Nazrina Zuryani
Study Program Of Sociology, Faculty Of Social And Political Sciences, Udayana University

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Journal : community: Pengawas Dinamika Sosial

PERKAWINAN ANTAR WANGSA : ANALISIS PERWARISAN DALAM ADAT BALI (Kajian Masyarakat Aktif Bali) A.A. Istri Ngurah Dyah Prami; Nazrina Zuryani
Jurnal Community Vol 2, No 2 (2016)
Publisher : Prodi Sosiologi FISIP Universitas Teuku Umar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (186.78 KB) | DOI: 10.35308/jcpds.v2i2.141

Abstract

Adat regulations in Bali is not only contradict dualism of men and women as purusa pradana, it gives the mipil (registration at village level) to men. Besides this patriarchy system, in marriage especially there is alsowangsa influence; they are the groups of Brahmin, Ksatria, Waisya and Sudra. Each group as Etzioni[1] (1968)suggests taking up different positions in Balinese active society. They are bounded in patterns of banjar with Awig-awig (written agreement), in familial (menyama braya) or clan patterns, and complex marriage engagements. Ategen asuwun is a newly concept of inheritance  (2 parts for sons and 1 part for daughters) based on marriage engagement for contemporary Balinese adat regulations. Wangsa system in adat marriage is the impetus of Balinese women’s problems. Marriage  is displacing women as limited ninggal kedaton from theirfathers temple to their husband’s temple. Social construction in society has prohibited a high caste/wangsa woman to marry lower caste man (nyerorod marriage). This wangsa system has limited Balinese women’s right to inherit even they are in the same clan and wangsa. As a result, never marriage woman is one of the choise to get her inheritance. In the anuloma marriage where as a high caste man marry a lower caste woman, the concept of limited ninggal kedaton is still taking place and modern familial system has given daughers the one part of tatadan inheritance. However, the anomaly is given to a newly religious converted woman by marriage where is full ninggal kedaton gives no inheritance at all to her. Key words: Balinese women, Intercaste marriage, Inheritance rights[1]Lihat bab 15 pada buku Margareth M Poloma, Sosiologi Kontemporer (Rajawali Pers, 2013) hal 352-373.
Co-Authors -, Mustami’uddin Amiruddin Jalil, Andi Ahmad Anshori, Ivan Ardiyansyah, Bagus Ariesta Krisna, I Gst. Made Bagus Arizona, Vransiska Fami Ayuningtyas, Anastasia Baiwu, Fredrik Lepa Baskara, I Made Cahya Bina Meni, Gregorius Yakobus Cahyaning Putri, Anggraeni Nur Chayani Samosir, Zefanya Yuni Dharmayasaswini, Ni Ketut Eden, Antonius Setiarja Erik Saputra, I Kadek Gede Kamajaya Gede Kamajaya, Gede Heri Susanto Hikmah, Rifqikah Durrotul I Gst. Pt. Bagus Suka Arjawa I Gusti Ngurah Agung Krisna Aditya I Nengah Punia I Nyoman Mangku Karmaya Ida Ayu Eka Suartika Ikma Citra Ranteallo Imron Hadi Tamim, Imron Hadi Ketut Sudhana Astika, Ketut Sudhana Kristina, Ruth Kusuma Putra, Dewa Ngurah Tresna Lokasari, Putu Vita Milla Riauzie Poetri, Milla Riauzie Muhammad Ali Azhar Mulya Astari, Gusti Ayu Agung Chandra Naibaho, Leander F. Ni Luh Nyoman Kebayantini Ni Made Anggita Sastri Mahadewi Ningwulansari, Ria Agnes Nyoman Ayu Sukma Pramestisari Octafitri, Amelia Olav Rizky, Antonius Paramita Sari, Ida Ayu Indah Prami, Anak Agung Istri Ngurah Dyah Praptikasari, Ni Kadek Ayu Juwita Prathika Wibowo, Dhea Anisha Putra, Bayu Sandika Putu Putra Ardika, Putu Putra Putu Satya Manggala Paramarta, Putu Satya Manggala Rizki, Andini Putri Safitri, Leni Santana, I Gede Agung Krishna Sharon Khatlean, Bawiling Mawar Sukma, Adinda Putri Suryanatha, Ida Bagus Suryawan, Irfa' Ade Tedi Erviantono Tedi Irviantono Tresna Putra, Dewa Gede Yoga Trisna Dewi, Ni Luh Kade Upa Raji, Rambu Wahyu Budi Nugroho Widyastuti Widyastuti