Content uploaded by Mansurni adi Abadi
Author content
All content in this area was uploaded by Mansurni adi Abadi on Dec 30, 2024
Content may be subject to copyright.
315
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
HOW CAN WOMEN’S LEADERSHIP BE
EMPOWERED
THROUGH RELIGIOUS AND CULTURAL KNOWLEDGE
IN BALI?
BAGAIMANA MEMBERDAYAKAN
KEPEMIMPINAN
PEREMPUAN MELALUI PENGETAHUAN AGAMA
DAN
BUDAYA DI BALI
?
Putu Ayu SuniaDewi
Bali State Polytechnic, Indonesia
Kampus Bukit Jimbaran, South Kuta, Badung, Bali-Indonesia
suniadewi2410@gmail.com
Tjokorda Maya Kertayasa Suyasa
Pukyong National University, South Korea
Daeyeon Campus, Yongso-ro, Nam-Gu, Busan-South Korea
Tjokorda@bk.ru
Mansurni Abadi
The National University of Malaysia
Lingkungan Ilmu, 43600 Bangi, Selangor-Malaysia
Abadimansur25@gmail.com
Nia Nur Pratiwi
Jendral Sudirman University, Indonesia
Jl. Profesor DR. HR Boenyamin, Grendeng, Purwokerto, Central Jawa-Indonesia
Nia.pratiwi@mhs.unsoed.ac.id
Received: 03 October 2024, Revised: 12 December 2024, Accepted: 23 December 2024.
DOI: https://doi.org/10.31330/repo.v3i2.85
Journal of Religious Policy, 3(2), 315–340
JOURNAL OF
RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2, Juli-Desember 2024
e-ISSN: 2987-5749, p-ISSN: 2987-5757
316 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Abstract
This research explores the intersection of religious, cultural, and educational leadership in Bali,
critiquing patriarchal practices and promoting leadership grounded in Balinese local wisdom.
Bali, with its deep-rooted traditions, often reinforces patriarchal norms that limit the roles and
rights of women in religious and social spheres. Balinese women, while central to community
life, often face marginalization. This study investigates how Balinese religious texts, particularly
lontar (Palm-leaf manuscript) such as Geguritan Niti Rajasesana and Geguritan Dharma
Sesana which contain crucial leadership principles, including catur pariksa and brata nembelas
that emphasizing self-awareness, integrity, and religious character that can empower women
become leader. This qualitative research uses data analysis techniques: data reduction, data
presentation, and data verification. Both manuscript does not directly discuss about the concept
of leadership and dismantle patriarchy but is relevantly integrated into praxis progressive
women’s empowerment based on a more inclusive interpretation of customs and openness to the
potential of Balinese women to become leaders based on The five loyalties Hinduism that consist
of Loyalty to conscience (Padma Hardhaya), Loyalty to conscience (Satya Wacana), Loyalty to
promises (Satya Semaya), Loyalty to people (Satya Mitra), and loyalty to responsibility/trust
(Satya Laksana).
Keyword : Balinese Hinduism, Patriarchy, Women Empowerment, Women Leadersh
Abstrak
Penelitian ini mengeksplorasi persimpangan kepemimpinan agama, budaya, dan pendidikan
di Bali, dengan mengkritik praktik-praktik patriarkal serta mempromosikan kepemimpinan
yang didasarkan pada kearifan lokal Bali. Bali, dengan tradisi yang mengakar kuat, sering kali
memperkuat norma-norma patriarkal yang membatasi peran dan hak-hak perempuan dalam
ranah agama dan sosial. Perempuan Bali, meskipun memiliki peran sentral dalam kehidupan
komunitas, sering menghadapi marginalisasi. Studi ini meneliti bagaimana teks-teks agama Bali,
khususnya lontar seperti Geguritan Niti Rajasesana dan Geguritan Dharma Sesana, yang memuat
prinsip-prinsip kepemimpinan penting, termasuk catur pariksa dan brata nembelas, yang
menekankan kesadaran diri, integritas, dan karakter religius, dapat memberdayakan perempuan
untuk menjadi pemimpin. Penelitian kualitatif ini menggunakan teknik analisis data: reduksi
data, penyajian data, dan verifikasi data. Meskipun kedua manuskrip tersebut tidak secara
langsung membahas konsep kepemimpinan dan pembongkaran patriarki, keduanya relevan
ketika diintegrasikan ke dalam praksis pemberdayaan perempuan secara progresif berdasarkan
interpretasi adat yang lebih inklusif dan keterbukaan terhadap potensi perempuan Bali untuk
menjadi pemimpin. Hal ini didasarkan pada lima kesetiaan dalam agama Hindu, yang berbasis
pada Kesetiaan terhadap hati nurani (Padma Hardhaya), Kesetiaan terhadap ucapan (Satya
Wacana), Kesetiaan terhadap janji (Satya Semaya), Kesetiaan terhadap sesama (Satya Mitra),
dan Kesetiaan terhadap tanggung jawab/kepercayaan (Satya Laksana).
Kata Kunci: Hindu Bali, Patriarki, Pemberdayaan Perempuan, Kepemimpinan perempuan
INTRODUCTION
The Indonesian island of Bali is widely admired for its culture
and nature. However, rarely is a study done that looks from the Balinese
perspective on how customs shape one’s way of life, especially women, in such
a way amidst the glittering tourism industry. Its’s shows on study according
317
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
When imagining Balinese women, or “Gek Bali,” what often comes to
mind? Indeed, what comes to mind is beautiful, graceful in kebaya (traditional
clothing), skilled in dancing, and skilled in cooking. However, are Balinese
women only seen for their aesthetic and domestic skills? Their overlooked
leadership potential is an excellent asset behind their elegance and skill.
The patriarchy, which is closely attached to Balinese culture, is an epistemic
problem that hinders the potential of Balinese women. According to Rawat (2014)
Patriarchy is a social and ideological construct that upholds male superiority,
perpetuates gender stereotypes, and reinforces unequal power dynamics between
men and women. The patriarchal culture in Balinese society is rooted in the
concept of purusa and pradana, which represents men and women, respectively.
This concept forms the basis for differentiating the status and roles of men
and women in the society (Pardi et al., 2023). Balinese patriarchal culture is
characterized by several things, such as (1) triple roles in addition to domestic
, economic roles, and a social role subject to customary rules (Darmayoga, I., K.,
2021; Suyadnya, 2009); (2). Gender bias that positions women in domestic roles
(Nisa, 2018); and (3). The dominance of men’s positions in decision-making
(Ariyanti & Ardhana, 2020), etc.
In the context of patriarchy in Bali and Indonesia, when women appear in the
public sphere, they are often considered passive subjects who are only present
as complements. Women’s leadership potential is equal to that of men. This
patriarchy has created a mindset that limits women’s space for movement,
both in everyday life and in broader contexts such as leadership. As a result, the
presence of women in the public sphere is often ignored, not recognized, or even
considered a compliment created female submission that. It is crucial to examine
to Joko Suyanto (2018) explains, patrilineal inheritance system enforces
male dominance in both the family structure and the wider community, where
women’s rights are often secondary to those of men. The duties that women
play are frequently restricted to the home and conventional tasks like child care
and housework. This restriction is evident in their restricted access to political
and social decision-making, work opportunities, and education (Triana &
Krisnani, 2018). The dominant patriarchy poses serious obstacles to Balinese
women’s empowerment initiatives. Social conventions currently in place restrict
women’s potential and impede their advancement in a number of areas, such as
economics, education, and decision-making involvement. The potential of both
individuals and society at large has been hindered by these constraints (Astrina
& Tanaya, 2020).
318 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
our perspectives on submission and its connection to gender. According to
Garcia, (2023) some people may adhere to the belief that women are inherently
submissive, while others reject the idea of women being naturally inferior and
instead view submissive women as either passive victims or individuals who
willingly embrace submission. It is important to embrace diverse viewpoints on
this matter while advocating for equality and empowerment for everyone.
However, it is necessary to re-understand the patriarchal culture justified by
tradition through critical reading. The benefits of research are to bridge between
reflection and practice that can support efforts to break the patriarchal culture
from the perspective of culture and religion that are intertwined so that culture
and religion themselves are not understood as tools for the victimization of
Besides, Ni Luh Djelantik is also the other example in this role which
is she known for her role as a prominent businesswoman, particularly in
the fashion industry. She is the founder and owner of Djelantik, a renowned
(Vinoth
women & Vijayakumar, 2023; Websdale & Johnson, 2005). This
study focuses on the concept of religious and cultural studies to dismantle
this issue. This study focuses on the concept of religious and cultural studies
to dismantle this issue. Despite certain advancements in women’s rights in
Bali, the dearth of female village chiefs (Perbekel) is still a notable illustration
of gender discrimination. In Bali’s traditionally male-dominated village
government, women are still rarely given the chance to assume positions
of political and administrative control. This disparity demonstrates how
firmly ingrained patriarchal structures are in Balinese society, where women
are expected to provide support rather than take on positions of authority.
Despite a few notable exceptions, like as the election of Ni Luh Suryani as the
first female village head (Perbekel) in the Pekutatan village in Jembrana Regency
in 2018, women in Bali continue to encounter major obstacles when it comes to
obtaining village-level leadership positions. Long-standing patriarchal customs
that had barred women from holding such posts were challenged by Ni Luh
Suryani’s election, making it historic. Her achievement served as an example for
other villages, proving that women in Bali are capable of capable and visionary
leadership. The election of Ni Luh Suryani is still anomalies in a culture where
men predominate in positions of authority. In order to establish a more equal
system of governance in Bali, cultural reforms and gender-inclusive policies are
required. By giving women greater chances to hold political leadership positions,
patriarchal barriers will be broken down and women will be able to actively
participate in determining the direction of Bali’s communities.
319
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
brand of high-quality leather sandals that has gained recognition both within
Bali and internationally. Her position in business and her active role in
promoting Balinese craftsmanship have made her a strong example of female
empowerment in a male-dominated sector. Yet, despite her accomplishments,
Ni Luh Djelantik’s journey as a leader underscores the lack of women in political
and governance roles in Bali.
This study utilizes a qualitative methodology based on a phenomenological
approach to analyzing patriarchy in Bali, along with a review of religious
texts. The study employs a qualitative methodology underpinned by a
phenomenological approach to explore the dynamics of patriarchy in Bali. This
approach aims to gain a deeper understanding of the lived experiences and
perspectives of individuals affected by gender-based norms in Balinese society.
By focusing on the subjective experiences of the participants, the study seeks
to uncover the manifestations of patriarchal structures in daily life, traditions,
and cultural practices in Bali. In addition to the phenomenological approach,
the research incorporates a review of religious texts, particularly those rooted
in Balinese Hinduism, to examine how these texts may perpetuate or challenge
patriarchal ideologies. This dual focus on lived experience and religious
doctrine provides a comprehensive view of the influence of patriarchy in both
contemporary and traditional contexts. To ensure a rigorous and accurate
analysis of the interplay between gender, leadership, and religious-cultural
knowledge, this data reduction involves filtering out irrelevant or tangential
information and distilling the data into core concepts, such as women’s roles in
Balinese society, the influence of Hinduism on gender perceptions, and the ways
in which religious teachings can either restrict or support women’s leadership
potential.
Data presentation will involves the findings in a coherent, structured manner
shows that the researcher categorizes the data according to themes such as
“religious teachings on women’s roles,” “cultural traditions and leadership,” and
“empowerment through knowledge.” The findings are presented in a way that
highlights the specific ways in which religious and cultural knowledge can be
harnessed to challenge patriarchal structures and support women in leadership
roles. By presenting the data clearly, the researcher ensures that the reader
can easily follow the analysis and understand the implications for empowering
women’s leadership in Bali.
METHOD
320 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
The literature review was conducted in two stages. First, it involved an
examination of previous research related to the issue of patriarchy, which
has hindered opportunities for Balinese women to assume leadership roles,
particularly in educational leadership. The second stage focused on the review
of sacred Balinese literature, specifically the literary works Geguritan Niti
Rajasesana and Geguritan Dharma Sesana. These texts were authored by
Cokorda Mantuk, a Badung king who passed away during the badung battle
on September 20, 1906. This event was a historical battle between the Badung
Kingdom and Dutch forces, symbolizing resistance against colonialism in Bali
beside we also used other Hinduism text.
The Balinese culture is deeply intertwined with Hinduism, as Hinduism
serves as its inspiration. This cultural bond is sustained by traditional villages and
their customs and traditions. In essence, Hinduism forms the roots, customs and
traditions the trunk, culture the branches and leaves, and art the flowers of the
Balinese cultural tree (I Ketut Donder, 2021). In Balinese Hinduism, the position
of women is actually very special, according to Junianti & Kusuma (2019) Hindu
women are living beings who are creations from God or Ida Sang Hyang Widhi
Wasa who have many roles in life. However, Balinese customary law features a
patrimonial family system and lacks gender equality, leading to role inequality
for Balinese women (I Ketut Donder, 2021; Masruroh, 2022).The patriarchal
system in Bali is rigidly practiced, with men dominating social and spiritual
matters, relegating women to subordinate positions in rights and inheritance
(Nyoman & Segara, 2019).
Offspring have alternative options to ensure the continuation of the family
line and ancestral connection. They can achieve this by either adopting male
offspring from other families within the same clan (known as dadia) or arranging
a “sentana rajeg” marriage for a daughter, which reverses the typical pattern of
female exogamy (Titisari et al., 2023). The revealing belief in Bali, and perhaps in
many other places in Indonesia, suggests that women are primarily responsible
Da
religious ceremonies,
ta verification shows that Women in Bali hold significant leadership roles
in particularly in temple rituals, where they lead
certain rites and act as spiritual leaders. This involvement highlights the cultural
respect for women’s spiritual leadership in the community.
DISCUSSION
Construction of Patriarchy in Bali
321
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
for tending to the needs of their families, regardless of their professional
achievements.
Despite efforts to advocate for women’s rights, the traditional roles and
perceptions of women in society persist. This is often reflected in the portrayal
of women in popular media, where they are depicted as primarily responsible
for household chores and caregiving (Ni Made Ary Widiastini et al., 2018). In
Balinese literary works, the patriarchal image is often portrayed as the central
theme, as seen in Oka Rusmini’s novel “Tarian Bumi,” which follows the story
of Ida Ayu Telaga Pidada, a Brahmin girl. Caste holds significant importance in
Balinese social life, with the Brahmin caste, being the highest, receiving special
treatment and expected to embody true. Telaga has been rigorously educated
since childhood to uphold the esteemed title of Ida Ayu, a title reserved for
those of the Brahmin caste, without blemish (Damayanti, 2020; Dewa Gede Edi
Praditha & Made Hendra Wijaya, 2022; Dewi, 2015; Maulana & Dharma Putra,
2021; Pratiwi et al., 2020; Putra, 1977).
Literary stories about Balinese women align closely with the socio-religious
roles they fulfill in Balinese society. This is evident in the first picture (picture 1 )
, which highlights the significant role of women in traditional ceremonies. Their
active participation not only ensures the proper conduct of these rituals but also
reflects their central position in maintaining cultural and spiritual traditions in
Bali. “Traditional ceremonies also serve as an important platform for Balinese
women to contribute to both religion and society, as shown in picture 2. These
gatherings not only strengthen communal bonds but also reflect the spiritual
dedication of women in preserving sacred rituals and cultural values. This aligns
with the Hindu Balinese sloka “‘Tri Sandhya Sadhana Pavitram Atmanam
Sadhayet (Through sacred rituals, one purifies the self and fulfills spiritual
duties).
322 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Figure 1.
Balinese women and men toward temple
Source: Private documentation
Figure 2.
Balinese women in religious ritual
Source : Private documentation
323
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
According to Beyers (2017), religion and culture sometimes mutually
exclusive, the relationship between religion and culture vice versa is still very
closely connected; there are at least four premises (1). Studying religion can
only be done by studying culture (2). Studying culture can only be done by
studying religion (3). Interreligious dialogue can only be studied by studying the
underlying traditions and myths contributing to viewing the other relationship
between the two provides knowledge about and related to the community
concerned. These two existing concepts or phenomena actually exist together
and work for the good of society (Udoh, 2017). Furthermore in the context of
education, culture and religion it will influence the social and political processes
of society in the future (Kondratieva et al., 2022).
However, the relationship between religion and culture cannot be overstated
because religion relates to society in a more complex and paradoxical way than
culture. Religion is a passive reflection of existing social reality and a robust
and comprehensive response to that reality. Religion acts as a social force,
challenging, opposing, protesting, demanding, and influencing change and
transformation of existing social structures (Udoh, 2017). On other side, Culture
provides the contextual framework within which religious beliefs and practices
develop and are expressed, reflecting a particular society’s values, norms, and
traditions (Hirsch, 2008) that Defending the essence of religion goes beyond
the boundaries of doctrine, encapsulating the eternal human search for
connection, meaning, and universal truth that resonates across cultures and
ages (Kumar,
2021).
In Bali, the connection between religion and culture is intricately intertwined,
reflecting a distinctive social framework where spiritual beliefs profoundly
influence cultural customs. Balinese Hinduism, referred to locally as Hindu
Dharma, is not only a religion but a holistic way of life that permeates everyday
existence (Howe, 2005). At the heart of Balinese culture lies the principle of
Tri Hita Karana, representing the three pillars of prosperity: interpersonal
harmony (pagan), alignment with nature (palemahan), and connection
with the divine (parahyangan). This ideology demonstrates how spiritual
convictions form the basis of societal interactions and ecological conservation,
influencing community principles and customs. In the third picture (picture no
3), the manifestation of Tri Hita Karana is demonstrated through an offering to
God, made by Balinese women in one of the traditional villages in Tabanan, to
Religion and Culture Knowledge in Bali
324 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
pray for a successful and abundant rice harvest. This practice reflects the deep
connection between spiritual beliefs, agricultural traditions, and the harmonious
relationship between humans and nature in Balinese culture.
Figure 3.
Balinese women praying in the middle of rice field
Source : Private documentation
Rituals and ceremonies, such as odalan (temple anniversary) and nyepi
(Day of Silence), play a crucial role in expressing the deep connection between
the Balinese people and their spiritual beliefs. These traditions not only serve
to honor the deities but also to strengthen social unity and preserve the cultural
identity of the Balinese community. As highlighted by Geertz (1973) in
the Interpretation of Cultures, these rituals form a “web of significance,” where
symbols and meanings contribute to a shared interpretation of the world. The
act of creating offerings, known as banten, symbolizes devotion and gratitude,
further intertwining the sacred with the everyday. This daily practice reinforces
the bonds within the community, as families and neighbors come together to
prepare and exchange these offerings, emphasizing a collective religious identity
(Hadzantonis, 2019; Howe, 2005; Kumar, 2021; Lathrop, 2022).
325
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
Geguritan Niti Raja Sasana is a literary work that contains leadership
teachings, one of which is the teaching of Tri Tataning Kamantrian. Tri Tataning
Kamantrian is a teaching that guides in terms of behaving towards fellow human
beings in a dimensional context—guidance on how a person behaves towards
fellow human beings in various dimensions of life. There needs to be balance
in life because if something is not balanced, it will cause problems, including
balance and equality between men and women. Women have the same roles
and responsibilities as men. So, women deserve to be appreciated and respected
(Nadra, 2022; Sanjaya et al., 2020). As per the Balinese Hindu manuscript, a
good leader embodies the ideal qualities that everyone aspires to. Such a leader
possesses a clear vision, charisma, integrity, intellectual, emotional, and spiritual
intelligence, the ability to inspire others, and internalized values that translate
into ethical behavior in their daily life. While finding an individual with such
comprehensive capabilities is challenging, it is certainly not impossible.
The poem “Geguritan Niti Rajasesana” encapsulates important concepts,
values, and norms related to leadership, especially in the context of empowering
women in this field. At its essence, the poem delineates “brata enambelas”
(sixteen values), which lay out sixteen guiding principles for leaders, and “catur
pariksa,” which defines four essential behaviors expected from them. Based on
Ida Cokorda Ngurah Made Agung, catur pariksa value consist of these attitudes
are the sama, beda, dana, and danda. SAMA, the leader must give equal
attention to his people because all humans are the same; BHEDA, the leader must
be able to organize the differences in society in an orderly manner. Because all
humans are different, DANA, the leader, must always strive for clothing, food,
and shelter to improve the welfare of the people, and DANDA, the leader, must
enforce the law fairly according to each person’s mistakes (Suryawan & Gata,
2020; Wayan Agus Gunada et al., 2024).
In Geguritan Niti Rajasena, exist the Brata Nembelas consists of sixteen
parts: Giribrata, Idrabrata, Mretawarsabrata, Genibrata, Lawanabrata,
Mregabrata, Singabrata, Anilabrata, Satabrata, Mayubrata, Cantakabrata,
Kaganilabrata, Wiyaghabrata, Cundagabrata, Welasabrata, and Yamabrata.
These sixteen sections delineate the qualities of effective leadership. However,
in the context of women’s leadership, these principles are also pertinent to
advancing women’s empowerment. The first principle of Giribrata emphasizes
a leader’s resilience and determination, especially in empowering women’s
Serat Niti Raja Sasana: A Study of Balinese Leadership for Women
Empowerment
326 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
leadership. This principle signifies that a true leader remains steadfast and does
not yield in the face of challenges, actively advocating for Balinese women’s roles
in leadership positions. This first principle is associated with several studies that
have found that it has a very important influence in many fields, such as resilience
in entrepreneurship.
Women’s leadership not only functions as a driver to overcome challenges
but also plays a crucial role in creating a more equitable and diverse business
environment (Alam et al., 2021; Etuknwa et al., 2020). In a political context,
resilience and determination influences their attitudes, beliefs, commitment,
determination, fortitude, intentions, will to win, perspective, tenacity, and
self- regulation (Pillay-Naidoo & Nel, 2022). The second principle of Idrabrata
means careful and careful leaders. Prudence, women’s leadership, must always
be based on the principle of thoroughness; in making decisions, the opinions of
each party must be heard and weighed to reach sound decisions.
The third principle, Mretawarsabrata, emphasizes the qualities of
generosity. Effective women’s leadership ensures fair and equitable service for all.
In practice, women leaders should aim to build capacity, maintain systems, focus
on the future, and foster collaboration while harnessing the skills of others
(Adams, 2023). The fourth principle of Lawanabrata is that leaders can see the
level of error and punishment. This role is to provide how to handle between
reward and punishment. In giving rewards and punishments, women leaders
must understand the level of individual error. Although Gender stereotypes
about emotions present a unique set of challenges from the difficulties women
face in navigating other double binds rooted in stereotypes of communality and
agency (Brescoll, 2016), it does not mean that when women lead, they cannot
objectively assess what is wrong and what is right. In the context of leadership,
women should be judged based on the soundness of their arguments, not on
stereotypes about their ability to think rationally (Frasca et al., 2022).
The fifth principle of Geni Brata is that leaders must be able to fight all
forms of crime. Crime here can be interpreted as a problem; a leader must be
able to solve and prevent problems from occurring. In the context of women’s
leadership, this principle highlights the vital role female leaders can play in
addressing societal challenges, In Hindu teachings, the cycle of human life in
this world is a struggle between evil (adarma) and good (dharma), symbolized
by the Kaurva (who symbolizes evil) and the Pandava (who symbolizes good)
in the Bhagavad Gita (Gupta & Garg, 2020). In the context of Bali, women
have played a significant role in leadership in fighting against crime since the
327
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
colonial era. For example, in the late 19th century, Ida I Dewa Agung Istri Kanya
from the Klungkung kingdom led the Puputan Kusamba War against Dutch
colonialism. In the 20th century, Sagung Ayu Wah from the Tabanan kingdom
also contributed to this cause. Ida Ayu Nyoman Rai, the mother of Soekarno
and the first president of Indonesia supported her son in fighting the Dutch.
Gusti Ayu Rapeg was a prominent figure in women’s and children’s education
in Bali. These are just a few examples of women’s leadership in Bali overcoming
evilness.
Leaders embody unwavering steadfastness and make decisions without
hesitation. This is the sixth principle of Megabrata of Niti raja sesana
that encouraging women to embody confidence, resilience, and a clear vision
this principle empowers them to overcome gender-based stereotypes
and multidimensional challenges. By embracing resilience, women leaders can
cultivate confidence, make sound decisions, and serve as powerful role models.
Countless stories abound of women leaders in Bali, who have triumphed over
adversity, established credibility, and defied gender-based biases. Ultimately,
this principle highlights the significance of unwavering determination and
adept decision-making, enabling women to thrive in leadership roles across
diverse fields.
The seventh principle of Singabrata emphasizes that leaders must build
harmony within their communities. In the realm of women’s leadership,
this principle underscores women’s essential role in fostering collaborative
environments. Female leaders often bring unique perspectives and empathetic
approaches to conflict resolution, helping to create inclusive spaces where diverse
voices are heard. By prioritizing harmony, women leaders resolve conflicts and
cultivate a sense of unity (Khushk et al., 2023; Kulkarni & Mishra, 2022). The
eighth principle of anilabrata is that the leader moves quickly when dealing with
problems. Leaders must make decisions soon to handle issues but must consider
many aspects.
The ninth principle is Satabrata, emphasizing the importance of
compassion in leadership, particularly in the context of women’s leadership,
which is characterized by gentleness. Women leaders often bring empathy and
understanding to their roles. Based on social science research, women tend to
adopt a more relational leadership style, enhancing group cohesion and morale.
By embodying Satabrata, women leaders inspire those around them and
create a culture of care and respect (Harquail, 2008). The tenth principle is
cantakabrata; leaders must have attention. Consider the context of women’s
328 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
leadership. Attention-related characteristics, such as the sense of feeling and
hearing, protect and develop the people they lead (Conn & Billy, 2017; Dasig,
2020; Guerra et al., 2024).
The eleventh principle is mayubrata, which means that leaders must
interact politely. Thus, leaders must choose an effective communication style;
although there is a stereotype that women are unable to communicate effectively,
research by Joyce Cheah Lynn-Sze proves that female leaders also tend to display
masculine and feminine characteristics when communicating with those they
lead (2021).
The twelfth principle of kaganilabrata, the leader can predict destruction or
problems to situations and conditions or even decisions that have been taken.
Female leaders typically demonstrate strong analytical skills and emotional
intelligence, enabling them to effectively anticipate challenges. Research
indicates that women are generally proactive in identifying risks by fostering
collaborative environments to enhance their predictive capabilities and ensuring
suistainability progress (Baqutayan & Raji, 2017; Kristiyanto et al., 2022; M.
O’Connor, 2018; Rosener, 1990).The thirteenth principle of wiyaghabrata is
that leaders should not act in doubt and hesitation.
The fourteenth principle of cundagabrata means that leaders must be
able to build good suggestions and infrastructure. In the fifteenth principle
of welasabrata, leaders choose intelligent individuals to be messengers.
The sixteenth principle of yamabrata means that leaders must be fair. In the
context of women’s leadership within Hinduism, these principles align with the
qualities often attributed to female leaders, such as decisiveness, compassion,
and the ability to foster collaboration. Hindu texts frequently celebrate female
figures who embody these traits, such as Durga, who symbolizes strength and
determination, and Saraswati, who embodies wisdom and knowledge.
The Importance of Education and Training for Balinese Women
Education and training are vital to empowering women. Leadership
training and skills development programs must be expanded to reach
more women in Bali. Women in Bali have great potential to become robust and
influential leaders. Over the years, Balinese women have demonstrated courage,
perseverance, and commitment to their families and communities. However,
to ensure that Balinese women can take on greater leadership roles in the next
100 years, several important factors must be addressed and optimized. Formal
and Non formal education serves as the cornerstone of women’s empowerment.
329
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
Through education, women gain access to the knowledge and skills crucial for
their personal and professional growth. In Bali, it is imperative to instill the
significance of education for women from a young age.
A strong foundation in primary education equips women with essential
literacy and numeracy skills, laying the groundwork for further education at the
secondary and tertiary levels. By offering leadership training, skills enhancement,
mentoring programs, and removing barriers to access, Balinese women can
be prepared to take on significant leadership roles. Collaboration among the
government, private sector, and communities such local and International NGO
or CSO is essential to create an enabling and empowering environment
for women, ensuring that they have all the necessary tools to succeed and drive
positive change in their communities. By doing so, Bali can serve as a successful
example of women’s empowerment and inclusive leadership.
Social and Political Involvement for Balinese Women
In improving the ability of Balinese women in terms of leadership, it
is necessary to involve them in every activity that leads to Social and Political.
Education in order to increase social and political sensitivity can be done
through seminars and other activities that discuss the development of political
literacy through women’s forums can help increase the awareness and ability
of Balinese women in participating in politics. This can enable them to be more
active in the political process and influence decisions that affect their lives.
Increasing women’s participation in politics and the decision-making process
is very important to achieve gender equality. This can be done through various
strategic steps. Implementing quotas for women’s representation in legislative
and executive bodies can be an effective way to ensure greater participation.
Political education programs should be introduced to provide an understanding
of the political system and legislative process. This will help women understand
their rights and responsibilities as citizens.
In addition, efforts to encourage active participation, encouraging women’s
active participation in politics can be done through various initiatives, including
awareness campaigns and training programs. Awareness campaigns that focus
on the importance of women’s participation in politics should be expanded.
This can be done through mass media, social media, and community activities.
Mentorship programs for Balinese women can connect young women with
experienced women leaders to help them develop the skills and networks
needed to succeed in politics.
330 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
RECOMENDATION
Reinterpretation of Religion and Culture that is Pro Gender
Equality
In Hindu society, the Warna system groups people based on their profession,
talents, and skills. In its development, feudal rulers and their followers often
distorted the Warna system of Hinduism to perpetuate their political influence
in society. The Warna system, which groups people based on the tasks and
obligations carried out in community life, changed into levels that differentiate a
person’s degree based on descent. The basic idea of this system, namely grouping
people based on profession and skills, is often or even completely ignored. These
class levels are then called Castes.
Although based on a mistaken culture and errors in the interpretation of the
Warna system derived from the teachings of the Vedas, many also try to preserve
this Caste system on the grounds of preserving cultural customs and religion.
They express many reasons as justification. In fact, in Hinduism, the term Caste
is not known. This Caste is different from the Warna system derived from the
Vedas. The Caste system, which is often disguised by the existence of this Warna
entities. This reinterpretation can be done by highlighting
teachings that support equality and criticizing gender-biased interpretations. It
is also essential to involve religious and community leaders in constructive
dialogue to change how they view women’s roles.
Hinduism is often erroneously linked with the concept of Caste, despite Caste
not being a part of traditional Hindu teachings. The terms such as Brahmana,
Ksatria, Waisya, and Sudra, known in society, are actually part of Catur Warna,
not Caste. The misinterpretation of the concept of Catur Warna from the Veda
scriptures led to the emergence of feudalism in Hindu society. It’s important to
note that the Veda scriptures do not recognize the Caste system at all, and the
word “Caste” is not found in a single sentence in the Veda. Catur Warna is solely
based on a person’s work and quality, rather than on their birth (descent) as the
misinterpreted Caste system suggests.
The basic teachings of Hinduism are interpreted progressively. For ex-ample,
the concept of “Shakti” in Hinduism describes the essential femi-nine power
and is equal to the masculine energy (Shiva). In many Hindu mythologies,
goddesses such as Durga and Saraswati are revered as powerful and
sovereign
331
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
system, is a word derived from Portuguese that means a dividing wall. The Caste
is structured high and low (elevating and degrading). Implementing the Divide
Et Impera policy during the Dutch East Indies occupation strengthened the
Caste system in Balinese Hindu society. It even shifted the understanding of the
original Warna system.
Caste in Bali began when Bali was filled with small kingdoms, and the Dutch
came to practice divisive politics (Divide Et Impera). Caste was created with
a name taken from Hindu teachings, Catur Warna. Over time, the Balinese
were confused about the Caste and the Catur Warna teaching. These mistakes
continue to grow because they are deliberately made confusing by those who
are already “high caste” in the Hindu community in Bali; there is a controversy
(pros and cons) in the understanding of color, Caste, and dynasty that has been
going on for a long time.
Now and future is the time for Hindus in Bali to realize that in Hinduism,
there is no term Caste. What exists is Catur Warna. Do not be fooled again by
some human beings who are drunk on Caste, glorifying themselves (considering
themselves to be of high rank and considering others to be of low rank). So, the
division of Catur Warna (Brahmana, Ksatria, Vaisya, and Sudra) is not intended
to determine the high and low rank but according to each group’s interests,
functions, and capabilities. This division is not intended to glorify Brahmana or
degrade the status of Sudra; this is only a symbol based on work, not descent.
According to the Hinduism worldview, all humans are equal. All humans
are brothers in equality (Vasudaiva Kutumbakam). Descendants can also be
a person’s pride. However, excessive pride will lead to arrogance. Arrogance
of descent so that one will feel superior to others. People who glorify descent
or nobility are evil, let alone consider others inferior. Hinduism teaches that
everyone should respect and appreciate fellow creatures of God according to the
concept of Tat Twam Asi and Vasudaiva Kutumbakam. God judges a person not
because of his descent; what is judged is his Dharma bhakti and yajña. Likewise,
the most important thing is to have high moral ethics. In Javanese proverb, any
term “swargo nunut, neraka katut”, literally it can be interpreted as “to heaven
he follows, to hell she is also taken along”. The phrase is commonly interpreted
as implying that the husband holds a superior position within the household,
and that the wife is expected to unquestioningly comply with his decisions.
This viewpoint relegates women to a subordinate role, reflecting gender
inequality perpetuated by the patriarchal system. Consequently, women are
unfairly stigmatized and constrained by these societal expectations. But, In Bali,
332 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
The problem of patriarchy is not caused by the dichotomy between traditional
and modern, but by a misunderstanding formed by a social construction that
wrongly prioritizes men and women. In Balinese culture, the term Mewinten
is about social status and function as it should be. Mewinten is sometimes
misunderstood by placing women in a double burden, whereas Mewinten is an
affirmation that life cannot be one-sided; there are joint obligations, which must
be carried out between husband and wife in the context of the household or men
and women in a broader context.
The Vedas give a critical woman a dignified and high position. It describes
education, initiation, modesty, virtue, duties, rights, and women’s social roles.
Women in the Vedas are called the queen of the house, and the Vedas also
emphasize the granting of rights to become the ruler of the state (leader of society)
and leader of religion. So the assumption that women have a different leadership
potential than men is baseless. Once again based on Hinduism theology, have
shown how women’s contributions to leadership can make significantly impact.
For example, in Hinduism that become major religion in Bali, any Goddess
Laksmi gives beauty, fertility, and prosperity, and Goddess Durga with her
courage and strength. In Indonesia’s history, we also know many women with
characters like Durga, who lead with courage and strength, and women who give
Laksmi’s touch by giving fertility and prosperity throughout history, Hinduism
has prominently featured female figures in both human and divine forms.
Women played significant roles in the realization and authorship of the
Vedas, with female sages like Lopamudra and Maitreyi composing hymns in the
Rig Veda. Sage Gargi, who appears in the Brihadaranyaka Upanishad, skillfully
questioned Sage Yajnavalkya about the nature of the soul, extracting profound
teachings that eluded a courtroom of male philosophers. Hindu epics such as
the Mahabharata and Ramayana also exalt women, portraying characters like
Draupadi, the wife of the five Pandava princes, and Sinta, the wife of Prince
Rama.
Additionally, numerous Puranic texts elaborate on the stories and symbols
of the feminine divine, as seen in the Devi Mahatmyam and Devi Bhagavata
Purana, which have inspired art, poetry, dance, drama, and worship.
Furthermore, the consorts of male Gods, such as Vishnu and Shiva, hold central
positions in the respective Vaishnava and Shaivite scriptures. In the Vedas also
women are beings that have a sense of sacrificial; that is, they are worshipped
like yagya. There is no restriction for women in the Vedas – they are always
depicted as victorious, and support and encouragement have been given in all
333
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
their endeavors. In the Vedic period, women studied and went to the battlefield.
Like Kaikeyi fought with Maharaj Dasharatha. By giving the daughter the right
to choose her husband, the Vedas kept her one step ahead of the men.
CLOSING
Balinese women have many characteristics that support them in becoming
influential leaders—first, discipline and order. Balinese culture, rich in
ceremonies and rituals, requires high discipline and order. Balinese women,
who are often responsible for carrying out these ceremonies, demonstrate
extraordinary organizational skills, including mental and emotional strength.
Balinese women usually face various challenges in their daily lives, both in their
roles as housewives and in society. This mental and emotional strength is a
vital asset in leadership. Third, Communication Skills: Balinese women generally
have good communication skills in Balinese, Indonesian, and, in some cases,
foreign languages. This ability is essential in leading and interacting with various
parties. Fourth, Empathy and Social Concern. In Balinese culture, cooperation
and social concern are highly valued. Balinese women who are actively involved
in social activities demonstrate high empathy and concern, which are essential
leadership qualities.
The local wisdom in Indonesia encompasses numerous empowerment
concepts that emphasize the active involvement of women as leader. For
instance, the principles of silih asuh (care), silih asih (affection), and silih
asah (fairness) are often cited to define effective leadership. The Manawa
Dharmasastra Book, particularly in verses 147-169, expounds on the “Rights and
Obligations” of Hindu women, highlighting their crucial and esteemed roles as
wives and mothers in Balinese Hinduism. Additionally, the Vedas assert that
Hindu women can also partake in warfare, a tradition dating back to ancient
Bali. In the next 100 years, there is a strong possibility that women’s leadership
in Bali will increase, provided that consistent and systematic efforts are made
to overcome existing obstacles. Reinterpreting religion and gender, improving
education, implementing supportive policies, and utilizing technology will be
key factors in achieving this goal. As Soekarno said, if women are strong, then
the country will be strong. Therefore, the future of women’s leadership in Bali is
very promising, as long as there is commitment and real effort from all parties,
because Bali needs the leadership of a woman to be a role model in courage
and bring about positive change for a better Bali. As part of the commitment to
gender equality, it is crucial to create platforms and programs that encourage
334 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
women’s political participation. These platforms can take the form of training
programs, leadership workshops, and political mentoring that specifically target
women in Bali. By providing women with the necessary tools to engage in the
political process, such initiatives can empower them to run for office, engage
in governance, and participate in community decision-making. Local political
parties and community organizations also need to actively recruit and support
women candidates. Political parties should ensure that women are represented
not only as candidates but also as part of the leadership teams that make key
decisions within these parties. Without such efforts, women will continue to
remain at a disadvantage when competing for leadership positions.
The ideal role of Balinese women is to be creative, independent, and educated
based on based on five loyalties Hinduism that consist of Loyalty to conscience
(Padma Hardhaya), Loyalty to conscience (Satya Wacana), Loyalty to promises
(Satya Semaya), Loyalty to people (Satya Mitra), and loyalty to responsibility/
trust (Satya Laksana).
335
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
REFERENCE
Adams, S. J. L. (2023). Women have leadership advantages – on why that
matters and how it may help us. Australasian Psychiatry, 31(4). https://
doi.org/10.1177/10398562231153004
Adnyani, N. K. S., & Purnamawati, I. G. A. (2024). Women’s participation
as tourism workers is a form of recognition of gender equality in the
implementation of patriarchal culture in Bali. International Journal
of Organizational Behavior and Policy, 3(2), 137–150. https://doi.
org/10.9744/ijobp.3.2.137-150
Alam, M. S., Biswas, K., & Sulphey, M. M. (2021). A case study on the
entrepreneurial process of push and pull women entrepreneurs. South
Asian Journal of Business and Management Cases, 10(2). https://doi.
org/10.1177/22779779211028536
Ariyanti, N. M. P., & Ardhana, I. K. (2020). Dampak psikologis dari kekerasan
dalam rumah tangga terhadap perempuan pada budaya patriarki di Bali.
Jurnal Kajian Bali (Journal of Bali Studies, 10(1). https://doi.org/10.24843/
jkb.2020.v10.i01.p13
Baqutayan, S. M. S., & Raji, F. (2017). The way women lead educational
industries: An evaluation of female leadership style. Peshawar Journal
of Psychology and Behavioral Sciences (PJPBS, 2(2). https://doi.
org/10.32879/pjpbs.2016.2.2.189-196
Beyers, J. (2017). Religion and culture: Revisiting a close relative. HTS
Teologiese Studies / Theological Studies, 73(1). https://doi.org/10.4102/
hts.v73i1.3864
Brescoll, V. L. (2016). Leading with their hearts? How gender stereotypes of
emotion lead to biased evaluations of female leaders. The Leadership
Quarterly, 27(3), 415–428. https://doi.org/10.1016/j.leaqua.2016.02.005
Cheah Lynn-Sze, J. (2021). Female leadership communication styles from the
perspective of employees. SEARCH Journal of Media and Communication
Research, 13(3).
Conn, D. R., & Billy, R. J. F. (2017). Always loved but never entitled: Professor
intentions to promote leadership in women. The Qualitative Report, 22(5).
https://doi.org/10.46743/2160-3715/2017.2669
336 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Damayanti, G. A. A. K. (2020). Problematika pernikahan generasi milenial
terhadap kasta di Bali. Satya Widya: Jurnal Studi Agama, 3(2). https://
doi.org/10.33363/swjsa.v3i2.513
Darmayoga, I. K. A. (2021). Perempuan dan budaya patriarki dalam tradisi
keagamaan di Bali. Danapati, 1(2).
Dasig, S. M. M. (2020). Difficult but fulfilling: Women’s lived experiences
as leaders in fisherfolk organizations in Bolinao, Philippines. Gender,
Technology and Development, 24(1), 1–22. https://doi.org/10.1080/0971
8524.2020.1728158
Praditha, D. G. E., & Wijaya, M. H. (2022). Kedudukan anak tiri beda kasta
terhadap pewarisan. Jurnal Hukum Saraswati (JHS), 4(1). https://doi.
org/10.36733/jhshs.v4i1.4653
Dewi, I. A. (2015). Isu-isu penyelesaian konflik pasangan suami istri beda kasta
di Bali. Commonline Departemen Komunikasi, 4(102).
Duchek, S., Foerster, C., & Scheuch, I. (2022). Bouncing up: The development
of women leaders’ resilience. Scandinavian Journal of Management, 38(4).
https://doi.org/10.1016/j.scaman.2022.101234
Etuknwa, A., Karamalla-Gaiballa, N., & Onoshakpor, C. (2020). Strategic
flexibility and organizational resilience of women entrepreneurs in
Africa during the Covid-19 pandemic. Pressacademia, 7(4). https://doi.
org/10.17261/pressacademia.2020.1324
Frasca, T. J., Leskinen, E. A., & Warner, L. R. (2022). Words like weapons:
Labeling women as emotional during a disagreement negatively affects the
perceived legitimacy of their arguments. Psychology of Women Quarterly,
46(4). https://doi.org/10.1177/03616843221123745
Garcia, M. (2023). Thinking with Simone de Beauvoir today. Analyse Und
Kritik, 45(2). https://doi.org/10.1515/auk-2023-2018
Guerra, P., Poblete, X., Rodriguez, M., & Figueroa, D. (2024). Caring leadership
in early childhood education in Chile: Tensions from a highly gendered
context. School Leadership and Management, 44(2). https://doi.org/10.10
80/13632434.2024.2317787
Gupta, K., & Garg, I. (2020). Lessons of strategic management from Mahabharata
and Bhagavad Gita. Apeejay Journal of Management & Technology, 15(1).
337
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
Hadzantonis, M. (2019). Becoming spiritual: Documenting Osing rituals and
ritualistic languages in Banyuwangi, Indonesia. GLOCAL Conference
Proceedings, 2019-January. https://doi.org/10.47298/cala2019.17-6
Harquail, C. V. (2008). Alice H. Eagly and Linda L. Carli: Through the labyrinth:
The truth about how women become leaders. Administrative Science
Quarterly, 53(2), 363–365. https://doi.org/10.2189/asqu.53.2.363
Hirsch, J. S. (2008). Catholics using contraceptives: Religion, family planning,
and interpretive agency in rural Mexico. Studies in Family Planning, 39(2),
93–104. https://doi.org/10.1111/j.1728-4465.2008.00156.x
Howe, L. (2005). The changing world of Bali: Religion, society, and tourism.
The Changing World of Bali: Religion, Society, and Tourism. https://doi.
org/10.4324/9780203015421
I Ketut Donder. (2021). Aspects of Bali culture and religion: The implementation
of Vedic teaching as the basis of Balinese Hindu religious life. Journal of
Positive Psychology & Wellbeing, 5(3).
Junianti, P. S., & Kusuma, I. M. W. (2019). Perempuan Hindu di era globalisasi.
Sphatika: Jurnal Teologi, 10(1), 36–43. https://doi.org/10.25078/
sp.v10i1.1570
Khushk, A., Zengtian, Z., & Hui, Y. (2023). Role of female leadership in corporate
innovation: A systematic literature review. Gender in Management, 38(3),
335–354. https://doi.org/10.1108/GM-01-2022-0028
Kondratieva, I., Maslikova, I., Turenko, V., Kolotylo, V., Vlasenko, V., &
Cherniahivska, V. (2022). The importance of the cultural and religious
components in higher education. Journal of Higher Education Theory and
Practice, 22(11), 33–48. https://doi.org/10.33423/jhetp.v22i11.5417
Kristiyanto, H., Yusgiantoro, P., Octavian, A., & Midhio, I. W. (2022).
Kepemimpinan strategis dalam perspektif gender. Kepemimpinan Strategis
Dalam Perspektif Gender, 1, 1–8.
Kulkarni, A., & Mishra, M. (2022). Aspects of women’s leadership
in the organisation: Systematic literature review. South Asian
Journal of Human Resources Management, 9(1), 1–25. https://doi.
org/10.1177/23220937211056139
Kumar, A. (2021). Symbiosis of belief and reason: Exploring the interplay of
religion, culture, and modernity. Shodh Sarita, 8(29), 1–13.
338 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Lathrop, J. P. (2022). Review of The Battle for Bali: The Story of Rodger and
Lelia Lewis. Ritornera - Jurnal Teologi Pentakosta Indonesia, 2(2), 122–
124. https://doi.org/10.54403/rjtpi.v2i2.43
Lynn-Sze, J. C. (2021). Female leadership communication styles from the
perspective of employees. SEARCH Journal of Media and Communication
Research, 13(3), 89–106.
O’Connor, C. M. (2018). Women of vision: Understanding the ways women lead
change. Christian Higher Education, 17(4), 229–243. https://doi.org/10.10
80/15363759.2018.1462741
Mardiyanto, V. (2020). Konsep diri mahasiswi tri wangsa (studi dramaturgi
mahasiswi berpacaran beda wangsa di Singaraja). Jurnal Ilmu Sosial dan
Humaniora, 9(2), 230–243. https://doi.org/10.23887/jish-undiksha.
v9i2.22443
Masruroh, I. S. (2022). Kesetaraan gender perempuan Bali dalam pandangan
Amina Wadud. Jurnal Hawa: Studi Pengarusutamaan Gender dan Anak,
4(1), 42–55. https://doi.org/10.29300/hawapsga.v4i1
Maulana, I. P. A. P., & Dharma Putra, I. B. G. (2021). Metafora konseptual kasta
dalam masyarakat Bali: Kajian linguistik kognitif. PRASI, 16(2), 109–120.
https://doi.org/10.23887/prasi.v16i02.37578
Muryatini, I. N. (2021). Jurnal Hukum Saraswati. Jurnal Hukum Saraswati
(JHS), 3(1).
Nadra, I. N. (2022). Kepemimpinan Hindu dalam membangun manusia
seutuhnya. Kamaya: Jurnal Ilmu Agama, 5(3), 189–198. https://doi.
org/10.37329/kamaya.v5i3.1995
Ni Made Ary Widiastini, N. D. A., & I Ketut Sida Arsa. (2018). Women as
souvenir vendors: An effort to the achievement of gender equality through
the strengthening of the economic base of the family. China-USA Business
Review, 17(1), 12–21. https://doi.org/10.17265/1537-1514/2018.01.005
Nisa, A. (2018). Budaya patriarki Bali menurut perspektif Ni Komang Ariani
dalam kumpulan cerpen Bukan Permaisuri. Nuansa Indonesia, 20(2),
23–34.
Pardi, I. W., Lasmawan, I. W., & Giri, M. K. W. (2023). The illusion of
gender equality: Development, empowerment, and gender inequality in
Bali. Proceedings of the 5th International Conference on Educational
Development and Quality Assurance. https://doi.org/10.4108/eai.28-10-
2022.2326363
339
JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
Volume 3, Nomor 2
Juli-Desember 2024
Pillay-Naidoo, D., & Nel, P. (2022). Testing a model of resilience for women
leaders: A strengths-based approach. Australian Journal of Psychology,
74(1), 1–12. https://doi.org/10.1080/00049530.2022.2138542
Pratiwi, W. A., Yulfana, B. A., & Zamani, M. F. (2020). Konstruksi budaya pada
tubuh perempuan Bali dalam novel Kenanga karya Oka Rusmini. Jurnal
Wanita dan Keluarga, 1(2), 87–94. https://doi.org/10.22146/jwk.1028
Putra, P. (1977). Pengaruh hukum bagi perkawinan antar kasta di Bali. Jurnal
Hukum & Pembangunan, 7(6), 555–565. https://doi.org/10.21143/jhp.
vol7.no6.739
Rawat, P. S. (2014). Patriarchal beliefs, women’s empowerment, and general
well-being. Vikalpa: The Journal for Decision Makers, 39(2), 43–56.
https://doi.org/10.1177/0256090920140206
Rosener, J. B. (1990). Ways women lead. Harvard Business Review, 68(6),
119–125.
Sanjaya, P., Suarka, I. N., & Indiani, N. M. (2020). Hindu leadership teaching
in Geguritan Niti Raja Sasana. Vidyottama Sanatana: International
Journal of Hindu Science and Religious Studies, 4(1), 54–61. https://doi.
org/10.25078/ijhsrs.v4i1.1187
Suryawan, N., & Gata, I. W. (2020). Catur pariksa sebagai landasan
kepemimpinan Hindu berbasis kearifan lokal (suatu tinjauan pustaka).
Suluh Pendidikan, 18(2), 56–66.
Suyadnya, I. W. (2009). Balinese women and identities: Are they trapped in
traditions, globalization, or both? Masyarakat, Kebudayaan, dan Politik,
22(2), 101–110.
Titisari, A. S., Swandewi, L. K. R., Warren, C., & Reid, A. (2023). Stories of
women’s marriage and fertility experiences: Qualitative research on urban
and rural cases in Bali, Indonesia. Gates Open Research, 7, 1–15. https://
doi.org/10.12688/gatesopenres.14781.1
Udoh, E. W. (2017). The issues of contention between religion and culture
in Africa: A comparative analysis. Leajon: An Academic Journal of
Interdisciplinary Studies, 9(2), 198–210.
Vinoth, V. V., & Vijayakumar, M. (2023). Distorted and victimized lives of
women in Margaret Atwood’s The Handmaid’s Tale. Studies in Media and
Communication, 11(1), 1–9. https://doi.org/10.11114/smc.v11i1.5752
340 JOURNAL OF RELIGIOUS POLICY
JURNAL KEBIJAKAN KEAGAMAAN
Volume 3, Nomor 2
Juli-Desember 2024
How Can Women’s Leadership be Empowered Through Religious And Cultural Knowledge in Bali?
Putu Ayu SuniaDewi, Tjokorda Maya Kertayasa Suyasa, Mansurni Abadi, Nia Nur Pratiwi
PEDOMAN PENULISAN REPO
(Author Guidelines)
PEDOMAN UMUM
1. Artikel yang dikirim belum pernah dipublikasikan sebelumnya di jurnal atau
tempat lain.
2. Artikel harus merupakan karya asli penulis, dan harus disertai pernyataan
bukan hasil plagiat atau mengandung unsur plagiat.
3. Artikel harus sesuai dengan scope dan tema jurnah Repo; (1) Analisis
Kebijakan Keagamaan, (2)Evaluasi Kebijakan Keagamaan, (3)
Pemikiran Kebijakan Keagamaan.
4. Ruang lingkup:
- Perbandingan Kebijakan-kebijakan Keagamaan.
- Kajian Sejarah Perkembangan Kebijakan Keagamaan.
- Penilaian Implementasi Kebijakan Keagamaan.
- Pemikiran Tokoh Tentang Kebijakan Keagamaan.
- Kebijakan Hukum Keagamaan.
- Kebijakan Pendidikan Keagamaan.
- Kebijakan Ekonomi dan Bisnis Keagamaan.
5. Artikel harus ditulis dalam Bahasa Indonesia atau Bahasa Inggris (Bahasa
Inggris Amerika Serikat) dengan gaya dan struktur formal. Karena jurnal ini
merupakan kajian ilmiah yang sepenuhnya ditinjau Mitra Bebestari (peer-
reviewer), sehingga naskah dengan informal tidak akan diterima.
6. Artikel harus ditulis dalam dokumen word (MS word), 1,5 spasi, font
GEORGIA 12pt.
7. Artikel harus ditulis antara sekitar 7.000 - 10.000 kata termasuk teks isi,
semua tabel, gambar, catatan, dan daftar referensi.
8. Penulis memiliki tanggung jawab untuk memeriksa secara seksama
keakuratan kutipan, tata bahasa, tabel dan gambar sebelum diserahkan.
9. Penulis memiliki tanggung jawab untuk merevisi artikel mereka setelah
menerima ulasan dari dewan editorial.
10. Penulis harus mendaftar di jurnal ilimah elektronik REPO sebelum
menyerahkan makalah mereka dan mengisi formulir sepenuhnya.
Wayan Agus Gunada, I., Nyoman Harnika, N., Kerti Nitiasih, P., Wayan Ria
Lestari, N., & Ratna Kamala Sari Lukman, D. (2024). Character of educational
leadership: A critical educational study of leadership in local wisdom. KnE
Social Sciences, 9(2), 123–134. https://doi.org/10.18502/kss.v9i2.14945
Websdale, N., & Johnson, B. (2005). Reducing woman battering: The role of
structural approaches. Domestic Violence at the Margins: Readings on
Race, Class, Gender, and Culture, 267–285.
