CAUSAL FACTORS OF THE INCREASE OF RELIGIOUS CONTESTATION IN BUMI DALUNG PERMAI HOUSING COMPLEX

The strengthening of diversity contestation in Bumi Dalung Permai Housing is caused by several factors, namely, first, the factor of regional origins and the original cultural transition of the inhabitants, in this case that the origins to the area brought by the Bumi Dalung Permai Housing community are still firmly attached as an identity. The identity, both in terms of the language and culture of the community. In addition, there is a cultural shift that was originally intact to be adapted to the surrounding conditions due to the influence of resources. Second, the ideological and political factors adopted. In this factor every community has a different ideology even though it comes from the same area. Likewise with the politics adopted, every society has different political choices according to the ideology they believe in and a feeling of panic towards one political party or vice versa. Third, Socio-Economic Factors, explaining how these factors greatly affect the Bumi Dalung Permai Residential community. As it is known that money and social status control the social life of all groups. Fourth, the Globalization Factor that affects various fields in which its positive and negative sides cannot be denied. Globalization is characterized by ethnoscape , mediascape, technoskip , financescape and every element of globalization affects the Bumi Dalung Permai Housing environment from various sides.


INTRODUCTION
Badung Regency is one of the leading tourist destinations in the Province of Bali.
Various facilities were built and developed to support tourism activities. The large number of entertainment centers, hotels, restaurants, shopping centers, and those engaged in services have an impact on economic development. These facilities require a lot of manpower so that it attracts various groups of people to come to this area. Migrants and job seekers come from various regions in Indonesia and Bali and then settle in Badung Regency to be a factor causing very rapid population growth.
This condition caused in the 1990s the Badung regency government to build a new residential complex in the North Kuta sub-district area with the name Bumi Dalung Speaking of multiculture, of course there are differences in both beliefs and culture, giving birth to religious dynamics that are not easy to manage and sometimes lead to conflict. Adaptation between one culture and another takes time and in the process it is not uncommon for frictions to occur which lead to conflict. These conflicts exist in the latent realm as well as in the manifest realm. Conflict is sometimes used as people or groups of different religions with a background of problems that are not related to religion will lead to negative sentiment towards the religion they adhere to. Social jealousy in worship activities appears like ripples in people's lives.

DISCUSSION
Bali as a tourist destination shows the ethnic diversity that inhabits the island of Bali, people not only from ethnic backgrounds, but also languages, and cultural attractions. According to Suparlan (2005: 196) Indonesia is a pluralistic society or multicultural society that has differences in ethnicity, religion and race as well as diversity of customs and culture which is referred to as a state society consisting of ethnic communities that are united and governed by the national system of indigenous peoples.
the country. The diversity of Indonesian culture each has its own cultural style that is different from one another. I still carry out the traditions of the region of origin, because the traditions of origin cannot be easily erased as the identity of the region of origin. For now in accordance with the capabilities and resources found. If you return to your hometown, you will return to carrying out your original traditions completely because your resources and needs can be easily met.
Regional culture is part of the values of local wisdom that shows the identity of a region. On the one hand, regional cultural diversity is a source of national cultural wealth.
Maintaining the original tradition as practiced by the region of origin is indeed very difficult, many residents carry out the original tradition but there is already influence from tradition in the environment, which means there is a renewal of traditional elements in a new place.
Social identity is defined as an individual's knowledge that he or she belongs to a particular social group together with some of the emotional meanings and values of group membership.
One resident from the island of Java continues to carry out several traditions such as circumcision, but the implementation is not carried out as lively as it is carried out in his hometown. Some details of the procession are adjusted to the place and the times.
Like having a circumcision at a doctor's office and then having a small celebration at home with relatives and inviting some neighbors. When compared to where it originates, activities like this can be carried out on a large scale. As for the indigenous people themselves or Balinese people, such as the implementation of the ngejot tradition, it has experienced a slight change, given that jotan is not only Hindus who are allowed to eat pork, sometimes food and drink are prepared specifically for jogging.
In a plural society, traditions of origin become capital in building social identity in the environment, but these traditions will gradually fade to adapt to new habits that develop, related to the resources needed. Some old traditions may be maintained but most of them have changed towards modern society. According to Fredrik Barth (1969: 9-38), ethnicity as a social group is characterized by its characteristics, namely: it is acquired ascriptively or simply obtained along with its birth or origin, and which appears in interactions based on recognition by members of the ethnic group concerned and by other ethnic groups. The characteristics of ethnicity are general and fundamental characteristics with regard to human origins, which are used as personal and group identity or identity, which cannot be discarded or abolished at will. It can only be stored or not used as a reference for identity in the prevailing interactions, because these characteristics are attached for life together with their existence since their birth.
The Bumi Dalung Permai housing complex has almost no significant clashes, although there are still many residents who maintain the traditions of origin as their identity, the problem of incompatibility in a pluralistic society is something that can be done, such as every traditional activity carried out by one of the immigrant residents has not been questioned or protested by natives or other immigrants as long as these activities do not disturb other traditions and undermine pluralistic shared relationships. This is because each individual occupies an identity as an active party in implementing his behavior and building social expectations in the environment. A pluralistic social environment does not deny the influence of social structure, but social structure cannot explain social behavior in society.
Something interesting is the actions of indigenous people or immigrants when looking at the traditions of other immigrants' areas of origin. The implementation of a unique and large origin tradition can trigger the interest of other residents. Moreover, the tradition is carried out in a festive manner and can bring many residents to see and gather together. This condition has given rise to the interest of some opnums or residents, both native and other immigrants, to do the same thing through the traditional activities of their area of origin. The same activity is done to attract the same attention. Cultural and religious preservation activities are prone to being attached to prestige which leads to identity competition. This is inseparable from the social and economic status of the community itself.
This is in line with Sherman's opinion (1993: 32) that identity is a self-definition to guide how a person conceptualizes and evaluates himself. So social identity includes many unique characteristics such as one's name and self-concept, in addition to many characteristics that are similar to other people. Identity is not only influenced by genetic factors but also influenced by environmental factors, which can highlight self-identity or Looking at the regional origins and original cultural traditions of the residents of Bumi Dalung Permai Housing as a whole cannot be lost, because it is an identity for the residents of Bumi Dalung Permai Housing, from the actions taken it will reflect one's personal identity or identity. For every action or role performed by someone who is shown in interacting with people is a reflection of identity. In life in the environment, the more roles a person has, the more his identity is known, both good and bad, as well as those who interact, as personal identity is a concept developed by a person about himself that develops during life.

Ideological and Political Factors
Multiethnic societies or multicultural societies such as those in Bumi Dalung Permai Housing are the most complex and comprehensive societies because they consist of  functions (Macridis, 1983: 4-13).

Socioeconomic Factors
DifferenceLivelihoods in Bumi Dalung Permai Housing are inseparable from contestation, livelihoods are very influential on the socio-economic life of the community.
As people now refer to money to determine one's social status, if one has a lot of money one can buy a luxurious lifestyle and one's status will also rise in society. This happens because money holds control in the social life of various groups. This fact cannot be denied, be it in subsidized housing, in elite housing, or even in villages. If a society has a good economic status, the social status will rise. But if the economy is not well-established or below the surrounding environment, then social status will not be seen, especially in the opinion because it will never be respected According to (Supartono et al, 2011: 40) the influence on the characteristics that arise in the community in their environment both socially and economically. In this regard, it is necessary to have a variable to be able to see the socio-economic conditions of the community. To see the level of community welfare in an environment can be seen from the economic and social aspects. Economic variables which include the level of income, the amount of monthly expenditure or spending or consumption, both for food and nonfood as well as the level of production, investment and so on.
This problem is differentin the residential area of Dalung Permai. The community's social relations are still very strong, the community works hand in hand to help neighbors as a logical consequence of the differences, although in many cases it can also be engineered. Meanwhile, in the midst of these differences in beliefs, every adherent is required to compete in doing well, which in Islamic terminology is known as "fastabiqul khairat".

Globalization Factors
Now people are counting if the world is getting smaller, want to go anywhere can be in a matter of minutes. Events abroad and within the country can be known quickly and easily, and even become hits. People chatting don't need to have to meet in person, just virtual. Anyone can be connected to the internet without using it for a long time. The community now has all activities in one hand, the community does not have to bother coming to buy or visit in person. All you have to do is click, everything will be directly connected, and all of this is the impact of globalization.
Globalization is the spread of the influence of science and culture from every corner of the world to other corners of the world so that the clear boundaries of a country are no longer clear. Or you could say that globalization is a comprehensive or worldwide process in which everyone is not bound by countries or regional boundaries, meaning that each individual can connect and exchange information anywhere and anytime through electronic or print media. The definition of globalization according to language is a worldwide process. This understanding can vary from different perspectives, such as experts see globalization from their respective perspectives.
According to Appadurai (1990, 295) the presence of globalization towards culture encourages the birth of five dimensions to explain how economic, political and cultural differences in global economic practices consist of ethnoscapes, technoscapes, finanscapes, mediascapes, and ideoscapes. These dimensions are also referred to as scapes which are described as having volatile or flexible properties, for example culture.
Each of these spaces certainly has its own reality which consists of ideas which can In the first dimension, namely ethnoscapes which relates to the migration of people across borders and across cultures, and describes a picture of the world and the community within it, which is a form that is fluid, dynamic and not something static. Sixth, the religious system, namely humans believeto the existence of a supernatural or supernatural power that is considered higher than humans, the Bumi Dalung Permai Residential community, especially Hindus, have experienced changes in their religious activities. These changes can be seen from the gebongan offerings used for prayer ceremonies and activities related to ceremonies. Previously, the people of Bumi Dalung Permai Housing, especially Hindus, when there were religious ceremonies, used natural or self-made tools, but now everything is instant.
Gebogan in Hindu ritual activities as a form of offering. Gebogan or pajegan is an arrangement of fruit and snacks. In the past, this gebogan offering did not need to be made big and tall. The level of gebogan depends on the sincerity and ability of each individual to make gebogan, because the value of a gebogan is not measured by how high or low it is, but by sincerity in showing gratitude, and the rest is a form of art appreciation. But now, people seem to be competing to make big and tall offerings of gebogan only to show off to others until they are forced to seek debt just to make gebogan offerings.
Seventh, there are many things that make the island of Bali a popular tourist destination for the community. One of them is the appeal of art, art in Bali which seems to The technoscapes dimension is not only a matter of the complexity of the movement of money, but also political practices and also the readiness of the workforce caused by the encouragement of political and market practices (Appadurai, 1990: 297 Housing has undergone many shifts in meaning. Hindus do not understand what the ceremony they are offering means. In addition, the implementation of yadnya is also thick as a place to show their social class. The people are competing to carry out the big yadnya even though they are not really wealthy people. This is not merely a form of gratitude to God, but so that we are not less competitive with our neighbors.
One culture that has shifted its meaning is the tradition of making penjor before Galungan. Penjor used to be very simple. The materials used are materials from the surrounding environment which are easy to obtain such as bamboo, coconut leaves, various agricultural products, coconut and leaves. The community will make various penjor ornaments themselves. The picture above shows that now these elements are starting to be forgotten.
Modern penjor features more elements that do not exist in Hindu religious literature. Now penjors use lanterns or velvet which is used to wrap bamboo. Some even put up a statue of a dragon, eagle, swan or ogoh-ogoh. Today's Penjor emphasizes beauty more than its philosophical meaning. People tend to focus more on the ornaments that will be attached to the penjor to make it stand out the most. The community is competing to make the penjor as grand as possible. Contestation between religious communities does not stop there, penjor is often characterized as a person's social status in society. The more the menor penjor, the higher the economic level of the owner of the penjor. This contestation occurs in society but does not cause friction among fellow religious communities. Bagus (in Kebayantini, 2013: 3) states that Hindu-Balinese society has experienced a cultural shift from an agrarian society (traditional) to an industrial society and is called a posttraditional society which is characterized by strict arrangements of time, space, manpower, capital, and heterogeneous occupations of the community so that cultural transformation took place from an agricultural culture to a service culture.
The ease and frequency of human movement around the world, and advances in communication and the 'global marketing of styles, places and images' can lead to a 'cultural supermarket effect' (cultural supermarket effect). People are no longer fixated on developing an identity based on where they live, but can choose from a wide range of identities. They can imitate the dress code, style of speech, values and lifestyle of any group they like (Rahmaniah, 2012: 123).
The fourth dimension is mediascapes which relates to the creation of distribution of information and images at all levels. The mediascapes dimension can be interpreted as a form of media from television, radio, newspapers and others that form opinions and then construct imagined worlds and individual interpretations of the phenomena and reality that are happening. Using media such as narration and images is considered to facilitate the dissemination of information and for the public to understand an opinion about a place and culture.
Availability of various languages in the world result in an increasing number of social media visitors every day. The absence of social and language boundaries further enriches the development of language in society. A concrete example in Bumi Dalung Permai housing which proves that social media has resulted in a change in language is the emergence of the use of alay language among teenagers. Teenagers use a lot of language that is only understood by certain groups of teenagers. as a cultural study is seen from the strengthening of religious contestation which cannot be separated from the influence of regional origins and the indigenous cultural traditions of the penghuli. Residents of housing that are heterogeneous, some still maintain regional origins and some have begun to decrease by adjusting to local conditions. Something