Thursday, September 28, 2006

Ajeg Bali, the struggle for renewal

From The Jakarta Post today:

The Bali terrorist attacks have not only forced locals to rethink the role of the tourism industry but, most importantly, they have provided the necessary momentum for the rise of the Ajeg Bali movement.

Initially conceived as a movement to preserve the island's tangible and intangible cultural heritage, Ajeg Bali has grown in the last few years into a movement stressing economic, social and political self-reliance.

From a tiny movement initiated by a few of the island's elites, Ajeg Bali has grown into a popular ideology with a large number of followers, who could significantly influence the course and future of the island.

"The bombings have left Bali in disarray. The attacks have tainted our image, damaged our economy and shattered any sense of safety and invincibility that we ever had," a respected scholar, Ketut Sumarta said.

"We need to do something big to regain control over our island, over our self. That big thing, many people believe, is Ajeg Bali."

The most ardent promoter of the movement is the local media mogul, Satria Naradha, who owns the island's largest newspaper, the Bali Post, and its most influential television station, Bali TV. He also owns several other newspapers and a network of radio stations across Bali.

His media empire has played a pivotal role in making Ajeg Bali the most popular public discourse in contemporary Bali. Meanwhile, his eccentric persona has won him popular support among the Balinese, particularly those who live in the island's rural areas.

"He believes in supernatural power and divine intervention. He gives generous contributions to numerous religious festivals all over Bali and he frequently conducts nocturnal visits to various holy temples in the island," a temple priest said.

"For many Balinese, he is the true ideal of the island's future leader, the kind of man who could balance the rush of the modern life with the tranquility of the spiritual life."

In the past few years, Satria's media empire has made a continuous effort to transform the Balinese into a well-informed, educated and self-reliant entity, which could embrace the challenges of the globalized world without losing its spiritual and cultural roots.

The empire has ran a series of public talk shows and awareness ads, urging the Balinese to protect the environment, to promote the use of local fruits and food product, to end the traditional cockfighting game of tajen and to save the island's agricultural sector.

Moreover, Satria Naradha had established the Koperasi Krama Bali (KKB), a business cooperative aimed at providing alternative jobs for the Balinese.

"Many Balinese lost their jobs following the economic slow down caused by the bombings. KKB will tries to minimize the economic impacts of the bombings by providing vocational trainings and start up money to the Balinese entrepreneurs," Satria Narada said.

Satria gave Rp 5 billion of seed money to KKB, which now boasts over 5,000 members across Bali.

However, some of Bali's most critical minds had warned that Ajeg Bali might degenerate into a racist, chauvinistic movement that would jeopardize the harmonious religious and ethnic relations the island is renown for.

"Ajeg Bali has been used as the reason behind 'administrative sweepings' targeting non-Balinese migrant workers. Some traditional institutions, such as Pecalang guardsmen, have shown an increasingly arrogant attitude toward the non-Balinese population," a noted columnist, Aryantha Soethama, said.

"Unchecked and irresponsible actions in the name of Ajeg Bali might trigger a conflict between the Balinese and the non-Balinese," he warned.

On the contrary, Satria Naradha had repeatedly stated that Ajeg Bali was not a racist nor a separatist movement.

In fact, he said it had nothing to do with the non-Balinese: Ajeg Bali had no intention of kicking out the non-Balinese population out of the island.

"Ajeg Bali is aimed at educating and empowering the Balinese, releasing them from various habitual constraints imposed upon them by their own outdated cultures and social norms," he said.

"In this respect, it is a struggle against ourselves and not a fight against some external force, such as the non-Balinese population," he added.

One such outdated cultural and social norm is the reluctance of the Balinese to take menial, laborious jobs. They considered such jobs as "lowly" and taking such jobs would damage their pride and social standing.

Their cultural and social stratification had dictated that being a Brahmin (priest) and Ksatriya (warrior) were the noblest professions for a Balinese. Being a Wesya (trader) or a Sudra (worker), therefore, were considered to be less-than-noble professions.

Government offices and education institutions are seen as the modern forms of Brahmin and Ksatriya houses. It is no wonder that a large number of Balinese people literally beg, bribe and cheat to get a job in such places.

For decades the Balinese have looked down on various menial -- albeit legal and profitable -- professions, such as ditch digger, garbage collector, bakso (meatball) vendor and barber.

"The Balinese forget that Karma (working) is one of two most important pillars of Balinese Hinduism. There is no such thing as 'lowly' jobs or 'noble' jobs, only 'selfish' and 'unselfish' jobs," Satria said.

Through KKB, Satria has educated and trained the Balinese to respect and to partake in such "lowly" jobs. Apparently, a growing number of Balinese have accepted his rationale.

Since last year, the number of Balinese bakso vendors, barbers and producers of tahu (soybean-based tofu) has increased significantly.

"I believe that teaching the Balinese to work hard, to stop being a spoiled ethnic community, will be Ajeg Bali's and the KKB's most influential legacy," a poetess Cok Sawitri said.

"Ajeg Bali will either lead the Balinese into a cultural and economic renaissance or a cultural program against non-Balinese."

It all depends on whether the Balinese has the courage to admit that their biggest problem is themselves and not the outsiders," she said.

(I Wayan Juniartha)

Widespread fear of terrorist attack still persists

From the same Jakarta Post edition:

"The scariest thing about an act of terrorism is not the lives it has claimed or the damage it has inflicted but the perpetual fear it has sown on its victims and their communities," Gde Aryantha Soethama said.

Known as one of Bali's most brilliant essayists, Aryantha definitely knows how to summarize a general trend into a brief paragraph.

This time, however, the author of Bali Tikam Bali (Bali Stabs Bali) and Basa Basi Bali (Chit Chat Bali), was more interesting in stressing the truth than weaving beautiful prose.

"Prior to the bombings, the Balinese were probably the most carefree people of the world. Then the attacks took place and now the Balinese live in constant fear of another attack, of another catastrophe. Fear and anxiety have became a common feature of today's life here," he said.

For example, he pointed out how the Balinese now interpreted the word "Kuta" in a strikingly different way than they previously did.

Kuta is the island's prime tourist haven which became the target of two separate terrorist attacks in the past four years.

On Oct. 12, 2002, two powerful bombs exploded in two of Kuta's most popular nightspots, killing 202 people, most of whom were foreign tourists.

On Oct. 1, 2005, terrorists hit Kuta again. A bomb exploded in a packed family restaurant. The suicide bombers also detonated two other bombs in a seaside food market in Jimbaran, five kilometers south of Kuta.

The brutal attacks killed 23 people and injured 196.

"When their children said that they would go to Kuta, parents used to associate the word with having a fun time, strolling by the beach, delicious snacks, colorful souvenirs and friendly tourists," he said.

Following the bombings, the word "Kuta' was associated with lurking danger, death and brutal strangers.

"Now, when their children said that they wanted to go to Kuta, the parents will warn them about terrorists and bombs. If the kids go to Kuta, their parents will spend the entire time in anxiety," he said.

Similar anxiety was also expressed by Widi Widiana, Bali's most popular pop singer. A native of Legian, Kuta, and a father of a three-month-old baby, Widi said that the fear for another attack was always present.

"The fear usually intensifies when we are about to enter the month of October," he said.

The fear, he said, was further aggravated by the failure of the island's security authorities to convince the people that it had taken all necessary measures to prevent another terrorist attack.

"Of course we saw many security-related activities in the months following the attack. But, after a while the enthusiasm died out and we began to doubt whether our security force now has the skills, knowledge, equipment and, most importantly, the preparedness to counter a future attack," he said.

One example of such aborted enthusiasm was the establishment of Bali Security Council (BSC). Conceived by the brilliant Made Mangku Pastika, the former Bali Police Chief, BSC was designed to be an umbrella organization to seamlessly integrate the resources and expertise of various security agencies on the island.

With counterterrorism as its first priority, BSC was responsible for drawing and implementing a comprehensive security plan that would combine state-of-the-art equipment with highly trained human operatives.

But BSC got lost in the confusing jungle of political power play and bureaucratic stupidity.

The private sector and concerned individuals tried to alleviate the anxiety by building their own security system. A network of CCTV was built and operated in the quiet tourist destination of Sanur. Other tourist areas soon followed with similar arrangements.

"But, who will protect the island's general population, those Balinese who do not live in tourist destinations or who aren't rich enough to afford a private security system? Who will alleviate their fear?," writer Made Sudiana asked.

"Probably the gods," Aryantha Soethama answered.

Perhaps that's the reason why following the bombings and despite the economic hardship, a large number of Balinese still organize time-consuming and expensive religious festivals.

"They believe that by doing so the gods will spare the island from further attack and will bless the island with another long period of prosperity," he said.

"Moreover, the responsibility of protecting the island into the hands of the gods, those Balinese could relieve themselves from the burden of fear and anxiety," he added.

To a certain extent, that religious fervor was a meaningful and positive response. Yet, it certainly wasn't a sufficient response.

"Let's not forget that the terrorist attack was a physical attack, not a supernatural one. Our ancestors had told us that a supernatural attack must be countered with supernatural means and physical attack with physical means," Aryantha said.

From this perspective, he believed, a sacred offering wasn't an appropriate answer to a high-tech bomb.

"What we really need is a bomb-defusing kit and a person skilled in using it," he said.

John & Cynthia Hardy: Promoting holistic education

Michele Lee, Contributor, Ubud, Bali

Canadian-born John Hardy arrived in Bali in 1975 and loved the people and the rich culture so much he decided to stay.

He began creating jewelry that was inspired by traditional Balinese handicraft work. In 1989 he met Cynthia, and fell deeply in love with her.

She became his business partner and wife, and, with her help, they created a jewelry business that has become a great success.

In 2006, John and Cynthia received the Town and Country Couture Design Award for the best jewelry piece in silver and for the best marketing and public relations.

While John and Cynthia appreciate the success they have had over the past 17 years, they are much more than businesspeople -- they are true visionaries who have decided to embark on a new mission to create a Steiner-inspired school here in Bali.

Cynthia feels that Steiner focuses on the whole child by encouraging children to sing, dance and paint in their younger years, because this is more important than mere academic learning.

Kids will get caught up with their reading and writing skills by the time they are in third or fourth grade. Cynthia says, "While we are very influenced and empowered by Steiner education, we want to do much more than Steiner. We want to bring crafts into the school, like textile-weaving, jewelry-making, woodcarving and painting -- all crafts from Bali.

"We also want to integrate Balinese children into our school. We are dreaming of sliding-scale tuition fees. All of this, of course, has to be studied and has to be sustainable.

"We're envisioning having the school open 18 hours a day, where children can have computer training, and classes in English as a second language would be available for Balinese kids in the community."

The Hardys are striving to incorporate and help elevate the quality of life for the Balinese in their community, while also educating their own children (they have two daughters) and other children in their international school.

John and Cynthia have rented just over two hectares of land, in lieu of purchasing it, because they don't want Balinese to sell their land.

John says, "It's a win-win situation, because they keep their heritage and we use their land for a beautiful school."

There is enough for a soccer field and for kids to do athletics and there will also be a natural spring water pool situated next to the stunning river that is just below the school grounds.

Their construction plans include a music room, a stable for animals, a silversmith workshop and possibly three small classroom structures. All of these buildings will be made from completely natural materials that will be both beautiful and affordable.

John feels strongly about the pitfalls of mainstream education. He says, "Thirty percent of people who enter the school system succeed; conversely 70 percent fail.

"The educational system as a whole is not bringing everyone forward; it's constantly cutting them back."

John and Cynthia put into practice their beliefs. Both of their daughters have been Steiner-educated, and their youngest daughter currently attends a local Steiner-inspired school in Ubud.

The newly built classroom that houses a combination first/second-grade class and a third-grade class is a beautifully inspired structure built in the shape of a buffalo with an alang-alang traditional roof that resembles the buffalo's mane, with bamboo walls and floors that were put together without any nails; all are in view of the lush green rice fields that surround the school property.

The classroom is a reflection of the Steiner philosophy of creating an innovative and ascetically pleasing space at which children may play and be excited about learning.

Some people may think that Steiner and holistic education is too focused on creativity and playing, but Cynthia says, "If you talk to a Steiner academic, they would argue most definitely that children coming out of any grade in Steiner would have the same academic capacity to pass any test that a child coming from a public school could pass.

"Ultimately, Steiner educated children are equipped with the same knowledge."

It is no secret that Alan Wagstaff -- a holistic educator whom John considers to be a visionary in his own right -- has had a big influence on John and Cynthia's vision for their school.

They are inspired by his vision, which goes beyond creating a school -- it is about creating a community of people who are a part of their children's school life that is a blend of cultural, spiritual and academic activities that will nurture the whole child.

The school is tentatively scheduled to open in Sibang in September 2007. This location was chosen, because it is equidistant from both Ubud and Denpasar.

John says, "The king of Sibang is very supportive of this school and loves the fact that there will be a school in his community."

It will be an international Balinese school with a focus on cultural integration and appreciation.

(A holistic education workshop led by Alan Wagstaff will be held Oct. 2 through Oct. 6 at Kopi Bali House, Jl Bypass Sanur 405E. For further information contact admin@sgfbali.com or call 0815 58001520 or (0361) 7956613.)

Wednesday, September 27, 2006

Pengalaman Puasa di Bali

A Muslim's take on fasting experience in Bali

http://gedehacewriting.blogspot.com/2006/09/pengalaman-puasa-di-bali.html

Saturday, September 23, 2006

Puputan di Pulau Seribu Pura

http://www.balipost.co.id/balipostcetak/2006/9/21/o2.htm

SERATUS tahun lalu terjadi tragedi di Pulau Dewata. Peperangan yang terjadi antara kolonialis Barat dan raja Hindu yang penuh harga diri, yang tidak mau memenuhi tuntutan orang Belanda.

---------------------------------

Hubungan Belanda dan Bali

Pada 9 - 25 Februari 1597, tiga awak kapal Belanda dari Armada Belanda di bawah pimpinan Cornelis Houtman yang sedang berlabuh di pantai selatan Bali, tinggal di daratan. Mereka disambut hangat oleh masyarakat setempat, di antaranya adalah Raja Bali sendiri. Para awak kapal tersebut berhasil mendapatkan air minum dan keperluan-keperluan lain untuk perjalanan pulang ke Belanda.

Salah satu awak kapal yang benama Aernoudt Lintgens menulis laporan lengkap mengenai apa yang mereka alami selama di Pulau Bali. Sedangkan dua awak kapal yang lain tidak mau meninggalkan pulau surga itu.

Pada era VOC (Verenigde Oostindische Compagnie) sekitar 1602 1800 dan awal abad ke-19, hubungan antara Belanda dan Bali terjalin tetapi pihak Belanda tidak merasa perlu untuk mengadakan konfrontasi dengan raja-raja, apalagi mendirikan pemerintahan Belanda di sini. Tetapi sikap tersebut berubah pada tahun 1846. Pada saat itu Bali terbagi dalam delapan kerajaan yang masing-masing memiliki pemerintahannya sendiri. Setelah tiga kali ekspedisi militer selama 1846-1849 maka kekuasaan Belanda di Bali diakui secara resmi pada 13 Juli 1849.

Kesepakatan politik yang menyatakan bahwa semua raja di Bali mengizinkan pemerintahan kolonial Belanda di Betawi untuk berperan dalam pemerintahan di Bali pun dibuat. Sebagai contoh adalah dikirimkannya pasukan Belanda untuk membantu Raja Buleleng memadamkan pemberontakan di wilayahnya.

Di kerajaan utara dan barat (Buleleng dan Jembrana), hanya seorang petugas pemerintah yang ditempatkan di sana, tetapi di Kerajaan Gianyar dan Karangasem berada langsung di bawah pengawasan pemerintah Belanda. Keempat negara Gouvernemen itu dipimpin oleh seorang bupati. Pada 1 Juli 1882, Pulau Bali dan Pulau Lombok menjadi satu karesidenan bersama dan Mr. Hoos terpilih menjadi Residen Bali-Lombok dan bertempat tinggal di Singaraja.

Di bidang pos, tidak terjadi banyak peristiwa. Pada 1 Mei 1873 di pantai Buleleng yang terletak 3 km di sebelah utara Singaraja terdapat sebuah kantor pos pembantu. Cap pos yang dipakai dalam kader dieja Boeleling. Pada 17 Oktober 1888 Kantor Pos Pembantu tersebut dikembangkan menjadi Kantor Pos. Pada tahun 1896, nama Kantor Pos tersebut berubah menjadi Singaradja. Tidak diketahui apakah lokasi Kantor Pos tersebut juga dipindahkan. Fakta yang didapatkan hanya bahwa sampai dengan Maret 1896 Kantor Pos tersebut memakai cap pos Buleleng berbentuk segi empat dan sejak April 1896 memakai cap pos Singardja.

Sementara itu, suasana di Bali tetap tegang. Keempat kerajaan yang memiliki pemerintahan sendiri seperti Badung, Bangli, Klungkung, dan Tabanan terus-menerus berusaha untuk menghindari campur tangan dari luar. Di lain pihak, pemerintah Hindia Belanda tidak bisa menutup mata terhadap sengketa antara raja-raja sendiri.

Hadiah Dewa-dewa

Pada 27 Mei 1904 sebuah kapal bernama Sri Koemala yang berasal dari Banjarmasin (Kalimantan) terdampar di pantai Sanur karena laut yang kurang dalam. Keesokan harinya semua barang yang ada di atas kapal lenyap. Pemerintah Belanda menganggap perampasan itu sebagai kelalaian Kerajaan Badung. Penyelidikan oleh Residen J.Eschbach dan Kontrolir H.E.J.F. Schwartz membuahkan tuntutan kepada kedua raja Kerajaan Badung berupa ganti rugi sebesar 3.000 ringgit untuk Kwee Tek Tjiang, pemilik kapal tersebut.

Para raja Badung menolak tuntutan ganti rugi tersebut berdasarkan hukum tawan karang. Akhirnya pemerintah Hindia Belanda mengambil tindakan untuk menghentikan ekspor dan impor untuk Kerajaan Badung sejak 7 Januari 1905. Penghentian ini merugikan juga para nelayan Badung. Raja Tabanan yang mendukung raja-raja Badung dan ikut melawan pemerintahan Gouvernemen mengalami penghentian ekspor dan impor pula sejak 27 April 1906.

Tetapi, penghentian ekspor dan impor tersebut tidak menghasilkan hal-hal yang diharapkan oleh Gouvernemen. Sebaliknya, raja-raja Bangli dan Klungkung juga memilih untuk mengambil sikap yang sama dan menolak untuk berunding dengan utusan khusus Gouvernemen untuk urusan Bali, F.A. Liefrinck.

Hampir dua tahun berlalu tanpa perkembangan apa pun. Gubernur Jenderal J.B. van Heutz, karena ia ingin menjaga nama baiknya, pada 17 Juni 1906 mengirim peringatan terakhir kepada raja-raja tersebut. Kerajaan Badung dituntut untuk memenuhi ganti rugi sebesar 3.000 ringgit beserta ongkos blokade sebelum 1 September 1906 dan Tabanan dituntut untuk ikut memblokade Badung.

Jika kerajaan Badung tetap pada pendiriannya, pihak Gouvernemen akan menggunakan kekuatan militer untuk memaksa mereka membayar ganti rugi. Namun, raja-raja tetap menolak untuk memenuhi ganti rugi dan mereka balik menuntut pemerintah Gouvernemen untuk membayar 1.500 ringgit per hari sebagai ganti rugi blokade tersebut.

Akhirnya Van Heutz memutuskan untuk mengirim pasukan militer ke Bali di bawah pimpinan Mayor Jenderal M.B. Rost van Tonningen. Pengiriman pasukan militer ini dimaksudkan untuk memaksa kerajaan Badung dan Tabanan dan kerajaan-kerajaan lain yang memberontak melawan pemerintah Gouvernemen untuk tunduk.

Pada 11 September 1906 Komisaris Pemerintah Liefrinck menambahkan sebuah tuntutan baru kepada raja-raja Bali untuk mengizinkan pasukan Gouvernemen masuk ke wilayah mereka.

Raja-raja Bali tetap pada pendirian mereka. Satu hal yang sangat memalukan bagi orang Bali adalah kehilangan muka. ''Lebih baik mati daripada menjadi raja dengan cara seperti itu,'' ujar salah satu Raja Badung, Goesti Gde Ngoerah Denpasar, sesaat sebelum ia meninggal.

Puputan 20 September 1906

Pada 14 September 1906 pasukan angkatan darat dan laut Gouvernemen mendarat di pantai Sanur dan membangun markas (bivak). Sepanjang waktu Denpasar dihujani tembakan oleh angkatan laut, tetapi belum ada serangan yang sebenarnya. Baku tembak antara kedua belah pihak terus berlangsung dan akhirnya pasukan Gouvernemen diarahkan menuju Denpasar. Puncak serangan terjadi 20 September 1906 saat Denpasar diserang dari sebelah utara untuk merebut istana raja.

Tidak ada harapan bagi warga Denpasar untuk menang dan akhirnya sebuah drama besar terjadi. Laporan langsung dari pihak Gouvernemen berbunyi: Walaupun begitu, suatu massa yang besar dan kompak, semuanya berpakaian adat berwarna putih dan siap mati, di antaranya raja sendiri dan keluarganya, bersenjata tombak pendek, melakukan serangan kepada kita, yang mereka namakan puputan.

Tembakan terus-menerus ke kelompok massa tersebut menghasilkan efek yang mengerikan. Hampir seluruh massa mati tertembak, termasuk wanita dan anak-anak, yang menyerang menuju pasukan Gouvernemen dengan keris atau tombak tanpa ragu.

Perintah berulang-ulang kepada massa untuk menyerah dan meletakkan senjata tidak digubris dan usaha untuk mengambil senjata mereka tanpa kekerasan gagal total, bahkan hanya menambah korban di pihak Gouvernemen.

Di antara jeda tembakan oleh pasukan Gouvernemen, massa yang selamat langsung membunuh yang terluka dan maju menyerang pasukan Gouvernemen secara membabi buta dengan senjata tajam.

Setelah itu, pasukan komandan Rost van Tonningen dikerahkan menuju wilayah timur dan selatan Denpasar. Di tempat itu, di Puri Pamecutan yang merupakan tempat tinggal Gusti Gde Ngurah Pamecutan dan keluarganya, terjadi aksi bunuh diri dengan ritual yang serupa.

Lagi-lagi musuh tidak berhenti menyerang sampai mereka hampir dimusnahkan total dan mereka juga langsung membunuh yang terluka.

Kepala rumah sakit lapangan menulis di atas kartu pos bertanggal 27 September 1906: Hari kedua pendaratan kita, saya melihat serangan tombak kepada markas (bivak) kita tetapi selain itu saya tidak dapat melihat banyak karena saya harus tetap di tempat. Koran-koran akan memuat berita ini.

Sumber-sumber resmi melaporkan bahwa 600 orang mati dan 200 orang terluka di pihak kerajaan Bali. Dari pihak Gouvernemen terdapat 4 orang mati dan 18 orang terluka. Mayat raja-raja dikremasi sesuai dengan adat Bali.

Pada 27 September 1906 Tabanan diamankan tanpa perlawanan menyusul Bangli dan Klungkung yang diamankan lebih dulu pada 17 Oktober 1906. Ekspedisi militer ini dibubarkan pada 1 November 1906.

Magic -- an integral part of life in Bali

(I won't give any URLs here, since The Jakarta Post doesn't use permanent link
system).

Magic -- an integral part of life in Bali

Trisha Sertori, Contributor, Gianyar

Hiang Dewi, a pretty young wife of a Balinese rice farmer, died generations ago but this watcher of rice fields is very much alive for those who can see ghosts and believe in magic.

And it would seem nearly everyone here can see, or at least believes in ghosts such as Hiang, the spirit world and spells hovering over life as we know it.

Hiang is, apparently, one of the benefits of being in contact with Indonesia's unseen or mystic world. Believers say with a kind ghost like Hiang overseeing your house you will find your home to be more secure and friendly.

This is where magic -- ilmu gaiba in ancient Balinese -- comes in. Practitioners and priests say Balinese magic has been handed down from one generation to another for thousands of years, reaching its peak during the Majapahit era.

Magic is still practiced today throughout Java, but is particularly revered in Bali where more than 90 percent of the population accept magic as a part of daily life.

So strong is the belief in magic that there is a television program that regularly discusses magic, hosted by magazine editor and respected magician, I Gusti Agung Ngurah Harta.

But more extraordinarily, regular competitions are held for beginners in the magic arts, a bit like Harry Potter's Quidditch airborne game, dangerous for players and observers alike.

An expert on Bali's black magic, who requested anonymity said it was safe to watch this annual competition that will be again held in October, but 25-year-old Kadek from Ubud disagrees. She said witnessing this competition can be deadly.

"It is dangerous. If they see you watching, you can die. Last time this competition was held, the farmers who saw it went to their rice fields the following day and became ill. It's too dangerous," Kadek said, adding that spirit wars also occur, like the one between the Balinese villages of Medahan and Blahbutuh in 1996.

"There was a big spirit war between the villages. Every night it was really hot here and friends said they saw people dressed in white flying through the sky, just like on television. The war ended when a powerful black magician died. It was a terrible time and people were arguing with each other and deeply disturbed," said Kadek.

People have reason to fear the power of magic according to Kadek, because it is real and can hurt people.

"Yes, I am scared of magic. Yes, I know it's real. From the time I was small my mother warned me to be careful of what I ate because people nearby might put magic in my food," said Kadek.

The idea of magic introduced into food is common with potent magic introduced in food rather than by the magic spells of the European variety of the art.

Called citik, or poison, the black magic expert said this type of magic can be dropped into coffee or mixed in foods.

"We have some black magic citik that can be given to someone now, but it won't take effect for a year, so no one will ever knows how their illness or death came about. Revenge like this is outside the laws of humans and can only be stopped by very strong magicians. Once you start with black magic there is no going back," said the expert.

Ngurah Harta said he does not recognize the concept of black or white magic. How the skill is applied is based solely on the character of the practitioner, he asserts.

His television program Pebligbagan dan Sinetron Memedi that discusses magic, mysticism and Balinese healing is, he said, aimed at helping people understand that magic is not as dangerous or extreme as many people fear.

"In Hinduism black is the symbol of protection, safety and fertility and white is the color of dedication; a symbol of holiness, so black or white (in magic sic) does not exist. It depends on the character of the person who performs the magic," said Harta.

Seekers of magical intervention in their lives come daily to Harta's morning clinic. He said people ask for help in their love lives, to ease family tensions or to divert threats of physical harm. Many also request charms or mantras to improve their businesses, while others, believing they are under a spell, seek Harta's skills to break the spell.

"Magic is predominantly used to cure people from various afflictions. I can tell magic is at work by the appearance of a patient. I can read their eyes, their face, their attitude. There is a vast difference in the appearance of someone who is physically ill versus someone who is suffering from magic," said Harta.

Harta's talents and Bali's place in the magical and mystical world are recognized not only in Indonesia, but also overseas.

International students come to his Denpasar home to gain insights into other planes of existence, including a group of Bulgarians who said they believe Harta is a living God.

"He is a living God. Everything we learn happens instantly and we improve our spiritual development quickly," said Valery, speaking on behalf of Harta's Bulgarian students.

The esoteric secrets at the heart of magic and healing are currently being translated into a book, authored by Harta, who said he has already documented 1000 different stomach ailments that can be cured with Balinese healing and magic techniques.

Holy man Jero Mangku Dalem from Tengkulak Tengah, said while he does not practice magic, he is well aware of its power, having studied the Artawa Wedha magical knowledge, written in Balinese script on sacred lontar or palm leaf books, for many years. He said this knowledge originated in the ancient East Java kingdom of Kediri.

"My lontar are more than 100 years old. They have been handed down in my family from generation to generation and I have studied them for most of my life, and while I don't practice magic, I do make charms and ceremonies that help people who are affected by magic," Dalem said.

Talented magicians are able to transform themselves into animals at will to enter people's homes or villages without being noticed, according to Dalem, whose charms and amulets ward off black magic.

He adds that if people are strong in themselves, they are less susceptible to the negative elements of magic. "When a soul is strong and clean it is not affected by ghosts or magic, but if your soul is not firmly attached to your body, ghosts or magic can enter you," said Dalem.

Growing up in a household steeped in magic was difficult for Singaraja-born Putu, who says the magic introduced into the family by his grandfather caused years of suffering for the family, and left him with a sixth sense and the ability to see ghosts like Hiang Dewi.

"My grandfather was not born into a tradition of magic. He learned it late in life and it took him five years just to learn how to read the lontar, and then he died, telling my father to carry on the work," said Putu.

However Putu's father had no desire to become a Balian -- the Balinese title for a magic practitioner -- and for years afterwards, the family suffered recurring illness and financial problems.

"In the end my father gave in and became a Balian. As his son this is not something I want to do with my life, but I may have to. My older brother is now studying with my father, so he can take on the work when my father dies, but if he does not want to continue, the responsibility will fall on me," Putu said.

For the skeptics who believe magic is found only on the pages of Harry Potter novels, Grimms fairy tales and within the walls of Camelot, Ngurah Harta tells us, "You can't see God but you still believe. Belief in magic is no different," he said.

Thursday, September 21, 2006

Bali beyond the beaches

http://www.news.com.au/travel/story/0,23483,20444489-27977,00.html

'AN anthropologist came to our village and I helped him take blood samples from all the villagers," Sadra loves to explain gravely. "We sent the samples to laboratories in Europe, Australia and America. The results were all the same."

He punches the air triumphantly: "We have blood from India!"

The villagers of Tenganan Pegringsingan have long believed this to be so and the test results validate their claim to be descended from one of Bali's oldest races. Traditionally the home of warriors, the village, near Candidasa, on Bali's east coast, has retained customs and beliefs now very different from the rest of the island. The best archeological guesses estimate that the village dates from the 11th century, though not even Sadra, regarded as the local historian, can be sure.

Stepping into Tenganan is to enter another world, where everything has been thought about, has meaning and makes sense, in a way that makes large cities seem like giddy-headed toddlers.

Tenganan is one of four Balinese villages that, with the Wisnu Foundation (a local environmental non-governmental organisation), make up Bali's new village ecotourism network (JED), which represents a fresh approach to tourism. Each JED village has experienced externally imposed tourism programs in the past and although each recognised the potential benefits they could bring, the villagers knew that in the hands of outsiders they could do more harm than good. One JED village, Nusa Ceningan island, put up the most spectacular fight, successfully rejecting a government plan to sell 90 per cent of its land to tourism investors for a large resort.

Designed, owned and run jointly by the five stakeholders, the establishment of JED is a brave step. Nothing like it has existed in Bali. JED is driven by the conviction of the village members that they have valuable cultural and environmental resources and that ecotourism is a way to benefit from and preserve them. Everybody gets something out of it. The trip fee from each visitor not only pays the local guides, cooks and those whose lands are crossed, but contributes to the village temple, the traditional council and the village conservation fund.

Of course, tourism can work like quicksand for small communities, which has not escaped the JED network members. The villagers have decided they will never rely entirely on tourism, nor will they change their lifestyles. They will restrict visitor numbers when necessary to make sure they can always prioritise the activities that form the foundations of Balinese village life.

For travellers, it means an opportunity to see a new side of Bali: quieter and more authentic than the tourism-oriented southern hubs. And each village is different. Kiadan Pelaga, in Bali's central highlands, is an agricultural wonderland, surrounded by lush forest gardens where organic crops are grown among wild plants and trees. Cinnamon, vanilla, cocoa and chilli are in
abundance.

"This plant is used in our temple ceremonies and this one for a high fever," explains Wayan, one of the local guides. "This one we use to make roofs and this one is good fried with garlic."

But the king crop in Kiadan Pelaga is organic coffee and visitors come away enlightened to the process and politics behind filling that morning cup.

Three hours by road to the east, Dukuh Sibetan lies at the foot of majestic Mt Agung. The volcano's 1963 eruption left farmers with ash-coated lands and few agricultural choices. Luckily, snake fruit rose out of the dust to become the village specialty and residents of Dukuh Sibetan are authorities on this strange little fruit.

Through seed saving, they have formed something of a genetic bank and they also produce Bali's only snake fruit wine; visitors are invited to learn how it's made and to taste samples. Views from Dukuh Sibetan are spectacular, and short treks reward with vistas all the way to the ocean.

Nusa Ceningan island, tucked behind touristy Lembongan island on Bali's east coast, is governed by sun and sea. Ninety-seven per cent of its inhabitants are seaweed farmers and, according to home-stay host Sita, the canoes heading out to tend their plantations "look like the morning market". The northern tip of Nusa Ceningan is perfect for snorkelling, with a stunning variety of fish and colourful coral.

The southwestern end of the island is surrounded by deeper, rougher seas, crashing dramatically against cliffs. Here is the place to watch the sun set over distant Bali while the air fills with swallows from caves below, darting around to find their evening meal.

Back on the mainland, Tenganan is already visited by tourists, but most are accompanied by a guide from outside the area. Village network visitors to Tenganan, however, are hosted by a local resident.

This is the case in all JED villages and, in Tenganan, it means unique access to the stories of the village, walks through one of Bali's most intact remaining temperate rainforests, and the slow unravelling of the mysteries of the village's prized gringsing weaving, found here and in Japan and India.

Overnight trips to these villages are welcomed, at a home-stay or in locally run accommodation. The included meals are an opportunity to sample delicious, home-style Balinese cooking, prepared by the village women as much as possible from local organic produce.

It is still early days for this small community-based project and the JED network members continue to learn as they go. But the message is clear: no matter how many times you've been to Bali, don't think you know it all yet.

Gin Simpson is with Australian Volunteers International and has been working with JED in areas of marketing, fundraising and management systems.

External link www.jed.or.id

World's best, but we're not there

http://www.smh.com.au/news/indonesia/worlds-best-but-were-not-there/2006/09/14/1157827091744.html

September 17, 2006

How Bali has changed. Frequent visitor John Borthwick argues it's time to check it out.

IT WAS little surprise that Bali's tourism authorities were delighted last month when the US edition of Travel + Leisure magazine named Bali "World's Best Island" for the fifth time. The same survey - of 23,000 respondents - also rated it "Asia's Best Island" for the seventh time.

But for many Australians, Bali remains a no-go zone. While other nationalities are slowly returning, on a recent trip I noticed that Australians, traditionally the second highest after the Japanese, are still much fewer than before.

In July, 12,521 Australians arrived - 57 per cent down from the record high one year before. West Australians, however, for whom Bali is very easily accessible, remain largely unperturbed about travelling there. Responding to the demand, Garuda Indonesia has added two extra weekly flights to complement its daily departures from Perth.

The Department of Foreign Affairs and Trade still warns Australians of travel risks to Indonesia, including Bali.

But among thousands of Australians who disregarded this advice and visited Bali was federal Health Minister Tony Abbott. In a later newspaper column headed The Moral Imperative Of Tourists, he wrote that tourism is economically beneficial to the stability of Indonesia and thus to Australia's own regional self-interest.

He concluded: "Taking a holiday in Indonesia is riskier than going to the Gold Coast but ultimately may be quite a patriotic thing to do."

Entrepreneur Harry M. Miller is also on Bali's side. "I just had the best time - it was absolutely fantastic," he said on his recent return from his first trip to Bali.

"This wonderful place and wonderful people do not deserve the negative treatment they so often get in the mainstream Australian media, which is often unfair and stupid," he added.

In the wake of the Bali bombings of October 2002 and October 2005, plus the trials of Australian drug smugglers, positive media coverage of Bali has been rare. With more than 40 per cent of the island's 3.1 million people dependent on tourism, the subsequent downturn in visitor arrivals has affected the entire island.

How has Bali changed since the bombings? While Kuta is again a mosh pit for shopping, formerly snoozy Seminyak, about two kilometres up the beach, has leapt ahead as an entertainment and accommodation zone. The post-bomb logic in 2003 was that low-key Seminyak might be less of a target for further attacks by Islamists.

Monday, September 18, 2006

Balinese Sea Turtle Conservationist To Receive 2006 Seacology Prize

http://www.ewire.com/display.cfm/Wire_ID/3357

BERKELEY, CALIFORNIA, Sep. 15 -/E-Wire/-- Seacology is pleased to announce that Ketut Sarjana Putra has been selected to receive the 2006 Seacology Prize for his efforts to protect endangered sea turtles in his native Indonesia. The Prize is awarded annually to an indigenous islander for exceptional achievement in preserving the environment and culture of any of the world's 100,000-plus islands. Mr. Putra will be awarded the $10,000 Prize on October 18, 2006 at a ceremony in San Francisco, California.

Ketut Sarjana Putra was born as the youngest of four sons to a peasant rice farming family in Mengwi, Bali. As a staff member of World Wild Fund for Nature Indonesia (WWF), Mr. Putra realized that the root of the rapidly declining turtle population was anchored firmly in his home island of Bali. He lobbied for a law to protect turtles throughout Indonesia, and a national law was created in 1999 to ban the harvest of turtles, with an exception made to the island of Bali to allow the capture of 5,000 turtles a year for consumption in religious ceremonies.

After learning that 35,000 turtles were being sold annually in Bali, exceeding the quota seven-fold, Mr. Putra worked relentlessly with Balinese government officials to ban the existing quota so that no turtles could be traded. He finally used the reasoning that tourism, Bali's main form of revenue, was going to suffer due to unfavorable press and possible boycotts. Though government officials feared a revolt, he worked his away around their concern by suggesting that turtles could only be used in religious ceremonies with a permit and recommendation from a Balinese priest and furthermore, he suggested that only Green turtles with a length of less than 60cm length could be used (knowing that the juvenile Green turtles are very hard to find.) The new law was passed in 2000.

Meanwhile, Mr. Putra was under the tutorage of a priest in Sanur, Bali who enlightened him on the many nuances of the Balinese Hindu religion. Mr. Putra used this knowledge to gently persuade 37 religious leaders to ban turtle meat from ceremonies. He also appeared on several local television programs each week to inform the public of the plight of sea turtles.

In 2001, Mr. Putra's campaign on conserving sea turtles put his life in jeopardy when a kingpin of the turtle trade organized a mob of 300 protestors at the WWF office in Denpasar. He emptied his office in fear of its destruction and sent his wife to stay in a village away from the city. Even until now, former turtle traders continue to pressure him to drop the law. However, there is virtually no evidence of a turtle trade and turtle meat is no longer consumed in Balinese
ceremonies. Instead, if the Balinese find a turtle on the beach, they make a ceremony for it and turn it back to the sea.

Mr. Putra is currently the Marine Director for Conservation International Indonesia.

According to Mr. Putra, "I am really delighted to receive this award and I am sure that this is not only for me but for Balinese people and their government who have been working very hard to adopt and implement true turtle conservation... I am glad and proud to have been part of those efforts."

Sunday, September 10, 2006

Ribut Mayat, Dua Desa Bersitegang

http://www.jawapos.co.id/index.php?act=detail_radar&id=137491&c=94

Warga Sempat Blokir Jalan, Penguburan Disepakati di Kuburan Padang Tegal

GIANYAR - Kasus adat kembali meletup di Gianyar. Gesekan Rabu kemarin terjadi di dua desa adat: Pengosekan dengan Padang Tegal. Kedua desa adat ini masih wilayah Kecamatan Ubud. Keributan dipicu penguburan Wayan Puguh, 65, warga tempekan Buluk Babi, Pengosekan.

Warga Pengosekan yang mengetahui Peguh meninggal langsung memblokir jalan utama dengan bambu di sepanjang jalan menuju rumah Peguh. Pemblokiran jalan menggunakan bamboo terjadi di dua tempat. Yakni, jalan utara dan selatan. Warga setempat tidak terima dengan keluarga almarhum yang hendak mengubur mayat Peguh ke kuburan Desa Adat Padang Tegal.

Pasalnya, secara geografis, rumah Peguh masuk wilayah Pengosekan. Pihak keluarga Peguh bersama 46 KK (kepala keluarga) yang tergabung dalam kelompok Buluk Babi telah menyatakan bergabung ke Desa Adat Padang Tegal. Bahkan, mereka ikut nyungsung Pura Kahyangan Tiga di Desa Adat Padang Tegal.

Dua peleton Dalmas Polres Gianyar dikerahkan ke TKP untuk mengamankan situasi. Jajaran Muspida Gianyar mulai Wabub I Dewa Putu Wardana, Sekkab Cokorda Putra Nindia, Kapolres AKBP Gede Alit Widana, Dandim 1616 Gianyar Adrian Ponto bersama Kesbanglinmas yang dipimpin IB Nyoman Rai dan MMDP, berusaha menengahi masalah tersebut.

Kedua pemuka masyarakat sempat diajak berdialog di balai Banjar Pangosekan. Pihak Pangosekan dipimpin Bendesa Adat Dewa Ketut Mantra. Sementara pihak Padang Tegal dipimpin Bendesa Adat Made Dana. Dalam pembicaraan tersebut masing-masing punya pembenar. Pihak Pangosekan keberatan mayat melewati wilayah Padang Tegal dengan alasan leteh (kotor). Sementara pihak Padang Tegal tetap mengakui kalau Peguh berhak dikubur di kuburan Padang Tegal. Alasannya karena telah menjadi bagian dari Padang Tegal.

"Warga Pengosekan tidak ada masalah. Kita bukan meminta penanjung batu (bayaran). Apa perbedaan setra di sana (Padang Tegal) dengan di sini (Pangosekan). Kalau mayatnya tidak dibawa ke rumah tidak ada masalah. Ini sudah memasuki Pangosekan. Kan disini jadi leteh," ujar seorang warga Padang Tegal dengan nada tinggi.

Pembicaraan terhenti karena dalam pertemuan tersebut tidak hadir dari pihak almarhum. Selanjutnya, Muspida di bawah pimpian I Dewa Putu Wardana mendatangi rumah Wayan Peguh. Di rumah yang sudah mempersiapkan proses upacara tersebut, Muspida meminta pihak keluarga memberikan keputusan tempat penguburan. Pihak keluarga almarhum tetap
bersikeras mayat dikubur di Padang Tegal.

Pembicaraan terhenti setelah terdengar bunyi kentongan di Padang Tegal. Kapolres Gede Alit Widana langsung meminta

tambahan pasukan dua peleton Dalmas untuk mengantisipasi warga Padang Tegal. Pembicaraan semakin alot setelah kedua belah pihak ngotot dengan pendapatnya.

Tensi ketegangan semakin meningkat ketika warga Padang Tegal mencoba masuk ke Pangosekan. Di lain pihak, warga Pangosekan telah siaga di perbatasan. Pasukan Dalmas membuat pagar betis untuk menghindari bertemunya dua kelompok warga. "Saya belum sempat makan memikirkan masalah ini. Kita ingin warga tetap kondusif. Yang penting bagaimana kedua belah pihak bisa hidup tenang berdampingan," harap Wabup Wardana yang juga ketua tim penyelesaian kasus adat di Gianyar.

Akhirnya kedua kelompok warga desa adat menerima keputusan mayat dikubur di setra Padang Tegal. Mayat dibawa ke kuburan petang kemarin sekitar pukul 19.00 dengan pengawalan ketat polisi. Penguburan berjalan lancar tanpa ada gesekan lagi.(sur)

Bali Now A Choice Destination Of M'sians For Medical Studies

http://www.bernama.com.my/bernama/v3/news.php?id=218924

By Mohd Nasir Yusoff

DENPASAR (Bali), Sept 10 (Bernama) -- Bali, the world-famous Island in the Sun synonymous with the three leisure S's -- Sun, Sea and Surf -- is now becoming a favourite choice by Malaysian students to further their studies.

Already there are 123 Malaysian students at the Udhayana University here including 50 who arrived just a few days ago to start their first lecture Monday.

Except for one, all are doing medicine. Going by the semester exam results of the 73 senior students, who are all three pointers in the best of four-point cumulative grade point average (CGPA) system, all of them are among the better performers at the university.

The only Malaysian among the latest batch to enrol who is not doing medicine is pursuing a degree in Hindu theology in this Hindu-majority island.

A Malaysian bank officer from Bangi, V. Sreenivasan, who has a daughter, Deepa, studying medicine here told Bernama recently that he chose Bali because the education cost and living expenses here were relatively cheaper compared to Europe, the US, Australia and even India, which has been the traditional destination for many Malaysian medical students.

Secondly, he said, Bali was just slightly over two hours' flight from Kuala Lumpur, which made it easy and cheaper for parents to visit their children or when the children need to return to Malaysia.

More importantly for Sreenivasan and other parents, and probably for sponsors like Mara and the Public Service Department too, the quality of education, the teaching and learning systems at Udhayana University are as good as any other Malaysian government accredited overseas universities.

As for the cost factor, Higher Education Minister Datuk Mustapa Mohamed, while in Jakarta recently, agreed that it was much cheaper to send Malaysian students for medical studies in Indonesia.

No figures were given but it is understood that for one student sent to Europe or the US to study medicine, the government can send seven here at the same cost.

That could be one of the reasons that Mustapa had enquired during his meetings in Jakarta with several universities whether it was possible for all 13 Malaysian-accredited universities in Indonesia to accommodate more Malaysian medical students.

And, through persistent and personal contacts of Malaysian ambassador to Indonesia Datuk Zainal Abidin Mohamed Zain, a number of those universities had allocated more seats to Malaysian medical students from this year onwards.

Zainal Abidin told Bernama recently that the cost factor was one reason while the other was the relevance of their studies here for Malaysia, especially when they learn about the same kind of diseases prevalent in Malaysia and Indonesia, both being close neighbours.

Meanwhile, the Bali branch president of the National Association of Malaysian Students in Indonesia, M. Sujatharan, said another factor preferred by Indian parents was the strict Hinduism practised and observed in Bali.

It is not surprising as 93.2 per cent of Balinese out of some 3.22 million population (2002 statistics) is mostly of the Hindu faith while Muslims make up some 4.9 per cent and other religions, less than 2 per cent.

However, not just Malaysians of Hindu faith or Indian origin are studying medicine in Bali as there are also 18 Malaysian Chinese students and 15 Malays who have no qualms at all over the predominantly Hindu culture here.

-- BERNAMA

Tuesday, September 05, 2006

Professor vows to bring Bali, India closer

http://timesofindia.indiatimes.com/articleshow/1947853.cms

NEW DELHI: An Indian professor living in Bali is spearheading efforts to bring the overwhelmingly Hindu Indonesian island and India closer with a string of events covering everything from religion to Bollywood.

Somvir, 35, has brought together a team of eminent Indonesians and Indians to form the Bali-India Foundation, which will promote academic and student exchanges besides spiritual tourism, teach yoga, Hindi, Sanskrit and Balinese languages, and help the people of Bali to know India better.

It also plans to satisfy the growing appetite in Bali for Bollywood's pulsating dance numbers. In the process, the Foundation hopes to supplement the work of the Indian Cultural Centre in Bali.

"What the centre does is to essentially promote Bali-India ties at government-to-government level," Somvir said in New Delhi during a brief visit.

"What we wish to do is to promote people-to-people ties. It is necessary to promote and sustain the indigenous culture and art in Bali and India."

"Our mission is to introduce the richness of the two ancient cultures and bring the people of Bali and India closer," he said.

Somvir, who is originally from Haryana, teaches at the departments of cultural studies and tourism at Bali's Udayana University. He has lived in Bali since 1993. Three years ago, he helped the family of then Indian prime minister Atal Bihari Vajpayee to explore Bali.

Somvir, who was earlier associated with the Indian Cultural Centre, said the Bali-India Foundation came up two months ago with Hindu religious rituals as is customary in Bali. It would see a formal inaugural soon.

The Foundation has plans to go for 15-day exchange programmes for Balinese and Indian students involving field study, a similar but self-financed exchange programme of one month to two months duration, encourage Balinese to visit India as religious tourists, and publish a dictionary of Indian companies in Indonesia and vice-versa that would also pack handy information about Bali.

It will teach Hindi and Sanskrit to Balinese who think knowledge of the two languages will help in a better understanding of India as well as Hinduism, the religion of over 90 percent of Bali's 3.5 million people.

Bali, which has had deep and historic ties with India, is one of 27 provinces of Indonesia. At the ancient core of Balinese Hinduism is animism, bound with threads of tantrik Buddhism and ancestor veneration.

Temples are a way of life in Bali, a picturesque region whose reputation as a major tourist hub has not been shaken by recent horrific terror attacks. People of Bali have tremendous yearning for India.

But Somvir thinks that much more needs to be and can be done.

"Many Balinese priests recite Sanskrit prayers without knowing the language," he explained. "We need to rectify the gap by teaching Sanskrit. I taught Sanskrit on Bali TV for two months free, and the response was terrific.

"The demand for yoga is rising all over Bali, and virtually every second (Western) tourist to Bali wants to learn yoga. It is taught in almost all hotels but the teachers have no formal training. We will offer yoga courses.

"Spiritual tourism is a major attraction, and Bali is the place to promote India. Balinese think of the river Ganga with reverence. We can promote tourism to India with the sacred river in mind.

"As for Bollywood, it is the latest fashion statement in Bali. Bollywood is one reason why so many people are interested in Hindi. We will teach a mixture of Bollywood and ancient Indian dancing. There is a lot we can do, and we hope to do a lot!"

Somvir, who did his BA and MA in Sanskrit from New Delhi before making his way to Indonesia, called India and Bali "separated families". "We were one once upon a time. We want to help restore our old ties."