The Megebeg-Gebegan performing art in Traditional Village of Dharmajati Tukadmungga, Buleleng, North Bali is a cultural heritage that combines spiritual, symbolic, and social values through a procession to ward off misfortune, which ends with the tradition of pulling each other to fight over the sacrificial meat of the Pecaruan ceremony, which the local people call Megebeg-Gebegan . In modern dynamics and tourism pressures, preserving this cultural tradition is crucial so that it is not reduced to mere spectacle. This article aims to describe the process in the Megebeg-Gebegan tradition. This study uses an ethnographic method with a realist ethnographic approach. Through an interpretive paradigm, this study combines emic and etic perspectives. Moreover, this also places itself in a hermeneutic-interpretive perspective. The findings show that as a blend of cultural tradition and the Balinese Hindu religious ritual, the Megebeg-Gebegan performing art consists of four stages of procession in sequence: the Ngaturang Piuning at the Pura Dalem , the Mapepada at the catus pata , carrying out pecaruan also at the catus pata , and the Megebeg-Gebegan . Surprisingly, in the last stage, it seems that the emotional energy of the Sekaa Teruna (s) as participants in this ritual, rises “quickly and spontaneously”. The reasons are as follows: (1) participation costs are free, so there is no “market” for ritual participation that shapes the distribution of individual behavior, (2) the godel meat that is fought over is believed to be a blessing, (3) the ritual participants are the Sekaa Teruna (s), are the youth of Tukadmungga Village, whose young age provides a greater amount of solidarity. Even though it is a religious ritual, this tradition is able to create an atmosphere of togetherness from the start of the fight for it, so that it becomes a fun “event” and brings joy to them, including the audience, and (4) this tradition is a religious ritual which is finally performed as a collective cultural ritual, i.e. to carry out the ritual teachings of the religion they adhere to (the Balinese Hinduism) through shared experiences and emotional closeness. Thus, our findings contribute to studies related to rituals with youth participants.
Ruastiti et al. (Mon,) studied this question.