Community Empowerment in the Writing of Pararem in the Belatungan Traditional Village

Traditional village is a traditional village in Bali which has been autonomous since its inception. Each traditional village has its own management and assets, and has the authority to make awig-awig. The situation of program partners does not yet have a pararem as a rule for implementing awig-awig. The aim of this program is to empower indigenous village communities so that they have a regulation in the form of pararem. The methods used in this service program are by: (1) giving lectures or legal counseling about the importance of a pararem in life in a traditional village, (2) carrying out focus group discussions (FGD) on pararem design, and (3) providing assistance in making traditional village pararem. The results of the program activities are the arrangement of a pararem awig enumerator with a total of 45 pawos (article).

Sometimes the written awig-awig are not able to anticipate the development of society, and it is not easy to include it in the awig-awig because it has been "pasupati" (religiously enforced), and this can be regulated through pararem. Making a written pararem is also not easy for the community to do, including at the location of this service, so it is necessary to provide assistance in writing it. Therefore, the aim of this program is to empower indigenous village communities so that they have a regulation in the form of pararem.

METHOD
The methods used in this service program are by: a. Giving a lecture The lecture was conducted in the form of legal counseling with material on the functions of awig-awig and pararem in preserving local wisdom. The lecture was attended by around 80 people from the Belatungan Traditional Village community, including the traditional leaders.
b. Carrying out Focus Group Discussion (FGD) Focus group discussions (FGD) were conducted to get input from community leaders on matters that needed to be regulated in the pararem.

c. Doing assistance
As an effort to realize the ultimate goal of this program, the manufacture of pararem is carried out with assistance in the preparation of pararem so that it is in accordance with the rules and needs of the local community.

Lecture
The lecture intended here is to provide legal counseling material about the importance of the existence of awig-awig and pararem. The lecture was intended to have adequate knowledge of customary law, especially regarding awig-awig and pararem.
The use of the term awig-awig began to rise since the existence of the Regional Regulation of the Province of Bali Number 06 of 1986 concerning the Position, Function and Role of Traditional Villages as Units of Customary Law Communities in the Province of Bali Province. Many terms were found in society before the regulation, such as pangeling -eling, paswara, geguwat, awig, pararem, gama, dresta, sima, cara, kerta, palakerta (Windia, 2013).
The provisions of Article 1 number 29 of the Regional Regulation of the Province of Bali Number 4 of 2019 concerning Traditional Villages in Bali, stipulates that awig-awig is a legal rule made by a traditional village and or banjar adat which applies to the krama of the traditional village, krama tamiu and tamiu. Article 1 number 30 determines that pararem is a regulation or decision of the customary village community as the implementation of awig-awig or regulating new matters and or resolving disputes in traditional villages.
Based on this understanding of awig-awig, it can be said that the traditional village awig-awig are behavioral standards, both in written and unwritten form made by indigenous villagers. The awig-awig made by traditional villages are usually based on a sense of justice and propriety as well as the values that live in the local community in terms of manners with God, between fellow manners, or manners with the natural environment (Astiti, 2005).
In general, an awig-awig only contains the main points and more detailed matters are contained in a pararem which is the elaboration of awig-awig. Pararem can be interpreted as implementing regulations for an awig-awig or also as decisions resulting from traditional village manners meetings, and have binding power. Especially for pararem, it can be divided into three types, namely: (a) pararem penyahcah awig, (b) pararem pangele, and (c) pararem panepas wicara.
Pararem penyahcah awig, is a pararem made to describe the contents of awig-awig, so it can be said as implementing regulations for awig-awig. Pararem pangele is a special rule as a decision of a meeting of traditional village residents that was made specifically because it has not been regulated in awig-awig and its nature follows community developments. Meanwhile, the pararem panepas wicara are records containing the decisions of prajuru adat related to the handling of a case or customary dispute.
For customary manners, an awig-awig that has been passed over is considered a standard and sacred legal rule, so that if there is an act of criticizing awig-awig it will be considered a taboo (Windia, 2010).
After going through meetings with traditional community leaders and mentoring in the writing of pararems, two pararems have been formulated, namely pararem penyahcah awig and pararem pangele. There are several things from the results of the Focus Group Discussion which were used as material for compiling the pararem for the penyahcah awig and the pararem pangele, which can be described in the following description.
A. The results of the preparation of the pararem for the security sector are arranged as described below: 1). In pawos 8b: set two things, (a). Widows or widowers carry out the same obligations as ordinary citizens; (b) Widows or widowers when they are 65 years old are allowed to stop performing their obligations, then the obligations are carried out by their successors, namely their descendants who are 21 years old. 2). Pawos 8c: regulates widows or widowers if they are alone, then they are subject to the obligation of only half of ordinary citizens and lasts only until the age of 60 years. 3). Pawos 8d: If a resident leaves the meeting without asking permission, a fine of Rp. 25,000.00 (twenty five thousand rupiah). 4). Pawos 9b: Retirement means that there is no longer any obligation to the traditional village, that is, if you are 60 years old and there are no children to replace you. 5). Pawos 9c: A person who can replace the role of his parents in the status of a traditional villager when he is 21 years old. 6). Pawos 9d: If residents are unable to carry out their obligations, they will be subject to a replacement fund of Rp. 200,000.00 (two hundred thousand rupiah) every year, then 25% of the funds are deposited into the village treasury and 75% of the banjar. 7). Pawos 10a: a. Residents who were warned after going through three stages of warning from the management did not receive services, especially those related to Tirta Kahyangan Tiga. b. Residents who are warned are still allowed to pray at the kahyangan tiga. c. If the warned residents do an event, they will not get three heavenly blessings. d. If the sanctions have been implemented according to their mistakes, they will be accepted again as citizens. 8). Pawos 10b: People who are fired will not get a share of the property belonging to the banjar or the village property.
B. The results of the preparation of pararem regarding the prajuru adat can be arranged as follows: 1). Pawos 12.2: a. Residents who serve as village administrators carry out their duties for five years; b. If a resident serves as a banjar administrator, the obligation is for five years; c. If residents are administrators at the village level, they are no longer allowed to serve at the banjar level. 2). Pawos 13.5: a. Village/banjar administrators can be dismissed if there is sufficient evidence of committing adultery, stealing, violating awig-awig or pararem, abusing narcotics, corruption, polluting temples. b. Managers who are dismissed are subject to sanctions for apologizing and paying compensation. 3). Pawos 14: Village administrators get income from village property, assistance from the government and the right to be free from fees. C. The results of the preparation of pararem regarding kulkul are arranged as follows: 1). Pawos 17.2: Sounding the kulkul belonging to the village or the temple property which does not comply with the provisions is subject to sanctions for apologizing, performing rituals at the temple and a fine of Rp. 100,000.00 (one hundred thousand rupiah). 2). Pawos 17.3: The group kulkul and the kulkul in the hut may not match the size and procedure for ringing them, for those who violate are subject to a penalty of Rp. 100,000.00 (one hundred thousand rupiah).

Community Service Journal of Law
D. The results of the preparation of pararem regarding sangkep can be arranged as follows: 1). Pawos 18.1: Community meetings are held every three months or as needed.
2). Pawos 18.2b: The big meeting begins with attendance, if there are residents who are not present they are subject to a fine of Rp. 25,000.00 (twenty five thousand rupiah).
E. The results of the preparation of pararem regarding padruwen desa and completeness, can be arranged as follows: 1). Pawos 23.1: Village-owned land if it wants to be managed by a third party, must be based on the decision of the management meeting, then informed to all residents. 2). Pawos 26.4: Owners of dangerous trees, if they fall and tear down other people's buildings and woodcutters who fall on other people's buildings will be penalized in the form of a fee equal to the damage to the building and accompanied by performing rituals according to the instructions of the management. 3). Pawos 27.2: If there is a building that crosses the boundaries of someone else's property, after being warned and reported to the village administrator, does not get a response, then there is a sanction of no service when holding the ritual. 4). Pawos 28.2: If a pet is released into someone else's yard or destroys the garden, it is obligatory to reorganize what was damaged and pay a fine according to the damage.
F. The results of the preparation of pararem regarding Religion can be arranged as follows: 1). Pawos 30: If someone steals a sacred object, he or she will be subject to a ritual sanction and a fine equal to the property damaged as a result of the theft. If the thief comes from outside the village, he is subject to a fine and also carries out rituals and is reported to the police.
G. The preparation of pararem regarding panyangran desa can be arranged as follows: 1). Pawos 31.b: Procedures for service by the banjar, including: regarding likes: it's up to the pattern to each banjar, but it must not conflict with customary village rules. Regarding grief, efforts are made to get service to completion. 2). Pawos 32.3: The ritual process at Pura Puseh, Pura Dalem and Pura Prajapati with small sequential patterns followed by large. Rituals at Pura desa are always patterned large. 3). Pawos 33.4b: If a stakeholder dies, the beneficiary procession is borne by the traditional village. This also applies to former stakeholders, except for stakeholders who are dismissed or resigned. 4). Pawos 35.1: Village celestial stakeholders earn income from village property. 5). Pawos 36.2: If a stakeholder is dismissed by a member of the public for misbehaving, he or she will be subject to an obligatory sanction for apologizing on a sekala and niskala basis. 6). Pawos 37.a: Anyone in a holy place who commits an oath, has sex, sleeps with a woman, urinates, arranges clothes, arranges her hair or undoes her hair, is subject to an obligatory sanction of apologizing. 7). Pawos 38.1: If someone is confused at the temple, it is proven that it was a fabrication and it is proven not to be true, they will be subject to a sanction to apologize. 8). Pawos 42.2.c.1: It is the duty of the residents if someone dies, that is, they are served by the banjar, each resident brings one kilogram of rice and Rp. 10,000.00. 9). Pawos 42.2.c.7: The procedure for implementing cremation can be done individually or in groups, group cremation is carried out every five years. If someone violates it, they cannot get services from the traditional village. 10). Pawos 46.4: The Nyepi Day process is carried out for a full day starting at 06.00 until 06.00 the next day, those who violate are subject to sanctions for apologizing and a monetary fine for the price of the ritual at the banjar.
H. The results of the preparation of pararem regarding Pakraman can be arranged as follows: 1). Pawos 46.7: The responsibility of the traditional village to the residents who organize the event is determined by the administrator. 2). Pawos 47.5 The procedure for carrying out a marriage must comply with the requirements in accordance with the provisions of national law. If there are residents who marry outside the village, they must pay a fee of two hundred thousand rupiah) 3). Pawos 51.2: Adoption of a child must follow the process according to government regulations and rituals according to tradition, and announced to the community, if violated, he/she will be subject to an apology and a fine of one hundred kilograms of rice. 4). Pawos 52.2: Regarding inheritance, it follows the provisions of Balinese customary law, namely the purusa principle). Does not have the right to inherit, namely people who leave Hinduism, sons who are predana and sentana rajeg who marry out.

Assistance in the preparation of Pangele's Pararem
Pararem pangele is a pararem that contains decisions that have not been regulated in awig-awig but have the power to bind the community. Pararem pangele is made to anticipate the conditions of the rapid development of people's lives, especially to support matters related to government policies so that there is synergy between customary law and national law.
Based on the results of the FGD and mentoring, there are ten main materials that become the Pararem pangele, as follows: 1. If there are residents who are proven to have abused narcotics and illegal drugs, they will be subject to sanctions in the form of one hundred kilograms of rice. 2. Anyone who conducts business in the territory of a traditional village, must report and obtain permission from the traditional village administrator. The process of granting a permit is through a meeting of all villagers. 3. Anyone who keeps a dog is obliged to tie it up, if it is not tied and if it bites a resident, it will be subject to a sanction to pay for medical treatment from the victim. 4. Anyone who takes chicks that have a selling value and also garden produce without the owner's permission will be subject to a monetary penalty of ten times the value of the item taken. 5. During the Nyepi day, it is not allowed to violate the provisions of the panyepian, those who violate the sanction will be subject to an apology and replace the ritual costs that have been spent on holding the panyepian ritual. 6. If there are residents who die, they are allowed to bury them without a complete ritual, but after three days it is obligatory to carry out the caru ritual at the house of the deceased. 7. If the burial is carried out without ritual, it is not allowed to sound the kulkul. 8. Residents who are sure they will divorce, must process it through the courts, those who violate do not receive services at kahyangan tiga temple and must apologize to the villagers. 9. If there are residents who are married and divorced without going through a court process, they are not allowed to pray to the kahyangan tiga temple)

IV. CONCLUSION
As the end of this report, it can be concluded that the implementation of this community service program has succeeded in empowering the community and has been carried out properly. This is evident from the activities carried out in accordance with the stages that have been planned, namely legal counseling with the lecture method, conducting limited discussions (FGD), and mentoring. Based on the results of the assistance that has been carried out, Partners are finally able to realize pararem in the form of pararem penyahcah awig and pararem pangele. ACKNOWLEDGMENT 1. To the prajuru adat to immediately socialize the pararem that has been formed so that village manners can know about it and obey it; 2. The partner community is expected to respect and obey the pararem that has been formed in order to achieve a peaceful and peaceful life within the scope of the traditional village.