behaviour of the audience or target. According to Arifin (1994), for a message to be conveyed effectively, communicants need to determine the steps of a communication strategy: a).
Getting to know the audience (to achieve a positive result in the communication process, the communicator must create an equal interest with the audience, especially in messages, methods, and media; b). Determining the purpose of communication
The strategy choice model looks at how the communicator chooses between various message strategies to achieve a goal. In contrast, the message design model focuses on how the communicator builds the message to accomplish the goal. The process then becomes a step to determine the communication strategy by composing a message. The conditions that need to be considered in formulating a message are: 1) The message must be designed and conveyed in such a way that it can attract the attention of the target; 2) The message must use signs that are aimed at the same experience between the source and the target so that it is equally understandable; 3) The message must arouse the personal needs of the target party and suggest some ways to obtain that need; 4) The message must suggest a way to obtain a likely need for the situation of the group in which the target is at the time moved to give the desired answer.
Traditional elders have a position that plays a significant role in the local order of a region.
They are a group of people that are indispensable to the local community. They are expected and hoped to bring society to a higher level of social life. At a time, in a singular power structure, people can see clearly who from the group of traditional elders is responsible for meeting society's expectations.
Wiriatimadja (2002: p.128) stated that traditional elders possess the ability, knowledge, and skills and then spread them to the wider layers of society. This naturally caused the community to slowly adjust their views after acquiring new knowledge and ways provided by the traditional elders.
According to Robert (1997: p.13), traditional elders are a group of villagers who can regulate. Generally, they consisted of progressive community leaders, village chiefs, traders, and religious leaders. When viewed, traditional leaders have a significant main role and function in community life, such as maintaining a group of heirloom assets and holding customary rights to productive property like land with all the rights that exist on the land; organizing ceremonies of religious customs; regulate marriage, birth, death, feast, and others; carrying out all kinds of mutual aid activities as a unit; making productive efforts in the field of livelihood as a unit; is a framework for the relationship between layered classes in society; became the basis and organization of politics; resolve all kinds of disputes in a peaceful and familial manner; maintaining harmony, peace, and justice; fostering and maintaining the norms and rules of customs. As a realization of the social life of indigenous peoples in the village, they still have a social control system that refers to the rules and norms of customary customs that are still traditional.
The position of traditional elders is indispensable for the local community. The expectation and hope are aimed at them to bring the community to a higher level in social life so that it will be clear who from the group of traditional elders is responsible for meeting the community's expectations in a singular hierarchy of power. A person who has the title of a traditional elder has an important role in society, where the indigenous people in the village still have a social control system that refers to rules, norms of customary customs that are still traditional.
Efforts to protect natural resources from excessive human exploitation are not enough by making laws and environmental regulations, but efforts are needed to change the attitudes and awareness of all earth creatures towards environmental sustainability. The moral-global revolution program may be appropriate for environmental preservation by incorporating universal ethical values of all religions and accommodating the values of local wisdom combined with the development of science and technology (Djuned, 2016).
The environment is one of the natural resources that have a very strategic role in the existence of God's creatures. Humans, as subjects of the environment, have a crucial role in their survival. Environmental sustainability is inextricably linked to the well-being of a nation, as the environment is one of the most valuable economic assets to empower. The friendlier a nation is to its environment, the greater the opportunity to increase economic development in its country (Istianah 2015).
Two things generally cause environmental problems. First, natural events occur as a dynamic process of nature. Second, the actions and deeds of man's own hands cause disaster. Of the many problems of environmental damage, it turns out that humans have a huge role in creating those damages, and as a result, humans should bear the consequences (Istianah, 2015). From this phenomenon, efforts are needed to preserve the environment so that the environment around us remains sustainable and provides a healthy and clean life for us to live in.
Local wisdom plays a part in the survival of a community according to environmental conditions, needs, and beliefs that have taken root and are difficult to eliminate. Sumarmi and Amirudin (2014) explained that local wisdom is local knowledge used by the community to survive in an environment integrated with beliefs, norms, and culture expressed in traditions and myths over a long period. The functions of local wisdom are as follows, first, as a marker of a community's identity. Second, as an adhesive element (cohesive aspect) across citizens, religions, and beliefs.
Third, local wisdom gives colour to the togetherness of a community. Fourth, change individuals' and groups' mindsets and reciprocal relationships by placing them on a common ground/culture. Fifth, encourage the establishment of togetherness, appreciation, and a common mechanism to dismiss the possibilities that permeate, even undermine, communal solidarity, which is believed to originate and grow on a common consciousness from an integrated community (Sumarmi and Amirudin, 2014).
Local wisdom manifests the behaviour of certain communities or societies so they can coexist with nature/environment without damaging it. Prawiladilaga (2012) elaborated that local wisdom is a superior activity in a certain society, the advantage is not always tangible and material, often it contains elements of belief or religion, customs and culture, or other beneficial values such as for health, agriculture, irrigation, and so on. Referring to this understanding, it can also be explained that local wisdom is deeply rooted and fundamental in nature. It has become the community member form of behaviour in managing and protecting the environment wisely.
3. Method
The type of research used in this study is a Systematic Literature Review (SLR) or literature study. A systematic review is a method to identify, evaluate and interpret all relevant research results related to specific research questions, topics, or phenomena of concern (Kitchenham, 2004).
In principle, a systematic review is a research method that summarizes the results of primary research to present more comprehensive and balanced facts. Meanwhile, a qualitative approach in a systematic review is used to synthesize (summarize) research results that are descriptive qualitative. This method of synthesizing (summarizing) is called "meta-synthesis."
Meta-synthesis is a technique of integrating data to obtain new theories and concepts or a deeper and more thorough level of understanding (Perry & Hammond, 2002).
In conducting meta-synthesis in this study, the author used a meta-aggregation approach.
In meta-aggregation, synthesis aims to answer research questions (review questions) by summarizing various research results (Lewin, 2008). In the meta-aggregation, research topics are elaborated into specific themes to produce a conceptual framework. Then, in specific themes, a search for relevant research articles is carried out and compared, then summarized between one and another. In the meta-aggregation approach, the synthesis results are an "aggregate" of various research results according to relevant themes. (Francis & Baldesari, 2006)
The data collection technique in this study is documentation, a technique used to collect various secondary data that contains certain information sourced from written or recorded documents and several documents in the form of photographs (Sugiyono, 2012), and observation as a method used to collect researcher data through observation and sensing (Bungin 2001).
4. Results and Discussions
Based on the author’s field observations in February 2022 and the results of Stesiralipantus (2015) research, the Local Wisdom in the Penglipuran Village has existed since the beginning of the village, supposedly during the Bangli Kingdom. The ancestors of these villagers came from Bayung Gede Village and settled until now. The name "Penglipuran" itself has the meaning of being the Comforter/Solace of the king's heart at that time; the king was sad because there was no one who could be trusted, and he was looking for an honest person. He finally found the person when he was pondering while observing the villagers, who are now called Penglipuran. However, from a historical point of view and according to the elders, the word Penglipuran comes from the word "Pengeling Pura", which means a holy place in memory of the ancestors. This place is significant since their ancestors came from Bayung Gede village to Penglipuran, far away.
Therefore, the Penglipuran people built a similar temple to the one in Bayung Gede village.
In this case, the Penglipuran people still know their origins. Another opinion says that Penglipuran comes from the word "Penglipur" which means "comforter", because, in the royal era, this place was used as a resting place. Penglipuran has two meanings, namely pangeling whose basic word is "eling" or remember. While the temple means ancestral land. So, disambiguation means remembering the ancestral land. The word can also mean "entertainer", which means that there is a very close relationship between the duties and responsibilities of society in carrying out the dharma of religion.
Traditional Balinese nuances are very strongly felt in this village. The shape of the roof with Balinese carvings at the ends. The building is still partly made of dried compacted clay and arranged like bricks. The rows of Cambodian flowers along the path add to the beauty of the villages, making us feel at home here. There are also unique eggplants, typical of Penglipuran, with peculiar shapes and protrusions in some places. Values, norms, and morals prevail in Penglipuran Traditional Village as one of the ancient villages now still hold strict customs and traditions. Various forms of ritual activity, as well as methods in the social life of society, are still running. They exist even though the influence of globalization continues to threaten and influence them.
Aware of the globalization situation, the community realizes that a strategy is needed to maintain indigenous and cultural traditions that have been passed down for generations. The inheritance is not only in physical form but also in a very abstract form, such as the belief system owned by the Penglipuran community. According to Djahiri, value is defined as price, meaning, content, spirit, concepts, theories, and messages with functional meaning. Value can also be interpreted as good or bad human behaviour or deeds.
Value is universal or general, and it can also be interpreted as the quality of something that can be placed on anything, for example, the price or the quality of an item. Value is the weight/quality of good deeds contained in various things that are considered valuable, useful, and have benefits. Based on interviews on why the community obeyed the customary village rules in an orderly manner, all respondents replied that they were embarrassed if they did not follow the customary rules. The way the community obeys these customary rules, if analyzed with the theory of validity and legal applicability of Meuwissen (Sidharta, 2009 in Fuady, 2013:124), it can be seen that the rules of the Customary Law meet the requirements; firstly, social, or factual applicability, the rules of Customary Law are accepted and enforced by society in general, including accepting sanctions if anyone does not carry them out. Second, juridical applicability, i.e., the customs of the Customary Law are made through correct procedures that do not conflict with other regulations, especially higher ones. Third, moral applicability, i.e., the Customary Law does not conflict with moral values or does not conflict with human rights and the values of natural law. (Januariawan, (2021).
Based on the results of Fathorrahman's research (2022), Bendesa, who is the main figure in Penglipuran Village, uses this moment of working together (gotong royong) to remind every resident that preserving cleanliness and caring for the Penglipuran environment so that it is always beautiful is a responsibility that does not only have an outward impact that connects humans with humans and humans with nature. However, the responsibility of taking care of the environment to always be clean is also related to the spiritual form, where cleanliness is a kind of offering that can strengthen man's relationship with God. Therefore, the community takes care of the Penglipuran village following the concept of Tri Hita Karana, which has been used as a worldview and reference for every community member. Thus, despite Bendesa's involvement in reminding the Penglipuran community to take care of the environment in the form of a moral appeal and not be bound by formal rules, each citizen can internalize it in their daily consciousness.
Direct preservation of the environment also preserves those plants that can be used for religious ceremonies. Those ceremonies in Hinduism require a wide variety of plants, including the trunk, the fruit, the leaves, and the flowers. The community also uses multicoloured flowers to symbolize the Gods who are worshipped. Red flowers are used to worship Brahma, blue or purple flowers in place of black are used to worship Vishnu and so on. Certain trees are also used to manufacture sacred buildings, such as the Majegau tree. The trees are also used during the Ngaben ceremonies to burn corpses. This wood, when burned, will emit a pleasant fragrance. Sandalwood trees are also used for religious and ceremonial purposes. Burned as firewood in boards.
Sandalwood is also used during metatah (tooth-cutting) ceremonies as a symbol of eliminating the
six enemies in man (sad ripu). Metatah ceremonies include the manusa yadnya ceremony.
Sandalwood is also used during the Ngaben (Pitra Yadnya) ceremony (Januariawan, 2022) In carrying out his duty, the Bendesa Adat is always guided by awig-awig which has been mutually agreed upon through a meeting (sangkep). Awig-awig is also a guideline for community members in living their lives and has strict and binding sanctions in regulating the customary life of their citizens. Residents of the community who commit violations of the awig-awig will be subject to sanctions according to the level of violations they have committed. The process of sanctioning and implementing them is regulated and determined by the Bendesa Adatand other Customary Village Prajuru following the applicable awig-awig. Bendesa Adat is chosen and given trust by the residents of the community or krama desa Adat as a leader. He must be a good example for the citizens of his community and must have maximum knowledge and ability to deal with the social patterns of the community. He also knows how to behave well, and the sanctions are given to community residents who violate the provisions-customary provisions that have been mutually agreed upon in writing and contained in awig-awig (Mahendra, 2022)
According to Bendesa Adat, I Wayan Supat; the sanctioned krama is required to offer offerings in the form of five sata (five chickens) in four temples, namely Pura Penataran, Pura Puseh, Pura Dalem and Catus Pata. Furthermore, according to Supat, the sanction has social implications that will cause a deterrent effect due to shame. The sanctions are also useful on a scaled and scaled basis. Sekala means to nature, and niskala to Ida Sang Hyang Widhi Wasa. This means that if someone makes a mistake, they are responsible to humans and God (Tribun Bali, 20 April 2017).
Figure 3. Penglipuran Traditional Village Organizational Structure
The existence of a traditional leader who for many years has been believed to be a role model for the community in managing the social system of life following customary provisions does not position himself in a formal personal manner. As was done by I Wayan Supat, better known as Pak Supat, who is friendly and close with the residents of Penglipuran. This 55-year-old man has been trusted as a traditional leader for 20 years, using humanist methods in leading the Penglipuran traditional village (Fathorrahman, 2022).
The culture of cleanliness is passed down to the younger generation by shaping their character early in life. In addition, there is an economic value in the Penglipuran Village; the people have a livelihood as souvenir traders and local food and drinks sellers. Some still work as farmers, even though not many of them do. In every house, people open small stalls selling souvenirs, even though their income is not much (Stesiralipantus, 2015).
According to Skinner (2009), the atmosphere of residents that carry out gotong-royong or working together as a habit of cleaning the yard of their houses and followed by other residents shows a reflexes response. It is a state in which a response occurs because a certain stimulant causes it. In this context, when a resident starts a cleaning activity in his house, he creates the same
Pengilipuran Traditional Villagers
Tourism Manager
inner movement so that in the morning, when the author goes jogging, he encounters a repertoire atmosphere between residents to clean their yards thoroughly (Fathorrahman, 2022).
Environmental sustainability in Penglipuran Traditional Village includes the parahyangan, pawongan, and palemahan in the neighbourhoods of Penglipuran Village. In the field of parahyangan the beauty and purity of existing holy places or temples are maintained. The existing sanctuary buildings are given special attention. The surviving holy places have a sacred value that can arouse a sense of prostration to the Gods who are worshipped. This sense of bhakti to the Gods is passed down from generation to generation (Januariawan, 2021).
Based on some of the results of the research above, the communication strategy carried out by the Bendesa traditional leader in conveying messages and information to his citizens does not leave out harmony in a relationship. It is believed to bring happiness and harmony in this life, following Hindu society's terminology, manifested in three elements: parahyangan, pawongan, and palemahan.
Parahyangan
Parahyangan is a harmonious relationship between humans and Ida Sang Hyang Widi Wasa /Brahman the creator/God Almighty. As a religious person based on theological concepts, he believes, especially Hindus, the first thing to do is to strive for a relation to the Creator through hard work according to his abilities. The examples of Parhyangan implementation are as follows:
Tri Sandya three times a day, praying before doing activities, carrying out Yadnya Sesa after cooking, doing meditation, hearing Dharma discourse, participating in religious ceremonies, being involved in the preparation of Piodalan, participating in a gotong-royong (work together) at the temple, and participating in the construction at the temple.
Pawongan
Pawongan is a harmonious relationship between fellow human beings. Pawongan emphasized that fellow religious people always maintain harmonious communication and relationships through Sima Krama Dharma Santhi activities. This activity is important and strategic, considering that mankind always coexists and cannot live alone. Therefore, the ropes of friendship and brotherhood must remain well-established. The examples of Pawongan implementation are as follows: maintaining good relations with everyone, forgiving the mistakes of others, apologizing if they make mistakes, helping members to find out, and respecting each other.
Palemahan
Palemahan is a harmonious relationship between mankind and the natural environment. This teaching emphasizes to mankind That they should preserve the surrounding natural environment to have harmony of nature and maintain the balance of the ecosystem. For example, participating in cleaning the environment, throwing garbage in its place, reprimanding people who litter, and watering vegetation (Gegel, 2021).
The three harmonious relationships are realized through parahyangan, pawongan, and palemahan in the Panlipuran Bangli village Bali. According to the research result of Cahyani(2022) conducted in Sepang village, traditional leaders always maintain communication with other community leaders so that in religious activitiesa n can respect each other. Sukamara answered in the interview (November 24, 2020), "traditional leaders always try to maintain squeezes to other people, such as if there is a holiday, traditional leaders give space and time to other community and customary leaders to participate and provide support and energy in activities. Likewise, conducting traditional meetings always puts traditional leaders and other community leaders to participate in their opinions and provide input or suggestions".
5. Conclusion
The Penglipuran Traditional Village as traditional village still exists today and survives in modern times. Foreign elements' influence might not be avoided, but in realizing the global challenges of traditional communities or Penglipuran traditional villages, they are still able to maintain and preserve their ancestors' cultural system and heritage both in understanding ideology and in the practices of religious ceremonial processions that are always carried out.
The leader of the community, Bendesa Adat, is elected and given the trust of the community residents or krama desa because he sets a good example for the community and has the knowledge and ability to handle the interaction patterns of the community; he also shows good behaviour and
provides sanctions to citizens who violate customary provisions that have been mutually agreed upon in writing and contained in awig-awig.
The customary community leader gives responsibility to the community to maintain their respective yards. The community is also responsible for carrying out forest conservation, including bamboo forests that are encroached upon, and working together is required once a week for all residents of traditional villages. Traditional villages incorporated Hindu values in the rules on environmental conservation.
The communication strategy used by the customary leader of Penglipuran village to the community uses a three-element harmonious approach called parahyangan, pawongan, and palemahan which brings happiness and harmony to the life of the Penglipuran village community.
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