The Role of Indigenous People in Maintaining Cultural Existence in the
Era of Modernization
Rika Sartika, Supriyono Supriyono and Maulia D. Kembara
General Education Departement, Universitas Pendidikan Indonesia, Street. Dr. Setiabudhi no 229, Bandung, Indonesia
Keywords: indigenous people, culture, and modernization.
Abstract: The concern of indigenous people as cultural creators is required to maintain the existence of local culture in
their area. The purpose of this study was to see the cultural phenomenon and the role of indigenous people in
maintaining their cultural existence in the era of modernization. The research employed mixed method with
the approach of qualitative and quantitative. The data were collected through observation, questionnaires,
interviews to 20 respondent from Indigenous People of Panglipuran Village, Ubud Bali. The result showed
that Indigenous People in Panglipuran Village, Ubud Bali still run their culture altough they open to
modernization; The strategy of customary leader in maintaining their culture are open up with modernization,
conserving their culture with making culture event, and also social control; indigenous people said that their
culture relevant with modern life; The Indigenous people still run their religion and art as the strong culture
and the fading culture are their original livelihood, caste, and burn herself (for a woman when her husband
died); Globalization and modernization are challenge for the indigenous people in maintaining their culture.
1 INTRODUCTION
Indonesia has diversity of tribes, religions, mores, and
languages. There are 1331 tribes category and 742
languages in Indonesia (www.bps.go.id). Thie
cultural richness of Indonesia makes many tourist
from all in the world come to Indonesia as holiday
destination. The number of tourist to Indonesia in
January-April 2017 was 4,2 million
(www.bps.go.id). There are increase 19,34 percent
than 2016. Tourist interested not only to beautiful
view but cultural life in Indonesia.
Cultural life in Indonesia stay until this period
because role of indigenous people. Indigenous people
refers are recognized as having unique social,
cultural, and health needs, often within larger
mainstream societies to which they are expected to
adapt (Kuhnlein, 2016). There are four type of
indigenous people : First, Kanekes Type and To
Kajang; Second, Kasepuhan Banten Kidul and Suku
Naga; Third, Indigenous people depend in nature; and
last indigenous people who dissapear from nature
resource management as effect of colonialism. All
indigenous people are protected by law. They have
teritority, customary law, and especially have
important role as save nature balance.
One of tribes which famous by their indigenous
people is Bali. Almost Bali society still run their
culture in daily life, and they still have existence
indegenous people who live at traditional village.
They are indigenous people in Tenganan Village,
Trunyan Village, and Panglipuran Village. They are
very obdient to customary law but opened to outside
world.
This article observe indigenous people in
Panglipuran Village, Bali. The reason is most foreign
tourist come to this village than domestic tourist and
it makes interaction between both. The interaction
can be positive affect and negative affect to their
culture, positively will be income to them and
negatively will be social change.
2 METHODOLOGY
This study followed by qualitative approach and
descriptive study method. Desciptive study methode
is observe society group, an object, a condition
system, a system idea, or phenomenom nowadays
504
Sartika, R., Supriyono, S. and Kembara, M.
The Role of Indigenous People in Maintaining Cultural Existence in the Era of Modernization.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 504-510
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

(Nazir, 2005). The purpose of this study are make
systematic desription, factual, accurate, about facts,
characteristic, and characteristic between
phenomenoms observed. The site was in Panglipuran
Village, Ubud Bali. Research subject choose by are
indegenous people and their customary leader.
Research instrument using observation, interview,
literature study,and documentation study.
3 THEORITICAL STUDY
3.1 Indigenous People
In Indonesia, indigenous vocabulary became popular
since the last 10 years. Non-profit (obvious) have a
huge contribution in the popularization of this term as
the equivalent of, especially since the meetings were
organized by the Indonesia (WALHI) in Tana Toraja
in 1993. From the meeting that the term indigenous
peoples later agreed that indigenous peoples are
ancestors (hereditary) in a specific geographic area,
and has a value system, ideology, economic, political,
cultural, social and the region itself ( Muhammad
Mulyadi, 2013). The notion of indigenous peoples
cannot be released from the lacking customary
law. According to Hazairin in Soekanto (2005) that
the customary law Community is a viable unity have
completeness to able stand on its own, namely has the
unity, the unity of legal authority and unity of the
environment life based on shared rights over land and
water for all its members, legal forms families
(matrilineal, patrilineal people, or bilateral) affects
the system his administration mainly based upon
agriculture, livestock, fisheries and the voting results
of the forest and the water, and also small poaching
wild animals, mining and handicrafts.
Indigenous peoples have the wisdom that height,
depth of knowledge of life which was awesome as
well as the socio-economic system
resilient. However, in reality it happens a
contradiction between the cultures of indigenous
peoples that is based on the balance of nature and the
system of production that put more emphasis on
subsistence economy (tillage, hunting, gathering,
gardening etc.), with the policy Governments that
exploitative to natural resources. Indonesia's
economy expanded macro with emphasis on large
scale plantations, mining, logging, and others as a
primary source of national development. The
Government, the media and private parties build on
indigenous culture as the backward, ancient,
primitive, uncivilized and a variety of other negative
stamp. According to Abdurrahman (1997) that
"indigenous peoples living with civic life patterns
where the law is working and at the same time also is
the result of a process of development which is the
source of the law." The life of indigenous peoples
always grew out of a need of a real life, a way of life
and Outlook on life, which is the whole culture of the
community.
Since the 1950s, as can be read in Redefining
Culture: Perspectives across Disciplines (2006)
edited by John R. Baldwin et al., Social scientists and
humanities already formulating more than 300
definitions of culture. One of the latest definition of
culture, which was formulated by R. Maxwell and
published in 2001, describes it as follows Culture is'
the sum of stories we tell ourselves about who we are
and want to be, individually and Collectively. Culture
also works as the staging ground of Reviews these
narratives identity and of our daily routines. Culture
comprises and constitutes the places where we live; it
is the built environment and the peopled landscape. It
also works in the memories that reside in the flesh,
from the spark of recognition, an uncanny
remembrance, to the dull reflex of Forgetting and the
dogged reminders inhabiting bone and muscle of a
body once stretched in sport, childbirth, dance, labor,
and lovemaking. Culture works in the traditional
sense as well, as sources of cultural wealth-the
Patrimony of the state, nation, people-commissioned
and collected through private and public patronage
and stored in museums, galleries, movie archives,
corporate offices, or displayed in parks, plazas, and
other public spaces. Finally, culture works in the
ordinary sense of the work taking place in the
factories, studies, warehouses, schoolrooms, and
other sites of cultural realization. Culture works
building where people work the material fund, or
hardware, from which we draw sustenance
conceptual and narrative to understand the
world. (Baldwin et al., 2006: 194) Indonesian people
themselves know about the culture and cultural
understanding of at least two sources of knowledge,
which is the source of the West, especially Europe
through the Dutch and then the English, and the
source of the East, especially through Sanskrit. From
the sources of knowledge of Europe, people familiar
with the word culture in English or in Dutch
culture. The term comes from the Latin word, derived
from Colere word whose meaning is related to the
activities of tilling the soil. Later this sense evolved
to include all available sources and human activities
to process and manipulate nature. From the sources of
knowledge of the region of India, people familiar with
the word mind and power, also said cultivation which
means love, intention, and flavor. Budhaya word is
The Role of Indigenous People in Maintaining Cultural Existence in the Era of Modernization
505

the plural form of the word buddhi, which means
mind or intellect. Although an understanding of the
culture is very broad and diverse, at least there are
some things that can be used as a handle in an effort
to understand the culture. As categorized by
Raymond Williams, it should be noted that in every
age and in every society there are three cultures, the
culture of the remaining (residual culture), the
dominant culture (dominant culture), and the culture
is growing (emerging culture). Policies in the field of
culture should include all three of these cultures.
Some scientists, other anta sociologist Talcott
Parson and anthropologist AL Kroeber distinguishes
sharply culture form as a system. In this case a form
of culture is a series of actions and human activities
are patterned. Similarly, JJ Honigmann in his book
The World of Man (1959) cultural divide into three
states, namely ideas, activities, and artifact. In line
with the experts thought, Koentjaraningrat argued
that culture is divided or classified into three forms,
namely: a) Being as the arrangement of ideas, values,
norms, and rules. The form is abstract, intangible,
held, or photographed, and its place in the minds of
citizens where the culture is alive. The ideal culture is
also called code of conduct, which indicates that the
ideal culture has the function of managing,
controlling, and give direction to the actions,
behavior, and human behavior in society. The ideal
culture can be called custom or custom, which is now
being stored in archives, records, and digital
media. In short, the ideal culture is a manifestation of
a culture that is abstract.
Culture form a patterned arrangement of activities
and actions of men in society. The form is called the
social system, which involves action and pattern of
human behavior itself. This form can be observed,
recorded and documented as in the social system,
there are activity-related human activities and
associate with one another in society. This culture
form appears in the form of behavior and language as
they interact in everyday social life in the
community. In short, the social system is a
manifestation of culture that is concrete, in the form
of behavior and language. c) Culture form as objects
of human work. This form is also called physical
culture. This cultural manifestation is almost entirely
a physical result. The most concrete nature and the
form objects or things that can be touched, seen and
documented. An example is the temple of Borobudur,
batik cloth, and buttons, building techniques, etc. In
short, physical culture is a culture that is a concrete
embodiment in the form of materials or artifacts.
As a perfect living beings, humans create a culture
of results of creativity, initiative, and work that uses
none other than to meet the needs of human life itself
both need physical and spiritual needs. Thus, culture
has a role in human life as:
a. A relationship between human guidance or
group.
b. Containers to channel feelings and other
abilities.
c. As a guide the lives and livelihood, including
meeting their needs.
d. Distinguishing humans from animals.
e. Instructions for how people should act and
behave in socially.
f. The setting is so that people can understand how
it should act, act, determines his attitude when
dealing with others.
Thus, human life and depends on the culture as a
result of his creations. Culture also provides rules for
humans in processing environments with technology
conjured. Culture is the identity of a region or
country. Important their culture because the culture
we can fortify themselves in behavior. Local culture
is the basis of the formation of national identity. The
local culture is a culture that comes from every region
in Indonesia which is characteristic of the area. Local
culture is maintained to make the cultural identity of
the nation, in the sense that the country is a country
that has the identity of norms and customs which
show that the country character. There are several
advantages of local culture, among others:
a. Local Cultural Diversity diverse Indonesia has
its own characteristics compared with other
countries. Likewise, the number of locally-
owned culture, this makes us proud of the
diversity of cultures that exist.
b. Local culture is rich in values make it have its
own characteristics. While the weakness of the
local culture that must be changed are:
a) Didn’t register patent right of local culture
Indonesia to the United Nations that is
claimed to other countries, such as
angklung of Sundanese claimed Malaysia.
b) Still tribal or regional high in managing the
local culture so the supervision or control
is weak.
c) Lack of creativity of the younger
generation
d) Indonesian society, especially rural society
is still conservative, maintaining the old
culture
e) Lack of government promotion in
international events so that the
understanding of the people of Indonesia
to the culture is weak due to the lack of
information obtained
ICSE 2017 - 2nd International Conference on Sociology Education
506

f) The absence of filters from government so
that the entry of foreign influence very
quickly
3.2 Indigenous Peoples in Bali
The customary law community in Bali is set with
customary law that were the Hinduism. Customary
law is the law society's legal environment is growing
in adat Bali based on the teachings of religion
(Hinduism) and grow following the Customs and a
sense of propriety in customary law society of Bali
itself. So in customary law society of Bali, between
customs and religion are inseparable. Cannot
separated between religion and customs because it
proceeds from the teachings of the
religion. According to Wayan Windia and Ketut
Sudantra, the Balinese are bound by the legal norms
that govern the disconnection of their lives, whether
in the form of laws written and unwritten law, written
Law that applies is derived from the country in the
form of regulations militate-Indonesia Republic's
invitation, while not his law (customary law), which
applies in the Balinese are sourced from Balinese
customs called Dresta.
In the teachings of Hinduism as practiced by the
Community customs law, implementation of religion
can be run through the ethical, moral, and
ceremonial. Third this is used as the norm that
regulates life together in society. Ethics, decency, and
ceremonies which are reflected in daily life reflects a
sense of propriety and balance (harmony) in the life
of society. Therefore the principle of law that
customary law is concerned with propriety and
balance. The existence of the principle of
appropriateness and balance, is a guideline to be able
to measure and assess the actions and deeds in
accordance with norms and regulations or breach has
occurred. That factors become affect to the
development of customary law. There are four
important factors that affect the development of
customary law. Those factors are:
a. Factors magical and animism: the influence of
animism and magical are big and not or not yet be
hard-pressed by the religions that came later. This
can be seen in the form of implementation
ceremony were sourced on the belief in the
powers or supernatural powers that can please
help.
b. Religious Factors: the presence of the influence of
the religions that went to Indonesia and then
embraced by the community concerned
customary law, such as Buddhism, Hinduism,
Islam, and Christianity.
c. Power Factor higher than customary law
Fellowship: the higher Power of the indigenous
fellowship this is a power which has a larger area
of customary law as an Alliance of the Kingdom
and the State.
d. Relationship with people or foreign powers: this
factor is huge influence. Even these foreign
powers that caused the customary law is shifting
from a few areas of life law. In addition, the
Western mind nature brought by foreigners
(West) to Indonesia and a foreign power in the
association law, strongly influenced the
development of the Indonesia people's way of
thinking.
3.3 Modernization
Modernization is an attempt to live up to the times
and a constellation of the world right now. For the
people of Indonesia, it means changing various
properties in the psychical that does not match with
the present-day life and familiarize with some
Western Nations mental attitude in life now
(Koentjaraningrat, 2015). We are a nation of
Indonesia should develop mental traits, to be more
prosperous than at present, to better refine our
democracy, to generate more quality works to be
proud of. The elements that initially originated from
Western culture that can follow, we take over, we are
adaptation, we buy, without having to be like
Westerners.
The people of Indonesia are trying to adapt a
Westernized life style is people are leaning towards
westernization. They are not necessarily modern,
especially their mentality. He talked to stylistics full
phrases Netherlands or United Kingdom but in the
other hands, he has feudal mentality. He was not
disciplined in his life, did not dare to take
responsibility, not quality in his work, then the person
is actually the same does not have a mentality
necessary for modernization.
Modern society is a society that is characterized
as a global community. According to Mahfud Choirul
development trend in global era society as follows:
a. Functional communities, i.e., communities that
each of its citizens in touch socially just happen
due to usability or functionality.
b. Technological society, that society that all Affairs
and its activities must be carried out according to
the engineering departments, respectively, who
are likely to already be raw.
c. Scientific Societies, i.e. societies which in
appreciating man is more colored by some distant
The Role of Indigenous People in Maintaining Cultural Existence in the Era of Modernization
507

thing was worth rational objective, provable
(demonstrable in empiric and scientific norms).
d. Open society, a society that runs entirely regulated
by the system.
e. Transendentalisasi religion, i.e., communities that
put religion merely as a problem of the individual.
f. Society all-round value, i.e. the development of
the cultural values of the community incurred due
to modernizing itself.
In the face of the challenges of globalization,
according to Nils A. Shapiro there were six strategy
including:
a. Careful planning
With good planning, everything can be taken into
account previous, and that can be done because
the anticipation towards the possibilities would
occur.
b. Practice and experience
Practice and experience will enhance the
professionalism of a person in a variety of areas
of life.
c. Willing to learn from others
The lives of others can be a good mirror for
anyone willing to display Windows.
d. Willing to cooperate and work hard
People must have a strong motivation to develop
the entire motivation owned in order to achieve
the success of life.
e. Stoic face disappointments and setbacks
Failure is not only have negative side solely
because of the failure can be considered as the
seed of success.
f. The ability of being honest
The success of the long-running success was
developed on top of a foundation of honesty.
4 RESULTS AND DISCUSSION
4.1 The Culture which Still Embraced
by the Indigenous People
The result of interview showed that indegenous
people of Panglipuran Village are still embraced their
culture. Balinese culture is derived from the Hindu
religion. Culture adopted by the indigenous people is
still very traditional and adhere to the custom but not
apart from the progress of the times. The customary
leader invite all elements of society to preserve local
culture by cooperating between local government and
customary stakeholders. Aims to synergize each other
in maintaining culture in Panglipuran, but not
violating existing law so that culture will remain
sustainable and the government will keep running
without hindering one another.
King of Ubud has defined Ubud as a metropolis
village. That is, the village of Panglipuran little much
into the flow of modernization. Especially in the area
around Puri Ubud, do not see the side of the 'village'
in the neighborhood because it already looks modern.
Looks many fancy restaurants, cafes, and filled with
foreign tourists. However, on the way to the Ubud
castle is still visible purity people, like a typical
Balinese-motivated house. There is a place of
worship in front of the house, as well as expertise in
the arts that is extraordinary. Panglipuran area is
different from the rest of Bali, giving rise to its
distinctive characteristic of the community especially
in the arts. Almost every house in Panglipuran has an
expertise in art, such as carving and handicrafts. The
kingdom of Ubud is told by the King of Ubud has
attachment to the Kingdom that existed in Java such
as Pajajaran and Majapahit. Culture in Panglipuran is
almost the same with other Balinese society, which is
culture that coexist with Hindu religion itself. So it is
difficult to sort out which native Balinese culture, and
which culture results from the lessons on Hinduism.
In addition, Ubud became one of the remaining
kingdoms and still retains its royal system. Although
the kingdom has no power in government, he is the
role model.
The people of Bali have the concept of Tri Hita
Karana as local wisdom, the concept is a heritage of
ancestors based on Hinduitis. This concept
emphasizes the balance in establishing the
relationship between man and God, man with his
neighbor and man with the natural environment.
Therefore Culture held by the people of Bali can not
be separated from religion, every cultural ritual
undertaken must have a religious philosophy, not a
few religious rituals that are adopted into culture. Not
limited to Hinduism, culture in Bali is still much
concerned with the culture that exists on the island of
Java, especially East Java.
Culture is embedded in the village of Panglipuran
is still very thick and still beautiful. One of them is
Tri Hita Karana which means: 1. Human Relations
with God (Parahyangan), 2. Human with nature
environment (Palemahan), and 3. Humans with each
other (Pawongan) Tri Hita Karana this society
becomes a reference.
4.2 Strategy of Customary Leader in
Maintaining Local Culture
The most important thing for customary leader in
maintaining local culture is commit to himself
ICSE 2017 - 2nd International Conference on Sociology Education
508

because is not easy. The customary leader is role
models of his community. Beside that, make the rules
locally, honor the ancestors, and inculcate cultural
values to youth. However the cultural values not only
to remembered but also reinforcement by rule.They
also have the Sekaa Teruna-Teruni which is a social
organization exist in Bali society in order to continue
the cultural heritage in the form of art.
The way to combine arts and culture is culture
packed in an art. In the arts there is a spiritual value
that can be used as a tool for the community to
maintain their customs and obedience to the norm
through art performances namely art performances in
which must still uphold the philosophical value and
it’s not just a show, but also has the defense of the
government with the rules that still maintain the
customs of society.
In Bali, culture is the wall, so the customary leader
and the community are looking ways to use the
culture for revive the economic cycle of the
surrounding community. Meanwhile, the strategy of
customary leader in maintaining the culture, namely:
(a) Make commitments agreed by The King and
community, investors, who want to establish a
company. Investors must ask permission first to the
King and the people of Ubud. (b) The government
should have good control. (c) Creating elements of
society that are capable of developing and preserving
culture. Among them by providing opportunities for
young people to develop a culture by not exploiting
it. If greedy it will destroy everything. (d) Uphold
"Religion is the way, culture is security". (e)
Strengthening filters on culture with The Tri Hita
Karana concept. The three causes of happiness
(relationship with God, man and nature). Their icon
is "ajeg Bali" as the bastion of community life and
part of the way of thinking, say and do for the Bali’s
exsistence.
Strategy of the customary leader called Bendesa
by doing ajeng Bali (an activity that aspires to
preserve the identity of Bali peoples, formed by
acculturating Bali as a recognized cultural concept as
customary and ancestral religion. Traditional village
led by Bendesa has the power to establish the rules
that bind all citizens (awih-awig). Organized and
agreed upon in village meetings (paruman /
sangkepan), such as efforts to maintain order, peace
and public security in order to create harmonious
relationships among fellow citizens, nature and with
God Almighty, as the embodiment of Trihita Karana's
gospel.
Panglipuran Village is famous as a producer of
handicrafts or carvings and even paintings. This is
the original culture of the Panglipuran community so
that along the road in Panglipuran there are many art
galleries. Aims to maintain and introduce the culture
of Panglipuran to tourists as well as to increase local
people's income.
4.3 Culture and Modern Life
Indigenous people of Panglipuran said that their
culture is relevant with modern life because Balinese
culture actually upholds the values of balance and
harmonization of human relationships with God
(Parahyangan), human relationships (Pawongan), and
human relationships with the environment
(Palemahan). Reflected in the teaching of Tri Hita
Kirana (three causes of welfare). The culture is so
relevant in modern time, so that people will always be
obedient to their Lord, able to establish good relations
with each other and keep nature preserved. They will
not be easily influenced by the negative impact of
modern times. If human beings are able to maintain
relationships with these three aspects then the welfare
will be reality. They realized their culture are
uniqueness and attraction of tourism so that they
didn’t leave it.
4.4 Cultural Elements That are Still
Strongly Executed and which Have
Faded
Strong cultural elements in Panglipuran Village are
1) Art, because there are many galleries, art markets,
musicand dance performance are held every night, 2)
Subak system that regulates irrigation and cultivation
of rice fields, 3) Architecture that regulate the layout
of the room and building resembles Feng Shui /
expression communicative and educative symbols),
4) Religion : Tri Hita Karana.
Fading cultural elements: 1) Language because
their tourism demands use Indonesian or other foreign
languages but the original Balinese accents are still
visible when they speak, 2) Social Organization : a.
Marriage the caste system greatly influences the
marriage process (formerly) and the customary
delivery of dowries/ petuku luh but has now
disappeared mainly among families or educated
people, 3) Livelihood, where formerly most
fishermen, hunting and gathering now the community
is engaged in the field of tourism, 4) Burn herself for
a woman when her husband died.
The Role of Indigenous People in Maintaining Cultural Existence in the Era of Modernization
509

4.5 The Challenges Faced by
Indigenous People in Maintaining
Cultural Existence
Modernization and Globalization become challange
for indigenous people in maintaining their culture,
with technology Bali famous as tourist destination.
Many foreign tourists coming into Bali making them
a bit difficult to run their culture. Both local and
foreign tourists who visit Bali bringing each culture
that does not same with local culture and it will be
influence to indigenous people especially for youth.
There are bad influence like western in fashion and
lifestyle.
The tourist also influence in religious aspect.
When the feast Day Nyepi all activities must be
stopped but there are still some tourists who still roam
the streets and also light a fire, electricity and so on.
Indigenous people who live from tourism as tour
guide sometimes didnt follow the religious ritual like
sweep away the offerings to the sea as a series of
Nyepi Day because they must working.
The entry of foreign culture becomes a challenge
for local culture to be maintained. In this case, the role
of local culture is needed as a counterweight in the
modern era.
5 CONCLUSIONS
Indigenous people in Panglipuran Village still
embraced their culture because it relevant with
modern era and also as their income. The strategy of
customary leader for maintaining their culture is very
appropriate because they didnt refuse modernization,
but local culture must be adaptation without changing
their values.
Colaboration between religion, culture, and
economy will be supported their culture existence.
The most important thing they must engage youth and
always values as priority rather than
commercialization.
REFERENCES
Abdurahman., Sondra Wentzel. 1997. Concept To Solve
Problems Status In Forest Area Community Land In
Areal HPH and HPHTI in East Kalimantan province,
GTZ-MoF. SFMP Document # 11.
Baldwin, J. R., Faulkner, S. L., Hecht, M. L., Lindsley, S.
L. 2006. Redefining Culture: Perspectives Across
Discipline, New Jersey: Lawrence Elbaum Associates.
Koentjaraningrat, 2009. Introduction to Anthropology
Revised Edition, Jakarta: Rineka Reserved.
Koentjaraningrat, 2015. Cultural Mentality and
Development. Jakarta: PT. Gramedia Utama Pusaka.
Kuhnlein, 2003. Micronutrient Nutrition and Traditional
Food System of Indigenous Peoples. Food, Nutrition
and Agriculture, 32, 33-39.
Mulyadi, M., 2013. Empowerment of indigenous peoples in
the development of Forestry (Battang Community Case
Study in Palopo, South Sulawesi). Journal of Social
and Economic Research Forestry 10, 224-234.
Mahfud, C., 2013. Multicultural Education. Yogyakarta:
Student Reader Offset.
Nazir, M., 2007. Metode Penelitian. Jakarta : Ghalia
Indonesia
Soekanto, S., 2005. Indonesian Indigenous. Jakarta:
PT. Raja Grafindo Persada.
Shapiro, 2002. Democratic Justice and Multicultural
Recognition, in Kelly (ed.) Multiculturalism
Reconsidered. Cambridge UK: Polity Press.
P Windia Wayan, Ketut Sudantra, 2006. Introduction to
Balinese Customary Law. Institute for Documentation
and Publication Law Faculty at Udayana University,
Denpasar.
www.bps.go.id. Kewarganegaraan, Suku Bangsa, Agama,
dan Bahasa Sehari-hari Penduduk Indonesia. 2010
www.bps.go.id. Statistik Kunjungan Wisatatawan
Mancanegara 2017.
ICSE 2017 - 2nd International Conference on Sociology Education
510