The research was intended at exploring the intercultural communication based on ideology, theology, and sociology on Pura Dalem Solo. It was pura kahyangan jagat. Those have occurred many activities reflected intercultural communication. Intercultural communication raised some interesting things to study in order to formulate findings that can be used as a cultural reflection facing the global era. The existence of the temple was also related to history, tradition, and culture. They have accumulated from past thought. Therefore, it manifests in the form of multicultural culture and becomes a scientific study. The temple might be stated as an iconic culture. It was built from intercultural communication involving several things unlike, processes, patterns, and implications arise in intercultural communication. A cultural icon becomes the basis of the study. It can then be seen on the temple not only as a sacred place but also as a communication medium. In this case, cultural symbols were messages, and the pengempon-penyiwi resident were communicants or recipients as well as subjects who treat the message.

The current paper discussed two points of view, namely; first, analyze critically the methods used to internalize bhakti yoga devotion to followers. Second, to critically analyze the implications that have arisen after the establishment of bhakti yoga ideology. These are very interesting to study because practically bhakti yoga provides “convenience” in achieving physical and spiritual happiness. That is, taking a way that does not twist can accelerate to religion destination, namely the achievement of physical and spiritual happiness. The results showed first, the process of understanding bhakti yoga ideology was carried out by (1) through nawa widha bhakti, (2) hermitage, (3) raising cattle, (4) associating with spiritual teachers (sadhu sangga). Second, the ingrained bhakti yoga ideology has implications for religious life, namely the use of symbols of religious sect identity unlike the use of japamala and tilaka. Implications to socio-culture, there is an interaction of follower’s culture before and after they take part in bhakti yoga in religious sects. The implication for the economy of religious sects and followers is a capital exchange between followers and capital accumulation on followers and organizations.

The COVID-19 pandemic had a serious impact on developing various psychological stressors in society. Grounded in cognitive appraisal theory, the current study has been conducted to investigate the moderating role of Hindu religious coping in mitigating the impact of the perceived threat of COVID-19 in developing perceived stress, insomnia, anxiety, and depression among the Hindu residents in Bali, Indonesia. The current study contributed to the body of knowledge regarding religious practices acting as a coping mechanism to help the community cope with crises scenario such as COVID-19. Using a longitudinal field survey, data were collected at two different times from 423 Hinduism believers who actively practiced religion and lived in Bali, Indonesia. Data were analyzed using measurement and structural models in SmartPLS. Results revealed that the perceived threat of COVID-19 impacted a higher level of stress, insomnia, anxiety, and depression among the target sample. Results further depicted that the intensity of the perceived threat of COVID-19 to develop negative stressors among those individuals is low who believe in Hinduism and practice religious obligations on a regular basis. This reflects the moderating role of Hindu religious coping in decreasing stress, insomnia, anxiety, and depression among Hindu believers aimed at COVID-19.

Hindu transmigrants from Bali live in a number of areas in Parigi Moutong Regency, one of the occupied villages is Tindaki Village. The acceptance of the village head and local community towards Hindu transmigrants is a milestone for social interaction between Hindu and non-Hindu communities. Associative social interactions occur in various fields, such as interactions between neighbors, agricultural communities, and cultural acculturation. Based on this phenomenon, the research is focused on analyzing the dynamics of social interaction between Hindu and non-Hindu communities in Tindaki Village. The theoretical basis used is GH Mead's theory of symbolic interactionism eclectic with the views of other interactionists. The study was designed as an interpretive qualitative research. Data collection techniques through participant observation, in-depth interviews (unstructured), and document studies. Determination of informants with purposive sampling technique. The data analysis technique is based on Miles & Huberman's data analysis, namely through data condensation, data presentation, and concluding. The results of the study were concluded as follows. First, the dynamics of social interaction began with the acceptance of the village head and the local community towards the settlement of Hindu transmigrants in Tindaki Village.

The theories used to analyze the problems included aesthetic theory, religious theory, and structural-functional theory. The three theories dissect the three problems found in this study. This research was methodically designed using a study approach to religion, culture, and qualitative methods. The implementation was carried out at the attraction of Soekasada Park in Ujung Karangasem. The type of data used was qualitative data obtained from primary and secondary sources. Field data were obtained from resource persons selected purposively. The researcher acted as the main instrument, assisted by interview guides, photo-cameras, and stationery. Field data was collected through observation techniques, in-depth interviews, and documentation. Data were analyzed by descriptive, qualitative, and interpretative techniques. The results of this study were values of aesthetic and religiosity at the location have implications for tourist visits, economy, arts, culture, education, and the dynamics of the people in Karangasem Regency, namely (1) Implications for tourist visits: increased visits during the last two years have increased 5.8%, (2) Implications for the economy: there have been an increase in community economics, (3) Implications for art culture: there has been an increase in cultural arts creativity, 4) Implications for education: there was educational creativity increasing religious spiritual strength, self-control, personality, intelligence, noble character, and skills needed for himself, society, nation and country (5) Implications for the dynamics of the ummah, namely: (1) the increase of the people to pray and the harmony between humans and the God and their manifestations, humans and humans, and their environment.