Model Analysis of River Watershed Development Based on Local

Wisdom (Case Study Banjar Sala Area, Bangli)

Kadek Adi Suryawan, I Gusti Lanang Made Parwita, Nyoman Anom PW, Made Mudhina

and Ketut Wiwin Andayani

Department of Civil vil Engineering Bali Sate Polytechnic, South Kuta, Bali, Indonesia

Keywords: River Management, Local Wisdom, Embedding.

Abstract: From ancient times until now rivers have been used for human activities such as agriculture, plantations,

fisheries and animal husbandry, clean water, water traffic, and so on. The Sangsang River originates in Bangli

Regency, flows south in the Gianyar Regency area. On the river section located in Banjar Sala, Abuan Village,

Bangli Regency, has been utilized for self-purification activities that combine activities on the river section

with activities on the springs next to the river. Some areas are located in river bodies, but structurally they do

not disturb the river morphology. This area is managed by the Banjar Sala Traditional Village by involving

all elements such as youth, religious leaders, and traditional leaders. From the field analysis it is known that

the Sala river has a width of 5 m, a channel height of 3 m, and a channel bottom slope of 0.03. From the

analysis of the capacity of the river, the capacity of the river at the point in front of the embedding area is

91.38 m3/s. This capacity is still greater than the flood discharge that occurs with a return period of 25 years

of 78.39 m3/second. Economic studies show that this area can improve people's welfare.

1 INTRODUCTION

The river and the surrounding community have a very

close relationship and provide very positive things for

life. Communities around the river have local wisdom

which is a way to protect the sustainability of the river

area (Sumarmi 2015), (Ferry 2019), (As’Ari et al.

2019).

The purification place of Banjar Sala, which is

located in Banjar Sala, Abuan Village, Susut District,

Bangli Regency is one of the vaporite places for

residents around Bangli and other areas in Bali to

carry out self-cleaning/purification activities. Banjar

Sala is located on the east side of the Sangsang river

which flows from the northern area around

Kintamani. In this section the river has the

characteristics of a volcanic river with the walls

mostly in the form of volcanic rocks. The width of the

river varies widely between 2-15 meters with a very

steep slope and a terraced riverbed. This geographical

condition provides its own charm and challenge for

visitors. The embracing place itself is divided into

three areas, namely the Pancoran Dedari area, the

North Pancoran area and the Sala Park area whose

water comes from springs. This unique place is one

of the attractions for visitors to come to this place

which on holidays even reaches hundreds of people

per day.

To support the comfort for visitors, this area has

been arranged by constructing several buildings as

supporting facilities such as changing rooms, toilets,

structuring the Pancoran Dedari area, building a

connecting bridge in North Pancoran, structuring

river channels and structuring the main landing site in

the form of construction. statues and ponds for

embracing are equipped with areas for prayer. All

these activities are coordinated with the community

(banjar) management and are fully supported by

residents living around the area. The more familiar

this place is, the more people visit it, especially on

holidays such as Saturdays and Sundays. The arrival

of visitors has an impact on improving the welfare of

the surrounding community through donations given

and the opportunity to sell for the surrounding

community on a small scale.

The very rapid development in this area has not

been followed by in-depth studies related to technical

and socio-cultural aspects such as aspects of safety

against flooding in the area, as well as in-depth

planning related to local wisdom-based river

management which is associated with the concept of

622

Suryawan, K., Parwita, I., Pw, N., Mudhina, M. and Andayani, K.

Model Analysis of River Watershed Development Based on Local Wisdom (Case Study Banjar Sala Area, Bangli).

DOI: 10.5220/0011857800003575

In Proceedings of the 5th International Conference on Applied Science and Technology on Engineering Science (iCAST-ES 2022), pages 622-629

ISBN: 978-989-758-619-4; ISSN: 2975-8246

one river one management which carries the system.

sustainable river management in various aspects, both

elements of the government, the community around

the river and the community of visitors who come to

this area. For this reason, it is necessary to carry out

technical studies in the form of hydrology and

hydraulics related to flooding as well as socio-cultural

and environmental analysis related to community

participation in river management. The current

problems are how is the current condition of the

Banjar Sala area, how is the technical study related to

flood conditions that can occur in this area, how is the

socio-cultural and environmental study of river

management based on local wisdom to support

sustainable river management?

2 METHOD

2.1 Research Approach

In this study, the research is based on quantitative

analysis based on the results of direct observations

and measurements in the field, secondary data

collection from relevant agencies in this case the Bali

Penida River Council and the Bangli Regency Public

Works Office, conducted interviews with the Banjar

Sala management group and village officials and

community, conduct analysis and provide

recommendations.

2.2 Analysis Method

The analysis used in this study includes hydrological

analysis for determination of rain using the Gumbel

and Log Perason type III methods, Nakayasu method

for design flood analysis and Manning analysis for

hydraulic analysis and river capacity. Socio-cultural

analysis was carried out by quantitative statistical

analysis of the respondents' answers (Sholihah et al.

2020), (Kwarteng, Dorvlo, and Kumar 2009),

(Tessema 2011)

2.3 Data Collection Method

The data collection method is carried out by

collecting secondary and primary data in the

following ways:

Secondary data

a. From the Bali River Council and the Public work

Office of Bangli Regency in the form of:

1. Sangsang river morphological data (River

length, watershed area, vegetation etc.)

2. River development policy data

b. Meteorology, Climatology and Geophysics

Agency (BMKG) Region III Bali in the form of

annual maximum daily rainfall data

c. Banjar Management data is in the form of existing

data for banjar Sala management in the form of:

administrators, membership, maintenance systems,

development systems, cooperation systems etc.

2.4 Surveys, Field Observations,

Preliminary Research

1. Survey

Observations were made on the embedding building

which is located on the edge of Sangsang river which

is directly connected to the river. Observations made

include:

a. Location of the Banjar Sala building

b. The physical condition of the Banjar Sala building

c. Organizational and governance systems

d. Cross-sectional survey of rivers and stream

systems

2 Field Observations

Most of the field observations focused on the work

pattern of Banjar Sala from the initiation of

development, governance and institutions. In this

activity the most widely used method is the interview

method with several elements such as managers,

community leaders, surrounding communities,

elements of the local Village Government and the

Bangli Regency Government.

3. Preliminary Observation

Preliminary observation was carried out one month

ago for 1 day to obtain an overview of the location

and current conditions. From the observations made,

it shows that from a technical point of view, the

Banjar Sala building is in direct contact with the

riverbank so that it is vulnerable to flood hazards.

From the socio-cultural and environmental point of

view, visits on holidays are quite hectic with visits

ranging from 50-100 people per day. There is no

quotation for the visitors, but a donation box is

opened if the visitors are willing to donate some of

their money to repair the needed facilities. It is

necessary to test the quality of the water at the trap

because the water is drunk by the visitors. The current

Model Analysis of River Watershed Development Based on Local Wisdom (Case Study Banjar Sala Area, Bangli)

623

conditions in the Banjar Sala are as shown in the

Figure 1:

Figure 1: Condition of the Sala Banjar Sala.

3 RESULTS AND DISCUSSION

3.1 The Balinese Hindu Community's

View on Water

For the Hindu community in Bali, water is the first

and foremost gift for humans because water is the

source of human life. In the traditional rituals of the

Hindu community in Bali, it can be stated that there

is no ritual that does not use water as a means of

ceremony. Starting from the beginning of life to the

death ceremony, water becomes one of the means to

the afterlife. The water facility that takes people who

have died to another world is called Tirta Penatas.

Tirta Penatas is taken in a spring, river or even the

mouth of a river accompanied by sacred prayers from

the family of the person who has died. Then Tirta

Penatas is sprinkled on people who have died before

being buried or burned (Wirawan and Pendit 2017).

For the Hindu community in Bali, the three powers of

the manifestation of God Almighty are called Dewa

Vishnu (God = holy light from God) who have a role

in regulating world life, one of which is by regulating

water resources. In the Balinese Hidu concept, water

is one of the elements that make up humans (buana

alit) and the universe (buana Agung), namely pertiwi

(land), apah (water), teja (heat), bayu (energy) and

akasa (ether / marrow). With such a large role of

water in human life, maintaining and conserving

water is an effort to preserve life and life (Suarya,

Paramadhyaksa, and Suryada 2018), (Fuady and

Azizah 2008).

3.2 Ritual of Self-Cleansing with Water

(Self-Purification with Water)

Self-purification with water is an activity of self-

purification either with fresh water (in rivers/springs)

or with sea water. In general, the meaning of self-

purification with water is to clean oneself and clean

the mind so that the inner and outer atmosphere

becomes fresher and healthier. With a healthier body

and soul, it has a very positive effect on productivity

in living daily life. The current development in Bali

is that the self-purification with water ritual is one of

the activities carried out by many community groups

or families which is usually carried out on certain

days such as during the full moon, dead moon (tilem),

and other holy days or on holidays. namely Saturday

or Sunday (Sudiarta 2021), (Mahardika 2018). At the

time of self-purification with water, the facilities

brought by each participant were offerings (banten) in

the form of banten pejati and canang sari which were

presented to several place. Banten were presented

with prayers asking for God's grace, the self-

purification with water process could run smoothly

and the people who self-purification with water

would be given health.

3.3 Abuan Village Overview

Abuan Village is one of the villages in the Susut

District, Bangli Regency with an area of 4.18 km2

with a population in 2021 of 7,490 people with a total

area covering 5 Banjar Dinas namely: Banjar Dinas

Abuan Kangin, Banjar Dinas Abuan Kauh, Banjar

Dinas Preparation Serokadan Kaja, Banjar Dinas Sala

and Banjar Dinas Serokadan. Meanwhile, the village

boundaries include: North: Susut Village, East:

Demulih Village, South: Abuan Village and West :

Petak Village, Gianyar Regency.

The population of Abuan Village is spread over 5

hamlets with a male population of 3,716 and a female

population of 3,774. Judging from the age distribution

of the population, Abuan village is in the dominant

composition in the productive age, namely at the age

of 50-54 years with a percentage of 33.9%.

Judging

from the education status of its citizens, most of the

dominant population graduated from elementary

school/equivalent, followed by junior high school

graduates/equivalent. Judging from the main

livelihood of the residents of Abuan Village, most of

them work as farmers/planters, followed by students,

private employees. associated with the Village

Development Index (IDM) there are several criteria

that must be met from several indicators, namely the

health sector, the education sector, the

implementation of mutual cooperation, public

facilities, sports, religion, security, information and

telecommunications facilities, solid waste, clean

water, the economy and handling disaster. Based on

the 2021 assessment of the facilities and

infrastructure index (IKS) with a score of 0.82, the

iCAST-ES 2022 - International Conference on Applied Science and Technology on Engineering Science

624

economic index of 0.58 and the environmental index

of 0.93. Based on the index value, the IDM of Abuan

village is 0.78 which is classified as a developed

village.

3.4 Banjar Sala Temple

Banjar Sala Temple is one of the self-purification

with water places located on the banks of the

Sangsang tributary located in Banjar Sala, Abuan

Village, Susut District, Bangli Regency. This self-

purification with water place is located about 4.5 km

west of Bangli City or about 40 km northeast of

Denpasar city. Geographical location at 8

45”13.95”

latitude ,115

32'46”45 east longitude. The history of

the establishment of the Pecampuhan Sala self-

purification with water place began with the desire of

several community leaders in this area to create a

representative purgation place whose location allows

it to be built on the west side of Temple which is

directly adjacent to the Sangsang river tributary. The

wishes of several community leaders are fully

supported by the community and village leaders as

well as by the youth. As a first step, the construction

of a embracing place was started, which contained

two pool, several statues and a courtyard for praying.

For the purposes of this development, the community

independently raised an initial fund of Rp. 380

million rupiah. In 2017 initial construction began

with the construction of a pond and several sculpture

ornaments including the Shiva Statue, Nandini Ox

Statue and other decorative statues made in the

northeast. Each shower has also been equipped with

a statue of an angel lined up in the main pool. To

separate the embracing pool from the prayer area, a

gate has been made in the form of the Kurung Temple

gate made of red brick facing the south. Banjar Sala

is also synergized with the preservation of the

surrounding river area with a procession of embracing

that takes place on the river body, namely at the

Pancoran Dedari waterfall and at the Gua Tan Hana

waterfall. The name Pecampuhan is taken from the

name of the confluence of two tributaries (campuhan)

in that location. While Sala is taken from the name of

the banjar where the spring is located. At this time,

there has been a parking park located to the south that

can accommodate 25 minibus cars and several

motorcycles. From the parking lot to the landing

place, walk along the village road which is paved for

about 75 m with a width of 5 m, followed by

descending stairs made of concrete with a length of

about 200 m. All the way to the hug has been planted

with trees that blend with the surrounding

environment. Likewise, the road along the stairs to

the hug is very clean and comfortable. For activities

at night, it has been equipped with lighting facilities

in the form of electricity. The scenery around the

embrace of natural mountain conditions with tropical

plants. The meandering river and steep walls make

the natural conditions even more pronounced. For the

self-purification with water place, this place is located

just below Taman Temple, there are 9 showers,

divided into two separate places. The first part at the

very top has 7 showers, with the height of the shower

reaching 3 meters in this place a 1-meter-high water

reservoir is made. Then 2 pancorans are located at the

bottom on the riverbank. Apart from the holy water

that flows from the 9 showers, the other place of

embracing is in the river which is the meeting place

for the flow of two rivers (campuhan). The two

sources of river flow are called Grojogan Pesiraman

Tan Hana for the right side of the river and Grojogan

Pesiraman Dedari for the left side of the flow. For the

flow of the river to the right there is another shower

for self-purification with water. The water that flows

in each of these rivers is very clear, thus adding to the

coolness of the heart and mind for those who want to

self-purification with water. Information about

Taman Pecampuhan Sala Temple is believed to have

good fortune and benefits such as Tirta Pule for

treatment, Tirta Pandan for repellent Bala, Tirta

Bungbung for economic smoothness and Tirta Tulak

Wali for family harmony, strengthening husband and

wife relationships so that they last.

3.5 Concept of Community-Based

River Management (Local

Wisdom)

The river management model in Banjar Sala Taman

Sala applies the concept of balanced river

management referring to the Balinese cultural

philosophy, namely Tri Hita Karana (harmonious

relationship with God, between human beings and

with the surrounding environment). Some important

concepts from the Banjar Sala Taman Sala

management system with the concept of a sustainable

river are as follows:

1. The building that is made is not in the middle of

the river so that morphologically the flow of the

river is not disturbed

2. The minimum building height has taken into

account the height of the flood water so that the

influence of scouring and puddles during floods

can be reduced

3. Arrangement of the river into a place of

embedding does not change the original shape of

Model Analysis of River Watershed Development Based on Local Wisdom (Case Study Banjar Sala Area, Bangli)

625

the river such as the walls and width and material

around the river

4. There are guides who are very helpful in

explaining the local wisdom of the local

community towards the existence of rivers and

their environment

5. Any additional decorative ornaments that are

complementary to the place of attachment are

discussed at the management coordination

meeting which is fully supported by the villagers

6. There was a very high independent effort from the

local community at the time of the initial

construction of the self-purification with water

place

7. There is full involvement of citizens both as

managers, stakeholders and as guides

8. The added value of this self-purification with

water place does not charge entrance fees, but the

concept is in the form of donations from visitors.

9. Maintenance of the embracing area is carried out

jointly by all levels of society

3.6 Hydrological Analysis

Hydrological analysis was carried out to determine

the design rain and design floods which were used as

the basis for analysing river capacity (Burgan and

Icaga 2019), (Yihdego, Reta, and Becht 2016),

(Tessema 2011). This analysis is especially necessary

to find out whether the cross section of the river in

front of the Pura Banjar Sala Taman Sala is still able

to accommodate the existing water at the time of the

flood. flood design and river capacity analysis.

3.6.1 Rain Station Analysis

This analysis is carried out to determine which rain

stations are around the location and the range of

recording rain data for how many years. In this

analysis, a search was carried out on rain data owned

by the Meteorology, Climatology and Geophysics

Agency (BMKG) and rain stations owned by the Bali

Penida River Council. From the analysis carried out,

the rain stations used are the Ubud rain station in the

west, the Gianyar rain station in the south and the

shrinkage rain station in the north. Figure 2 shows the

position of the rain station. Double mass test method

shown Figure 3-5

Figure 2: Rain station in Sala.

Figure 3: Ubud station double mass test.

Figure 4: Susut station double mass test.

Figure 5: Gianyar station double mass test.

3.6.2 Design Rain

Recapitulation of Design Rainfall Analysis with

various return periods. The details can be seen in

Table 1.

iCAST-ES 2022 - International Conference on Applied Science and Technology on Engineering Science

626

Table 1: Recapitulation of Design Rain with Various

Repeat Periods.

No Period G Extravolation

1 2 0.63 97.21

2 5 0.97 99.13

3 10 1.12 100.2

4 20 1.11 105.23

5 25 1.11 107.34

6 50 0.96 110.72

7 100 0.82 112.54

3.6.3 Design Flood

Design flood analysis was carried out to determine

the magnitude of the flooding that occurred in an area

by entering several parameters such as the design

rainfall value, the length of the main river, the area of

the watershed and others (Harahap, Jeumpa, and

Hadibroto 2018), (Marhendi and Fathurohman 2020).

The design flood was calculated by the Nakayasu

method. The results of the design flood calculations

can be presented in Figure 6 below:

Figure 6: Flood Hydrograph of the Sala River.

3.6.4 Capacity Analysis

From the field analysis, it was found that Sala River

has a data width of 5 m, a channel height of 3 m and

a channel bottom slope of 0.03. From the analysis of

river capacity, the river capacity at the point in front

of the embedding area is 91.38 m3/sec. This capacity

is still greater than the flood discharge that occurred

with a 25-year return period of 78.39 m3/sec. With a

river width of 5 m and a dam in front of the catchment

area, if there is a flood discharge with a return period

of more than 25 years, it has the potential to cause

flooding and puddles.

3.7 Community Based River

Management

The development of the self-purification with water

place at Banjar Sala has various effects on the

surrounding community, on the river and on Taman

Temple itself. Based on interviews with community

leaders, managers, the community around the temple

and followed by interviews with visitors, an analysis

of the community-based river management system

was carried out. The results of the analysis are shown

in the following sections:

Technical Overview

Technically Banjar Sala Taman Sala is located on the

edge of a tributary of the Sangsang river with a river

wall in the form of rock. The river flows in the dry

season with a height of about 0.5-0.6 m. During the

rainy season the water level can reach a height of 2 m.

Strength

1. The results of the hydrological analysis show

that the capacity of the river in front of Banjar Sala is

still able to accommodate flood discharges with a

return period of 265 years, so that morphologically

the river does not erode existing buildings.

2. The high slope of the river has an impact on high

water velocity thereby reducing the potential for

inundation in front of the embedding area

3. Sturdy River walls have a positive impact on

overall river stability.

Weakness

1. With a typical mountain river, when it rains it

carries a lot of sediment which causes the

watercolour to be cloudy and dangerous for

visitors

2. There is still a lack of lighting/electricity facilities

at night

Follow-up

1. It is necessary to install dangerous signs/signs at

several points as a guide for visitors

2. It is necessary to preserve the forest in the

upstream area to prevent sedimentation that can

occur during the rainy season

3. Need additional lighting/electricity facilities in

several places at night

Economic Review

Economically Banjar Sala at Pura Pecampuhan

Taman Sala provides benefits for improving the

community's economy even though it is still on a

small scale.

Strength

Model Analysis of River Watershed Development Based on Local Wisdom (Case Study Banjar Sala Area, Bangli)

627

1. From the existing conditions in the field, the

community can start to open a business selling

several types of food such as fried bananas,

traditional Balinese snacks such as lempog, laklak

and jaja injin, snack chips such as taro chips, glass

noodles, coffee and various drinks and one of

them is traditional drinks. Loloh (herbal

medicine) made from cem-cem leaves that are

widely available around the area. This drink is a

typical drink of the Bangli people. Besides that,

there are people who sell prayer facilities such as

incense, water containers, canang etc.

2. The income from parking fees for each 4-wheeled

vehicle is Rp. 5000 and 2 wheels for Rp. 2000.

This levy provides income for traditional villages

3. There are donations from the community who

carry out the hug

Weakness

The sales system is still a very simple shop and looks

untidy. The roof of the shop is still made of tarpaulin,

reducing the interest of buyers. The sellers do not

provide adequate places to sit and rest after self-

purification with water so that buyers rarely shop for

a long time.

Follow-up

Need to arrange the food sales area with a neater

environment and buildings

Socio-Cultural Overview

Strength

1. This place is a favourite place in southern Bali as

a self-purification with water place. Of course,

this has an impact on the success of traditional

villages in managing their potential wisely and

sustainably

2. Activities at Banjar Sala received positive support

from the entire community, starting from

traditional leaders, youth and other communities

3. Starting to grow awareness of maintaining the

cleanliness of the surrounding environment so

that this place is always kept clean

4. The existence of traditional regulations that

supports the existence of Banjar Sala Taman Sala

so that it has a very positive impact on the

preservation of the area

Weakness

1. The number of visitors who come if excessive and

the time is late at night has the potential to pose a

danger when carrying out the ritual of embracing

2. The small parking area has the potential to spill

over into the residential streets and disturb the

residents' comfort

Follow-up

Need arrangements for visitors, especially during

holidays to avoid the accumulation of visitors until

late at night

4 CONCLUSION

Based on the results of the analysis that has been

done, it can be concluded several things as follows:

1. Conditions Banjar Sala is located on the edge of

the Sangsang river tributary. The structure of the

building is a place for self-purification with water

with stone masonry construction. Conditions nself

purification with water Pancoran Dedari and Tan

Hana Caves are located on the river body with the

condition of the building in the form of a natural

river. The river flows meandering with the

riverbed in the form of rock. The lighting

conditions are still limited so that it is dangerous

for visitors if the activities are carried out until the

evening.

2. From the field analysis, it was found that Sala

River has a data width of 5 m, a channel height of

3 m and a channel bottom slope of 0.03. From the

analysis of river capacity, the river capacity at the

point in front of the embedding area is 91.38

m3/sec. This capacity is still greater than the flood

discharge that occurred with a 25-year return

period of 78.39 m3/sec. With a river width of 5 m

and a dam in front of the catchment area, if there

is a flood discharge with a return period of more

than 25 years, it has the potential to cause flooding

and puddles.

3. Socio-cultural and environmental studies show

that the existence of Banjar Sala has the following

impacts:

Economic aspect: increasing community

participation in the small-scale economy through the

sale of traditional food-based foods. Increase village

income through parking fees and donations from

visitors.

Socio-cultural aspects: the socio-cultural analysis

shows that the existence of this Banjar Sala has

received support from various groups such as

community leaders, community youth and

government institutions. The existence of trust from

the water community as a source of life and welfare

has an impact on sustainable and wise river

management through community values and

regulations (customary village law).

iCAST-ES 2022 - International Conference on Applied Science and Technology on Engineering Science

628

Environmental aspects: the maintenance of trees

and tree diversity and the situation of the waters

around the banjar sale area.

ACKNOWLEDGEMENT

Thank you to all those who have helped with this

research, especially from the Bangli Regency Public

Works Department and the managers

REFERENCES

As’Ari, R. et al. 2019. “Management of Water Resource

Based on Local Wisdom: A Develompment Study of

Kampung Naga as Field Laboratory of Geography

Education in Tasikmalaya, West Java.” IOP

Conference Series: Earth and Environmental Science

243(1).

Burgan, Halil Ibrahim, and Yilmaz Icaga. 2019. “Flood

Analysis Using Adaptive Hydraulics (ADH) Model in

the Akarcay Basin.” Teknik Dergi/Technical Journal of

Turkish Chamber of Civil Engineers 30(2): 9029–51.

Ferry, Dharma. 2019. “Local Wisdom Based Water

Resources Conservation for Environmental

Sustainability.” Scientiae Educatia 8(2): 220.

Fuady, Zahrul, and Cut Azizah. 2008. “Tinjauan Daerah

Aliran Sungai Sebagai Sistem Ekologi Dan Manajemen

Daerah Aliran Sungai.” Lentera 6: 1–10.

Harahap, Rumilla, Kemala Jeumpa, and Bambang

Hadibroto. 2018. “Flood Discharge Analysis with

Nakayasu Method Using Combination of HEC-RAS

Method on Deli River in Medan City.” Journal of

Physics: Conference Series 970(1): 0–11.

Kwarteng, Andy Y., Atsu S. Dorvlo, and Ganiga T.Vijaya

Kumar. 2009. “Analysis of a 27-Year Rainfall Data

(1977-2003) in the Sultanate of Oman.” International

Journal of Climatology 29(4): 605–17.

Mahardika, Nyoman. 2018. “Esensi Ritual Self purification

with water Sebagai Daya Tarik Wisata Spiritual.”

Pariwisata Budaya: Jurnal Ilmiah Agama Dan Budaya

3(2): 51.

Marhendi, Teguh, and Fathurohman. 2020. “Analysis of

Flood Discharges of Serayu River at Serayu Barrage

Using HSS Gama i and Nakayasu Models.” IOP

Conference Series: Materials Science and Engineering

771(1).

Sholihah, Qomariyatus et al. 2020. “The Analysis of the

Causes of Flood Disasters and Their Impacts in the

Perspective of Environmental Law.” IOP Conference

Series: Earth and Environmental Science 437(1).

Suarya, I Made, I Nyoman Widya Paramadhyaksa, and I

Gusti Agung Bagus Suryada. 2018. “Konservasi Pura

Tirta Bulan Di Desa Singapadu Tengah, Gianyar:

Penataan Objek Bersejarah Berbasis Prinsip Ekowisata-

Spiritual.” : A001–8.

Sudiarta, I Wayan. 2021. “Konsep Tri Hita Karana Dalam

Pelaksanaan Pariwisata Budaya Hindu.” Jurnal Ilmiah

Pariwisata Budaya Hindu 2(1): 12–23.

Sumarmi, Sumarmi. 2015. “Local Wisdom of Osing People

in Conserving Water Resources.” KOMUNITAS:

International Journal of Indonesian Society and

Culture 7(1): 43–51.

Tessema, Selome M. 2011. Trita-LWR. LIC NV - 2056

Hydrological Modeling as a Tool for Sustainable Water

Resources Management: A Case Study of the Awash

River Basin. http://kth.diva-portal.org/smash/

get/diva2:416594/FULLTEXT01.pdf%0Ahttp://urn.kb

.se/resolve?urn=urn:nbn:se:kth:diva-33617.

Wirawan, I Gst Ngurah Putu Dedy, and I Made Raharja

Pendit. 2017. “Penerapan Tri Hita Karana Dalam

Harmonisasi Konservasi Dan Budaya Di Daya Tarik

Wisata Kebun Raya Bali.” Jurnal Master Pariwisata

(JUMPA) 4: 18–32.

Yihdego, Yohannes, Gebrehiwet Reta, and Robert Becht.

2016. “Hydrological Analysis as a Technical Tool to

Support Strategic and Economic Development: A Case

Study of Lake Navaisha, Kenya.” Water and

Environment Journal 30(1–2): 40–48.

Model Analysis of River Watershed Development Based on Local Wisdom (Case Study Banjar Sala Area, Bangli)

629