Preservation in Times of Progress - January 2022 Flipbook PDF

In this issue, Preservation in Times of Progress, we aim to open this discussion of change in Bali, and of Bali. Our fea

---

111 Views
7 Downloads
FLIP PDF 6.92MB

DOWNLOAD FLIP

REPORT DMCA

JANUARY 2022

Preservation in Times of Progress The Evolution of Hindu Dharma Balinese on Modernity and Change Developing Trail Tourism Across Bali

1 |

www.nowbali.co.id

WELCOME

Ever-Changing It was the Greek philosopher Heraclitus who said, “The only constant in life is change.” A profound realisation from this pre-Socratic thinker. Although inevitable, change is not always welcome, especially when what we treasure is a thing of the past, likely to succumb to the pressures of the present.

T

his is very much the case in Bali, where the past, present and future are in a constant “tug o war”, as one of the interviewees in this edition describes it. It has almost been two full years that the island has been plunged deep into a pandemic-fuelled confusion, and change is on the precipice as the island and its residents plan and build for what one hopes will be a better future. In this issue, Preservation in Times of Progress, we aim to open this discussion of change in Bali, and of Bali. Our feature stories share examples of Bali’s evolution through time, the perspectives on these evolutions and cases of those hoping to defend against the rapid transition into modernity. Jean Couteau and Eric Buvelot outline changes in the Balinese religion over the past 50 or so years; we explore the consequences of changing land-use across the island; we interview a range of Balinese to share their personal thoughts on modernity; and we look at a museum preserving Bali’s most important historical medium, the lontar.

quite literally. Our story on one organisation developing an incredible network of treks and trails across the island is evidence of how sustainable eco-tourism can help maintain the island’s natural environment whilst providing work and income for rural communities.

There are those working to showcase ways in which Bali can grow without changing its nature,

Edward Speirs Managing Editor

2 |

With this return to our digital publication, we look forward to providing you, our reader, with important stories from Bali throughout the year. In this January 2022 edition you will also find stories on art by Richard Horstman, culture by Jean Couteau, the latest destinations to explore, travel inspirations and dining venues to try. Like the island itself, NOW! Bali aims to encompass both the modern and traditional, the best of past and present. There are still so many stories to tell and share. Thank you for reading, we hope you enjoy this first edition of the year!

www.nowbali.co.id

3 |

www.nowbali.co.id

Shortcuts J A N U A R Y

2 0 2 2

Dive into this month’s feature articles, centred on the theme ‘Preservation in Times of Progress’. Feature articles include perspectives on Bali’s changing land-use and what this means for the island; discussing the transformation of Hindu Dharma, the island’s majority religion, over 50 years; hearing from Balinese on their thoughts on modernism; and exploring a lontar museum in east Bali.

4 |

www.nowbali.co.id

20

30

Coming to Terms with Change in Bali

Developing Trail Tourism Across Bali 14 Who Said it Would be Easy Publisher Alistair Speirs share his thoughts on Bali’s long recovery, adding more needs to be done to help the island.

16 Paradise on Hold The people behind the fundraising cookbook, Our Bali Your Bali, are on a mission to reduce food waste whilst providing for Bali’s most vulnerable communities.

48 Widya’s Wines: Relishing, Refreshing Riesling Head of the Hatten Education Center, Kertawidyawati, shares her latest insight and reviews on Riesling wines.

50 Room Raider Take a look inside some of Bali’s bespoke hotel destinations, inspiring you for your next holiday or staycation.

34 On Modernity: Perspectives from Balinese

ON THE COVER:

Balinese form different backgrounds share their thoughts on balancing culture and modernisation.

46 Newest Bites in Bali From late-night speakeasies to fine dining destinations, we bring you the island’s newly opened food and beverage venues. Calling the Spirits

CULTURE CORNER 56 Temple Tales Taman Ayun Temple

58 Art in Bali

Tropical Surrealism & The Subconcious Mind, Richard Horstman

5 |

www.nowbali.co.id

62 Culture A Sacred Balinese Initation, Jean Couteau

Phoenix Communications Publishing Division

FOUNDER DIRECTOR BALI MANAGER MANAGING EDITOR ONLINE EDITOR SENIOR CLIENT RELATIONS GENERAL ADMIN CONTRIBUTORS

Alistair G. Speirs Barbara Janthy Nihardjo Weni Ariasty Edward Speirs Brian Bahtera Sjarief Yanti Mustika Dewi Rifka Ayu Jean Couteau, Richard Horstman Eric Buvelot, Sachi Kondo

HEAD OF MARCOM SECRETARY JAKARTA ACCOUNTING

Richieta L. Aretha (Aghie)



Heritanta

ASSISTANT ART DIRECTOR

Lina Oktaviana Lestari CP SAM Dwi Ika Sagita

ADVERTISING SALES [email protected] EDITORIAL ENQUIRIES [email protected] CIRCULATION ENQUIRIES [email protected]

FOLLOW US

NOW! Bali Magazine @nowbalimag nowbali.co.id/subscribe

HEAD OFFICE Jl. Kemang Utara VII no. 19C, Bangka, Mampang Prapatan, Jakarta Selatan12560 T: +62-21 781 3212 F: +62-21 781 2476 www.nowjakarta.co.id BALI OFFICE Jalan Pengubengan Kauh No. 99 Lingkungan Banjar, Pengubengan Kauh, Kerobokan Kelod, BALI 80361 T. +62 811 380 850 www.nowbali.co.id

www.phoenix.co.id

6 |

www.nowbali.co.id

Now you can order Bluebird with Traveloka

7 |

www.nowbali.co.id

ISLAND UPDATES

RENAISSANCE HOTEL Opens in Upscale Nusa Dua

The upscale Nusa Dua neighbourhood has a new player in town with the opening of Renaissance Bali Nusa Dua Resort, the second Renaissance Hotels property in Bali. The new resort boasts 310 stylish guest rooms and four thematic pools, designed to be an idyllic haven in the tropical destination.

T

he design of the resort is inspired by the grand theatrics of traditional Balinese dances, particularly the Barong Dance, in honour of one of the most ancient forms of performing arts of Bali. Guests can discover these elements throughout the resort and its facilities. The guest rooms and suites feature a Balinese mask pattern on the ceiling, an innovative contemporary gobo light shaped like a Balinese dancer’s head, turquoise-accented walls to create a sense of calmness., spacious bathrooms with natural elements of Bali through decorative wall ceramics to elevate the overall look of the space and a freestanding ivory bathtub as its centrepiece.

8 |

The resort features six F&B venues including Backstage, Lion X, Nusantara by Locavore, Tanah Liat, Atomic 17, and R Bar. Wellness seekers can enjoy treatments at The Spa wellness centre, while guests can keep in shape at the 24-hour gym. The resort features four thematic pools, with the main pool located adjacent to the lobby, a jungle pool mirroring the natural beauty of Bali, enclosed in lush greenery and a man-made waterfall. The Cove is a wedding venue with an aisle spanning right to the heart of the pool. Renaissance Bali Nusa Dua Resort Kawasan Pariwisata Lot SW 4 & 5 Jl. Raya Nusa Dua Selatan, Benoa +62 361 2092 888 renaissancenusadua.com

www.nowbali.co.id

W Bali Super Brunch in your own home? A mixologist on top? Remix with a DJ to add the final touches? W Bali is bringing the best brunch in Bali to YOU and your loved ones in your very own villa. Order now!

DA STANCE TO CHAN

REE F A WIN T STAY NIGFOHR EVOERRDYER AT REPEMADE!

More information: T: +62 361 3000 106 E: [email protected] Three days reservation in advance is required. 9 |

www.nowbali.co.id

ISLAND UPDATES

ASTERA VILLA

Offers Luxurious Privacy in Canggu Ini Vie Hospitality recently unveiled its latest venture with Astera Villa Canggu. Officially opened in mid-November 2021, Astera Villa Canggu  offers guests luxurious comfort with a concept inspired by four other properties managed by  Ini Vie Hospitality, amalgamated into one, namely Kaamala Resort Ubud, Aksari Resort Ubud, Sini Villa Seminyak and Astera Villa Seminyak. The new villa complex houses 12 units, which comprises of three units of Smart One-Bedroom Rice Field View Villa with Private Pool and Jacuzzi  and nine units of  Smart One-Bedroom Villa with Private Pool and Jacuzzi. Facilities include a public pool with undisturbed views of the lush rice fields, Avani Spa where guests can enjoy a day of pampering, and a restaurant

10 |

venue, though the latter two facilities have yet to be officially opened. By incorporating the concept of the four different luxury villas and resorts, this new villa offers the best of each properties’ features, seen through every corner of the rooms and facilities. From the interiors, layout, furniture, exterior, pool and ambience to the sandy pathway that leads to each unit, Astera Villa Canggu ensures guests experience a worthwhile stay during their vacation. Astera Villa Canggu Jl. Padang Linjong No. 8x, Canggu +62 811 3986 889 IG: @asteracanggu asteracanggu.com

www.nowbali.co.id

SUNDARA’S FIRED UP NEW HIGH-END BBQ CONCEPT

This is normally where we’d put our marketing blurb. But we know nobody reads that anymore. So check out Chef Phil’s new toy — a coffee wood-fuelled KOPA smoke oven — on @sundarabali IG, see the full menu online, and book a table to experience it for yourself. Four Seasons Resort Bali at Jimbaran Bay | (62 361) 708 333 | sundarabali.com @SundaraBali

11 |

www.nowbali.co.id

ISLAND UPDATES

Brand New Bali Wines Launched by

HATTEN & TWO ISLANDS Bali’s original winery, Hatten Wines, as well as its subsidiary brand TWO Islands, have both launched a brand new variety in December 2021, bringing a Sweet Syrah and a Grenache to their already impressive collection of wine offerings.

Hatten Wines

brings their Sweet Syrah to the table, a sweet red wine made from grapes grown in vineyards in north Bali. Using the locally grown Syrah grapes, this wine is 70% Syrah, with a touch of Malvasia Nera for freshness and Muscat Bleu for floral and fruity aromatics. Treated softly, it has softer tannins and a medium body to balance its sweetness. It has been aged for 5 months in American oak barrels. This is the first Sweet Syrah in the Indonesian market; its soft and luscious flavour profile makes it great for pairing with grilled meats and spicy dishes.

TWO Islands, a collection of wines vinified in Bali

using imported Australian grapes, reveals their new Grenache variety to the market. This is one of the oldest grape varieties in South Australia, with a history dating back to the 1830’s. Recently, Grenache has entered a renaissance in Australia, with its popularity as a lighter bodied red wine booming. “The result is a super fresh and juicy red wine, with a lightbody and mellow tannins, perfect for casual enjoyment with friends, and ready to enjoy without further cellar ageing.” says the winemaker of Hatten Winery, James Kalleske. Hatten and TWO Islands Wines are available online or at The Cellardoor in The Hatten Wines Building in Sanur.

For more information go to: hattenwines.com and twoislands.co.id

12 |

www.nowbali.co.id

13 |

www.nowbali.co.id

OPINION

WHO SAID IT WOULD BE EASY? According to World Bank’s 2021 Report, Indonesia’s economy actually expanded by 3,5% in 2021. Well you could have fooled Bali’s population who believe that Indonesia is on the brink of bankruptcy. It’s not. Only Bali feels like it is.

T

he World Bank Report stated: “The Indonesian economy continued to rebound in 2021 despite some moderations due to the Covid-19 Delta wave between June and August 2021. Growth slowed to 3.5% YoY in the third quarter of 2021 after accelerating 7.1% in the previous quarter. Exports and manufacturing activities remained relatively buoyant, while consumption and investments were muted”. So what does that mean in non-government language? Simple: the majority of business (therefore big companies, digital entrepreneurs, and plantation/resource owners) still expanded their business, but clearly international tourism is not on that list. And Bali has suffered disproportionately from the Covid downside, with many people still ‘furloughed’ (a neat way of saying “sent home with little or no pay”) and some parts of Bali, especially in the South are still literally shuttered. Some probably permanently. After nearly two years so many people are still struggling to survive. A quick survey of the charities helping the very unemployed (many now classified as poor) shows that too many are dependent on food aid and charitable gifts. A sad and humiliating fate for the workers who created the image of Bali as the Number One Island Destination in the World many times in many international media.

14 |

So who am I blaming for this misery? Well that’s the problem, it’s very hard to lay the blame at any one’s feet, when the decisions seem to have been made to protect the overall health of the nation and the big picture of the economy. And that seems to have worked. But surely more could have been done to specifically help Bali? We at NOW! Bali talked about ‘Building Back Better’ in a well attended webinar in April 2020, we followed up with articles and initiatives. We promoted ‘Working From Bali’ in another webinar, and have constantly promoted using this ‘downtime’ to create a new sustainable and more attractive Bali. We need new roads and sidewalks (so can employ the unemployed to help create them). We need new parking areas (same deal). We need a complete overhaul of the waste disposal system and actual universal recycling mandated everywhere. We need to clean the rivers, beaches, reefs and mountains and retrain farmers to grow more efficient crops. There are a thousand ways to build back better. We actually need to change the way we think about Bali and how we operate in it, otherwise we will just reopen the way we were, which honestly was not good enough. But where has the retraining (with monthly payments) taken place? Where has the new

www.nowbali.co.id

OPINION

infrastructure (employing the unemployed) been built. Where are the new rules avoiding overtourism and those protecting arable land. Where are the regulations on using local products and the creation of new ‘no development’ zones to protect both the land and the Balinese culture. I for one have not seem them, but perhaps there have been efforts? I only see the chaos of unstructured, random development (the likes of Batu Belig and Batu Bolong), the sadness of closed Kuta and Legian shops and then, in stark and surprising contrast, the amazing ‘busyness’ of the very top level hotels with wealthy Jakarta society still celebrating in their droves. It’s a juxtaposition that’s difficult to swallow.

15 |

Perhaps it’s time for a one-off ‘Save Bali’ tax on the richest 100 individuals and the top 200 companies whose net assets increased in 2020/21? Perhaps just make it donation based but with a visible list of subscribers? That may just work. But then, even with the money in hand, who is going to use it fairly for the future of Bali’s poorest? Hands up folks. Who is ready for that test? No-one said recovery was going to be easy, but really, it didn’t need to be this hard. Alistair G. Speirs, OBE

www.nowbali.co.id

C O M M U N ITY

Paradise on Hold Continuing on-going efforts to provide unemployed Bali residents and vulnerable communities with much needed food donations, the people behind the renowned book, Our Bali Your Bali, are releasing an all-new documentary series to reveal the reality of Bali’s enduring hardships.

The result is Our Bali Your Bali, a vibrant hardcover cookbook that shares not only the island’s cuisine through its pages, but the very heart and soul of the people of Bali. Most importantly, 100% of the profits from the book’s sales are used to support not only his staff, but thousands of families around Bali suffering from the effects of the pandemic. Since the book was published at the start of 2021, Dean, his team and generous volunteers have raised an impressive $436,222; the proceeds are being used to provide families and villages in desperate need of support, in collaboration with five well-respected charitable organisations in Bali: Scholars of Sustenance Indonesia, Bali Children’s Foundation, East Bali Poverty Project, Friends of National Park Foundation and Bali WISE. Thousands of people have been benefited from this incredible effort already.

IT’S NOT OVER YET Whilst Bali has returned to some level of normality, with social restrictions mostly lifted and businesses allowed to operate, the reality is that the island’s economy hasn’t bounced back. Domestic tourism has helped, but so many businesses depend on the international tourist market which simply has not returned. Although a handful of hotels and restaurants are seeing some success, most tourist areas remain quiet and local businesses closed, with an estimated 145.000 Balinese still unemployed and attempting to make ends meet.

OUR BALI YOUR BALI When Dean Keddell had to close down his two popular Bali restaurants, Ginger Moon Bali and Jackson Lily’s, his biggest concern was how he could support his staff. The passionate business owner had a creative idea: to create a one-of-akind cookbook from Bali together with his team, filled with cultural and personal stories as well as recipes passed down through the generations.

16 |

So the challenge persists. In order to continue feeding families and communities in need, Dean has opened Jackson Lily’s as a ‘food rescue kitchen’ for Scholars of Sustenance (SOS) Indonesia, reemploying 5 staff to cook and serve 300 nutritious meals, five days a week. That’s a total of 6.000 meals a month. SOS, a food rescue organisation who distributes said meals to people most in need, secures the costs of vegetables directly from donor companies as well as Bedugul farmers, who themselves have found it difficult to sell their goods with so many hotels and restaurants closed. The continuation of this tremendous effort is only possible through the generosity of companies, but also through the purchasing of Our Bali Your Bali, which directly funds the operations of the rescue kitchen.

www.nowbali.co.id

C O M M U N ITY

SEEING THE REALITY However, it can be quite difficult to grasp the severity of the situation in Bali. Visitors may see the shuttered shops and boarded-up restaurants, sense the quiet in certain areas, but those experiencing the hardship are home in their villages, in the outskirts, out of sight… and therefore out of mind. This is what inspired the team behind Our Bali Your Bali to create an independent documentary series called Paradise on Hold. The series aims to reveal the reality of Bali’s food inequality and poor food waste management which has continued even as people on the island live in poverty. The season premiere, which was launched on YouTube on 15 January 2022, opens the window into a harsh reality, focusing on how the lack of tourism has affected all aspects of life on the island, with personal stories from the kitchen, homes, landfills and organisations on the ground. The series will proceed to showcase the efforts some people are making to address the issues regarding food waste and food security, following Dean Keddell and Scholars of Sustenance. Produced by Buro Creative Giving, the series aims to raise awareness on what is happening

17 |

behind the scenes of Bali’s lifestyle offerings and travel destination; that even though the island is recovering, there are those still left in the dark and require help. To support, please watch Paradise on Hold; purchase a copy of Our Bali Your Bali; or donate to their online fundraiser. YouTube: bit.ly/OurBaliYourBali-Youtube Instagram: @ourbaliyourbali Fundraiser: chuffed.org/project/bali-needs-our-help

www.nowbali.co.id

BALI

Bali is divided into eight regencies with Denpasar as the capital. The south area of the island is developed, providing ample shopping, dining, and sightseeing opportunities as well as leisure activities. Renowned diving sites are located on the island’s north and east areas as well as Nusa Lembongan and Nusa Penida.

MENJANGAN ISLAND Mt. Prapat Agung

Pemuteran

Gilimanuk

Seririt

Mt. Sangiang Mt. Merbuk

JEMBRANA

Mt. Musi Mt. Mesehe

Negara

REGENCIES MOUNTAINS POPULAR HUBS MUNICIPALITIES

18 |

www.nowbali.co.id

Singaraja Singaraja

Lovina Lovina

BULELENG BULELENG Lake LakeBuyan Buyan

Mt. Mt.Batur Batur

Bedugul Bedugul

Mt. Mt.Batukaru Batukaru

Mt. Mt.Agung Agung

BANGLI BANGLI

Amed Amed

KARANGASEM KARANGASEM

Tegalalang Tegalalang

Amlapura Amlapura

TABANAN TABANAN

KLUNGKUNG KLUNGKUNG Mengwi Mengwi

Ubud Ubud

Tabanan Tabanan

Gianyar Gianyar

CandiDasa Dasa Candi PadangBai Bai Padang

BADUNG BADUNG

Tanah TanahLot Lot Canggu Canggu

Klungkung Klungkung

GIANYAR GIANYAR

DENPASAR DENPASAR

LEMBONGAN LEMBONGANISLAND ISLAND

Seminyak Seminyak Legian Legian

LLembongan L Lembongan

Kuta Kuta

CENINGAN CENINGANISLAND ISLAND

Penida Penida

Serangan Serangan

Jimbaran Jimbaran Uluwatu Uluwatu Pecatu Pecatu

Benoa Benoa

PENID PENIDAAISLAND ISLAND

Nusa NusaDua Dua

19 |

www.nowbali.co.id

EXPLORE BALI

FOR PEOPLE AND PLANET:

Developing Trail Tourism Across Bali BY EDWARD SPEIRS, PHOTOS COURTESY OF IDGUIDES

In an effort to bolster Bali’s local economy, one company is establishing a network of treks and trails throughout Bali with the objective of directly empowering local communities whilst also encouraging a sustainable, ecotourism model for the island.

20 |

www.nowbali.co.id

EXPLORE BALI

B

ali is no stranger to outdoor tourism, for decades visitors have been able to charge up mountainsides and cycle through peaceful rice fields, exploring what the island’s natural beauty has to offer. Sadly for many of the island’s operators, these tourist-dependent businesses have struggled, or even folded, through this two-year pandemic. A silver-lining, if we can take one from all of this, is that Bali’s natural environment has enjoyed a brief reprieve from the tourist crowds. The bush has reclaimed the over-trodden paths, birdcalls and shrills of insects once again dominating the sounds of the forest. Nevertheless, the crowds will eventually return, seduced by the variety and richness of the island’s tropical landscape, even from afar. The question thus becomes, in this time of ‘quiet’, can we develop a way in which to do things better? “It’s actually a good time to re-think this industry,” shares Krystyna Krassowska, “many people previously working in tourism have moved back home, which means there is a lot of capacity in villages where direct value can be created for the community.” Krystyna Krassowska, better known as KK, is a British expedition leader, Fellow of the Royal Geographical Society London, and sustainable development professional whose prior experience includes consulting on green economies, climate change and responsible tourism for USAID, The World Bank and several national ministries. Through her development work, as well as years exploring rural corners of the archipelago, she saw the potential of eco-tourism in Indonesia. Thus in 2009 she founded idGuides, an Indonesia-based eco-tourism, outdoor education and expedition consultancy. The vision of idGuides has always been to develop a professional trail tourism system in the country, centred on three important pillars: trails for people and planet. “Trails provide the development thread upon which to build sustainable tourism products, experiences and economies which are low-carbon and benefit both urban and rural populations. People is about investing in local communities,

21 |

social institutions and heritage,” KK shares with NOW! Bali. “Planet involves creating lowcarbon experiences, supporting and preserving ecosystems and being part of environmental projects. All of this achieved through trekking, trails and the great outdoors.” idGuides pioneered their model of sustainable trail ecotourism in Sentul, a critical highland watershed south of Jakarta. The goal was to create new professional livelihoods for local farmers based on village trail assets and showcase what farmers know about their crops, their landscape and local folklore. Since 2009, idGuides has trained a cadre of idGuides Sentul community trail guides and together with the local community developed a network of hiking trails and run thousands of private treks, reinvesting Rp.10 billion in accrued revenues into the village economy, community infrastructure and conservation-based livelihoods. KK explains that trail ecotourism development must be done on two prongs, the first is building capacity of the people to run professional operations and the second is the quality of the experience. Both must scale together. idGuides ‘Easy Escape Jakarta’ trek program, Sentul, continues to be an important pilot in creating systems and procedures that could be applied to any area or region. Since they began, they have trained hundreds of guides and community trail ventures across Indonesia, all under a network they call “Team idGuides”. As for Bali, it was always an objective for idGuides, seeing the dire need for more environmentally and socially sustainable tourism models. But the timing never seemed right. When the pandemic hit however, KK and her team felt that their system could really benefit rural communities and those now back in villages without employment — so they put on their hiking boots and began mapping out trails in collaboration with villages across Bali. After almost a year, idGuides have developed an epic, cross-Bali trail, linking together village PokDarWis (community tourism groups under the BUMDes, Badan Usaha Milik Desa), whilst simultaneously creating micro-trails at specific locations along that trail.

www.nowbali.co.id

EXPLORE BALI

The behemoth route, dubbed The Great Bali Trail, will be Bali’s first community-owned and co-operated long distance hiking trail, spanning an arc of 200km from Pura Tanah Lot (Tabanan, southwest coast) to Pura Candidasa (east coast), enabling hikers to experience Bali’s traditional agro-forests, rice fields, coastline, mountains and cultural sites, on foot. The GBT route winds its way over 16-stages north towards Gunung Batukaru, Jatiluwih, across the Ayung River to Tegallalang, Tirta Empul, Penglipuran and Undisan, ascending to Gunung Agung’s holiest temples, Pura Besakih and Pasar Agung, and down to Sibetan and Tenganan to the coast. From April 2022, all 16 stages of the GBT will be available for bookings as single day-stages, 3-5D multi-stage treks and 1016D expeditions operated in 4 different ways – Just Trek, Learn from Locals, Silent Treks, Fastpacking/ Ultra-Trail journeys.

enjoy walks and hikes within a given destination. Importantly, this wide range of trails reduces the concentration of visitors in one area and helps to spread wealth to often marginalised regions like East Bali. This was only half of the work though. idGuides wanted to ensure that each region was benefitting from these experiences, which is why every ‘area’ hosting a trail is given fair remuneration for every person that passes through. “Customers will get a receipt which actually presents a breakdown of the costs involved in a trek. This is what we call Sustainability Pricing, which takes into account the social, environmental

Along the GBT, four ‘Community Trail Hubs’ have been developed at Kerambitan, Penglipuran, Undisan and Sebudi with 4-6 circuit trails developed for those wanting to explore one specific area as full-day walks, half-day walks and family walks, and for community-based outdoor education and retreats. It truly is an impressive network of trails, now available across Bali. Depending on people’s preferences and abilities, they can choose to traverse the stages, from one area to another; or

22 |

www.nowbali.co.id

EXPLORE BALI

and village economy costs of a visitor walking along a trail,” explains KK. “If we travel through two subaks and three Desa adats, this will be reflected in the price.” By doing this, idGuides wants to create awareness to consumers on the direct social, environmental and village economy benefits they are contributing, as well as create transparency between all parties. Even so, pricing for their treks are affordable and accessible. idGuides wanted to offer something that residents and domestic tourists wouldn’t shy away from, creating as little friction between them, Bali’s great outdoors and these communities. The more people that experience both, the more people will cherish them. KK shares that what idGuides offers is essentially a structure and an operating system for a communityrun, sustainable ecotourism economy. “For anyone who wished to develop a trail destination in their area, we offer support for collaborative trail development, guides training, operational and sustainability standards, and then of course we bring this to market.” The Team idGuides professional development program includes 7 modules and grades guides from ‘Community Trail Guide’ to ‘International Expedition Leader’, creating a demand-driven standard for trail guiding similar to PADI in the diving industry. Team idGuides members follow strict principles, such as Leave No Trace, safety procedures, reporting and risk mitigation. What this does is uplift the standards of trail guiding across the country and build a newfound confidence and professionalism that customers can rely on. Whilst for many this may just be a side-gig as tourism is in a lull, it can very easily be a career path for those looking to pursue further. That is not quite the end of the idGuides mission however. They hope that these trails will become windows into local initiatives and projects too. They can also become destinations for education, be it expedition skills or agricultural experience. Importantly, what idGuides is showcasing is an effective business model that benefits local communities whilst preserving natural landscapes. They are proving the possibility of eco-tourism on an island that really must refocus the industry to one that values the natural landscape (i.e. doesn’t

23 |

require an increase in built environment!) and provides direct benefits to rural communities. In other words, a model that focuses on people and planet. If you want to experience one of these trails for yourself, be it an area-to-area traverse or just a day’s hike, explore the many routes idGuides has put together. Trail times, difficulties and suitability for families is all indicated, prices start from IDR 275.000 per person. Instagram: @idguides @greatbalitrail Website : www.idguides.org Contact : +62 812 1800 8401

www.nowbali.co.id

EXPLORE BALI

THE HERON COLONY OF

Petulu Village TEXT AND PHOTOS BY EDWARD SPEIRS

One of Ubud’s lesser-visited sites is Petulu Village, famous for being the nesting site for thousands of white herons that flock to the area every evening in spectacular fashion.

24 |

www.nowbali.co.id

EXPLORE BALI

A

s you walk or drive around Bali, you are bound to see birds gliding smoothly in formation above the tree line; or the same birds stalking through the muddy waters of the rice fields pecking for worms as the farms plough for the next season. These exquisite birds are white herons, locally known as kokoan, and are very much a part of the rich tapestry that makes up the island’s natural scenes. The herons are ubiquitous in Bali, soaring gracefully through the skies, sometimes alone, sometimes in a v-formation, as they scour flatlands for food. They are found most commonly on the rice fields accompanying the ploughing buffalos basking under the sun, waiting for the farmers to churn up the soil, revealing the delicious grubs from beneath the earth’s surface. The buffet is now open! Whilst these birds are found across the island, a large number of them find refuge at night in the comforts of one particular heron hotspot, Petulu Village. Just north of Ubud, around a 15-minute drive towards the popular Ceking Rice Terraces of Tegallalang, Petulu Village (or Desa Petulu) sits

25 |

in quiet refuge on the outskirts of Ubud town’s daily bustle. Slow and sleepy, with a single road running through its centre, Petulu still retains the structure and atmosphere of a traditional Balinese village, with classic Balinese compounds on either side. Many of the residents of Petulu were skilful artisans, their carving skills often on display on the roadside of Tegallalang; though some will work on nearby farms, others in the tourism industry as well. However - and with no offence meant to the people of Petulu! - it isn’t these residents that makes the village an interesting destination. Petulu is also home to an impressive colony of white herons, who share the village streets and housing compounds with their human neighbours. Every afternoon, peaceful Petulu erupts with life as swarms of squawking herons make their evening commute home. At dusk, the fiery sunset skies above the village are filled with the flapping silhouettes of the returning birds. Like a plague of bats leaving a cave, the herons come to settle in Petulu en masse for the night.

www.nowbali.co.id

EXPLORE BALI The birds flock here because of a specific tree found here, known locally as pohon bunut wot, a type of fig (ficus benjamina). It is found lining both sides of the village street as well as in the local housing compounds. The local villagers shared that the birds rest on these trees as the branches are strong but very flexible, making them great for nests. A study of the area in 2017 showed that Petulu Village was home to approximately 4,319 herons; with a total of 1,241 heron nests found in 144 trees. After most of the birds have found a comfortable branch to rest on, their soft white and shining amber feathers create quite a contrast against the rich and dark greens of the tree tops, and so their impressive numbers are quite visible from a good vantage point.

THE MYTHS OF PETULU VILLAGE There is a belief that these herons are the reincarnation of thousands of Balinese who were slaughtered in a massacre during the Indonesian Communist Party regime in the 60s, when an anti-communist witch hunt swept the nation. According to the villagers, the myth is that these ‘souls of the slaughtered’ appeared in their village exactly one week after a failed attempted communist coup in September, 1965. No herons had been seen in Petulu before then, and the birds have been coming every afternoon

26 |

since. Being a particularly sensitive moment in Indonesian history, talks and publications of this story are swept under the rug. A more official legend of the herons goes as follows: It was the 25th of October, 1965, when all the villagers of Petulu held a big ceremony called Ngusa Benining, a ritual to purify their neighbourhood from negative forces. Later that same year, on the 7th of November, the villagers’ many prayers calling out for peace were answered by the arrival of thousands of white herons, an animal considered to be holy and blessed. Excitement filled the air when these birds descended from the sky; and as respectful and grateful as they always were, the villagers held a Pemagpag ceremony to welcome the new inhabitants in their village. The herons only occupy the trees by the roadsides stretching from the village temples Pura Desa and Pura Puseh in the north, to the Pura Agung Basukih temple in the south – around 400m long. Ever since their first appearance in the village, these herons have never built a nest

www.nowbali.co.id

EXPLORE BALI in any areas at the back of the villagers’ home for it is believed that the back part of a house is meant for unclean facilities – such as toilets.

TIPS FOR SEEING THE HERONS It’s best to arrive before sunset, at around 5pm, so that you can be there to witness the herons all flying in. By around 5.45pm many have already found a place to nest in the trees. You can park on the north-side of the village, where there is a ticket booth next to a parking area. During the pandemic the ticket booth has been closed and no entry fee is requested. You can walk south down the road and in the

27 |

middle of the village you will find a great viewing platform on the first floor above a community centre (a sign is shown in front of the centre). From here you can see the herons swarming in above the towering palm trees that backdrop a vista of farms and rice fields. After all of the herons have swarmed in, you can really witness the full volume of their population as their white bodies paint dots between the branches of the bunut wot trees; watch them as they scramble for the best sleeping spot! You’ll also find a few herons on the street, having fallen from their nests or failed to find a good branch to rest on. Now, as you walk back to the parking area you can see the herons in the trees all through the village, great photo opportunities, but be careful as the path you take is at risk from projectiles from above! Yes, you may notice the sharp smell of ammonia and the stained roads, as the mass of herons relieve themselves of their droppings too… so, look up with caution!

www.nowbali.co.id

F E A T U R E

Preservation in Times of Progress

28 |

www.nowbali.co.id

F E A T U R E

In this issue, Preservation in Times of Progress, we aim to open this discussion of change in Bali, and of Bali. Our feature stories share examples of Bali’s evolution through time, the perspectives on these evolutions and cases of those hoping to defend against the rapid transition into modernity. We explore the consequences of changing land-use across the island; we interview a range of Balinese to share their personal thoughts on modernity; Jean Couteau and Eric Buvelot outline changes in the Balinese religion over the past 50 or so years; and we look at a museum preserving Bali’s most important historical medium, the lontar.

29 |

www.nowbali.co.id

F E A T U R E

Coming to Terms with Change in Bali TEXT AND PHOTOS BY EDWARD SPEIRS

Change is inevitable, and Bali is no stranger to change. It’s no stranger to development and improvement, as well being no stranger to deterioration and damage. What governs whether this inevitable change is positive or negative is those who are part of it, who contribute to it and encourage one path over another.

30 |

www.nowbali.co.id

F E A T U R E

E

ver since Walter Spies painted scenes of an idyllic, exotic isle back in the 1930s, Bali has been haunted by a paradisiacal reputation. This expectation of paradise has persisted through the decades, putting pressure on the island to keep elements of life here unchanged. With every building or international brand introduced, every rice field paved over, this original brand of Bali is slowly whittled away. Whilst the desire to preserve elements of Bali’s idyllic past is understandable, albeit romantic, just as understandable is the desire for Bali to shake off a ‘reputational anchor’ that may hinder it from what one might call progress. The city of Denpasar, for example, is a thriving urban centre, home to malls, Korean and Japanese fast-food chains and late-night coffee shops. It’s certainly not the Bali one envisions from abroad — but doesn’t every society deserve the opportunity to embrace modernity?

BEAUTY IS A WOUND Perhaps one of the most ironic facets of change in Bali is witnessing how areas transform, and often how those who lament said changes are simultaneously part of them. Kuta, the area that kicked off the current ‘brand’ of tourism back in the late 70’s and early 80’s, was a surfer and backpacker enclave, where the charm of dirt roads and thatched-roof losmen (guesthouses) was all that was needed. Popularity spreads like wildfire, and quickly it transformed, heaving with hotels, nightlife, restaurants and shops. The original visitors of Kuta are likely no longer interested in this trans-mutated version of what was their dirt-road escape. The development of Canggu follows a similar story, an urbanisation that happened even faster than Kuta’s.

The answer to that question is yes, of course, but perhaps a more important question for Bali is whether modernity implies a shedding of an original identity, value and way of life. Further to that, must ‘progression’ always adopt cosmopolitan, city-inspired ways of life? From the changes one can see in Bali’s built environment, it appears things are already heading that way, even outside designated urban areas. Trying to grasp the pervasiveness of socio-cultural change is cumbersome and often complex, but the shifting land-use on the island can help us grasp how prevalent this transformation towards modernity is: urbanisation as the physical manifestation of modern life. Land-use changes are important factors, as not only do they have (often unforeseen) sideeffects upon the societies and cultures that interact with them; why and how these land-use changes have occurred also reveals the driving forces behind a lot of Bali’s transformation, ultimately questioning ‘Who is really controlling the changes we are seeing?’ These are important questions for an island so protective of its ‘persona’, so to speak, as too many changes can push Bali to becoming unrecognisable from what it is today.

31 |

www.nowbali.co.id

F E A T U R E

Around five years ago I remember asking friends what they liked about certain neighbourhoods like Umalas and Canggu, the answers were always in a similar vein: that these areas were still sparse and green, life felt slower, as if time itself was seduced by some native peacefulness. But everyone wants a little piece of this feeling for themselves, or seeks to capitalise on it, so homes and businesses sprout, taking over bushland and rice fields plot-by-plot. Modernity tips the scale and what we once loved, that humbling peace, is no more. We’re left with another gentrified, urbanised locale that speaks very little of its roots. Then the process begins again elsewhere. In economics there is a phenomenon known as the resource curse, “the failure for resource-rich areas to benefit fully from their natural resource.” If beauty is Bali’s resource, then it is also its curse. Beauty is the original allure but also the final victim: “Beauty is a Wound”, as stated by Indonesian author Eka Kurniawan.

DICTATING CHANGES The changes certain areas in Bali have undergone — predominantly in South Bali, from Kuta to Canggu to Uluwatu — have largely been motivated by the financial pulls of tourism. This includes the hundreds of villas, myriad cafés, shophouses and more that populate the streets. Whilst one can argue it is the local population themselves who permit such changes, the dynamics aren’t quite as simple as that: tourism has not entirely been governed by the Balinese themselves! The Indonesian government, off-island investors and

32 |

the international travel industry have had strong influences on how the tourism infrastructure and associated imported lifestyles have affected the development of the island. Whilst tourism has been a gold mine and boon for Bali and the Balinese for decades, the industry’s near collapse has certainly made many reflect on tourism’s capacity for the future. Things are already changing in new directions; blueprints for large residential complexes are being advertised, the same for more malls and mega beach clubs. Will Bali become a home for new long term residents? Will it become a simple weekend playground for Indonesia’s large cities, from where the largest investments are indeed originating? Developments are certainly leaning in this direction, but little is being discussed on what indirect effect these new urban landscapes and demographics will have on the atmosphere, culture, the very essence, of the locales in which they are being introduced. In this new phase of Bali’s revival, whichever direction it goes, being aware of the powers that be becomes increasingly important. Who is driving the changes on the island, do they come from ‘inside’, and do they really have Bali’s best, long term interests at heart?

FORGETTING DEWI SRI It isn’t just about the visual though. Land-use changes have a profound domino effect as nature, the people and the gods are so interconnected in Bali. Many traditions were born from the island’s agrarian society, with certain temples and rituals

www.nowbali.co.id

F E A T U R E

exclusive to types of farming, especially rice farming. Already in urban areas specific temples such as the pura ulun swi have been removed and rituals left behind, no longer necessary in today’s whirling world of commerce. How does Dewi Sri, the Goddess of Rice and Fertility, feel about being forgotten? Bali’s protected and often celebrated subak system comes under threat too. We often take for granted the views in which we enjoy. The terraced rice fields that require painstaking hours of labour for the farmers to sculpt, till, plant and harvest. For those who don’t work under the sweltering heat of the sun, these swathing green landscapes are seen as nature, but they are not. They are the result of a symbiotic relationship between humanity and the island’s environment; with modernity calling, fewer and fewer farmers will manage this relationship and the rice field views everyone loves will begin to dwindle. What then of the image of Bali we thought would exist in perpetuity? This doesn’t even touch on the effects this will have on factors like food sovereignty or natural habitats. How then does Bali find a balance between progress and preservation? How can the island ensure that modernity is not achieved at the cost of its already existing value — and who is deciding what this existing value really is? Nature and culture have been the longstanding foundation of the island’s inherent value and these have been, at least rhetorically, upheld through philosophies like Tri Hita Karana (creating balance among God, nature and humans). This has always been a good vision, a good place to start, but these three words will not be enough to curb the rapidly shifting mindset of an island, which, like much of the world, is being pulled by the addictive excitement, ambition and allure of contemporary ways of life. Many of us love the Bali that exists today, where the conveniences of modern life exist side-byside a plethora of natural environments, be it the sunny coastlines, the expanse of agricultural land or the stunning mountainsides and highlands. It is a strong human desire for us to want to be part of it, to enjoy it, but it is also a strong human desire to own and take control of it. This often results in becoming part of its transformation. Thus, collectively, we become part of the development that is slowly eating away at the very landscape we said we loved.

33 |

Therefore, a way to preserve parts of Bali is imperative to retaining its inherent value - a value shared by everyone. Green zones must be firmly established, incentives and subsidies for the agricultural industry must be given, supervision over the types and size of developments, zoning and moratoriums on certain buildings should be strengthened. Further to that, paths of economic growth that don’t require land-use changes for increased productivity must be encouraged. This can be rethinking landscapes as sites for eco-tourism, or rethinking the direction the Balinese develop their skills, outside of servicebased industries and increasing opportunities in creativity, artisanship, business or indeed the digital economy. At the end of the day, it is the Balinese themselves who must decide what they want their island to be and look like in the coming future. Financial rewards may be reaped today, especially in times of difficulty, but will these be seen as major regrets in the future? It might be a cliché to once again bring up the great Joni Mitchell and her song Big Yellow Taxi, but her words are poignant and clearly not enough people have heeded her warning: They paved paradise and put up a parking lot With a pink hotel, a boutique, and a swinging hot spot Don›t it always seem to go That you don›t know what you got ‹til it›s gone They paved paradise and put up a parking lot The Balinese must ensure that they do not recognise the current, inherent value of their island only when it has all but gone and it is too late.

www.nowbali.co.id

F E A T U R E

On Modernity:

Perspectives from Balinese When it comes to the island’s ‘progress’ and its ‘preservation’, it is the Balinese themselves who must live through the dichotomous balancing between past and future. Whilst many on the outside have their own views, to see the Balinese perspective is paramount, as it is provides a window into their values and priorities.

W

e at NOW! Bali have asked a handful of Balinese friends from different backgrounds to share their thoughts on the modernisation of the island and society, and whether they believe modern life leaves space for heritage and history, or if ‘progress’ inevitably dilutes Balinese identity.

Marmar Herayukti Artist

Culture always has a place in the midst of progress because progress itself is the result of cultural development. In Bali, culture has been deeply rooted where generations have had access to their ancestral heritage and developed it with respect and care. “Modern” is a word describing progress, which for me does not describe physical progress, but rather mental and spiritual — and this kind of modernity has been around for a long time. Like flying a kite, it is a game of tug o’war.

Marmar Herayukti

34 |

Between progress and setbacks that occur in the midst of the modern world, this is just a game

www.nowbali.co.id

F E A T U R E

of life that must be played seriously. However, culture is a moving force based on Budhi or goodness. Bali has experienced many eras of progress when viewed from its past history, from century to century it has for thousands of years developed itself without leaving its roots. As if it still looks the same, but invisibly the culture in Bali has undergone many developments to adapt to the progress of the times; it shows that the basic principles of culture are still present. As a Balinese, I have absolutely no worries or even the intimidation of modern ideas “that Balinese culture will lose its identity” because I see the younger generation of Bali moving in harmony in the midst of a “modern” world. My optimism is not simply to humour myself, as I can see beyond the surface, deeper than the average person, that actually Bali continues to respect and pursue the intellectual knowledge inherited from ancestors in very dynamic ways. It is proof that Bali is not anti-progress, from the past until today. The struggles to advance mentally and spiritually always occurs in society, encouraging discussions from the community level to the government. As a young Balinese, I am increasingly proud of the knowledge and cultural heritage of Bali’s past, and also of the extraordinary archipelago, which may not necessarily be physically preserved but in principle it continues to grow and advance. As an artist, it is my duty to serve this nation to ignite the fire everywhere, because without the spirit of progress, “modern” is only a label for an era, not a society or an individual who should be surfing on the waves, not being crushed. And as long as the sun rises in the east, the fired of progress will not be extinguished -marmar herayukti-.

Dewi Anggraini

Director of Marketing Communications of The Westin Resort Nusa Dua, Bali We understand that modernisation will make an impact to most aspects of people’s lives, tradition and culture. As a Balinese, I am confident that the roots of Bali’s culture are strong enough that they will not fade easily in the face of modernisation. Bali itself is a culture, with traditions carried through generations.

35 |

Dewi Anggraini

The Balinese believe in karma and purnabawa, two of five important beliefs in Hinduism. These make the culture resilient. Yes, there will always be changes, but this will not dilute the culture itself. From many examples I can pick Nyepi, which started back in the year 78AD and continues to this day. As for our offerings, these used to be made from fresh coconut leaves, often prepared close to the ceremony so that they are fresh in presentation; whilst we do this still, modern Balinese adapt, we have limited time and so we find other options like buying our offerings from the market, or use materials that may last longer. The biggest concern I have when it comes to Balinese modernisation centres on land-use. It worries me if Balinese find it hard to access the beach to carryout ceremony rituals, if the green rice fields decrease, my concern mainly surrounds preserving nature. I believe that the Balinese understand that tourism is important to the island, and that what makes Bali the number one destination in the world is its culture and so we are keenly aware of preserving our traditions on the island.

www.nowbali.co.id

F E A T U R E

Anggara Mahendra

Anggara Mahendra

Photographer and Journalist A more practical way of life makes people ask why they have to practice complex customs and cultures. “Why must I do this, why should we do that?” It is a lack of literacy that makes people see only the surface level of their own customs and culture, and thus they do not grasp the meanings behind them.

the traditions within them, are different even with Bali, depending on the area you are in. Each regency, for example, will have their own take on an activity or even way of life. Thus, visitors come to the island because they want to experience all of this first hand.

An inquisitive mind, good literacy, wise use of technology, and broad insight can actually bring customs, arts and culture into a contemporary form without reducing their meaning. It is people with this passion and belief who will make Bali’s cultural heritage relevant throughout the ages.

A.A. Dewandra Djelantik Photographer

Bali is famous and well-known for its culture, as it is certainly one of the most unique and intriguing around the world. This culture, and

36 |

A.A. Dewandra Djelantik

www.nowbali.co.id

F E A T U R E

Nonetheless, it is crucial for the Balinese people, especially the younger generations to adapt and welcome modern technology and other changes. Even if modernisation is here upon us, with the risk of it dissipating culture away slowly, the Balinese should be prepared to welcome such technologies so that Bali itself can develop into a better and more modern destination. We should be able to use advancements to improve our culture, so that visitors and locals alike can enjoy it even more. The younger generations should think about the ways in which Bali can be a cultural destination without wiping our history and traditions away, but modernisation is definitely important; I am definitely concerned about the youth not seizing opportunities when it comes to the improvement of Balinese culture, as they have been educated to differently. For me, Balinese culture and Bali are dependent on the capabilities of the younger generation to use modern technology in order to improve what exists already, without forgetting the roots of our traditions and our history. There should be more information regarding the importance of Balinese culture for the younger generations so that they are able to understand and realise that Balinese culture is much more important than they think. Bali’s identity is found in our culture and history.

Ni Nyoman Clara Listya Dewi

Director of Communications, BASABali During the 27 years I was born and raised in Bali, I realised that modernising Balinese culture and society is a matter of mindset built on communication, trust and transparency. This is what affects the way in which we view and adapt to the demands of today. For us in Bali, our challenge is how to adapt to the onslaught of information technology. Our predecessors entrusted our traditions on palm leaves, now we entrust them to the digital world. Texts that were previously only written on palm leaves, can now be typed easily with the help of a computer. Balinese words that were

37 |

Ni Nyoman Clara Listya Dewi

only spoken verbally have now been archived in the digital world. For me, this adoption changes the cultural experience in terms of access, production, and community participation but does it also reduce the original spirit of Balinese culture? At BASAbali Wiki, we’ve created a platform which uses digital media to archive words and information about Balinese culture, but more than creating a repository, it provides a vehicle for the community to use technology to express and celebrate culture: the community can share the way they celebrate holidays during Covid-19, how they understand traditional text (lontar) and what they think about modern issues. Accessed by more than 2 million users, the BASAbali Wiki demonstrates and amplifies the community’s interest in preserving and strengthening culture in the modern world using modern techniques. Our challenge going forward will be how to welcome new ideas and technologies without having it overwhelm us.

www.nowbali.co.id

F E A T U R E

Bali’s Lontar Museum:

A Library of Ancient Wisdom BY SACHI KONDO

Living their day-to-day, the Balinese follow a set of rules and routines inherited from their ancestors, recorded on palm-leaf manuscripts known as lontar. From plant-care to the philosophy of death, thousands of these centuries-old literature still exist on the island. Some remain part of furniture at homes, whilst many have been rescued by the lontar “doctors”, ensuring they don’t wither with age or negligence.

T

he Lontar Museum was a  vision shared by the members of desa adat Penaban to store generational manuscripts collected in the vicinity. But the community venture grew beyond the initial gudang, or storage room, plans. Museum Pustaka Lontar was officially inaugurated in November 2017, acknowledged by lontar maestro Ida I Dewa Gede Catra and Dutch lontar researcher Professor Hinzler, who additionally acts as one of the museum’s curators. The museum is a series of traditional Balinese buildings dotting over one and a half hectares of highlands in east Bali, enveloped in rolling hills and overlooking fields of green. The village in which the museum is found is locally loved for their lawar jepun, a traditional Balinese dish of minced meat sautéed with vegetables, coconut shavings and herbs. The limited livestock in the district refashioned the popular fare into a plantbased delicacy, using frangipani leaves (jepun) instead of meat. Today, this library of sorts has become more than just a museum. Housing more than 313

38 |

cakap (volumes of lontar) to date, it has become a place of study, a venue for gatherings, and a ‘clinic’ for lontar. The Balinese view lontar as sacred, carrying traditional knowledge from culinary practices, medicine, agriculture, religious and economic systems to arts, language, and more that all serve as a guidance to conduct one’s life. There are nine categories of lontar in total. Proper care of these items is thus vital for the passing down of generational wisdom. But not all lontars are great in value. The lineup of lontars hung at the museum’s Bale Sang Kul Putih, the centre point of the museum, are everyday notes, not unlike the mundane grocery lists on fridges, or reminders of payable debts, from which you can identify the leaves— dry and written to be eventually disposed of. “Anyone could write on lontars. They would write them based on experience. For example, one lontar entry recorded how one’s fever was cured with fennel onions, which is categorised under usada, or traditional medicine,” manager I Nengah Sudana Wiryawan said, as he invited us to sip the very same fennel onion tea.

www.nowbali.co.id

F E A T U R E

39 |

www.nowbali.co.id

F E A T U R E

40 |

www.nowbali.co.id

F E A T U R E

Resembling a rosella tea, the beverage is a rubyhued herbal drink best served hot for maximum benefits and taste, served to guests upon arrival. It’s been claimed to be do wonders for the skin that the museum’s home-made fennel onion soaps caught allegedly caught the attention of a renowned actress from Jakarta, who bought out their entire supply.

their first ceremony. There are two divisions of pemangku disciplines: Sang Kul Putih and Kusuma Dewa. Here, the lontars provide an unabridged education of Sang Kul Putih, derived from the teachings of Mpu Sang Kul Putih, a highly-regarded sage from the 11th century. Bale Sang Kul Putih, where they hold gatherings, was named after him.

The scriptures you find at the museum are private property, personally owned by members of the Penaban village and surrounding areas. Those who are no longer able to care for their ancestral lontars will deposit them here, where the lontar doctors can properly preserve them. They also help identify and document the collection, noting down the dimensions of each palm leaf, the contents, and the owners. From medicine, mantras, hymns, guides, to various laws and societal norms, they have carefully organised each one for anyone to access and learn from.

Museum Pustaka Lontar operates on donations and offers visitors an introduction to lontar, including workshops to Balinese Hymns, Lontar Manuscript Making, and Balinese Alphabet, delivered over the expansive coconut plantation, a serene and meditative setting as you put blade to leaf.

“Many have lontar at home but can’t read them, so we provide this essential service of reading and writing. For those who want to bring their lontar for conservation are welcome to do so, too. The team takes good care of them,” Wiryawan said. Some lontar owners don’t allow their sacred scriptures to leave the house but the lontar doctors happily cater to their cautious clients, making house visits for restoration. The team has translated a majority of the catalogue into English and Indonesian to break the language barrier and accommodate those who wish to learn more about Balinese culture through traditional literature. With the tools made available by Surakarta University, some of them have also been digitalised. There are 130 lontars accessible online currently. Visitors who seek to read the lontar in its purest form can, too, learn to read Balinese Sanskrit at the clinic.  The clinic, where the doctors work their magic, stands as the cardinal element of the museum. Giving the museum a much deeper purpose than simply exhibiting the manuscripts. Anyone who is ‘appointed’ or has a calling to progress spiritually to become a pemangku (priest) is required to study and graduate from the museum before they are ‘trusted’ to hold

41 |

You’ll appreciate the literature more as you learn the Balinese would spend up to two years to produce one lontar. And you need to be selective with the leaves; only those from Ental Trees that have a slope of 35 to 40 degrees pass as lontar. There are multiple stages to undergo before the desired paper, called pepesan, is achieved. The final product ready to be written on. From sundrying, soaking, marinating, boiling, clamping, perforating, and more. The museum team beam with passion as they explain the step-by-step formula of lontar making. The museum hasn’t reached its last phase of construction due to the pandemic. For this reason, they have refrained from keeping large amounts of lontar, as none of the current buildings offer the right storage standards, in regards to temperature. Right now they use acid-tight paper containers made by students from Melbourne, who had partaken in workshops last year. They invented these boxes to store the lontar properly whilst the museum focus on finishing the main building. These containers are also termite and insectproof. A lot are in the works here at the lontar museum, as they also see a future of building inns for those who come to study for weeks. “More than a museum, we’ll be a retreat for scholars.” Find out more from their website: desawisatadukuhpenaban.com

www.nowbali.co.id

F E A T U R E

The Evolution of

Balinese Religion BY ERIC BUVELOT AND JEAN COUTEAU

Journalist Eric Buvelot and socio-ethnologist Jean Couteau have recorded 20 hours of discussion about changes that have happened in Bali since the 70’s. The conversation was structured and segmented according to many different aspects of Balinese life, mostly from a socio-historical perspective, to trace all the overturning in Balinese mores for the last 50 years, when modernity started to shape new behaviours.

42 |

www.nowbali.co.id

F E A T U R E

A

t the core of these changes, the birth of individuality in a communal society and the revolution it implies. The resulting changes have been more significant in 50 years than the ones happening during the previous millennium. At the end of this project, a 16 chapter discussion book was published in 2021 in France by Editions GOPE (Bali, 50 ans de changements – Entretiens avec Jean Couteau) with the purpose of measuring to which extent Bali has morphed in so little time, a work never done before, encompassing all Balinese social matters. The English version (Bali, 50 Years of Changes – A Conversation with Jean Couteau) will follow in 2022 with a translation made by renowned Bali-based American writer Diana Darling and published by Interactive Publications Pty Ltd (Australia). This month, we take a look with them at how Balinese religion has evolved. Eric Buvelot : What is Balinese religion about ? Jean Couteau  : Today, if you ask the Balinese what is their religion, most of them will reply that they are Hindu. Some indeed follow Indian rites, such as the agnihotra ‘fire’ rites; others will refer to the trinity or Trimurti of the three cosmic gods, Brahma, Vishnu and Shiva, but in fact, if one goes deeper into their belief system, the one that runs village rites, one will not fail to notice that there is little that qualifies as Hindu in the religion they practice.

E.B : What do you mean? J.C : I mean that at the core of the Balinese ritual system we find the cult of ancestors and the cult of nature. In Balinese village tradition, life is but a passage, but a passage that will see us coming back after death. The ancestral soul comes down from the mountain heights, incarnates among its descendants, must pursue a harmonious life-style, whose balance is maintained through a series of rites addressed to gods (dewa), ancestors (pitra, then batara) and earthly demonic forces (buta-kala). Any imbalance and any infringement of one’s obligations toward one’s ancestors brings about misfortune. Through regular visits to  balians, or shamans — after a birth, death or any unexpected event — one stays in contact with the dead ancestors. This enables existing niskala (unseen) problems to be identified and to coped with through relevant rites. Rites reestablish the lost balance.

43 |

After death, complex ceremonies —cremation, disposal of ashes into the sea etc— will enable the soul of the deceased to find its way to the sojourn of the dead, the ‘old country’ up there above the mountains. Once there the dead are said to become  dadi yeh  (water) and wait to come down as titisan (water droplets), meaning to reincarnate in Bali again.  The ancestors’ cult permeates the ritual life of villagers. Whenever there are temple festivals, it is the ancestors who symbolically come down for visits, and are celebrated with dance and music. It is not the Hindu gods! Hindu gods may be mentioned in old treatises and mantras, but they don’t come down for visits. Except the goddess Durga, in the exorcist rite of  Calon Arang. In short we can say that if the Hindu gods regulate the world, it is from high above.. All this shows clearly the kind of syncretism one finds in Bali: Balinese religion is an ancestors’ cult-cumcult of natural forces on top of which has been superimposed an Indianised cosmology.  E.B : This Indianisation is a historical phenomenon, isn’t it? J.C  : Yes, you are right indeed.. The superimposition I have just mentioned above has existed for more than one thousand years, but differently according to the social environment. Indian influences have penetrated Balinese culture top-down, via the princely palaces and brahmana networks; then they spread in villages through the puppet show theatre (wayang). Bhuddhism came first, in the 7th century. Hinduism followed in a series of waves, not from India, but from Java, peaking in the wake of the Majapahit invasion in 1343. So there are virtually no traces of any genetic Indian influence in the Balinese population.   E.B: Were the two traditions, Buddhist and Hindu, really different. J.C : From the point of view of the local peasantry, certainly not. There were differences mainly at the level of priesthood. But all the non-Balinese traditions eventually ended up entwined into one another and into a Balinese indigenous core. For example until today, in some remote areas, the rites of the dead is more Balinese than Indianinfluenced: one does not practice cremation. In villages where one practices cremation, it is more Balinese than Hindu: it aims at separating the soul

www.nowbali.co.id

F E A T U R E

from its material shell, like in Hinduism, but it is otherwise Balinese: the ashes end up in the sea, whereas the soul is, rite-after-rite, “taken back” to the mountain of its origin, to become, again, “yeh” or water, and be venerated as an ancestor. The mountain as abode of the dead is indeed a very Balinese notion. Water is too: it is the source of the island’s prosperity. As for the Hindu notion according to which one reincarnates according to the quality of one’s deeds — reincarnating as a dog, let’s say— it is not thought about, apart for a few brahmanas –and for today’s advocates of re-Indianiasation. We are in Bali, not in India: one reincarnates among one’s kin.  E.B : But reincarnation is an Indian notion.  J.C : Yes, but Balinised. Hence the notions of “yeh”, water, and titisan, or drop, to mean incarnation.

44 |

The cult of nature, here water; the cult of the dead, who become water as ancestors; and the Indian notion of reincarnation, here among one’s kin, it all blends together, with Hindu cosmology on top. Such syncretism is actually found throughout the whole South-East Asia: at its core is the cult of ancestors and natural elements, with, on top the Indian discourse of transmigration of the souls and fusion into the Great Oneness:  moksa  for the Hindus, nirwana  for the Buddhists. But one finds those theories only in narrow circles. In Bali the brahmana high priest (pedanda) said in the past that their may not reveal the content and meaning of their mantras and sacred texts: Aja Wera, they said. ’let us keep our knowledge sacred’. The power of their pedanda status indeed largely rested its esoteric aspects. 

www.nowbali.co.id

F E A T U R E

E.B :So are Westerners wrong to say that Bali is Hindu.  J.C : Because of the scholarly discourse and also because of today’s ongoing re-Indianisation, people tend mistake the religious discourse for the social reality. They want to see Hindu and, even more so, Buddhist holy men everywhere. It is as if Japanese tourists visiting France mistook all Frenchmen for Cistercian monks and went visiting the Loire Valley in a quest for French traditional wisdom. In Bali, people’s religion is indeed very different from the official religious norm, and even more so from the kind of Indian Hinduism presently making inroads within Bali.  

treatises that set all types of wood on the mandala –rose of the winds– with their correspondence to gods.

E.B : Can you tell us a few things about the role of nature in religion and Balinese culture? J.C : The role of Nature is paramount. I already talked about the mountains: the highest mountain of Bali is a god, Tolangkir, the ancient name of Gunung Agung. In old villages, the key shrine of temples is that of the Sun-God. This impacts all aspects of life. For example, in architecture, all constructions are laid out according two main axis of symbolic purity: upstream-downstream (ulu-hilir) and rising sun/ setting sun. Thus the family temple is located upstream-rising sun whereas the exit is located setting sun-downstream. In the villages, the pura dalem, or temple of the dead is located downstream, on the side of  used  waters. Thus the sacrality of nature determines the human organisation of space. At another level, big trees are considered sacred. They have their own living spirit and, as such they are dressed and sometimes provided with a shrine.

E.B : In fine, does God go without saying for the Balinese.  J.C  : To the traditional Balinese, the existence of the godly does not have to be explained, nor does God have to be defined. The godly is everywhere. On talks of the god from the kepuh tree or from the East of the river (Batara Dangin Tukad). And one does not care whether he/she is personified or abstracted. It depends on people. According to the traditional manuscript, Gong Besi,, God or the godly takes a different name according to where he/she sits. Interesting, isn’t it? It goes without saying that such attitude is hard to make sense of by Christians and Moslem — and is sometimes embarrassing for Balinese themselves, especially when subjected to cynical remarks concerning their religion. 

E.B : This is the animistic aspect of Balinese religion.  J.C : It is indeed extraordinary. One uses banyan leaves to make effigies of the dead for the postcremation nyekah ceremony, before sending the soul toward its heavenly abode above the mountain. To make a barong, one cuts a swath of wood from a kepuh  tree before carving it into a mask. In the Calonarang ritual performance, the goddess Durga comes down to earth through a sacred tree before spreading terror. One can also mention the sacred mejagau tree, which one uses to make shrines. All natural elements are sacralised in one way or another.  There exists

45 |

E.B : Do all Balinese believe in such things.  J.C  :  The Balinese, even the educated ones, do not question such and such aspect of their tradition. But, they increasingly take into account economic factors. For example, instead of the traditional cremation paraphernalia, with processions and the like, they will have the dead cremated using modern methods. And they will indeed find textual references to justify their choice. 

E.B  : How did the Balinese overcome this hurdle. The Balinese have had to accept monotheism. It was the condition of the recognition of their religion in 1958. Today’s educated Balinese will tell you that the god who dwells in this or that temple is  but a manifestation of Sang Hyang Widhi, the One God — whose name was borrowed from some obscure text. This is a way to distance oneself from animism and thus fulfil the conditions of monotheism set by the state. In concrete reality though, there is an uninterrupted continuum between those who believe in their local gods on the one side, and those who are on the verge of agnosticism on the other. Bali is becoming modern and increasingly secular.

www.nowbali.co.id

DINING

NEWEST BITES IN BALI Even through a pandemic, the island’s eager and creative food and beverage in-dustry continues to innovate and grow. Brand new venues, be it a late-night speakeasy or the latest fine dining destination, are still popping up across Bali and herewith we bring you some of the most notable new kids in town.

Naga Eight The seaside village of Sanur welcomes an exciting addition to its culinary scene with Naga Eight, a Cantonese restaurant that opened in December 2021. Nestled on a 500sqm land enclosed by four hectares of lush tropical gardens on the main Sanur area, Naga Eight is designed to feel both casual and modern. Diners can enjoy the finest of Cantonese barbecue and Wok cuisine whilst enjoying the warm ambience of the restaurant beautifully illuminated by natural lighting. Combining classic and modern techniques, the expert chefs cook up signature dishes that in-clude Roast Duck, Crispy Samcan, and more. The design of Naga Eight is a collaboration between founding company, PT. Naga Ba-tu Jimbar, and Balinese architectural firm, Astaloka, reworking the existing building’s original structure with modern aesthetics including a reception area featuring dragon scale-accented tiles surrounded by mirrored walls, a higher ceiling designed in an in-dustrial style, and a modern-style centrepiece bar. Jl. Danau Tamblilngan No. 89, Sanur +62 812 3788 8089, nagaeight.com

Behind the Green Door There’s a new player in Bali’s nightlife scene, hidden behind a mysterious green door, fittingly named Behind the Green Door, which has already created a massive buzz in Bali’s social scene. Echoing that of a traditional boudoir of mystique and pleasure, this music emporium and cocktail lounge caters to classic indulgers in search of something novel. The elegant and intimate lounge applies a password protected entry with a guest list you’ll want to be on in order to be permitted entrance to the exclusive space up-stairs. Featuring dark interiors and lush tropical plants hovering above the bar, this new establishment merges that of an old whiskey den with comfortable intimacy. This establishment features a wide range of seasonal, traditional, and bespoke con-coctions

46 |

to sit back, sip on and relish. Utilising the finest of Bali fruits, patrons can expect a rotating range of innovative and fresh seasonal drinks. Jl. Subak Sari, Gang Bamboo 17, Berawa +62 813 5368 0981, @behindthegreendoor_bali

www.nowbali.co.id

DINING

Yuki Bali Welcoming in an ocean breeze from its prime location in front of Batu Bolong Beach, Yuki Bali presents a modern take on a Japanese izakaya, where quality drinks take precedence and satisfying bites follow suit. Made entirely out of bamboo, this stylish beachfront restaurant blends tropical beach house with a sleek Japanese aesthetic. As is the function of an izakaya, Yuki Bali invites patrons to slip in for sunset drinks, with a menu of expertly made signature cocktails. Sake, wines, beers, craft sodas and juices are also available. The food is what keeps imbibers on after the sunset has long gone. The menu focuses on bite-sized delights. You’ll find delicate appetisers like the Poached and Cured Prawn; perfected Yakitori, like the Tsukune, pork meat ball with marinated egg yolk; to signature Maki Rolls, like their Tuna Truffle. The highlight here is their Yakimono, or charcoal grill, where veggies, seafood and meats are delicately grilled, from butter-soft Calamari to their sirloin wagyu A5, all fresh and topped off with umami flavours!

Raja’s Bar Bali Bringing something entirely new to Bali’s bar scene, Raja’s presents their pas-sionate love letter that blends the aesthetics and flavours of Rajasthan North-ern India, Wes Anderson movie sets, Moroccan rooftop venues, Italian spirits, and classic cocktail revival.

Alpha Agro’s Bali venue is found on Jalana Pantai Batu Mejan, Canggu. Custom-ers are welcome to come in and choose their desired cuts, which is then cut to preferred thickness fresh off the loaf by the shop’s expert, in-house butcher. Otherwise, guests can dine-in, with their steaks cooked to perfection and en-joyed in Alpha Agro’s garden backyard or al-fresco dining area. These are no regular cuts however, as Alpha Agro offer the highest grade meats, such as the Little JoeTM, with its marble score of 4+ to Australian Wagyu Kobe Striploin MB11. Both grassfed and grain-fed beef is offered, raised without antibiotics, no added hormones and GMO free.

Raja’s offers a unique experience and opportunity to be transported some-where altogether different while still in Bali; the alluring scents of incense, dim lighting on arched mirrors, ornate decor, and photographs featuring Indian street scenes sweep you to a different time and place. Hidden from plain sight on Petitenget, Seminyak, offering both an indoor and rooftop space, the bar brings originality and intimacy to the island’s nightlife. Raja’s drinks program offers up signature cocktails inspired by the subcontinent and Balinese fla-vours, like the Jaljeera Gin Mojito, inspired by a popular Indian summer drink with spice notes of coriander, cumin, and cardamom. And their signature Garam Masala Old Fashioned, a spirit-forward drink with rich garam masala flavours – a spice usually reserved for cooking, Raja’s carefully brings together both East and West.

Jalan Batu Mejan No.2, Canggu +6282144328864, alphaagroindonesia.com

Jalan Petitenget, Seminyak instagram.com/rajasbali

Jalan Pura Dalem, Batu Bolong, Canggu wa.me/6282145099706, instagam.com/yukibali_

Alpha Agro Indonesia Bali One of Jakarta’s most renowned premium meat distributors, Alpha Agro Indo-nesia, has opened in Bali, presenting a space that combines meat shop and steakhouse, perfect for meat lovers around the island.

47 |

www.nowbali.co.id

DINING

WIDYA’S WINES

Relishing, Refreshing Riesling Riesling for me is the hero for pairing, it is so easy to pair with food and presents levels of sweetness that make it incredibly complementary with Indonesian cuisine. Even a simple vegetable pairing with Riesling will not go wrong!

I

f you love floral perfumes then a Riesling is for you, as the grapes have both floral and fruity aromas. In fact, these aromas are so prominent that its best to rinse your glass after drinking a Riesling before you drink another type of wine in the same glass. However, the Riesling comes in a wide range from dry, to medium sweet to sweet. Typically it is light in body, has a complex fruit flavour of apple, lime, pineapple, pear, peach, apricot, honeycomb, honey, ginger — it even has that tangy smell similar to petrol or petroleum wax if the wine is aged. Riesling is associated with Germany, especially the Rhine region. The country’s cool climate means that more white grapes are grown, and they often have a higher acidity. What is interesting about the laws governing wines in Germany is that their quality is judged not only about the region of origin, but focuses also on the sweetness level in the wines that they produce. Let’s imagine how this works: in the cool climate region the process of photosynthesis in the grape growing cycle is more difficult; this is not only due to the limited sunlight and heat, vineyards must also be in special plots that are influenced by the correct environmental conditions. Only then can such grapes be produced with excellent ripeness, with more sugar content, which results in better quality wines. Let’s get more familiar with German wines, as their laws will be present on their wine labels. The entry level wine or table wines will be under the term landwein. The higher quality wines will be labeled as Qualitätswein and Prädikatswein, simply to understand these two meanings which define quality German grapes. Rieslings in Qualitätswein usually will be light bodied and dry, the term for dry wines in Germany is Trocken. Meanwhile

48 |

www.nowbali.co.id

DINING

Prädikatswein are divided into categories by the level of sugar in the grapes, meaning in this category wine generally will be sweet and the level of sweetness will be called (from less to higher) Kabinet, Spätlese, Auslese, Beerenauslese, Trockenbeerenauslese and Eiswein. We are talking about 148 gram /litre to 260 gram /litre sugar in the wines, wow... Then how can we survive drinking the wines with that level of sugar? Remember that Riesling is a grape with high acidity characteristics, thus the sugar level will help to balance the acidity in the wines. Now, onto to some Riesling wine reviews! Let me take you to one of Germany’s most famous regions, Mosel, known for their quality wines due to their capability to produce with different sugar levels. Let’s start with Dr Zenzen Riesling Kabinett “Sonnenhofberger”, Mosel 2016. You must wonder why wine from Germany has a “Dr.” title in their wine? It’s not only a Riesling thing but more a German thing. In German culture, someone with an advanced degree can use the title Dr. It can also be used as a term of respect for someone who is accomplished outside of educational institutions. Many of the “Dr.” winery brands are named after someone with an advanced degree in agriculture or viticulture.

The second wine is from Australia and bear in mind Riesling from Australia will be almost always dry. My choice is the d’Arenberg Dry Dam Riesling McLaren Vale, Adelaide Hills, a cool climate region in south Australia. Even though it’s not as cold as Germany, its characteristic is still high acidity and very aromatic but more with aromas of green apple, lime, and white flowers. I smelled bit of stoniness in the wine, on the palate it had high acidity with its not sweet yet very strong fruit; it coated the mid-palate nicely, there was a lot of mineral and I even tasted a touch of saltiness. A lot of apple, lime, mandarin and grapefruit flavours, finished medium with very balanced acidity and fruitiness. The third wine is Two Islands Riesling from Hatten Winery, with grapes from the Clare Valley area. This is a young wine with very aromatic scent of spring blossom, lemon peel, fresh cut cucumber. On the palate it was high acidity with lime, honey dew melon, green apple and some grassiness. The wine is dry but the acidity and fruitiness of the wine are quite balanced and very easy to drink. If you like a refreshing wine, one that pairs easily with many types of dishes, a Riesling is your best bet. Cheers!

Back to the wine review: Dr Zenzen Riesling Kabinett” Sonnenhofberger” Mosel 2016. As the label mentions, Kabinett indicates medium sweetness with light alcohol, and it is a very aromatic wine. It was a pleasure to enjoy the aroma of this wine, with a typical floral aroma with lots of lemon, peach, ripe pineapple, red apple, pear, apricot. On the palate it had high acidity, very refreshing, noticeable sweetness, acidity and sweetness in perfect balance, and a mineral finish. I smelled the petrol on this wine – a typical aroma that you could find in aged Riesling, but you will never say that in public, just use the term mineral if you found this smell in the wine.

Kertawidyawati, better known as Widya, is the Head of the Hatten Education Center and a WSET Educator for Wine & Spirit. In this column for NOW!, Widya provides in-depth reviews on different wine varieties, whilst sharing tips and knowledge on wine tasting and pairing. If you want to learn more about Widya, and the Hatten Education Center, got to: hatteneducation.id

49 |

www.nowbali.co.id

ROOM RAIDER

TITIK DUA: A CREATIVE HAVEN Nestled in Ubud, Titik Dua is an independent boutique hotel that highlights Indonesian design, art and culture, presenting design-savvy globetrotters with a unique stay experience through its modern take on architecture, gastronomy, and engaging workshops and talks.

50 |

A

dynamic space that endorses local creative talent, Titik Dua is the brainchild of a collective of Indonesian tastemakers, a passion project with a vision of creating a unique, inimitable, locally-minded and serviceoriented hospitality concept. The hotel features 18 comfortable rooms showcasing fine Indonesian craftsmanship. Each room is decorated with handcrafted furniture, floorto-ceiling windows, king-sized or twin bed options with artisanal rugs, runners and curated amenities, LED Smart TV, portable speakers and a balcony with a picturesque view of the pool and the jungle.

www.nowbali.co.id

DINING

The hotel’s 6 multifunctional spaces and open-air amphitheatre caters to memorable events. Committed to its goal of introducing local creative talents, the hotel hosts frequent art exhibitions, talks and workshops. Their pool terrace is a space in which to lounge and luxuriate, with a swimming pool that opens up natural forest views.

The remarkable architecture is a collaboration with legendary Indonesian architect, Andra Matin, renowned for his clean, sleek design, expertise in integrating indoors and outdoors, and infatuation for local materials. Adorned with a myriad of red bricks and angular lines, Andra Matin’s masterpiece is the 300-metre aerial and open-air walkway that bridges the hotel building and street entrance, taking guests through a course of ramps with water features enclosed in landscaped gardens.

51 |

Perched on the hotel’s walkway, hidden behind the façade of an ordinary mirror glass, is Coffee + Cocktails, a café by day, offering artisan-quality pour-overs, cold brews and crafted espresso-based concoctions, that transforms into a speakeasy bar by night.

Titik Dua Jl. Cok Rai Pudak No. 48, Peliatan, Ubud +62 361 975 139 [email protected] titikdua.id

www.nowbali.co.id

ROOM RAIDER

HOSHINOYA BALI Japanese Aesthetics in a Balinese Setting

Tucked amidst the lush jungles of Ubud is a hidden Japaneseinspired gem known as HOSHINOYA Bali, a tranquil and verdant sanctuary where traditional Balinese culture meets Japanese aesthetics. Crowned as the No.2 Resort in Bali by Condé Nast Traveler Readers, the resort welcomes guests to embark on a wellbeing journey at their stunning resort.

52 |

www.nowbali.co.id

ROOM RAIDER

P

rivacy is of utmost importance at HOSHINOYA Bali, who only allow in-house guests to see and enjoy the resort and all it offers. This is why it has remained a bit of a hidden gem on the island. Nestled on the Eastern part of Ubud, the resort is enclosed by lush jungles and the sacred Balinese waters of the Pakerisan River, which flows through the valley. Designed by Japanese architect, Rie Azuma, this resort harmoniously combines warm Balinese hospitality with Japanese aesthetics, featuring 30 villas, named the Bulan, Soka and Jalak villas. The villas boast Japanese style futon beds and doors inspired by the shoji sliding doors with decors featuring Balinese craftsmanship including intricate wooden carvings hanging on the walls and bedside batik lamps. Each villa is equipped with semi-private pools and poolside lounge

53 |

areas comfortably located within a dense threehectare stretch of verdant rainforest, beautiful rice fields and temples. With several settlements in its surrounding area, HOSHINOYA Bali’s design seamlessly blends with its landscape. The resort includes iconic facilities such as the Café Gazebo, which floats in the valley, the 70-metre river-like pool that can be accessed via all villas, a dining venue with views overlooking the valley and a spa centre that enjoys views of the magical jungle. HOSHINOYA Bali Banjar Pengembunga, Desa Pejeng Kangin, Tampaksiring, Gianyar +62 361 849 3080 hoshinoya.com/bali

www.nowbali.co.id

JANUARY 2022

NOW! BALI

Real Bali Art and culture run through its rivers, forests, beaches, and mountains. The two are inseparable from its customs, beliefs, superstitions, history, and survival of its people. The following pages in this section show how Bali and the Balinese are surrounded by art, culture, and unique belief system throughout their lives, as the three are omnipresent on the island.

BALI RULES OF THUMB For the Balinese people, even in the midst of modernization and tourism boom, no chance is wasted to worship the gods and practice their centuries-old traditions. When we travel, most of us try to learn a thing or two about the host country, basically the do’s and don’ts. So we thought we’d share a few that we think will help you to better understand the Island of the Gods and how things roll here.

VISITING A TEMPLE 1. 2. 3. 4. 5. 6. 7. 8.

Wear a sarong and a sash. Avoid wearing singlets. Women having their period are prohibited to enter. Don’t point your feet to the shrine. Don’t sit higher than the priest. Don’t interrupt religious procession. Don’t walk in front of praying people. Don’t step on the offerings placed on the ground.

MEETING PEOPLE 1. 2. 3. 4.

Don’t touch people’s heads. Don’t use left hand to give and/or touch. Don’t use index finger to signal or to point. Don’t forget to smile

SHOPPING AT A TRADITIONAL MARKET 1. Items sold in traditional markets are not in fixed prices. But don’t bargain if you don’t intend to buy. 2. Please make bargaining a fun sport; don’t do it too much. A dollar or two may not be much for you, but for the Balinese sellers in the market the amount means a lot.

54 54 || www.nowbali.co.id www.nowbali.co.id

REAL BALI

|

TYP I CAL BALI

Genta

THE BALINESE PRIEST’S SACRED BELL BY EDWARD SPEIRS

The piercing rings of the genta are heard at every ceremony, big or small. They are a ubiquitous sound in Bali, ringing in temples, roadsides, homes and even over the radio in Bali’s Puja Tri Sandhya, call to prayer. Held in the left hand of the Balinese Hindu priests, and accompanying the chants and mantras, the genta is a vehicle for worship, a tool of communication of prayer and faith.

G

enta, a Balinese priest’s bell, is a sacred object, only to be used by those who have completed the mawinten ceremonies, a cleansing rite of passage for those entering the religious realm, to become priests and religious scholars. The genta is said to be the weapon of the lord Iswara. The sound - or rather the spiritual vibration created - connects the three realms and is heard by those that dwell within them: bhuana loka (human realm), bhur loka (lower realm) and swah loka (heavenly realm). Thus, prayers are able to reach their destination. It is said to represent OM, or AUM (Ang Ung Mang Brahma Wisnu Siwa), and thus the singular God of Sang Hyang Widhi Wasa, connecting those praying to the Almighty. The shape of the bell itself is important, including a stupa (the bottom bell), a handle with seven rings, a lingga at the top and four hooks. These are all symbolic. The sound of the genta is one of the five sounds necessary in ceremonies, including the sound of the kulkul bell, chanting or song, gamelan, genta and mantras. There are numerous types of genta, decorated with different religious iconography, such as the lembu (bull), Garuda (holy bird-god), used in different occasions. How the genta is used in ceremony also requires specific learning for the priests, with different mudra (hand gestures), motions and sounds relating to specific mantras and prayers.

55 |

www.nowbali.co.id

REAL BALI

|

TE M P LE TALE S

PURA

Taman Ayun BY EDWARD SPEIRS

Taman Ayun Temple is an important part of Bali’s history. It is a remnant of the once powerful Mengwi Kingdom, a place of worship for the kings and queens of old. It is the second largest temple complex on the island today and remains an integral part of Bali’s subak water-sharing system.

56 |

www.nowbali.co.id

REAL BALI

M

|

TE M P LE TALE S

anicured to near perfection, with its cleanly cut lawns and tree-lined pathways, it comes as no surprise that Pura Taman Ayun is of royal ownership. This is a centuries old temple, built in 1634 AD (or 1556 on the çaka calendar) by the King of Mengwi at the time, I Gusti Agung Putu (later titled Cokorda Sakti Blambangan), made as a compound to honour the spirits of his royal ancestors — known as a Pura Kawiten, a type of family temple . Mengwi was one of the original kingdoms that emerged as a result of the fall of the Gegel Dynasty, a vassal state that was tied closely to the Hindu-Javanese Majapahit Empire. When Gegel fell, Bali was split into nine separate kingdoms including: Klungkung, Buleleng, Karangasem, Mengwi, Badung, Tabanan, Gianyar, Bangli and Jembrana. Many of these represent the nine regencies found across Bali today.

the jeroan (sometimes jaba jero), or Utama Mandala. These are listed in order of their sanctity, the jeroan being the most holy area reserved for worshippers. As you journey through to the next courtyard, each separated by a candi bentar or split gate, the landscape progressively gets higher, so the inner courtyard is the highest section.

Throughout most of the 17th and 18th centuries, the Kingdom of Mengwi remained powerful and respected across Bali and Java. It was only in 1891, after wars with neighbouring kingdoms, that Mengwi was swallowed by Badung. Nevertheless, sites like Taman Ayun Temple continue the name and legacy of the kingdom and all of its glory.

This pond and the temple itself are integral to the subak water-sharing system in the area, said to feed water into three subaks in the Badung Regency. This is why Taman Ayun Temple was included in the UNESCO World Heritage list alongside Ulun Danu Batur and Lake Batur, as integral elements of the irrigation of rice fields around Bali. It is listed as ‘the largest and most impressive architectural edifice of its type on the island’.

Though built centuries ago, Taman Ayun has had several restorations and renovations — the last major renovation being in 1937. Today it is an exquisitely maintained complex, looked after by the royal family, lending to its name Taman Ayun meaning ‘beautiful garden’. Like many of Bali’s holy temples it consists of three main sections: an outer courtyard, the jabaan or Nista Mandala; the middle courtyard, the jaba tengah or Madia Mandala; and the inner sanctum,

57 |

What makes Taman Ayun particularly unique in terms of its aesthetics is how water is part of its design. The entire temple compound is surrounded by canals, or more accurately a moat, as is the inner sanctum of the temple where the rows of meru shrines are found. These shrines found in the jeroan are of different sizes, or heights rather, with shrines ranging from two tiers all the way up to eleven tiers. Whilst the temple was built to venerate the deified ancestors of the Mengwi dynasty, the Hindu gods are also honoured here.

Outside the main functions of the temple you will find a wing of the complex that are comprised of an art gallery as well as a theatre, which shows the history of Taman Ayun Temple as told by the Mengwi royal family. This circles back to the outer courtyard towards a wantilan, an open pavilion used traditionally as a amphitheatre where cockfighting would take place, but now used more for gatherings and musical performances.

www.nowbali.co.id

REAL BALI

|

ART IN BALI

ENGLISH PAINTER BRUCE SHERRATT’S

Tropical Surrealism & the Power of the Subconscious Mind BY RICHARD HORSTMAN, PHOTOS COURTESY OF BRUCE SHERRATT

Art, like the universe, is infinite. The perception and the processes of art-making may be as unique as the individual. Art ignites our senses as we interact with our inner and outer worlds. Nature’s power and beauty inform us through art. According to English artist and Ubud resident Bruce Sherratt: “A painting is a living event.” 

'Pandemic' 2020, Bruce Sherratt

58 |

www.nowbali.co.id

REAL BALI

|

ART IN BALI

‘The Elephant and The Mermaid' 2010 Bruce Sherratt Oil paint on canvas 251 x 155 cm

A

n art scholar and international art educator with a career spanning more than forty years taking him around the globe, he has much to share about art and life. Sherratt was born in 1944 in Biddulph near Stoke-on-Trent, Southwest of Liverpool and Manchester, traditionally a coal mining and dairy farming environment. He has been painting for over 60 years. His art journey has been more profound than most. Since living in Ubud, he has honed a style he refers to as Tropical Surrealism.   Colourful, otherworldly pictures combining abstract, semi-realistic and surrealistic elements, Sherratt’s paintings are captivating and intriguing, yet not for the faint-hearted. Potent dualities come to life while invoking his inner demons, manifesting as symbolic and often unsettling forms. When engaging with his works, he offers us a key to unlocking our subconscious minds—the past and the present merge as one in vibrant works that fascinate and delight.   Tropical Surrealism and Bali go perfectly hand in hand. The rich and seductive environment, the dreamy atmosphere and exotic, vibrant culture. The Sekala/Niskala relationship of the

59 |

seen and unseen worlds is a potent aspect of the island, enhancing the mythological and mysterious atmosphere. The Balinese believe that everything exists in duality. There are two opposing forces required to maintain universal balance. The philosophy of Rwa Bhineda explains this duality. Bali provides the ultimate creative ambience, allowing Sherratt to follow his heart. Sherratt’s paintings reveal the duality and shadow aspect of the subconscious mind. I asked him to describe how the genre and Bali interact to provide the perfect stimulus.   “My attraction to Sekala/Niskala and related concepts and tropical countries and environments was established long before I came to Bali. As early as the 1970s, I was already studying and consulting the I Ching Book of Changes, primarily built upon the Yin-Yang principle of opposites. Male-Female, Dark- Light, the Visible and Invisible worlds, the individual and collective conscious and the unconscious. An awareness of Anima and Animus and the role of the Shadow and Trickster in mythology and psychoanalysis has impacted my thinking and painting for at least the past four decades both consciously and intuitively.”  

www.nowbali.co.id

REAL BALI

|

ART IN BALI

‘Myth of the Floating Anima’, 2012 Medium Oil on canvas Size 150 x 250 cm

“I don’t remember choosing Surrealism as the genre for me to pursue. Surrealism chose me. The majority of my life and work has occurred in tropical and subtropical areas and countries. Whatever the original spark may have been, I was driven to set up my first studio on the shores of Lake Chapala in Jalisco – the largest lake in Mexico. Since then, I have travelled, lived and worked in Africa, Venezuela, Brazil, The Philippines, Sri Lanka, Malaysia, Indonesia and now Bali. ‘Tropical Surrealism’ emerged naturally as an appropriate description for my work. Bali’s special and unique beauty is that phenomena such as the above are more evident, apparent and visible in Bali than in most other places. They manifest in the culture, art and crafts, temple architecture, rituals and ceremonies throughout the island.”  “The vibrancy and atmosphere of Bali owe much to the importance of aesthetic beauty within the unique form of Balinese Hinduism. I have always needed to create paintings with significant and relevant content. The significance can be humanistic, socio-political, spiritual or aesthetic or, as in the case of my recent picture ‘PANDEMIC 2020’, all four. To do that truthfully, with integrity, has been a predisposition and an imperative. I relish the possibility of capturing and conveying something exotic in this world

60 |

and life in my paintings. To reside in a suitable locality is the highest blessing.” Sherratt once stated about his paintings: “Perhaps hope whispers in beauty and art, and the notion of metamorphosis and rebirth echoes in the harmony of colours and forms.” Sherratt went to art school at Newcastle-underLyme in Staffordshire, U.K., where he took a Foundation course in art and design at the age of fifteen. He went on to Camberwell College of Art in London for two years and was awarded a degree in painting and drawing. As a young art student, he was inspired by early surrealist masters such as Max Ernst, Andre Masson and Roberto Matta. In the early 1970s, he became interested in theories and the psychology of artistic creativity, focusing on fantasy as a stimulus for developing creative/ imaginative skills. In the late 1970s, Sherratt took an advanced degree in Art Education for experienced art teachers at the University of Wales in the U.K. He researched the psychology of fantasy and art. He was invited to undertake an independent research project and thesis as an external student leading to an M.Ed (Art Education) degree. He then embarked on a two-fold career as an artist and teacher while regularly exhibiting his work in group and

www.nowbali.co.id

REAL BALI

|

ART IN BALI

'The Sacrament' 2017 Bruce Sherratt. Pigment, cloth and oil on canvas. 300 x 200 cm

solo exhibitions. In addition, Sherratt became interested in comparative religions and philosophies and in the iconic spiritual scientist Rudolf Steiner’s work on colour theory, all of which profoundly affected his work both as an artist and art educator. During May and June last year, Sherratt painted ‘PANDEMIC 2020’, a triptych of three panels in pure pigments and oil paint with the dimensions of 237 x 247cm. The Pandemic appears in the form of a huge, terrifying vulture that glides ominously across a blue sky above a rocky landscape that recalls the Staffordshire moorlands of Sherratt’s boyhood. Red and dark organic, twisted configurations inhabit the pictorial planes. Closer inspection reveals seemingly shocked faces that make eye contact with the vulture. Where there is life, side-by-side is also death. An impending cataclysm is near. ‘Pandemic 2020’ was exhibited in a short video, an online group exhibition launched by the Indonesian Ministry of Education and Culture MANFESTO VII “PANDEMI” and presented by the National Gallery of Indonesia, Jakarta.  Sherratt has since donated the film and his triptych to The Potteries Museum and Art Gallery of Stoke-onTrent, England, the region that first nurtured and inspired his creativity.  

61 |

“I did not paint “about” the pandemic. I reflected and expressed the atmosphere of the time. The atmosphere of the pandemic is unavoidable for everyone, including me, and therefore for my art.” Sherratt quotes abstract pioneer painter Kandinsky when describing what is the atmosphere of a time, any time. “Not only visible actions, thoughts and feelings, with outward expression. But secret happenings, hidden plans, unspoken thoughts, hidden feelings.” Wassily Kandinsky, Concerning The Spiritual In Art, 1912.  The symbolism within ‘Pandemic 2020’ represent the darker angels of our psyche, while the colours are primarily vibrant and nurturing. ‘Pandemic 2020’ reminds us that we cannot escape our personal and collective traumas. The pain, fear and darkness we inevitably encounter must be embraced and understood. By doing this, humanity may be led upon a pathway of transformation, healing and even forgiveness. Bruce Sherratt teaches art classes at the Bali Center of Artistic Creativity in Andong, Ubud. His paintings are on display at his Tropical Surrealism Gallery located at the same premises. https://www.brucesherrattpaintings.com/ https://www.baliartclasses.com/

www.nowbali.co.id

REAL BALI

|

C U LTU R E

PAWINTENAN:

The Sacred Balinese Initiation BY JEAN COUTEAU PHOTOS, COURTESY OF IB GUSTRA ADNYANA

The shrill and accelerating jingle of the bell accompanies and almost drowns out the soft muttering of a man’s voice, lotus-sitting, in the small thatched pavilion, high above and alone, his head capped by an extraordinary tiara. This is a high priest performing meweda, a call addressed to the gods of the cardinal points, the gods of the mountains, all the gods and God indeed, so that they all come down and dwell in the souls and minds of the seven men lotus-seated in front of him. They are waiting for the symbolic writing of the sacred letters on the tip of their tongue, one of the phases of the Pawintenan ceremony.

T

he pawintenan ceremony is a traditional blessing, performed by a pedanda highpriest, which inducts a person to higher level of being. It is meant to cleanse the soul of all traces of the sadripu, the six inner enemies of any human: anger, sexual desire, jealousy, insolence, envy and greed. Having been cleansed, the person may perform holy duties. Bali being what it is, complicated, there are several types of pawintenan: pawintenan di bunga, or flower cleansing; pawintenan Saraswati, after the name of goddess of knowledge; pawintenan tirta, holy water cleasing; pawintenan Kusuma, holy flower Kusuman cleansing; and pawintenan Kesuma Gandawati, the Gandawati holy flower cleansing. Each has a different ritual function and brings about a different level of purity. The pawintenan bunga is the most elementary: it comes upon the completion of the first calendar cycle of the newly born human, when the baby has his/her first Balinese otonan “birthday”/anniversary, that comes 210 days after the birth. It definitively “installs” the soul as

62 |

www.nowbali.co.id

REAL BALI

that of an incarnated person. The pawintenan bunga should be repeated at least three times during one’s life, as a way to recover purity. The pawintenan Saraswati is a ceremonial blessing that aims at enabling a person to practice the arts under the protection of the goddess Saraswati, the goddess of knowledge, whose days closes the 210 days calendar and separates the week consecrated to the incestuous son to the week consecrated to the incestuous mother. The pawintenan tirta is the purification blessing of a group. For example, a group of people who are accepted as new members of a temple congregation. The pawintenan Kusuma is an ordainment. It is said to constitute a wedding with the gods, and is reserved for temple priests, balian healers/ shamans, trance dancers and the like. The pawintenan Kusuma Gandawati is almost the same as the former, but it is addressed to the ordainment of the priest in charge of the temple of the dead (pura dalem), the one that deals with Batari Durga, the goddess of the dead. Back to the seven men lotus-seated in front of the high priest, who will perform a Pawintenan Tirta to bless the forming of their kidung reading group, they have all addressed, in their respective family temples, a “notification” pejati offering to Batara Guru, the Lord of the Ancestors, and now they are in the high-priest mansion, waiting for the latter to bestow them with his blessings. All dressed in white with a yellow sash, they sit silently while the priest reads his mantra holy formulas, perform his mudra holy gestures, jingles his holy bell and then drops a flower in the vessel just in front of him. They are all waiting. When the priest has completed his holy muttering, it means that the holy water is ready, turned into Tirta , the holy water of the gods. This is now the time of prayer, which they perform together. First, they raise their folded hands, empty, to address a prayer to Embang or Acintya, the Supreme Lord of the Void. Then,

63 |

|

C U LTU R E

picking up a white flower at the tip of their folded hands, they address a prayers first to Surya, the sun god, then to Durga, the ruler of the dead, then to the gods of the mountains and the sea, until they address again their last prayer, their hands empty, to the Lord of the void. The high-priest, in the meantime, has prepared holy honey and a stick of betel. Honey is said to be the symbol of duration, whereas the stick of betel is said to symbolise the goddess of knowledge, Saraswati, and will be used as a pen. The priest then approaches the row of the waiting men and proceeds to writing holy syllables (rajah). What are those holy syllables? They are the ang and the ah, which symbolise the complementary opposites of the world. He writes them on the forehead, then on the eyelids, and then, face to face, the one the reverse of the other, on the tongue, as the symbol of the father and mother. Finally he writes on the chest of each the three holy syllables of Ang, Ung and Mang, symbol of the Trinity (Trimurti) of Brahma the creator, Wisnu the preserver and Siwa the destroyer. This ritual of holy syllables reminds the participants that they are governed as individuals by the same principles with those that govern the entire universe. In Balinese, the ritual underlines and strengthens the links that exist between the “little world” (bhwana alit) of the person and the “large world” (Bhwana Agung) of the universe. The microcosm and macrocosm, respectively. The process does not end with the writing of the holy syllables. When this writing is finished, on the head of all the participants is set a crown of alang alang, the grass that does not die, since it received the elixir of immortality at the origin of time. When this is over, they are given a “protective object” that they will throw at the mouth of a fire, as a reminder to the god brahman that they may not eat fish or meat for the next 42 days. It must be said that the pawintenan may change from place to place.

www.nowbali.co.id

SOME THINGS SHOULD NEVER BE FOR SALE

Air and Water are the two essential elements on which all life depends. There are alternatives to oil and gas.There are no alternatives to air and water.

SUSTAINABILITY ADVOCACY

Follow our social media or contact [email protected] for more detail. MVBsustainabilityadvocacy MVBIndonesia

64 |

MVB Indonesia is a sustainability advocacy that can help your company improve and leverage your sustainability and green transition, connect you the experts in sustainability and provide a platform to promote your company sustainability program.

www.nowbali.co.id