贝萨基赫寺庙的 "马扎"(Mājar-ajar)仪式:概念与实施

I. P. Artayasa, Ketut Suda, Gusti Bagus Wirawan
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引用次数: 0

摘要

巴厘岛人有很多传统知识,被称为农村社区知识。然而,在现代科学技术的影响下,许多巴厘岛当地的智慧价值因不符合现代主义原则而被改造和边缘化。其中之一就是印度教徒在 Besakih 寺举行的 mājar-ajar 仪式。因此,仪式过程发生了转变。根据古老的《德雷斯塔》(Dresta)文本,在贝萨基赫寺举行 "玛嘉尔"(mājar-ajar)仪式时,必须参观 21 座寺庙。但实际上,目前只有少数人前往,即使是那些集中在达兰普里寺庙举行仪式的人。本研究旨在从文本和背景两方面探讨 mājar-ajar 游行。本研究采用宗教人类学方法和解释性范式的定性方法。获得的数据采用定性-解释分析技术进行分析。得出的结果包括:第一,导致贝萨基赫寺 "玛嘉尔 "游行的概念和实施之间存在差异的因素,即:1)"玛嘉尔 "仪式含义的差异;2)基于文学文本的含义;基于社会背景的含义;3)基于意识形态的含义;4)因为行为者的角色。其次,贝萨基赫寺的 "mājar-ajar "游行可分为几个部分,即作为符号系统的 "mājar-ajar "游行、作为标志系统的 "mājar-ajar "游行和作为社会协议的 "mājar-ajar "游行。第三,这些差异影响着巴厘岛人的社会、文化、经济和宗教生活。本研究的一个有趣发现是实用主义态度冲击了人们的生活,导致巴厘岛印度教社区生活中的社会信用(ngoopin、matulungan和合作)变得淡薄。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Upacara Mājar-ajar di Pura Agung Besakih: Konsep dan Implementasinya
Balinese people have a lot of traditional knowledge, called rural community knowledge. However, the influence of modern science and technology has resulted in many Balinese local wisdom values being transformed and marginalized because they do not follow the principles of modernism. One of them is the mājar-ajar ceremony carried out by Hindus at Besakih Temple. As a result, there was a shift in the ceremony process. Based on the ancient Dresta text, 21 temples must be visited when carrying out the mājar-ajar ceremony at Besakih Temple. However, in reality, only a few people currently visit it; even those do it centrally at the Dalem Puri Temple. This research aims to explore the mājar-ajar procession, both textually and contextually. This research uses qualitative methods with a religious anthropology approach and an interpretive paradigm. The data obtained was analyzed using qualitative-interpretative analysis techniques. The results obtained include first, the factors that cause differences between the concept and implementation of the mājar-ajar procession at Besakih Temple, namely 1) differences in the meaning of the mājar-ajar ceremony, 2) meaning based on literary texts, meaning based on social context, 3) meaning based on ideology and 4) because of the actor's role. Second, the mājar-ajar procession at Besakih Temple can be divided into several parts, namely the mājar-ajar procession as a symbol system, as a sign system, and as a social agreement. Third, such differences affect the Balinese people's social, cultural, economic, and religious life. An interesting finding from this research is the attitude of pragmatism that has hit people's lives, resulting in social credit (ngoopin, matulungan, and cooperation) in the lives of Hindu communities in Bali becoming thin.
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