palinggih ulam agung和pedau的建筑:nusa penida的象征性人工制品,沿海社区的印度教信仰体系渗透

Putu Gede Suyoga
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引用次数: 0

摘要

palinggih“巴厘岛神社”的建筑通常是根据传统巴厘岛建筑的指导原则,根据神圣的印度教建筑的设计而建造的,但与巴厘岛努沙Penida神社的两种建筑形式不同。本研究的重点是努沙佩尼达当地沿海社区信仰体系的转变,将其实现为ulam agung(鱼之王)和pedau(传统帆船)神圣建筑。研究结果表明,隐喻性建筑神龛的转变是由于文化、社会、象征和经济资本的掌握、安置和转换而发生的,这些资本跨越了努沙佩尼达当地沿海社区信仰体系领域的个人和集体习惯。人们对地方神的信仰体系经历了向印度教万神殿中诸神渗透的过程。社会宗教实践也受到他们的知识水平、推理和对神社建筑形式的经验的影响,神社是一个象征性的印度教宗教建筑。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
THE ARCHITECTURE OF PALINGGIH ULAM AGUNG AND PEDAU: SYMBOLIC ARTEFACTS OF THE NUSA PENIDA, COASTAL COMMUNITY’S BELIEF SYSTEM IN HINDUISM OSMOSIS
The architecture of the palinggih ‘Balinese shrine’ is generally built based on the design of a sacred Hindu building according to the guidelines of traditional Balinese architecture, but different from the two architectural forms of shrines in Nusa Penida, Bali. This study focuses on the transformation of the belief system of Nusa Penida’s local coastal community belief system, which is realized into ulam agung (king of fish) and pedau (traditional sailboat) sacred buildings. The results of the study show that the transformation of the metaphor architectural shrine occurs because of the mastery, placement, and conversion of cultural, social, symbolic, and economic capital, that crosses individual and collective habitus in the realm of the Nusa Penida local coastal community belief system. The system of people’s belief in local gods undergoes a process of osmosis into gods in the pantheon of Hinduism. The socio-religious practice is also influenced by their level of knowledge, reasoning, and experience of the architectural form of the shrine as a symbolic Hindu religious building.
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