Tri Hita Karana

Tri Hita Karana was derived from Sanskrit– meaning: three, welfare, and cause. In the culture of Bali the complete sentence of Tri Hita Karana symbolizes the three aspects that bring about well being. These harmonious relationship are:

(1) Spiritual environment (Parahyangan) = the relationship between human being with God, 

(2) Social environment (Pawongan) = the relationship of human being with other human being and 

(3) Natural environment (Palemahan) the relationship between human being with the environment and other creatures.

1) The harmonious relationship of Human being with God

The sacred texts known as the Vedas are the basis of Balinese Hinduism which say that God (also called: Brahman) created this universe with all of its contents. The Almighty placed the planet and heaven in the sky. The Balinese believe that harmony is not only for human beings but for all creatures, the earth, the heaven, God, and the universe including animals and plants.

2) The harmonious relationship of human beings

When the human being can maintain the harmonious relationship with God, then it is reflected in his/her daily actions towards other human beings.   These actions include positive discussions, working towards a general consensus, building happiness together, and releasing all the difficulties of life for the sake of each other. In most of the mantras God mentioned the importance of human relations– to avoid bad actions and negative outcomes. The Almighty God has given the same opportunity to all human beings.  Humans must recognize the importance of making the right choices in life, because the choice of one impacts all.  The harmony must be implemented in truth, for it comes from the inner-most part of the heart of every individual. In Bali Culture, harmony can be shown through sincere tolerations and respect, not only for the ones we know but also for the the ones we do not know.

3) The harmonious relationship between human being and the universe, environment & other creatures

The source of happiness depends on the harmony between human being with
universe, the earth, the sky, and with other creatures. The Culture of Bali is to think, speak, and show this harmony through all daily activities.

When harmony among these 3 aspects is realized, the Balinese believe the maximum benefit to human spiritual mentality and physical well being will be achieved.

from: tropicalecohome in Bali

Balinese Alang Alang Thatched Roofing

Alang alang thatching has been used in Indonesia for hundreds of years on the islands of Bali, Lombok, Sumbawa, Timor and Sumba as a traditional system of roofing. There are slight variations in the application of the material throughout these different places but by far the neatest and strongest form is found in Bali.

The blades of alang alang thatching are constructed from the grass Imperata Cylindrica which is called locally ambongan. It is also called alang in Indonesian and Malay. It is known in Australia as bladey grass because of its tendency to cut skin. It is a tough and resilient grass and grows best in harsh conditions and poor ground. Some of the strongest examples are found on sandy margins at the edge of beaches and on cliff tops. Because of the demand for alang alang for tourism projects in Bali and the loss of the beachfront margin to hotels, there has been a lot of grass production in fertile soils that were normally used for other farming, also using fertilizer to allow faster harvesting. The alang alang made from this raw material is inferior which shortens the lifespan of the roof material.

Traditionally, the batten used to form the spine for the pieces that are laid onto the roof was a strong, small diameter bamboo, but because of the difficulty getting supplies of this material the practice now is to use split pieces of larger bamboo. This change has affected the form of the blades of grass as they wrap around the batten, causing right angles rather than a smooth curve. This also shortens the lifespan of the roof material and also produces an unattractive, irregular and untidy finish. In addition, and most importantly, this split bamboo is very prone to insect attack as it still has a lot of bulky cellulose that is exposed by splitting the bamboo.

Currently, the fabrication of each length of alang alang is still done in the same traditional way as before. The worker selects a bunch of grass approximately one meter long and wraps 150 mm of the base of the bundle over the batten. A small split bamboo is laid about 50 mm down from the batten, parallel to the batten and at right angles to the blades of grass and the bundles of grass are progressively lashed to this using a continuous length of either black ijuk twine or twine made from bamboo. The traditional length of one piece of alang alang is three meters.

Balinese roofs are commonly, but not always, made with bamboo rafters. The alternative is timber which is more expensive. The rafters for alang alang roofs have additional short rafters, set at a lower pitch, overlapping the bottom end of the main rafter. This creates a slight upward lift to the roof at the eaves. Both the main rafter and this additional rafter are finished with a bamboo or wood fascia. When sufficient alang alang has been made to complete the roof, if the rafters are bamboo, it is lashed in place, starting at the bottom of the rafter near the outer fascia. It is lashed with fine bamboo at every rafter using a tucked twist as a knot. They cannot nail it as the bamboo rafters would split The alang alang is then progressively placed all the way up until the ridge. The spacing from the fascia to the lintel is tight, approximately 40 mm, and then from the lintel to the peak or ridge there is approximately 50 mm spacing. Timber rafters can also use lashed bamboo if the lower edge of the rafter has a radius.

If there are hips these are also finished using the same grass. A bamboo pole as long as the hip has alang alang tied to its end in a similar fashion as a broom. This is then lashed or nailed to the timber hip so that the bamboo pole does not protrude beyond the outer fascia. Small bundles of alang alang are then lashed and spiked with bamboo nails to the broom stick progressing from the eave to the top, forming a big roll over the top of the hip.

The ridge or peak of the roof is then finished with decorative terracotta capping pieces. The drooping eaves are then cut horizontally to create the traditional Balinese roof. In Lombok and Sumbawa there is the same cut finish. In Sumba and Timor the alang alang is left uncut, with the grass drooping down, Tahitian style.

The alang alang roof is good insulation against heat and is very attractive to look at, both inside and out. It is durable, with reports of it lasting to twenty years, although by this time it would be very thin and unattractive. More commonly it has a life span of seven or eight years.

The actual life span depends on many factors. An alang alang roof, as it is made from organic materials, is constantly under a process of decomposition. Modern Balinese roofs that we have documented have lasted from between seven and fifteen years. The factors that have affected these periods of time are the quality and quantity of material used to fabricate the original elements, the pitch of the roof, wind damage, whether there is water from an upper roof falling on it and whether there is overhanging trees that both drop leaves and prevent the outer surface from drying during sustained periods of rain.

The only negative comment made about alang roofs in Bali is the amount of dust from the small insects that have their life cycle in the bamboo rafters and the battens that form the spines of each individual piece of alang alang.. There is very little dust, however, from the inner surface of the alang alang as it is not attacked by insects and is hardly decomposing.

(source: http://www.tropicalbuildings.com/products/thatched-roofing/)

All you ever wanted to know about Kecak

http://youtu.be/t0HY0oD84OM

Bali's Famous and Inspiring Kecak Dance Has a Rich and Varied History

Click Image to Enlarge

(8/31/2014)

The iconic Kecak dance, performed by large groups of shirtless men chanting in rhythmic counterpoint as other dances presents scenes from the ancient Mahabrata, is a staple of the Balinese dance repetroire that is enjoyed by thousands of Bali visitors each day.

Performed by groups of tens or more men - oftentimes numbering as much as 150, each segment of the kecak is punctuated by choruses of chanted"cak...cak....cak" (pronounced as 'chak,chak, chak') .

Dance aficionados in Bali argue endlessly that the haunting sounds of the kecak represents the sounds of an army of primates in the service of monkey-like warrior Vanara; duplicates the percussive sounds sounds of the drums and gongs of a gamelan orchestra (gamelan suara); imitates the sound of the household gecko lizard or, at its most basic level, draws its inspiration from the "cak" singing of farmers heard in the evening from roadside arak stands across Bali.

When we sat all these alternative descriptions before an aged Bali dance master, the old man scratched his chin and suggested that each explanation of the unique sound of the Kecak, considered individually or severally, might well be true.

The earliest reports of the Kecak predate the Dutch occupation of Bali when, according to local folklore, the village of Bona in Gianyar was besieged by a deadly epidemic that claimed a large number of lives. Prayers for salvation were offered in a local temple when a Sanghyan medium, deep in trance, delivered a message from the resident deities demanding a new form of music and dance unaided by the bronze instruments of a traditional Balinese orchestra.

More contemporary chronicles claim the dance was rejuvenated and reworked in the village of Bedulu by German-born artists Walter Spies and Balinese dancer Wayan Limbak to support a film project in the 1930s or, alternatively, was reborn in Bona under the supervision of I Gusti Lanang Oka and I Nengah Murdarya.

The most recent revitalization of Kecak is credited to I Made Sija of Bona who helped organize and train Kecak cultural groups who eventually traveled the world promoting Balinese culture starting in the mid-1960s.

Not subject to debate is that the fact that  Kecak dance presents a scene from the ancient Ramayana tale of the battle between good and evil within the context of the abduction of Sita and the ensuing battle by Vanara against the evil King Rahawana.

Setting aside the hour or so to attend a Kecak dance during a Bali trip should form part of every visitors "must do" list. Village-based dance groups present dances on an almost daily basis across Bali, with one of the most popular presentations found at sunset each evening at theUluwatu Temple in South Bali.

Those contemplating taking in a kecak might find the follow plot synopsis useful in following the story line.

Scene 1

Rama, Sita and Laksmana enter the dance area where the Kecak chorus of men, sitting in concentric circles have literally "set the stage" by singing a mesmerizing chanted prologue. As the three dancers circulate a golden deer appears, begging capture by Prince Rama. In pursuit of the golden deer, Rama leaves Sita and Laksmana alone on the dance floor.

Suddenly a scream for "help" is heard, prompting SIta to insist to Laksmana that the voice in distress must be that of  her husband Rama. Sita implores a reluctant Laksmana to investigate the screams, snidely suggesting Laksmana perhaps seeks advantage in the death of her beloved Rama. Insulted at Sita's insinuations, Laksmana departs the stage leaving Sita utterly alone in the forest.

Scene 2

The evil King Rahwana appears, intent on kidnapping Sita. His initial attempts are unsuccessful causing him to transform himself into Bhagawan - an elderly man begging water from the Goddess Sita. When Site returns with the old man's water she is kidnapped by Rahwana still posing as the aged Bhagawan.

Sita's screams for assistance are heard by the mythical Garuda bird flying nearby who responds by trying aid the captured Goddess. The Garuda's efforts to assist, however, are thwarted when Rahwana shoots the bird's wing with an arrow. The dastardly Rahwana then brings Sita to Alengka Pura - his personal palace.

Scene 3

Meanwhile, Rama, his loyal servant and Laksmana have become lost in the forest of the Ayodya Palace. Longing for his beloved wife Sita, who is now in the palace of the evil Rahwana, Rama seeks the assistance of the White Monkey Hanoman to deliver his ring to the captive Sita as sign of their enduring love.

Scene 4

Accompanied by the demoness niece of Rahwana, Trijata, Sita now spends her days lamenting the absence of her husband Rama.

Later, at the Alengka Palace, the White Monkey Hanoman appears, declaring himself the Emissary of Prince Rama and presents Sita with the ring of her husband. Sita, in turn, presents flowers to Hanoman to be given to Rama, together with a message imploring for urgent rescue. Wasting no time, Hanoman wreaks havoc on the Alengka Palace, destroying much of Rahwana's princely estate. In retaliation, the guards of the palace capture Hanoman who is bound and prepared to be burnt at the stake. Calling on his considerable reserves of magical power, Hanoman escapes and rescues Sita to be returned to Rama.

© Bali Discovery Tours. Articles may be quoted and reproduced if attributed to http://www.balidiscovery.com.

the beauty of spiritualism

When looking at this picture, I cannot help being overwhelmed by the beauty of it.

There is a female person, in refined temple-dress, colorful and detailed. She once was young, her gentle face still reflects her beauty as a young girl, and she still feels young at heart. She's devoting her time for offerings to the spirits. Nothing much, but with a devoted expression on her face that shows, in a calm and at the same time ecstatic way, how happy she is to be able to be in contact with the spiritual world.  She and her offerings are one.

There is an unspeakable beauty in this unity, in the graciousness of her moving her hand and planting the stick, in the smile on her face, in the refinement of her clothing. Added to the detailed surroundings, the colorful decoration of the shrine, the elaborated art of the "pura", it is a perfect experience.

We live in a world where some are afraid of the "clash of religions". She's not. She feels connected to the higher world.

I am so privileged to have witnessed her presence and her offerings.

Bali: the influence of tourism on the religious experience

Last visit, W. confided to me that his spiritual experience was much less deep and less impressive in an easily reachable crowded temple and much more impressive and moving in a hard-to-reach temple with only few people. I absolutely believe him.

Some temples in Bali are overflown with tourists, busload after busload. They don't come to feel the spirituality of the place, they babble and giggle and stare at the hindu-believers like visitors at a zoo staring at the animals. It's a horrible experience for me, and I feel ashamed for them.

And then money comes in. Balinese Hindus know that a lot of tourists come to Bali just because of the fact that it's a Hindu island surrounded by Muslim mainland. Tourism is a very important source of income for Bali. Banning the tourists from all Hindu temples is financially not a good idea.

So, when I read this evening about efforts to keep at least the inner sanctorum of the temples tourist-free, I can only applaud this idea. The article is from 2013, but already in many temples in Bali (1), the jeroan are not accessible by tourists. I totally agree.

Hindu alliance supports move to limit tourist access to temples

BY NI KOMANG ERVIANI ON 2013-11-15

Youths grouped under the Hindu Alliance Caring for Bali (Aliansi Hindu Peduli Bali) declared their support for the plan to limit tourist access to temples throughout Bali. The statement was conveyed by the group at the Bali Legislative Council office on Thursday.

“We understand that temples have been part of the tourist attraction for years. To keep the sanctity of temples on the island, we demanded a firm policy to limit access to temples for tourists. We demand a policy to prohibit tourists entering the utama mandala, the main part of temple,” I Ketut Bagus Arjana Wira Putra, chairman of the alliance, said.

Hindu temples are architecturally and philosophically divided into three zones — the jeroan or utama mandala (the inner and most sacred part of the temple), jaba tengah (the middle section) and jaba luar (temple yard).

The alliance, consisting of several groups and NGOs, such as Puskor Hindu Indonesia, the Hindu student forum of Udayana University, and others, declared that they fully supported the central government’s plan for the development of national strategic tourism zones (KSPN). However, they demanded the program was not implemented at temples.

“We are wondering why the program has been planned for implementation in an area around a sacred temple? Basically, we do not reject the KSPN program for Bali. But we strongly demand the program does not include sacred temples,” Ida Bagus Sujana, member of the alliance from Puskor Indonesia, said.

The Tourism and Creative Economy Ministry has included 11 areas in Bali as KSPN, including Besakih and Mt. Agung in Karangasem; Kintamani and Lake Batur in Bangli; Pemuteran and the Menjangan islands in Buleleng; as well as Sanur, Kuta and Nusa Dua resort areas. The 11 KSPN in Bali are part of 88 KSPN throughout Indonesia.

The issue to include Besakih became a hot topic in the island’s mass media, especially in Bali Post, which used the issue to portray Made Mangku Pastika as a governor willing to sell the temple to tourism investors, despite the fact the KSPN is an initiative designed and launched by the central government in Jakarta.

Believed to have been built in prehistoric times, Besakih is the mother temple and largest and most holy worship place for Balinese Hindus. It was built 1,000 meters up the slope of Mt. Agung, a mountain deemed holy by the Balinese.

Amid the strong rejection, Pastika has also proposed that all temples on the island be excluded as tourist destinations to limit, or even prevent, tourists visiting these places of worship. Pastika also proposed canceling all the KSPN on the island.

However, Pastika’s decision was criticized by the alliance, which said that his decision showed bad leadership. “He [Pastika] should not say that. We should conduct a study first to get the best solution,” Sujana said.

I Kadek Maryana from the Hindu student forum of Udayana University said that the group agreed to temples still being tourist attractions. “As long as we don’t allow tourists to enter the jeroan, I think it is alright,” he said.

Nyoman Parta, head of Commission I of the Bali Legislative Council, said that the council would invite all the Hindu and Balinese community to discuss the KSPN plan soon. He requested the public not to make assumptions about the plan. “The KSPN program is aimed at managing the destination. We assure you it will not damage the sacredness. You should not too worry about the plan,” Parta said.

Source: http://www.thebalidaily.com/2013-11-15/hindu-alliance-supports-move-limit-tourist-access-temples.html#

(1) The Sad Kahyangan, Sad Kahyangan Jagad or the "six temples of the world" are the six supremely holy temples in Bali. According to Balinese beliefs, they are the pivotal points of the island. They are:

• Pura Besakih in Karangasem, the "mother temple" of Bali,
• Pura Lempuyang Luhur in Karangasem,
• Pura Goa Lawah in Klungkung,
• Pura Luhur Uluwatu in Badung,
• Pura Batukaru in Tabanan, and
• Pura Pusering Jagat (Pura Puser Tasik) in Gianyar.

ongoing efforts to make Bali a Muslim island ?

A Veiled Threat to Balinese Culture

Protests Erupt when Bali Toll Road Workers Asked to Wear Arabic Dress During Ramadhan and Idul Fitri Period

(7/19/2014)

Beritabali.com reports that a policy introduced by PT Jasa Marga Bali Tol asking workers on theBali Mandara Toll Road to wear Arabic-style veils (for women) and black hats (for men) during the fasting month of Ramadhan and the coming Idul Fitri Holidays has evoked protests from a number of sources, including the Bali Alliance of Hindus.

Intended by the toll operators as a symbol of religious tolerance, the instruction is being roundly criticized by the Bali Alliance of Hindus – a grouping comprised of members ofCakrawahyu, Yayasan Satu Hati Ngrestiti Bali, Yayasan Jaringan Hindu Nusantara and the Pusat Kooordinasi Hindu Nusantara.
Protests have taken the form of demonstrations in front of the office ofPT Jasa Marga Toll demanding that the policy be withdrawn.

During those protests, representatives of the Bali Alliance of Hindus met with Hadi Prunama, operation managers of the Toll Authority, and Budi Susteyo, manager of PT Lingkarluar Jakarta – a subsidiary of the Jasa Marga Tol.
At that meeting an agreement was reached to withdraw the controversial policy and for PT Jasa Marga Bali Tol to publish an apology in both print and electronic media.

A Hindu leader in Bali, I Gusti Ngurah Harta, welcomed the good faith demonstrated by the toll operator’s willingness to nullify the policy and make a public apology. “We hope that efforts (in the future) at (religious) toleration that are undertaken by PT Jasa Marga Bali Tol do not adopt moves requiring the Balinese to wear Arabic dress,” said Ngurah Harta.

Ngurah Harta warned that such steps have the potential to become problematic in Bali, fostering feelings of suspicion, particularly when elements outside the Balinese system of beliefs are introduced. Adding: “We desire a Country that embraces unity in diversity and that this principle be safeguarded.”

A similar sentiment was expressed by the chairman of Cakrawahayu, Putu Dana, who declared the polemic at an end. “We are very appreciative of PT Jasa Margra Bali Tol’s intention (to resolve this matter). We do not want that tradition and culture are put under pressure – such measures bring pressure on us as Balinese,” he said.

In connection with the protests, the technical manager of PT Jasa Marga Bali Tol, I Gusti Lanang Bagus W, stated that no written policy exists requiring the use of Islamic dress, and that the suggestion for their use of the Islamic holidays was nothing more than a suggestion.

© Bali Discovery Tours. Articles may be quoted and reproduced if attributed to http://www.balidiscovery.com.

And, if I can translate well the post in "AntiLiberalNews", Hindus from Bali who refuse to follow Islamic dresscodes (such as the veil for female), are "intolerant":

AntiLiberalNews - Aliansi ormas Hindu intoleran Bali yang terdiri dari Cakrawahyu, Yayasan Satu Hati Ngrestiti Bali, Yayasan Jaringan Hindu Nusantara dan Pusat Kooordinasi Hindu Nusantara menggelar protes di di depan Kantor PT Jasa Marga Bali Tol. Mereka bertujuan mendesak agar PT Jasa Marga Bali Tol mencabut imbauan memakai peci dan hijab bagi para petugas jalan tol selama bulan suci Ramadhan, karena mereka menilai hal tersebut bertentangan dengan adat dan budaya mereka.

“Kita harapkan toleransi yang dilakukan PT Jasa Marga Bali Tol tidak dalam bentuk seperti itu yaitu menggunakan busana Arab bagi masyarakat Bali,” ujar Ngurah Artha pada Rabu (16/7) seperti dilansir Inilah.

Hal itu, menurut Ngurah, riskan menimbulkan polemik di Bali karena akan muncul rasa kecurigaan, terutama jika ada hal yang berbau di luar keyakinan masyarakat Bali pada umumnya.

“Kita ingin sebagai negara yang menganut kebhinekaan, hal tersebut memang harus tetap dipertahankan,” harapnya.

Tak tahan menghadapi tekanan dari segerombolan kaum intoleran tersebut, PT Jasa Marga Bali Tol akhirnya tunduk dan mencabut kebijakan itu. Mereka juga menyatakan akan meminta maaf kepada masyarakat Hindu intoleran Bali secara tertulis melalui media cetak maupun online.

How Bali lost Lombok, and the role of the Dutch in the destruction of the rich Balinese culture.

(picture: birdeye Bali)

About 4,600 square kilometers in area, Lombok is a volcanic island with mountain ranges in the north and south. In consequence of this topography, Lombok's population, since time immemorial, has been concentrated in the valley in the center of the island, which runs from west to east.

Lombok's indigenous people are the Sasaks, a Malay subgroup that has been under the influence of Islam since the sixteenth century. Islam penetrated the island unevenly, so by the nineteenth century, some of the Sasaks professed an orthodox version of the faith, whereas others, especially in West Lombok, practiced a form of Islam infused with animistic beliefs and rituals. Apart from the Sasaks, Lombok has long had minorities of Balinese and Buginese.

The Balinese in particular have played an important role in the island's history. Having settled in West Lombok in the early seventeenth century, the Balinese community remained politically fragmented until well into the nineteenth century, divided as it was into a number of descent-groups that were frequently at war with each other. In 1839, however, these con­flicts came to an end when one of the descent-groups, the Mataram group, asserted its power over all its rivals, whereupon it brought the en­tire island, including its majority Sasak popula­tion, under its dominion.

Around the same time, Lombok entered into the network of  interna­tional trade as an exporter of  rice, most of which was marketed in China via Singapore. The wealth derived from this export trade in rice, much of which came to benefit Lombok's Balinese rulers, allowed for the emergence of a magnificent Balinese court culture. In the latter half of the nineteenth century, many temples and several palaces were constructed in Mataram and Cakranegara, and in the vicinity of  these urban centers, a number of  pleasure gardens were laid out, such as those at Nar­mada. Singasari, and Gunungsari. At the Bali­nese court, the arts flourished, many being in­extricably interwoven with the Bali-Hindu religion, a religion the Lombok Balinese ob­served more strictly even than their brethren in Bali across the strait. In the 1890s, however, this "golden"^. period in the island's history was brought to a violent end in consequence of the combined effects of internal Sasak rebellion and external Dutch aggression.

In 1891, the Sasaks of E. Lombok raised the banner of Islam and rose in rebellion against their Balinese overlord, meanwhile, in faraway Batavia (Jakarta), the Dutch colonial government saw in Lombok's internal strife an opportunity to incorporate the island easily into the Netherlands (Dutch) East Indies.After some initial hesitation about which side to support, Batavia decided to back the Sasak insurgents and began to use its naval power to disrupt Lombok's communications with Singapore, thereby preventing the importation by the Balinese rulers of firearms and other war materials. This pressure, however, failed to bring the Lombok Balinese to heel, whereupon the Dutch, in July 1804, decided to send a military expedition to force the issue.

Although the Lombok Balinese made no attempt to oppose the landing of the expeditionary forces when they came to realize, in August 1894, that the Dutch would be satisfied with nothing less than complete sovereignty, some of their leaders decided to resort to armed resistance. In a surprise nocturnal offensive upon the Dutch army encampments, the Balinese inflicted a heavy and unprecedented defeat on the expeditionary forces, killing or wounding more than 500 soldiers, sailors, and coolies. But though they had achieved a great victory, the attack upon the Dutch expeditionary forces was the beginning of the end for the Lombok Balinese. In subsequent weeks, the Dutch made good their losses, brought in reinforcements in men and material, and began a systematic artillery bombardment of the Balinese strongholds of Cakranegara and Mataram. By November 1894, the last pockets of resistance were crushed. Mataram and Cakranegara lay in ruins, thousands had perished, and the Balinese state, with its vibrant court culture, had ceased to exist.

Following its conquest, Lombok was integrated into the Netherlands (Dutch) East Indies. Administratively, the island came to be linked with Bali, and economically, the colonial government concentrated on promoting rice cultivation, which was very successful. During the colonial period (1894-1942), numerous large and small irrigation works were constructed, rice production increased by leaps and bounds, and the surplus available for export rose steadily. However, colonial Lombok had ceased to be an autonomous participant in international trade. That is, its rice exports no longer went to China via Singapore but were largely used to make good rice deficits in other parts of the Netherlands (Dutch) East Indies.

(extract from: Southeast Asia: a historical encyclopedia, from Angkor Wat to East ..., Volume 3 by Keat Gin Ooi p.790- see http://books.google.be/books?id=QKgraWbb7yoC&pg=PA790&redir_esc=y#v=onepage&q&f=false )

A Brief History of Bali’s Presidential Palace at Tampaksiring, Bali

The Tampaksiring Palace located in the regency of Gianyar, on one of the roads leading to Kintamani, is one of Bali’s most picturesque and historical locales, but remains hidden to most island visitors.

One of six presidential palaces maintained by the national government, Tampaksiring was built on the initiative of Indonesia’s first president Sukarno – who traced his family roots to Bali and sought on the Island a cool hillside retreat for his family and visiting heads of state.

Phased construction began in 1957 according to plans drawn up by architect R.M. Soedarsono. The Tampaksiring Palace is comprised of four buildings: the Wisma Merdeka (1,200 square meters), Wisma Yudhistira (2,000 square meters), Wisma Negara and a multi-purpose structure.

Final construction was completed in 1963.

According to Beritabali.com, the name “Tampaksiring” derives from two Balinese words: “tampak” and “siring," respectively meaning “footprint”and “slanted.” 

Local legends recorded on ancient lontar leave writings tell of the footprints of King Mayadenawa – a powerful and brilliant ruler who was also said to be highly egotistical. The ruler is said to have also considered himself to be a deity and ordered his subjects to adore him.

Mayadenawa’s behavior so angered one of the Gods – Batara Indra that he sent an army to met out a proper punishment. Terrified, Mayadenawafled into the jungles of Bali where he sought to evade being tracked by walking on the sides of his feet.

Despite these efforts, Mayadenawa was eventually captured by the soldiers of Batara Indra. Shortly before capture, the King used his remaining powers to create a water source that was poisoned in an effort to kill his pursuers. In response, Batara Indra created another water source of sweet, clean water called “Tirta Empul” (“sacred water”). 

To this day the Tampaksiring Presidential Palace sits high on the banks of the Pakerisan River, overlooking the sacred bathing pools of Tirtal Empul.

(source: http://www.balidiscovery.com)

Bali vs. Kuala Lumpur

being in Kuala Lumpur, the capital of Malaysia, overwhelms me with very mixed feelings. Everything is available here. We stay in Le Meridien, and the hotel provides us with ample water, foods and drinks, luxury and comfort. And I don't feel happy.

I miss Bali. I miss the stars and the soft chattering of neighbors at night. I miss Wayan. I miss the silence and the quiet nights.

Here in KL, I only hear cars and the constant rumbling of city-noise. I only hear the empty talk of people who are busy making money.

I do realize that my feelings are a clear indication of me being spoiled. But that's who I am. At this final stage of my life, I don't search anymore for luxury. I search for authenticity, for real life, and me being part of it.

I don't find it in my home-country Belgium. Life there has become too much of a theoretical nonsensical rule-book.

I don't find it in Malaysia for the moment. I will keep a window open for our upcoming visit to Sabah (Kota Kinabalu). I will keep a window open for our planned visit to Sri Lanka. But KL is really out of the picture right now. It has become a watermelon city, lots of size and little of content.

Meanwhile, I try to enjoy the luxury that KL has to offer me. It's easy to enjoy. And it's not a hard task to forget about all the inconveniences.

How I wish I could have someone next to me who would understand my hopes and wishes. I don't complain, life has been good to me. But one always aimes for the better, right?

The real keris dance in Bali

Keris

Today is Nyepi Day in Bali, a day of silence: no cars, nobody on the road, all stay in the house and speak softly. An excellent day for storytelling.

Wayan just told me the following conversation with his late grandfather.

Grandfather: In the 10th century, there was a king in Bali with the name of Erlangga. He was a good king, and he had a strong army. The father of Erlangga was also a good man.
However, the mother of Erlangga, Rangda, was doing dark magic, and the father of Erlangga condemned her for that. 

When the father of Erlangga passed away, Rangda wanted to take the place of Erlangga, and she went to the forest and summoned all the dark spirits there to help her fight Erlangga. Since she was so powerful in dark magic, all the dark spirits came to help here, from all over the forest, her army was huge and although the warriors of Erlangga were brave and strong, they could not win the battle against the dark spirits from Rangda. So Erlangga called for help to the Barong, and the Barong came to assist the soldiers of Erlangga in the fight.

Rangda saw that her chances had changed, and cursed a spell on the soldiers of Erlangga: they had to put their swords (keris) against themselves  and kill themself. The Barong saw that happen, and immediately put a new spell upon the soldiers of Erlangga, that they could not hurt themselves.

Once the spell from Rangda was neutralized, the Barong and the army of Erlangga won the war. Rangda was chased away.

Wayan: grandfather, I see you perform the story and you put your keris on your body and you push hard so that the keris bends. Howcome there is no blood?

Grandfather: when I perform the story, you see my body but it's not me, a spirit comes over me and makes sure that there is no harm to me. And after the performance, the priests heal me and make sure that I come back in my body. When I dance, I feel an itch on a certain spot of my body and that is where I have to put the keris and push hard. But the spell from the Barong makes sure that I have no wounds.  

Bali: a nation of warriors

Read in the tourist guide:

the Mengwi kingdom survived until 1891, when it was conquered by the neighbouring kingdoms of Tabanan and Badung.

I didn't think much of it: the history of Bali is a history of warriors, where kingdoms fight with each other and conquer and are conquered. Pretty much like the Middle Ages in Europe.

But history unveiled itself a bit today: we visited the prince (he can no longer be called "king" obviously) of Tabanan, who resides in Kerambitan. A really lovely man, aged 84, witty and sharp.

We visited the public space of his compound, and he called us in, he wanted to chat with us. We accepted the invitation.

After the usual introductory chat, we reached the topic of the fight between his kingdom and the kingdom of Mengwi. He told us why this fight started: the kingdom of Mengwi refused the inhabitants of the kingdom of Tabanan to travel over their land to reach Denpasar. So every person from Tabanan who wanted to go to Denpasar was forced to go by sea, at that time a dangerous enterprise, with small canoes on an often wild sea. He recalled that his (great?)grandfather one day came in trouble on sea, and was rescued by the VOC of the dutch.
Anyway, because of the passage to Denpasar, the war between the kingdoms started, and ended with a defeat of the King of Mengwi and a free passage for all over land to Denpasar!

We felt so privileged to receive that information from the first hand, although some generations after the facts. Until now we haven't experienced the warrior nature of the Balinese, only their soft and gentle and welcoming aspects. I wonder when we'll witness a fight here!
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Dos and Don’ts, local customs & Thai traditions

Local Customs, Thai Traditions & Dos and Don’ts

Thai people are some of the friendliest people on the planet. Thailand is not called the Land of Smiles for no reason. Wherever you go, whatever you do, you will most likely be greeted not just with a gentle smile but with a huge warm toothy grin. You may be catching a taxi; ordering some street food; buying a pair of trousers or checking in at a five-star hotel. Thais smile for the simplest little reason and it is welcoming, reassuring and very heartwarming.

It is customary when greeting Thai people to ‘wai’ them and you can smile at the same time. The procedure of a wai is to press both palms together while bringing your fingertips to your nose. Usually, it is expected than younger people will wai older people first as a sign of respect. Therefore, Thai society may certainly be seen as hierarchal. Thais prefer this way of greeting people but nowadays many of the younger Thais will just as quickly try to shake your hand as in the Western form of greeting.

Photo: 1000 Words / Shutterstock.com

Over 90% of people in Thailand are Buddhist. Buddhists believe in Karma and what goes around comes around. Buddhists believe that how you conduct yourself in this life will have an effect on you when you are reborn in the next life. In Thailand, the majority of people within the resort destinations will speak some English. If you decide to speak a little Thai, you will be very well received with a big smile. Half of the smile will probably be because of your brave attempt at speaking their somewhat difficult language. The other half of the smile will be because of your poor tonal attempt. With 44 consonants and 33 vowels, Thai script and 5 tones, it certainly is not one of the easier languages to learn. Nevertheless, a little effort goes a long way in Thailand.

The family unit in Thailand is very important within Thai culture. Unlike in Western society where when the children leave home they tend not to provide for their parents, Thailand is the opposite. Most children will give some of their salary to their parents and relatives as this is the accepted norms and traditions of their culture to look after their older relatives. Thais also do not like to ‘lose face’ meaning they do not enjoy confrontation. Instead, they will try to be as polite and deferential as possible in order to keep the status quo. Whatever happens, if you find yourself in a situation where you bump into someone or accidentally offend someone, apologize profusely and smile as much as possible. This will keep you out of trouble in pretty much most situations.

If you are invited to someone’s house for lunch or dinner, it is expected that you will bring some small present as a gift to show gratitude. Usually, fruit or some flowers will be more than adequate. If you are sitting on the floor as many Thai families still like to do, try to refrain from pointing your feet in the direction of other people. Instead, keep them tucked under your body for politeness. It is also not recommended to touch Thai people on the head! Interestingly, Thai people love their food and like to eat together sharing all the food they have between them. Moreover, after Thai people meet each and ask how they are doing, they will usually then ask if the other person has eaten yet – gin khao roo yang krab? This is very common in Thai society.

Some dos and don’ts in Thailand. When hailing your taxi or tuk-tuk it is considered rude in Thailand to hold the fingers up while beckoning as people usually do in Western countries. In Thailand, your fingers should always point downwards while beckoning a taxi or people like waiters. When visiting temples, ladies should not leave their shoulders and legs exposed and men should wear shirts and trousers. You should always take off your shoes in temples and when entering people’s houses and you must never point your bare feet towards any statues of Buddha.

The King of Thailand and his family are held in the very highest esteem in Thailand. Do not under any circumstances say or do anything derogatory to the Royal family. The outcome will probably not be pleasant for you! When in Thailand, it is also considered culturally polite and pleasant that, if you see two Thai people talking, and you have to walk between the two of them to get past, that you dip your head as you pass between them to be respectful. This is not observed in Western culture but is very important and appreciated in Thailand.

Source: http://huahin.thaivisa.com/dos-and-don%E2%80%99ts-local-customs-thai-traditions/

antenna to the spiritual world

One of the interesting things about Bali, is the different shapes and forms of temples.

Sea-temples, for example, are totally differently shaped then inland temples.

The picture here is of a sea-temple.

Do you notice the parts sticking out? It's like an antenna, telling the sea spirits: "hey, watch out, there are people living here on the land. Don't come too close".

It works for Bali.

And I must say, the priests are building quite some new sea-temples recently. Let's hope and pray that they can keep the balance of the powers of nature. Bali is a small island, and the powers of the ocean are overwhelming.

The Notebook

HowLan bought the DVD today, and we watched the movie tonight.

What a precious little gem this movie is, such a delicate optimistic and joyful story about the horrible Alzheimer disease.

Recommended for all. Really.

The Tree Ceremony

We are in Bangkok, Sathon, Oaks Residences, 14th floor. In front of our residence is an open space where construction will start. In the middle of the open space stands a lonely tree.

Cars come in, and people put up umbrellas and tables, nicely decorated.

Then monks come in, and take place on the chairs under the umbrellas.

One of the monks instructs to put the tables close to the tree, and put all the offerings on the table under the tree.

Then a lengthy ceremony starts, with lots of praying.

It is clear that the ceremony is about the spirits that inhabit the tree.
Since the tree will be removed in order to start the constructions, the spirits need to find a new home.

After the praying and the offering, a white wire is placed from the place of the tree and surrouding the property. It must be a guidance for the spirits to leave the place and not come back.

In Bangkok, people still consider trees as a highly spiritual place. Often the trees carry colorful bandages, so that the spirits are comfortable in their tree. Some say they can see the spirits.

Bangkok, city of angels and spirits. There still are trees, and nowadays the new constructions have rooftop gardens. New places for the spirits to live in.