State and Society: Indigenous Practices in Ritual and Religious Activities of Bali Hinduism in Bali-Indonesia

Due to the increased tourism development in Bali, there have been significant changes in Balinese views in the practices of their ritual and religious lives. Previously populated almost exclusively by Hindu Balinese, Bali has evolved to be a multicultural society resulting from the increased migration of people, ethnicities and ideas. In the past, any ritual and religious activities in accordance with the humanistic religious management had been carried out in the traditional kingdoms. However, the downfall of those traditional kingdoms has affected the emergence of significant issues in relation to who will be in charge in the ritual and religious activities that demand much financial outlay. This has brought about important issues in relation to the decrease in the Balinese who adhere to Hinduism, since most of them have no time to arrange these kinds of activities as most work in the tourist sector that demands effectiveness and efficiency. There are many questions to be discussed in this paper, namely, Firstly: What is the role of the state and society in the management of the ritual and religious activities in Bali? Secondly: What kinds of alternative solutions can solve the problems? And, Thirdly: How can these issues faced by the Balinese, be managed, since the Balinese do not only consist of followers of the Hindu religion but also other religions such as Islam, Christianity (Protestant and Catholic), Buddhism and Confucianism as well as the local beliefs that have been recognized by the state in the Reform period since 1998? Through answering these questions, it is expected to have a better understanding of the role of the state and society in the context of indigenous practices in Ritual and Religious Activities of Bali Hinduism in Indonesia

Peer Holm Jorgensen’s work, The Missing History: Based on the True Story of Dewa Soeradjana

This article was originally a paper when the author was asked to discuss Peer Holm Jorgensen’s work, The Missing History: Based on the True Story of Dewa Soeradjana, which was organized by the Bali Study Center-Udayana University in collaboration with Bentara Budaya. The title given by the author in connection with the discussion of the contents of the book is assesing the Witness of a Person in History Before the Events of September 30, 1965. It should be noted that until now, the development of Indonesian historiography is still far from the expectation of writing a complete and comprehensive history. This is because in addition to the limited historical sources available relating to the periods made in the writing of Indonesian history itself, such as between the classical historical period, modern history and contemporary history which entered into the realm of cultural studies as the post-modern era. The existence of gaps between these periods, especially in the post-revolutionary period, seems to be caused by the spirit of the times that developed after the end of the New Order era, where there was a demand for a forward total history writing. This means that there is now a demand for an open history writing, without any cover-up, so that Indonesian society in general and historians (professional historians), history enthusiasts, amateur historians, and students will be able to fully understand the history of their nation. The hope that this demand will get a chance, now that the New Order regime which ruled for more than 32 years in a centralized and authoritarian manner has ended. The hopes include the need to represent studies related to the demands of the reform era which want transparency, accountability, openness and provide defense to minority groups, and marginalized people as a result of policies that benefit the majority group. This condition gave the majority group an opportunity to legitimize its power, various strategies are carried out so that it was hoped that it would not provide opportunities for political groups or opponents to defend themselves

FEMALE DEITIES IN BALINESE SOCIETY: LOCAL GENIOUS, INDIAN INFLUENCES, AND THEIR WORSHIP

One of the main issues that has been discussed in Indonesia regarding the democracy process in a modern world is about the feminism and gender issues. On the one hand, women are considered to play limited roles, whilst on the other hand, the men have always been considered to play a significant role. This can be traced back in the long process of the Balinese history not only in terms of political aspect, but also in the context of socio cultural aspects. It is important to look at what has happened in the Balinese societies, since Bali is known as a Hindu mozaic in Southeast Asia. The Balinese society has its own culture based on local culture that is strongly influenced by the Indian or Indic culture. The Balinese society is a patrilineal system, in which a man has a higher position, but in fact it was even Bali had a woman princess, who was of mixed Javanese and Balinese heritage, a wife of King Udayana of Bali between the 10th and 11th century. Both of them were considered as the Balinese kings at the same time. In the era of these two kings they were successful in integrating between Hinduism and Buddhism. Until now, the Balinese believe the soul of Mahendradatta as Durga. The main questions that will be addressed in this paper are firstly: how do the Balinese interpret the female deities? Secondly, how do they worship them? Thirdly, what is the meaning of this worship in terms of religious and cultural aspects in the modern and postmodern time? By discussing these issues, it is expected that we will have a better understanding on how the Balinese worship the female deities in the prehistoric, classical, and modern times in the context of a global or universal cultur

Balinese puri in historical perspective : the role of Puri Satria and Puri Pamacutan in social and political changes in Badung, South Bali, 1906-1950

Balinese puris are the residences of the traditional ruling elite of Bali, the ksatria. The puris provided the rajas and the lesser political leaders in Bali until the challenge to Satria hegemony posed by Dutch colonialism. In Badung (South Bali), Dutch ascendancy was marked by the massacre known as the puputan Badung, in 1906, which wiped out most of the royal families of puri Denpasar and puri Pamacutan. After the puputan, puri Denpasar and Pamacutan were replaced by puri Satria and puri Kanginan-Pamacutan respectively. Very few studies have been made of the Balinese puris in Badung, after the fall of puri Denpasar and Pamacutan so that the people of Badung themselves do not clearly understand the political role of these puris. This thesis is an attempt to study the rivalry between the resurgent puri Satria and its main local antagonist, puri Pamacutan. The latter co-operated with the Dutch colonial authority, while the survivors of the Badung massacre rebuilt puri Satria as a centre of opposition to the Dutch. The time frame (1906-1950) for this research reflects a period of turmoil and change in Bali, from the Dutch invasion (of South Bali), to the Japanese occupation, through the struggle for independence and the incorporation of Bali into the East Indonesian State to the eventual union with the Republic of Indonesia. The major topic of interest will be the strongly contrasting roles played by the traditional leadership of the two puris in the maintenance of political hegemony through the first half of the twentieth century

Telaah puisi Bali

Buku Telaah Puisi Bali ini merupakan salah satu hasil Proyek penelitian Bahasa dan Sastra Indonesia dan Daerah Bali tahun 1985 yang pelaksanaannya dipercayakan kepada tim peneliti dari Balai Penelitian Bahasa dan Fakultas Sastra Universitas Udayana. Hal yang akan dibahas dalam penelitian ini meliputi seluruh unsur yang terkandung dalam struktur puisi Bali modern dengan melalui analisis sampel yang telah ditetapkan. Pada bagian ini dideskripsikan unsur-unsur struktur tang membangun puisi-puisi Bali modern itu

PENGEMBANGAN TANAMAN JARAK PAGAR (Jatropha curcas L) MENDUKUNG KAWASAN MANDIRI ENERGI DI NUSA PENIDA, BALI

ABSTRAKDalam upaya memenuhi kebutuhan listrik di daerah terpencil danpulau-pulau kecil, pemerintah meluncurkan kebijakan pengembangan desamandiri energi. Di Nusa Penida, salah satu kawasan di Bali yang terdiriatas 3 pulau kecil, program mandiri energi dirancang dalam bentuk desawisata energi yang diwujudkan dengan pengembangan tanaman jarakpagar (Jatropha curcas L) sebagai penghasil bahan bakar nabati (BBN)untuk subtitusi bahan bakar pembangkit listrik tenaga diesel (PLTD).Analisis kebijakan pengembangan tanaman jarak pagar mendukungkawasan mandiri energi Nusa Penida dilakukan pada bulan Oktober 2007-April 2008. Penelitian ini bertujuan untuk: (1) mengkaji kesesuaian lahandan iklim Nusa Penida untuk pengembangan tanaman jarak, dan (2)melakukan analisis kelayakan finansial usahatani jarak pagar. Kesesuaianlahan dan iklim dianalisis secara deskriptif, sedangkan kelayakan finansialdianalisis berdasarkan kriteria investasi : NPV, B/C, dan IRR. Hasilpenelitian menunjukkan bahwa berdasarkan karakteristik iklim, wilayahNusa Penida termasuk ke dalam kriteria sesuai (S2) untuk pengembangantanaman jarak pagar. Unsur iklim yang menjadi pembatas adalahketersediaan air terutama pada bulan-bulan Agustus, September, danOktober yang merupakan puncak musim kemarau, sehingga waktu panenhanya berlangsung pada bulan Maret-Juli. Peran minyak jarak pagarmensubstitusi solar sebagai bahan bakar PLTD selain ditentukan olehwaktu panen, juga tergantung kepada harga biji jarak pagar yang dapatmemberikan insentif bagi petani untuk mengembangkan tanaman tersebut.Usahatani jarak pagar layak dikembangkan pada tingkat harga minimumRp 2.000/kg biji di tingkat petani.Kata kunci : Jatropha curcas L., kesesuaian lahan dan iklim, kelayakanfinansialABSTRACTPhysic Nut Jatropha curcas Development to SupportLocal Self-sufficient Energy in Nusa Penida, BaliTo fulfill the electricity requirement in remote areas and smallislands, Indonesian government runs the self-sufficient energy villageprogram. In Nusa Penida, an area that consists of three islands in BaliProvince, the program is run by developing Energy Tourism Area (ETA).In this program, physic nut (Jatropha curcas L.) was planted in the ETAand the seeds will be used for bio-diesel to substitute diesel powerelectricity generator fuel. A policy analysis of developing Jatropha curcasplantation in the ETA has been done in the period of October 2007 to April2008. The objectives of this research are : (1) to analyze the land andclimate suitability for planting physic nut, and (2) to analyze financialfeasibility of physic nut farming. The land and climate suitability analyzedby descriptive method. Financial feasibility analyzed by investmentcriteria : NPV, B/C ratio, and IRR. The result shows that the land andclimate in Nusa Penida is suitable (S2) for planting physic nut. The crucialelement of the climate is the availability of the water during dry season inAugust, September and October. The harvest season is in March to July.The role of physic nut as a source for bio-diesel is influenced by theharvest time and the price of physic nut seeds. A good price will lead thefarmer to maintain and develop their jatropha plantation.Key words : Jatropha curcas L., land and climate suitability, financialfeasibilit

CALONARANG Dalam Kebudayaan Bali

Pertama tama kami memanjatkan puji syukur karena atas rahmat Tuhan Yang Mahaesa, bahwa pelaksanaan penelitian tentang Calonarang dapat dilaksanakan dengan baik dan lancar sesuai dengan jadwal yang sudah ditentukan. Adapun maksud atau tujuan untuk mengadakan kajian ini adalah untuk memahami secara lebih baik tentang kisah Calonarang sebagai salah satu peninggalan masa Jawa Hindu yang dikenal di Bali dan Jawa Timur. Peninggalan situs arkeologi dan kesejarahan yang terdapat di Desa Gurah ini merupakan situs penting dalam bentuk lingga yoni dan tinggalan-tinggalan arkeologi lainnya yang dapat digunakan dalam mengkaji kisah Calonarang yang terkenal di Bali dan Jawa Timur itu dalam kaitannya tinggalan historis yang berhubungan dengan Raja Airlangga yang mana Raja Airlangga ini merupakan putra sulung dari Raja Udayana dari Bali dan Ratu Mahendradatta dari Jawa Timur. Tinggalan-tinggalan arkeologi, sejarah dan sastra Jawa Kuna ini merupakan khazanah kekayaan sastra yang perlu dipahami dalam konteks relasi hubungan kebudayaan Jawa dan Bali pada masa Jawa Kuna yang berlangsung sekitar abad ke-10-11 Masehi. Potensi-potensi ini adanya kekayaan yang dapat dikembangkan dalam pengembangan destinasi wisata di Jawa Timur khususnya di Kabupaten Kediri dan Bali khususnya Kabupaten Gianyar yang sarat dengan nilai-nilai adiluhung, filsafat tentang kehidupan, nilai-nilai karakter yang merupakan potensi kekayaan budaya yang dimilikinya seperti masalah nilainilai budaya, bangunan arsitektur candi yang tersebar di kedua Kabupaten tersebut. Tentu dalam pengembangan kepariwisataan ini yang akan dikedepankan adalah adanya konsep pengembangan potensi kebudayaan Bali sendiri yang memiliki karakter dan ciri khas iv masing-masing yang dapat memperkaya kekayaan pariwisata Indonesia pada umumnya. Adanya berbagai konsep tradisi budaya yang dimiliki oleh masyarakat Jawa Timur dan Bali, baik yang fisik (tangible) dan non-fisik (intangible) diharapkan mampu diangkat ke permukaan tidak hanya di tingkat lokal Provinsi saja, tetapi juga di tingkat nasional, dan bahkan diharapkan dapat memberikan sumbangan pada nilai-nilai budaya universal. Bertitik tolak dari pandangan dasar dan potensi di atas, maka kajian tentang Calonarang ini dapat dikembangkan secara intensif di masa yang akan datang. Dalam pelaksanaan kajian ini telah dilaksanakan diskusi kelompok Focus Group Discussion yang mengikutsertakan Bapak Lurah, perangkat Desa Krekep Kecamatan Gurah, Kabupaten Kediri Jawa Timur. Untuk itu diucapkan terima kasih atas bantuan dan arahan serta pendampingan ke lokasi penelitian di Situs Calonarang yang terletak di Kecamatan Gurah, Kabupaten Kediri Jawa Timur. Tambahan pula telah dilakukan wawancara mendalam (in depth interview) dengan para nara sumber antara lain Juru Kunci Calonarang Ki Suyono Joyo Koentoro di Desa Krekep Kecamatan Gurah, Kabupaten Kediri Jawa Timur. Mbah Jani yang merupakan sesepuh dan Juru Kunci Situs Semen di Kediri. Ucapan terimakasih yang sebesar-besarnya kami sampaikan kepada Kabupaten Gianyar atas bantuan biaya yang telah diberikan sehingga penelitian ini dapat berjalan sesuai dengan rencana terutama kepada Bapak Bupati Gianyar, Wakil Bupati Gianyar, Sekda Gianyar, Kepala Dinas Kebudayaan Gianyar beserta jajarannya, dan Rektor Universitas Udayana. Ucapan terima kasih juga disampaikan terutama kepada Bapak Kepala Dinas Kebudayaan Kabupaten Kediri, Bapak Lurah Desa Gurah dan jajarannya, budayawan, tokoh adat (Juru Kunci), staf pegawai Museum Airlangga di Kabupaten Kediri di Jawa Timur. Ucapan terima kasih juga disampaikan kepada para peneliti Prof. Dr. phil. I Ketut Ardhana, M.A., Dr. I Ketut Setiawan, M. Hum, Dra. Sulandjari, M. A. dan Dr.A.A. Gd. Raka, M.Si.. v Selanjutnya ucapan terima kasih disampaikan kepada tenaga di lapangan yang sangat membantu terlaksananya penelitian ini antara lain: Wahyudi, Endang Sunarti, dan Rita Prihatiningsih. Semoga hasil kajian yang dilakukan ini dapat memberikan sumbangan dalam memahami hubungan mengenai kisah tokoh Calonarang yang ada di Bali dan Kediri Jawa Timur, dan juga bagi pengembangan kepariwisataan di kedua wilayah Bali dan Jawa Timur pada khususnya, dan di Indonesia pada umumnya

Local Wisdom, the Muslim Community and the Strengthening of Pancasila Ideology in Bali

Studies on local wisdom, the dynamic practices of the Muslim community as a minority, and the Hindu majority in Bali are few. These kinds of studies are significant, concerning existing local wisdom. Spiritual values and noble cultural values need to be understood with societal development. Official religions often cause community fragmentation. There are several questions. First, how does a community adapt local knowledge to local wisdom? Second, what forms of tolerant spiritual and religious practices should be prominent concerning the influence of Islam? The majority of Balinese Hindu traditions and religion are different. Third, how do Bali’s communities interpret local wisdom with religious tolerance and moderation? Pancasila ideology in Indonesia’s national life is not only for the present; but for the future