I Nengah Agus Tripayana, Prayoga Bestari, Elly Malihah, Syaifullah Syaifullah

Tri Hita Karana Philosophy in the Awig-awig of the Bali Aga Community towards Ecological Citizenship

Introduction

Tri hita karana philosophy in the awig-awig of the bali aga community towards ecological citizenship. Discover how Bali Aga's Tri Hita Karana philosophy, embedded in awig-awig, fosters ecological citizenship and harmonious human-nature relations in Tenganan village, emphasizing environmental conservation.

Abstract

This research seeks to examine the actualization of the Tri Hita Karana philosophy in the awig-awig of Balinese society in realizing ecological citizenship. The research was conducted in Tenganan Pegringsingan village, Karangasem District, Karangasem Regency, Bali. Using qualitative methods. Data collection was carried out through documentation studies. The research results show that the tri hita karana philosophy states in the rules is contained in awig-awig Bali society. The palemahan aspect, namely realizing harmonious relations between humans and nature in realizing ecological citizenship, is implemented in articles 7, 8, 9, 12, 14, 37, 38, 51, 55, 61 which regulate the prohibition on picking fruit, cutting down trees, changing land functions, settlements, agricultural patterns, spatial planning and environmental conservation. The existence of awig-awig is able to realize ecological citizenship based on Tri Hita Karana.

Review

The proposed research, "Tri Hita Karana Philosophy in the Awig-awig of the Bali Aga Community towards Ecological Citizenship," presents a highly relevant and culturally significant inquiry. The study effectively aims to explore the actualization of the Tri Hita Karana philosophy within the traditional *awig-awig* (customary laws) of the Bali Aga community in Tenganan Pegringsingan village, specifically examining its role in fostering ecological citizenship. The central claim, that the *awig-awig* embodies the Tri Hita Karana philosophy and successfully contributes to ecological citizenship, offers a compelling perspective on indigenous environmental governance. The strength of this work lies in its focus on a specific, culturally rich context—the Bali Aga community—and its use of traditional legal frameworks to address contemporary environmental concerns. The qualitative methodological approach, employing documentation studies, is appropriate for exploring the nuanced interconnections between philosophy, law, and community practice. The abstract clearly highlights how the *palemahan* aspect of Tri Hita Karana, emphasizing harmonious human-nature relations, is concretely reflected in various articles (7, 8, 9, 12, 14, 37, 38, 51, 55, 61) of the *awig-awig*, which prohibit environmentally damaging activities and regulate sustainable resource use. This direct linking of philosophical tenets to specific legal provisions provides strong evidence for the study's central argument. While the abstract provides a strong foundation, a full paper would benefit from elaborating on several key areas. Further methodological detail on the "documentation studies" would be valuable, specifying the types of documents analyzed (e.g., historical *awig-awig* texts, contemporary interpretations) and the analytical framework employed (e.g., content analysis, hermeneutics). Additionally, while the *palemahan* aspect is well-articulated, the abstract could briefly touch upon how the other two aspects of Tri Hita Karana (Parahyangan and Pawongan) implicitly or explicitly support the *palemahan* and thus ecological citizenship. Finally, a deeper discussion on the *mechanisms* through which *awig-awig* "realizes" ecological citizenship, beyond mere prescription, would enrich the analysis. This could include examining community enforcement, education, and the lived experiences of individuals within the Tenganan Pegringsingan village, thereby providing a more comprehensive understanding of the interplay between philosophy, law, and behavior.

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