I Nyoman Suadnyana, I Gusti Ngurah Sudiana, I Nyoman Alit Putrawan

Deconstruction of the Ngaben Kusa Pranawa Ceremony in Pujungan Village: A Hindu Theological Perspective

Introduction

Deconstruction of the ngaben kusa pranawa ceremony in pujungan village: a hindu theological perspective. Deconstructing Bali's unique Ngaben Kusa Pranawa ceremony in Pujungan Village from a Hindu theological view. Discover its form, function, spiritual, social, and ecological values.

Abstract

Hinduism demonstrated remarkable dynamism and flexibility, adapting to socio-cultural changes while preserving its core essence. This adaptability manifested in diverse ritual practices, including unique variations of the ngaben (cremation) ceremony in Bali. This study focused on the distinctive ngaben tradition of the Tutuan community in Pujungan Customary Village, Tabanan, which deviated significantly from common Balinese practices. Its uniqueness lay in three key aspects: employing lalang grass as the pengawak (effigy), selecting the officiating priest (pemuput) exclusively from the Brahmana caste (Ida Pedanda), and utilizing specific locations and burial procedures. The research investigated the form, function, and theological meaning of this tradition. It aimed to analyze the relevance of its spiritual, social, and ecological values to contemporary Hinduism and evaluate its resilience to modernization and socio-economic pressures. A descriptive qualitative methodology was employed, integrating ethnographic and Hindu theological approaches. Data were gathered through participatory observation, in-depth interviews, and document analysis, interpreted using deconstruction theory. Results reveal that the Tutuan ngaben transcends mere ancestor veneration. It embodies the principles of tri hita karana (harmony with God, humans, and nature) and tat twam asi (universal self). Lalang grass symbolizes simplicity and ecological connection, while involving Ida Pedanda reflects deep spiritual commitment. Conducting rites at cangkem setra (cemetery edge) with burial demonstrates a contextually faithful interpretation of dharma. The study concludes that this practice represents authentic, contextual, and ecological Hindu spirituality. Preserving it is crucial as intangible Balinese heritage, offering valuable insights for religious, cultural, and spiritual education rooted in local wisdom

Review

This paper presents a fascinating and timely exploration into the unique Ngaben Kusa Pranawa ceremony, offering a deep dive into an understudied ritual practice within the rich tapestry of Balinese Hinduism. The abstract clearly articulates the study's focus on the distinctiveness of the Tutuan community's cremation rites in Pujungan Village, which notably deviates from more common practices. Its stated objectives—to unravel the form, function, and theological meaning, while also assessing its resilience and relevance to contemporary Hinduism—are ambitious yet well-defined. The choice of a descriptive qualitative methodology, integrating ethnographic and Hindu theological approaches, supported by participatory observation and in-depth interviews, suggests a robust and appropriate framework for this specific cultural and religious inquiry. A significant strength of this study lies in its use of deconstruction theory to interpret its findings, promising to move beyond superficial descriptions to reveal deeper layers of meaning. The abstract highlights key insights, demonstrating how the Ngaben Kusa Pranawa ceremony is not merely ancestor veneration but a profound embodiment of the Tri Hita Karana and Tat Twam Asi principles. The symbolic interpretations—such as lalang grass representing simplicity and ecological connection, and the exclusive role of Ida Pedanda signifying deep spiritual commitment—are particularly compelling. Furthermore, the analysis of specific locations and burial procedures as a "contextually faithful interpretation of dharma" underscores the nuanced adaptability of Hindu traditions, providing a valuable theological contribution to the understanding of localized religious practices. The paper's conclusion that this practice represents an "authentic, contextual, and ecological Hindu spirituality" is a powerful statement, emphasizing the critical importance of preserving such intangible heritage. The identified relevance for religious, cultural, and spiritual education, rooted in local wisdom, positions this research as highly significant for both academic discourse and practical application in cultural preservation efforts. While the abstract strongly conveys the study's strengths and findings, future iterations or expanded versions of the manuscript could benefit from a more explicit discussion of the "deconstruction" process itself – how it was applied to reveal these deeper meanings and what specific aspects were 'deconstructed'. Nonetheless, this work promises to be a valuable contribution, offering critical insights into the dynamic interplay between tradition, theology, and modernity in Balinese Hinduism.

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