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This article discusses the conflict between the people of North Bali and Dutch colonialism, especially in Banjar Village, which was known as the Banjar War which took place in 1868. The Balinese resistance war that broke out in various areas became known as puputan, which is a dictionary that means to finish and refers to the meaning that in war, self-respect must include everything, including body and soul. The main cause of this opposition started when the Dutch lowered and replaced the Banjar retainer Ida Made Rai. This research was conducted using historical methods, including heuristics, criticism, synthesis, and historiography. The results of this study found that the resistance was motivated by Dutch politics and intervention to colonize the total area of Bali, especially Buleleng and Banjar Villages. This decision has a logical crisis from the critical attitude of the Banjar people with the crisis at that time. The uniqueness of this prohibition is the critical attitude and methods of clashing as the last resort in their war which gave birth to the ideology of Sura Magadha.

Abstract The philosophical aspects of art (aesthetics) explored in this study refer to the popular Banjar songs (with a sample of 14 song titles). Therefore, the vision of discussing the aesthetics of the popular Banjar song is appropriate to expose, extract, and uplift its ontological, epistemological and axiological values. This study is a qualitative-descriptive type of research with aesthetic study approach (wetland environmental aesthetics), with the object of popular Banjar songs. From this design, the data analysis method uses two approaches, namely: music analysis and art philosophy analysis (philosophical aesthetics). The results of this study found that the aesthetic concept of the popular Banjar song refers to the following three philosophical aspects. First, the metaphysical value or substance of the popular Banjar song which lies in its two ontological realities, namely musical expressions and song lyrics in the Banjar language as a representation of Banjar culture. Second, the value of knowledge and art truth (aesthetic epistemology) of the popular Banjar song tends to be in the framework of the philosophy of empiricism, namely the knowledge and truth of art that prioritizes the existential experience of the subject. Third, the social value of the popular Banjar song that stands out is the discourse on work ethic which is based on the value of religiosity, while the prominent political value (social institution) is family education. Keywords: aesthetics, philosophy of beauty, Banjar song, beauty, music Abstrak Aspek-aspek filsafat seni (estetika) yang digali pada kajian ini menunjuk pada lagu-lagu populer Banjar (dengan sampel 14 judul lagu). Oleh karenanya, visi pembahasan estetika lagu Banjar populer ini adalah selayaknya usaha pendedahan, penggalian, dan pengangkatan nilai ontologis, epistemologis dan nilai aksiologisnya. Kajian ini merupakan penelitian berjenis kualitatif-deskriptif dengan pendekatan kajian estetika (estetika lingkungan lahan basah), dengan objek lagu-lagu Banjar populer. Dari desain ini, maka metode analisis datanya menggunkan dua pendekatan yaitu: analisis musik dan analisis filsafat seni (estetika filosofis). Hasil kajian ini menemukan bahwa konsep estetika lagu Banjar populer menunjuk pada tiga aspek filosofis berikut. Pertama, nilai metafisik atau substansi lagu Banjar populer yang berada pada dua realitas ontologisnya yaitu ekspresi musikal serta lirik lagu berbahasa Banjar sebagai representasi kultur Banjar. Kedua, nilai pengetahuan dan kebenaran seni (espistemologi estetik) lagu Banjar populer cenderung pada kerangka filsafat empirisme, yakni pengetahuan dan kebenaran seni yang mengutamakan pengalaman eksistensial subjekny. Ketiga, nilai sosial lagu Banjar populer yang menonjol adalah wacana tentang etos kerja yang didasari oleh nilai religiusitas, sedangkan nilai politis (pranata sosial) yang menonjol adalah pendidikan keluarga. Kata kunci: estetika, filsafat keindahan, lagu Banjar, keindahan, musik

Dalam masyarakat Bali, fungsi pengelolaan keuangan pada desa pakraman sangat menarik untuk dicermati karena dalam fungsi tersebut dipadukan dengan unsur-unsur adat dan tradisi yang berkembang di desa pakraman. Penelitian ini dilakukan untuk mengetahui: 1) latar belakang diadakannya pungutan iuran pengampel, ketika desa telah mendapatkan dana dari pemerintah, 2) peran awig-awig dalam pengelolaan keuangan desa, 3) prosedur pengelolaan dana berdasarkan good governance. Metode pengumpulan data dilakukan dengan teknik wawancara, observasi, analisis dokumen, dan kepustakaan. Teknik analisis dalam penelitian ini, yaitu pengumpulan data, reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa 1) iuran pengampel tetap diadakan karena berguna sebagai pengikat krama banjar. 2) peran awig-awig dalam pengelolaan keuangan adalah sebagai penopang akuntabilitas, transparansi, dan partisipasi masyarakat agar pendapatan desa pakraman dapat lebih meningkat. 3) dalam menjalankan pemerintahan, aparat desa berpedoman pada konsep good governance baik dari perencanaan, pelaksanaan hingga pertanggungjawaban. Kata Kunci : Awig-Awig, Iuran Pengampel , Pengelolaan Keuangan. In Balinese society, the function of financial management in Customary Village is very interesting to observe because in the function it is combined with elements of custom and tradition that develop in the Customary Village. This research was conducted to find out: 1) the reason of collecting fee from pengampel (a customary villager who does not do his duty) when the village had received fund from the government, 2) the role of awig-awig (Balinese Customary Regulation) in village financial management, 3) the procedures for managing fund based on good governance. The data collection method was done by interview, observation, document analysis, and literature. The steps of data analysis technique in this study were namely data collection, data reduction, data presentation, and conclusion. The result of the study showed that 1) the collection fee was held because it was useful as a binder for the krama banjar (customary community). 2) the role of awig-awig in financial management was to support accountability, transparency, and community participation so that the income of Customary Village could increase more. 3) in doing the government, village officials were guided by the concept of good governance either from planning, implementation or accountability. keyword : Awig-Awig, Fee from Pengampel, Financial Management.

This study highlights the signification of the modern paradigm of young Banjar intellectuals that inspires some current Islamic theme namely liberal Islam, multiculturalism, theology of gender, environmental theology and human rights, theology of anticorruption, theology of sex, theology of banjar sultanate (local politics) as a part of the realm of local Islamic discourse. In addition, this study tries to analyze the refresh rate of the discourse theme of modernity and Islam in the present context (contemporer). It is hoped that the result of the study will give a new direction of future on the comprehension of a more typical, moderate, and tempered Islam in local level especially in the distinctiveness of Banjar Islam as a force to hack into global Islam. Key words: local Islam, young Banjar intellectuals, contemporer Pemikiran modern intelektual muda Banjar mengilhami beberapa tema Islam mutakhir seperti Islam liberal, multikuturalisme, teologi gender, teologi lingkungan dan HAM, teologi antikorupsi, teologi seksual, teologi kesultanan Banjar (politik lokal) sebagai bagian dari ranah wacana Islam lokal yang berusaha dikaji dalam penelitian ini dan dimunculkan pemaknaannya. Pembahasan penelitiannya, berusaha membedah tingkat penyegaran tema wacana kemoderenan dan Islam dalam konteks kekinian (kontemporer). Hasilnya diharapkan memberikan arah baru masa yang akan datang tentang pemahaman Islam yang lebih khas, berkarakter dan moderat di tingkat lokal terutama dalam kekhasan Islam Banjar, sebagai kekuatan memperkaya meretas Islam global.Kata kunci: Islam lokal, Intelektual Muda Banjar, dan kontemporer.

This study highlights the signification of the modern paradigm of young Banjar intellectuals that inspires some current Islamic theme namely liberal Islam, multiculturalism, theology of gender, environmental theology and human rights, theology of anticorruption, theology of sex, theology of banjar sultanate (local politics) as a part of the realm of local Islamic discourse. In addition, this study tries to analyze the refresh rate of the discourse theme of modernity and Islam in the present context (contemporer). It is hoped that the result of the study will give a new direction of future on the comprehension of a more typical, moderate, and tempered Islam in local level especially in the distinctiveness of Banjar Islam as a force to hack into global Islam. Key words: local Islam, young Banjar intellectuals, contemporer Pemikiran modern intelektual muda Banjar mengilhami beberapa tema Islam mutakhir seperti Islam liberal, multikuturalisme, teologi gender, teologi lingkungan dan HAM, teologi antikorupsi, teologi seksual, teologi kesultanan Banjar (politik lokal) sebagai bagian dari ranah wacana Islam lokal yang berusaha dikaji dalam penelitian ini dan dimunculkan pemaknaannya. Pembahasan penelitiannya, berusaha membedah tingkat penyegaran tema wacana kemoderenan dan Islam dalam konteks kekinian (kontemporer). Hasilnya diharapkan memberikan arah baru masa yang akan datang tentang pemahaman Islam yang lebih khas, berkarakter dan moderat di tingkat lokal terutama dalam kekhasan Islam Banjar, sebagai kekuatan memperkaya meretas Islam global.Kata kunci: Islam lokal, Intelektual Muda Banjar, dan kontemporer.

Hukum adalah nilai sekaligus pedoman praktis manusia dan masyarakat dalam mengatur dinamika kehidupan dan interaksi sosial. Walaupun demikian pentingnya arti sebuah hukum di masyarakat, bukan berarti hukum lalu menjadi sesuatu yang berdiri sendiri dalam perkembangannya. Hukum pada dasarnya juga memerlukan perangkat kuat di luar dirinya untuk pelaksanaannya. Artinya, harus ada kekuatan yang mampu mengatur dan menjamin hukum untuk bisa hidup di tengah-tengah masyarakat. Oleh karenanya, hukum menjadi sesuatu yang kental dengan perbenturan tanpa henti dengan kehendak-kehendak zaman dimana hukum tersebut ada. Refleksi seperti inilah yang ingin dibangun oleh penulis artikel ini dalam memotret perjalanan hukum Islam selama masa kerajaan Banjar di era Sultan Tahmidullah (1761-1801) dan Sultan Adam (1825-1857).

This research aims to analyze the Policy of Smart Banjar Program (SBP) as a pro public-budget policies implemented in Banjar city is a political model that comes after the local financial decentralization. Measuring with the accountability studies expected to find new local political dynamics in the contestation will be the mapping of budgeting and budgeting mechanism to buget review in a decentralized system that is more complex than the previous era. Studies accountability in the process of formulating and implementing policy seen from the distribution of local budgets in accordance with the implementation of Good Governance within the framework of local autonomy is an important study. Because of the budget is driven not only be done in a democratic for formulating process, but also should be more pro-poor and pro improvement of human development indicators. The lack of public accountability policy which could be involved in monitoring and evaluation. In this space included in assessing public policies that are being implemented. Public know the outcome, impact or implications of policies being implemented. The important part is expected in public accountability is the need review and reform on this policy in terms of free education through SBP in the peride 2013. Using the analytical tool from David Easton is combined JD Stewart that accountability identifies five levels: Policy Accountability as accountability for policy choices are made; Accountability Program as the accountability for the achievement of objectives / outcomes and effectiveness are achieved; Performance accountabilty as accountability towards the achievement of efficient activity; Process accountabilty as accountability for the use-process, procedure, or a decent size in implementing measures adopted; Probity and legality Accountability as accountability for legality and honesty of the use of funds in accordance with approved budgets or obedience to the laws in force. The methode Based on a qualitative approach uses a type of descriptive with case study. Accountability mechanism from any process of accountability in SBP policy in Banjar in 2013 are still experiencing a gap in minimizing accountability so that the process is less transparent, effective and efficient. SBP policies still biased by political interests ahead of the elections (pilkada) of 2013. In addition, elements of society, NGOs, Banjar community in general who became the subject of accountability does not get valid data and information so that accountability externally inadequate.

This research aims to analyze the Policy of Smart Banjar Program (SBP) as a pro public-budget policies implemented in Banjar city is a political model that comes after the local financial decentralization. Measuring with the accountability studies expected to find new local political dynamics in the contestation will be the mapping of budgeting and budgeting mechanism to buget review in a decentralized system that is more complex than the previous era. Studies accountability in the process of formulating and implementing policy seen from the distribution of local budgets in accordance with the implementation of Good Governance within the framework of local autonomy is an important study. Because of the budget is driven not only be done in a democratic for formulating process, but also should be more pro-poor and pro improvement of human development indicators. The lack of public accountability policy which could be involved in monitoring and evaluation. In this space included in assessing public policies that are being implemented. Public know the outcome, impact or implications of policies being implemented. The important part is expected in public accountability is the need review and reform on this policy in terms of free education through SBP in the peride 2013. Using the analytical tool from David Easton is combined JD Stewart that accountability identifies five levels: Policy Accountability as accountability for policy choices are made; Accountability Program as the accountability for the achievement of objectives / outcomes and effectiveness are achieved; Performance accountabilty as accountability towards the achievement of efficient activity; Process accountabilty as accountability for the use-process, procedure, or a decent size in implementing measures adopted; Probity and legality Accountability as accountability for legality and honesty of the use of funds in accordance with approved budgets or obedience to the laws in force. The methode Based on a qualitative approach uses a type of descriptive with case study. Accountability mechanism from any process of accountability in SBP policy in Banjar in 2013 are still experiencing a gap in minimizing accountability so that the process is less transparent, effective and efficient. SBP policies still biased by political interests ahead of the elections (pilkada) of 2013. In addition, elements of society, NGOs, Banjar community in general who became the subject of accountability does not get valid data and information so that accountability externally inadequate.

This research aims to analyze the Policy of Smart Banjar Program (SBP) as a pro public-budget policies implemented in Banjar city is a political model that comes after the local financial decentralization. Measuring with the accountability studies expected to find new local political dynamics in the contestation will be the mapping of budgeting and budgeting mechanism to buget review in a decentralized system that is more complex than the previous era. Studies accountability in the process of formulating and implementing policy seen from the distribution of local budgets in accordance with the implementation of Good Governance within the framework of local autonomy is an important study. Because of the budget is driven not only be done in a democratic for formulating process, but also should be more pro-poor and pro improvement of human development indicators. The lack of public accountability policy which could be involved in monitoring and evaluation. In this space included in assessing public policies that are being implemented. Public know the outcome, impact or implications of policies being implemented. The important part is expected in public accountability is the need review and reform on this policy in terms of free education through SBP in the peride 2013. Using the analytical tool from David Easton is combined JD Stewart that accountability identifies five levels: Policy Accountability as accountability for policy choices are made; Accountability Program as the accountability for the achievement of objectives / outcomes and effectiveness are achieved; Performance accountabilty as accountability towards the achievement of efficient activity; Process accountabilty as accountability for the use-process, procedure, or a decent size in implementing measures adopted; Probity and legality Accountability as accountability for legality and honesty of the use of funds in accordance with approved budgets or obedience to the laws in force. The methode Based on a qualitative approach uses a type of descriptive with case study. Accountability mechanism from any process of accountability in SBP policy in Banjar in 2013 are still experiencing a gap in minimizing accountability so that the process is less transparent, effective and efficient. SBP policies still biased by political interests ahead of the elections (pilkada) of 2013. In addition, elements of society, NGOs, Banjar community in general who became the subject of accountability does not get valid data and information so that accountability externally inadequate. Keyword: Accountability, Good Governance, Decentralization

This study aims to find out about the behavior of seeking help carried out by native Banjar students in the city of Banjarmasin, in which researchers use data analysis techniques through data reduction, data presentation and drawing conclusions. This research is qualitative research with a narrative design, namely qualitative research based on a person's world view that refers to stories (narratives). Help-seeking behavior in this case to solve the problem, it is necessary to focus on the problem, seek help, intentionally or get advice from others. Communities have their own particular culture, students are also part of a multicultural society. Based on the results of research on the occurrence of a cultural shift so that Banjar ethnic students, especially in the city of Banjarmasin, in facing psychological problems is asking for help from peers as a top priority, the second is professional, and the third is pananamba or traditional medicine in this help-seeking behavior students tend to ask for help. to peers, the psychological problems faced by students found in this study are neurotic disorders and for help-seeking behavior that is carried out, namely to peers as the top priority, the second is professional, and the third is pananamba or traditional medicine, this happens because there is a cultural shift in the Banjar community.

Kelompok Nelayan Windhu Sari adalah salah satu organisasi nirlaba yang tergabung dari anggota yang memiliki kesamaan tujuan.Keuangan kelompok nelayan ini masih sangat dipengaruhi oleh pemberi sumbangan. Untuk dapat memahami fenomena pengelolaan keuangan yang diterapkan oleh kelompok nelayan ini maka penelitian ini bertujuan untuk mengetahui bagaimanakah proses pertanggungjawaban yang dilakukan oleh organisasi kelompok nelayan Windhu Sari di Desa Banjar, Kecamatan Banjar, Kabupaten Buleleng dalam pengelolaan keuangan terkait dengan transparansi dan akuntabilitas. Penelitian ini menggunakan metode kualitatif dengan mendeskripsikan setiap persepsi dan perilaku yang diamati peneliti melalui observasi,wawancara dan dokumentasi. Adapun informan yang dipilih secara acak sebagaimana informan dianggap bermanfaat dalam menjelaskan fenomena yang diamati.Teknik analisis data yang dilakukan melalui tahapan reduksi data, penyajian data dan berakhir pada penarikan kesimpulan. Hasil penelitian ini menunjukkan bahwa ada dua jenis pemasukan di Organisasi Kelompok Nelayan Windhu Sari, yaitu pemasukan reguler dan non reguler.Untuk pemasukan reguler Organisasi Kelompok Nelayan Windhu Sari, berasal dari iuran anggota, uang kebersihan, uang parkir, bidang pariwisata seperti dolphin dan snorkling, dan pendapatan bungan pinjaman.Sedangkan untuk pemasukan non reguler berasal dari luar kegiatan organisasi ini sendiri berupa sumbangan dari Pemerintah melalui Dinas Kelautan dan Perikanan. Pertanggungjawaban pengelolaan keuangan Organisasi Kelompok Nelayan Windhu Sari dilakukan dengan cara yang sederhana yaitu dengan mengumumkan pemasukan dan pengeluaran yang terjadi kepada anggota melalui selembaran, dan membuat pertanggungjawaban berupa laporan kepada pemberi sumbangan, yaitu Dinas Kelautan dan Perikanan. Kata Kunci : Transparansi,Akuntabilitas, Pengelolaan Keuangan, Organisasi Nirlaba The Windhu Sari Organization of fishermen is one of the non government organizations whose members have the same objective. Its finance is still highly dependent on the donations given by donators. In order to understand the phenomenon of finance which is applied by this organization, this present study was intended to identify how the process of responsibility was made by the Windhu Sari Organization of fishermen in Banjar Village, Banjar District, Buleleng Regency in financial management with regard to transparency and accountability. Qualitative method was employed in the present study, in which each perception and behavior was observed by the researcher through observation, in depth interview and documentation. The informants, who were supposed to be able to explain the phenomenon observed, were randomly chosen. The data were analyzed through data reduction, data presentation and ends at the conclusion. The results of the study showed that there are two types of income in the Windhu Sari Organization of fishermen, namely regular and non-regular income. For regular income the Windhu Sari Organization of fishermen, comes from membership fees, money cleanliness, parking money, tourism such as dolphin and snorkeling, and interest rates are income. As for the non-regular income is derived from outside the organization's own activities in the form of a donation from the Government through the Department of Marine and Fisheries. Financial management accountability the Windhu Sari Organization of fishermen done in a simple way is to declare income and expenses incurred to members through leaflets, and make accountability in the form of a report to the benefactor, the Department of Marine and Fisheries. keyword : Transparency, Accountability, Financial Management, Non Government Organization

There are no general solutions to the problem of culturally divided countries. Every solutions will need to be costum tailored the features of each country. (Robert A Dahl)

Kesultanan Banjar merupakan kerajaan bercorak islam yang memiliki bandar perdagangan yang paling ramai di Kalimantan. Tujuan penulisan skripsi ini ialah untuk mendeskripsikan aktivitas perdagangan di Kesultanan Banjar tahun 1800-1860. Peneliti menggunakan metode penelitian sejarah yang terdiri dari 4 tahapan, yakni heuristik, kritik, interpretasi, dan historiografi dalam menjawab rumusan-rumusan masalah: 1) bagaimana faktor-faktor alam dapat mempengaruhi aktivitas perdagangan di Kesultanan Banjar tahun 1800-1860, 2) bagaimana aktivitas perdagangan di Kesultanan Banjar tahun 1800-1860, dan 3) bagaimana peranan sultan dan bangsa asing dalam aktivitas perdagangan di Kesultanan Banjar tahun 1800-1860. Hasil yang didapat dari hasil penelitian ialah lokasi Kesultanan Banjar yang terletak ditengah-tengah pelabuhan besar di Sulawesi, Jawa, Sumatera, Semenanjung Malaka, dan Kep. Sulu (Filipina), serta melimpahnya komoditi lada sebagai primadona di pasaran internasional-lah yang telah membuat pelabuhannya ramai dikunjungi oleh pedagang asing. Agar tidak terjadi perselisihan antargolongan, maka sultan sebagai penguasa tertinggi negeri pun mengeluarkan kebijakan bahwa hanya ada 3 golongan yang berhak memegang kendali ekonomi di wilayah kesultanan, yakni sultan, mantri-mantri, dan bangsawan. Sultan memiliki kuasa penuh atas perdagangan dalam negeri, termasuk menjalin kerjasama politik dan ekonomi dengan para kolonial yang berakibat pada dihapuskannya Kesultanan Banjar dari bumi Kalimantan. Sedangkan tugas para mantri ialah sebagai tengkulak, yakni mengumpulkan hasil-hasil hutan dan industri dari warganya, kemudian mengirimkannya ke Banjarmasin melalui jalur sungai. Sedangkan kegiatan dagang bangsawan sama seperti para pedagang asing yang datang untuk mengimpor dan mengekspor barang hingga ke pedalaman Kalimantan. Kata Kunci: Banjarmasin, Kesultanan Banjar, Perdagangan.

The provided text discusses the positioning of women as objects in culture, particularly in the context of regional songs. The research aims to examine gender representations in Banjar regional songs. The study employs qualitative methods such as literature review, content analysis, observation, and interviews, focusing on gender roles in Banjar songs. The interpretations are analyzed in relation to the values and culture prevailing in the Banjar community. The research findings indicate the domestication of women's roles in Banjar song lyrics, aligning with the values and culture of the Banjar society. The lyrics often emphasize aspects of beauty, the skills required by Banjar women in managing families, and devotion to God as the highest criterion for evaluating women, in accordance with societal norms.

Lada merupakan tanaman yang berpengaruh dalam perkembangan sejarah kebudayaan masyarakat Banjar di Kalimantan bagian selatan. Tanaman ini disebut-sebut dalam Hikayat Banjar sebagai tanaman yang diwasiatkan oleh raja-raja yang memerintah pada periode pra Kesultanan Banjar. Telaah ini mengusung permasalahan makna dan proses simbolis lada dalam Hikayat Banjar. Tujuannya untuk memahami makna lada dalam kebudayaan masyarakat Banjar. Melalui analisis semiotika dan interpretasi proses simbolis telah diperoleh simpulan bahwa makna lada telah berkembang dari tanaman botanis menjadi tanaman bermakna ekonomis dan politis. Dapat disimpulkan pula bahwa ungkapan lada dalam Hikayat Banjar merujuk pada sejarah penanaman lada di Kesultanan Banjar pada pertengahan abad ke-18 M. Pada periode tersebut telah terjadi persaingan dagang yang berujung konflik fisik di lingkungan internal kesultanan yang melibatkan pihak luar. Peristiwa ini telah menginspirasi penulis hikayat untuk menciptakan lada sebagai simbol budaya. Tujuannya untuk mengingatkan generasi penerus tentang dampak kapitalisme terhadap keberlanjutan kebudayaan Banjar.