A Portrait of Tri Kaya Parisudha in Cingkreman (Hofstede's Study of Cultural Dimensions)

Eka Putri Suryantari, Ni Luh Putu Wiagustini, I Putu Sudana, Ni Ketut Rasmini
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Abstract

Cultural practices in society are greatly influenced by the extent to which they are able to provide benefits to those who practice them. One of the cultural practices that is still found in the heritage region of the city of Denpasar is called cingkreman. This is a culture-based and family-based financial planning and savings system. Cingkreman is based on an agreement between individuals to join a cingkreman group (sekaa). The period of participation for one period corresponds to the cycle of the Galungan holidays, namely 210 days. The novelty of this research is to bring to the surface the cultural practices that exist in society so that efforts can be made to preserve the tradition of cingkreman. This is qualitative research with an interpretive paradigm that uses an ethnomethodological approach. The aim of this research is to find out how the concept of Tri Kaya Parisudha (moral teaching about personal behavior) is applied to cingkreman and how this practice continues to exist in the midst of society. The data were collected through interviews and focus group discussions (FGDs). The research results show that the Tri Kaya Parisudha concept is practiced in the cingkreman system. The behavior of the members and coordinators of a sekaa, as reflected in the themes resulting from the stages of Garfinkel's analysis, reflects kayika parisudha (good acts), wacika parisudha (good speech), and manacika parisudha (good thought). The foundation of behavior based on these three noble attitudes of Tri Kaya Parisudha is able to produce cultural values which cause the practice of cingkreman to provide benefits to its practitioners. The benefits felt by these actors mean that cingkreman will continue to be practiced, and this is one of the reasons why the carrying out of cingkreman persists amidst technological advances which are slowly eroding existing cultural practices in society. Hofstede's cultural dimensions that are found in the practice of cingkreman include uncertainty avoidance, collectivity, and femininity. The dimension of power differences is not found because, in the practice of cingkreman, there are no differences between the participants in the social strata. Everyone has the same right to join the cingkreman group.
Cingkreman 的 Tri Kaya Parisudha 肖像(霍夫斯泰德的文化维度研究)
社会中的文化习俗在很大程度上受其能够为习俗使用者带来的利益的影响。在登巴萨市的遗产地区仍然存在的一种文化习俗叫做 "cingkreman"。这是一种基于文化和家庭的财务规划和储蓄系统。cingkreman 以个人之间加入 cingkreman 小组(sekaa)的协议为基础。参加的期限为一个周期,即 210 天。这项研究的新颖之处在于揭示社会中存在的文化习俗,从而努力保护 cingkreman 传统。这是一项定性研究,采用民族方法论的解释性范式。本研究旨在了解 Tri Kaya Parisudha(关于个人行为的道德教育)的概念如何应用于 cingkreman,以及这种习俗如何在社会中继续存在。数据是通过访谈和焦点小组讨论(FGDs)收集的。研究结果表明,Tri Kaya Parisudha 概念在 cingkreman 系统中得到了实践。根据加芬克尔分析法的各个阶段得出的主题,sekaa 成员和协调人的行为反映了 kayika parisudha(善行)、wacika parisudha(善言)和 manacika parisudha(善思)。建立在 "三善"(Tri Kaya Parisudha)这三种高尚态度基础上的行为基础能够产生文化价值,从而使 cingkreman 的实践为其实践者带来益处。这些行为者所感受到的利益意味着 "苦行 "将继续下去,这也是在科技进步逐渐侵蚀社会现有文化习俗的情况下,"苦行 "依然存在的原因之一。霍夫斯泰德提出的文化维度包括避免不确定性、集体主义和女性特质。没有发现权力差异维度,因为在 cingkreman 实践中,社会阶层参与者之间没有差异。每个人都有同样的权利加入 cingkreman 团体。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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