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International Journal of Educational Policies International Journal of Natural Sciences and Engineering. Volume 4 Nomor 2 2020, pp 47-59 P-ISSN: 2615-1383 E-ISSN: 2549-6395 DOI: http://dx.doi.org/10.23887/ijnse.v4i2.24781 Exploration and Utilization of Plant Species Based on Social Culture (Hindu Religion Ceremony) in Tenganan Pegringingan Village, Karangasem Regency, Bali Province, Indonesia Nyoman Wijana1*, Sanusi Mulyadiharja2, I Made Oka Riawan3 1234 Lecturer in Department of Bilogy and Marine Fishery, Faculty of Math and Science, Universitas Pendidikan Ganesha, Indonesia *Corresponding author: [email protected] Abstract This research aims to find out (1) the plants that were used in religious ceremonies (Hinduism) in accordance with the Bali Aga Tenganan Pegringsingan culture. 2) the making process of the various means needed in religious ceremonies (Hinduism) related to the utilization of useful plant species in Bukit Kangin Forest, Tenganan Pegringsingan Village. The Research was explorative (vegetation) and socio-system (community) research. The populations of this research were ecosystem aspects and sociosystem aspects. The ecosystem aspects included all of the useful plant species in Bukit Kangin Forest of Tenganan Pegringsingan village. Meawhile, the sociosystem aspects included the village officials, the village public figures and the community of Tenganan Pegringsingan village. The ecosystem sample (the vegetation) used in this research included the plant species in the forest of Tenganan Pegringsingan Village covered by the 1x1m2 sized seedling square, 10x10m2 sized sapling square and 20x20m2 sized square for trees (mature plants). There were 65 squares in total. The sociosystem samples in this research were the village officials, public figures, shamans, offerers, craftsmen, and the public in Tenganan Pegringsingan village. The methods applied in this research were (1) square method for ecosystem (vegetation) parameter. (2) Interview, questionnaire and observation for sociosystem parameter. The collected data were further analyzed descriptively. The results of the research showed that (1) of 46 useful plant species found in Bukit Kangin forest of Tenganan Pegringsingan, 29 of them were plant species that were utilized for religious ceremonies (Hinduism), meanwhile there were 17 plant species utilized for clothing, food, shelter, industry, medicine, and other household purposes. (2) The utilization of plant species for religious purposes was still in traditional method, in accordance with the socio- cultural of the local community. Keywords: biodiversity; socio cultural; hinduism; bali aga; tenganan pegringsingan. History: Publisher: Undiksha Press Received : 8 June 2020 Licensed: This work is licensed under Revised : 1 July 2020 a Creative Commons Attribution 3.0 License Accepted : 26 July 2020 Published : 7 July 2020 Introduction Historical and archeological data about the current Bali Aga community is the result of the development of pre historical Austronesian people. The ancient Balinese who has the pre historical tradition is called Bali Aga or Bali Mula. In general, the Bali Aga people occupy mountainous areas such as Tenganan Pegringsingan, Terunyan, Sembiran and Sidatapa village (Astawa, Budiarsa, & Simpen, 2019; Astawa, Budiarsa, Mbete, et al., 2019; Abioso & Triyadi, 2017). On the one hand, Balinese people who came from East Java (Majapahit Kingdom) are called Bali Majaphit. The most striking difference between the people of Bali Mula/Bali Aga and the Balinese of Majapahit descent is at their funeral ceremony. The people of Bali Mula carry out their death ceremony by burying the corpse, which is called beya tanem. Meanwhile, the Majapahit Balinese carry out their death ceremony by cremating 47 Wijana et al. the dead body, that is called ngaben. The main physical difference in the village layouts between Bali Aga and Bali Majapahit is that Bali Aga has a wide enough open space that extends linearly from north to south, which divides the village into two parts. In the diametral position in the north end lies Pura Puseh (Vishnu worship temple), in the middle lies (Brahma worship temple), and in the southernmost lies Pura Dalem (Shiva worship temple). The public means of the infrastructures located in the middle of the village and the residential are on the lef and right sides of the village main road (Astawa, Budiarsa, Mbete, et al., 2019). A fundamental emphasis on the culture of Bali Aga appears in the relation to the worship of ancestral spirits. This cultural aspect leaves many traces of the Pre-History era. Cultural products that show this characteristic can be found in the case of burial ceremony, in which various Grave Stones in the form of sarcophagi were used. This signifies that a very organized burial system was known by the Bali Aga people in the ancient times. Sarcophagus or other chests are found in several villages in Bali such as in Gilimanuk, Jembrana Regency, Marga Tengah Tabanan Regency, Taman Bali in Bangli Regency and so on (Astawa, Budiarsa, Mbete, et al., 2019). The recent developments lead to the refinement of the conception of belief in a higher power (super natural). There are several belief streams that are owned by the Balinese Aga. The concepts of worshiping certain deities for the people of Bali Aga includes religion of Bayu, Syambhu religion, Kala religion, Brahma religion, Vishnu religion, and Indra religion. So far it is said that Balinese Aga people who adhere to certain religions are characterized by their forms of religious activities such as: followers of Bayu religion directing their people to worship the God of Bayu (God of the Winds) and at the time of death their bodies are placed on the cliffs they consider sacred. That belief is still found in Trunyan Village (Kintamani) (Astawa, Budiarsa, Mbete, et al., 2019). Another characteristic of the Bali Aga community such as the one in Tigawasa Village is that it does not carry out a cremation ceremony or Ngaben but rather a similar event called the Nangun ceremony. The concept of luan and teben is another characteristic of the Bali Aga culture as seen in the position of the Tenganan Pegringsingan village with the following characteristics: (1) Tenganan Pegringsingan village was built on the basis of steps, (2) the roads are covered with large stones, (3) sacred places built with steps, (4) buffalo raising for ceremony purposes (Astawa, Budiarsa, Mbete, et al., 2019; Abioso & Triyadi, 2017). According to (Nguyen et al., 2019) stated that useful plants in Indonesia based on their utilization can be grouped into several forms of use, including clothing, food, shelter, and household appliances, medicine, cosmetics, rigging and plaiting, as well as for social and religious activities. In addition, useful plants in Indonesia are also often used as ornamental plants, aromatics, coloring agents and as feed for livestock. Other experts categorizing the use of plants consist of clothing, shelter, food, medicine, household needs, and religious ceremonies. Plant parts that are used include roots, stems, leaves, flowers and fruit [7]. Among the various kinds of community knowledge about their plants utilization, some are magical, spiritual and ritual to them. One of the plant utilization is in the field of religious ceremonies. In various ethnicities, plants used in ceremonies vary according to the respective public knowledge. Plants are used in traditional ceremonies, mainly in connection with life cycle ceremonies. The plants used in traditional and religious rituals have characteristics as follow: seen from the nature of certain plants, especially flowers are often interpreted as feminity and used in naming ceremonies. In Javanese traditional wedding events plants are often associated with words of good value. There are some plants often used as herbs and preservatives of corpses (Nguyen et al., 2019; Pare et al., 2016). The utilization of body symbol plants by the Bali Aga community has been used in funeral ceremonies in Bali Aga and Bali Majapahit except in Tenganan Pegringsingan 48 Exploration and Utilization of Plant Species Based on Social Culture (Hindu Religion Ceremony) in Tenganan Pegringingan Village, Karangasem Regency, Bali Province, Indonesia village. Tenganan Pegringsingan village, which is a Bali Aga village, is not familiar with Ngaben ceremony as it is known by the Balinese in general. The funeral ceremony known in Tenganan Pegringsingan village is mendem ceremony, with a very simple (Hindu) religious ceremony. Thus the socio-culture (religiousity) in Tenganan Pegringsingan village is very unique and it still exists until now (Iskandar & Iskandar, 2017). The contribution of forests to food security, among others, is as a genetic source for the continued development of food crop varieties, medicines, and provides a role as a protective environment and provides ecosystem services. Stated by (Mueller-Dombois & Ellenberg, 1974) that edible forest plant species (fruit and / or leaves) found in the Gunung Tumpa community forest park were 23 species, including Pangium edule (Pangi), Dracontomelon dao (Rao), Dracontomelon mangiferum (Dahu), Mangifera foetida (Bacang), Arenga pinnata (Aren), Calamus sp (Rattan), Caryota mitis (Sayar), Alocasia sp. (Arum), Canarium asperum (Walnut forest), Capparis micracantha (Kencuran), Garcinia celebica (Tamarind acid), Dillenia ochreata (Simpor), Erythrina subumbrans (Dadap spare), Pithecellobium sp. (jengkol), Gnetum gnemon (melinjo), Ficus minahassae (Langusei), Pisonia umbellata (Kol banda), Pandanus sp. (Pandan),
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