This research was focused on reviewing the post-divorce Hindu women's regarding socio-cultural pressure in Denpasar city. The analysis results found that the high dominance of the patrilineal culture caused Hindu women to experience social and cultural pressure after the divorce. An oblique labeling was often related to Hindu women after a divorce due to patrilineal culture dominance. The field findings indicated the fact that the divorce rate was increasing. The number who were widowed also increasing. Even those who were widowed classified as young due to they were early marriage. The pressure on socio-cultural after the divorce included first, the dominance of the patriarchal culture that was still strong in Bali. The men (purusa) have a strategic position in Balinese culture. This can be seen from people's view of the men rather than women. In this case, the decision-making authority was still on the husband. Second, having to accept social stigma, Hindu women who are experiencing divorce will also be faced with a more religious stigma. A divorce in religion was actually not permitted, due to marriage was a very sacred procession. This causes divorce to be considered a family disgrace. However, the bad stigma was more predominantly directed at women, not men. Third, the social-cultural pressure for the Hindu women can be seen from the lack of protection and protection provided by traditional institutions in Bali, whether in village regulations (awig-awig) towards Hindu women, resulting in divorce cases increase.

The research is aimed at exploring how the belief system of Bali Aga community? how the strategy for retention the identity of the Bali Aga community? and (3) how the implications of preserving the identity of the Balinese Aga community?. The grand theories used in the present study included structural functionalism, phenomenology, and religious. Data were collected through observation techniques, in-depth interviews, and document studies. Having analyzed data is conducted interpretive description techniques. Based on the results of the research conducted in Pedawa Village, it was found that the people currently still preserve their ancestral cultural heritage in the sense that the traditions and religious systems. They inherit are still functional in managing their socio-religious life. The adjustments are indeed conducted in order to preserve the continuity of the traditions that they do. The concept of AGIL namely Adaptation, Goal, Integration, and Latency shows its existence in the field. The study also found that there was an exciting kind of awakening to strengthen the religious system and traditions. They inherited unlike reviving the sacred dances they had, and the tradition of planting of gaga rice had been increasingly difficult to find. It is one of the important facilities in the Bali Aga ritual system.

The complexity of local wisdom, way of life, and community beliefs have encouraged the growth and development of indigenous and cultural diversity which can later support tourism development. However, it can also be denied that the Tabanan community will present various natural phenomena with various kinds of things that can cause various conflicts with local wisdom in the community. The results of this study indicate that it is necessary to empower traditional villages by combining traditional village programs with innovative local government programs, by making innovations and creations, both in the fields of creativity, taste, and initiative, by involving the participation of the community so that people's love for culture grows. There have been changes in the social, cultural, and economic fields of society, lifestyles, and economic systems that continue to develop following the flow of globalization. Modernization causes changes in various fields of values, attitudes, and similarities to the realities faced by traditional villages, objects that were previously converted into something that has an exchange value, innovation and commercialization are carried out for tourism connoisseurs, social changes that always change society from one level to another other level, by innovating and creating.

This research was intended at exploring the ideology behind the war of Puputan Badung. The researchers observed, there were many questionsideological regarding the attitude of the King and his retinue in conducting puputan. Therefore, the expression of the ideology behind Puputan Badung was very interesting to study. There were three problems are investigated, namely (1) the ideology behind the war of Puputan Badung, (2) the process of implanting the Puputan Badung ideology, (3) the Puputan Badung implementation in the current context. These issues were discussed using several theories namely, the theory of power relations and knowledge, and the theory of deconstruction. This research on its implementation used a qualitative approach. In terms of data analysis, the emphasis was not on measurement but on efforts to describe and explore the various meanings behind socio-cultural actions carried out by humans. The results study showed that the ideology behind the war of Puputan Badung namely, wirang, honor, Rana Yadnya dan Mati Tan Tumut Pejah, and conservatism. The ideology implantation was conducted through several mediums namely, puppetry, literary work, family, and government.

Hinduism developed in Central Kalimantan. It was evidence of Hindu kingdom. It could be seen from the existing history of the oldest Hindu kingdom, namely Kutai kingdom in East Kalimantan in the 4th centuries AD. There was the Yupashaped stone found on the banks of the Mahakam River in East Kalimantan. The Yupa stated that the Kutai kingdom. It was a victim pillar stone that was used to bind sacrificial animals during the ceremony. It was provided evidence of the oldest Hindu in Indonesia. It used the Pallawa letter, Sanskrit (Team, 1996: 14). In accordance with the existing evidence of Hindu kingdom in East Kalimantan, it was also seen in Central Kalimantan. The emergence was Hindu Kaharingan teachings. The emergence of Hindu Kaharingan teachings was a religious system in Dayak society at that time. It was the existence influence of the oldest Hindu kingdom in East Kalimantan. It was developed Hindu Kaharingan teachings in Central Kalimantan. There was inseparable from the belief system that exists in the local Dayak society. One of the local religious elements that were very necessary to be preserved was Basir. Due to Basir was the heir of ancestral teachings from ancient times. It has been determined in Dayak Hindu Kaharingan society in Palangka Raya City. The media was to preserve local religions teachings, one of them was by holding a ritual ceremony led by Basir in the religious system of Dayak Hindu Kaharingan society, especially, in Palangka Raya City. The study was intended to examine Basir in the Religious System of Dayak Hindu Kaharingan society.