A. T. Atmadja, Luh Putu Sri Ariyani, Nengah Bawa Atmadja
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引用次数: 2
摘要
本文是以批判范式对三达都手镯护身符的意义、商品及其使用原因两个问题进行定性研究的结果。线人是有目的设置的,即三达都手镯护身符的制造者、销售者、使用者和宗教领袖。资料收集方法为访谈法、观察法和文献研究法。数据分析遵循概念化、概念化结果、验证、客观化的步骤。研究结果表明,三达图手镯护身符的商品化是指其作为满足人类基本安全需求的神器的地位。这种情况提出了创意产业的三达都手镯护身符。这种护身符的使用与tri datu = tri Murti = tri Sakti = Om = Ganesha的含义有关,并由Pancadewata = kepeng(古币)加强。因此,它的神奇力量成为战胜尼斯卡拉(布塔卡拉和黑魔法)危险的最高力量。佩戴这种护身符的乐趣不仅在于它很容易买到,还因为巴厘岛人仍然相信它的神奇力量。更重要的是,在阿杰巴利运动的背景下,三拿都手环也是巴厘族作为希望与反抗的身份。
Commodification of Tri Datu Bracelets Talisman in Balinese Community
This article is the result of qualitative research with critical paradigm on two issues, the meaning of tri datu bracelet talisman as well as commodities and reasons of its use. Informants were set purposively, i.e. tri datu bracelet talisman makers, sellers, users, and religious leaders. Data collection techniques were interview, observation and document study. The data analysis followed the steps of conceptualization, the results of conceptualization, verification, and objectivation. The results show that the commodification of tri datu bracelet talisman created commodity or popular tri datu bracelet talisman refers to its position as an artifact for the fulfillment of human basic needs on security. This situation raises the creative industries of tri datu bracelet talisman. The use of this talisman is associated with the meaning of tri datu = Tri Murti = Tri Sakti = Om = Ganesha and reinforced by Pancadewata = kepeng (ancient coin). Therefore, its magical power becomes a supreme power in order to overcome danger from niskala (bhuta Kala and black magic). The joy of wearing this talisman is not only because it is easy to buy, but also because the Balinese still believe in its magical power. More importantly, Tri datu bracelet is also the identity of Balinese ethnic as the identity of hope and resistance in the context of Ajeg Bali movement.