1
INTERNATIONAL CONFERENCE
on
SOUTHEAST ASIAN THINKSHOP:
THE QUESTION OF WORLD CULTURE
BALI THINKSHOP
Center of Bali Studies-Udayana University (UNUD)
in collaboration with:
International Federation of Social Science Organizations (IFSSO)
Supported by:
Faculty of Cultural Sciences and Humanities-Udayana University
DENPASAR BALI
9 SEPTEMBER 2016
2
PREFACE
Gratitude in the presence of Ida Sang Hyang Widhi Wasa, God the Great Oneness, who has
given the way for us such that this International Conference of the WorldSSHNet (SOCIAL
SCIENCES AND HUMANITIES NETWORK) THINKSHOP, BALI, SEPTEMBER 9, 2016
with the theme of: SOUTHEAST ASIAN THINKSHOP: THE QUESTION OF WORLD
CULTURE – an initiative of the Pusat Kajian Bali (Center for Bali Studies) Udayana
University in cooperation with the SSH-Net Thinkshops and IFSSO (International Federation
of Social Science Organizations); Center for Regional Resources, Indonesian Institute of
Sciences (PSDR-LIPI); Indonesian Institute of the Arts (ISI) Denpasar; and History Studies
Program Udayana University – planned to be held in Denpasar-Bali in 2016 has succeeded in
coming into reality. This booklet, presented for the eyes of readers, contains abstracts by
presenters from Indonesia and abroad pertaining to several topics that will be discussed
during this international conference. For this, we express our great appreciation to
International Federation of Social Science Organizations (IFSSO), which has continuously
cooperated with the Center of Bali Studies (Pusat Kajian Bali), Udayana University to carry
out studies regarding culture.
As the Organizing Committee I was also concerned to express gratitude to all parties who
have provided financial support towards the achievement of this conference. For the first and
foremost gratitude that goes to honorable Dr. Michael Kuhn (SSHNet.) and Prof. Nestor T.
Castro, Ph.D as the President of IFSSO (International Federation of Social Science
Organizations), Prof. Kazuhisa Nishihara as the first Vice President of IFSSO and he is a
Professor of Sociology at Seijo University (Faculty of Social Innovation), Mari Shiba
Research Fellow of the Japan Society for the Promotion of Science (JSPS)/ Seijo University),
Hakan Gülerce, Istanbul Foundation For Science And Culture-Turkey, Prof. Naima
Mohammad from Collage of Literature and Humanity Sciences, Shahid Bahonar University
of Kerman, Kerman-Iran, and Dr. Diane Butler (International Foundation for Dharma Nature
Time, Bali-Indonesia) that have given to our academics to actively participate in this
conference. The following acknowledgements addressed to the Board Members of the
IFSSO: Dr. Joseph Lalo, Dr. Leon R. Ramos Jr. Executive Director Linkages and
International Affairs Office-Lyceum of the Philippines University-Batangas, Immanuel &
Brigette T. Lalo, BS, IFSSO Philippines, Prof. Yekti Maunati, Ph.D, M. A., Dr. Sri Sunarti
Purwaningsih, M. A., Drs. Dundin Zaenuddin, M. A. (Indonesian Institute of Sciences,
Jakarta).
Denpasar, September 9, 2016
Organizing Comittee,
Prof. Dr. phil. I Ketut Ardhana, M. A.
3
FOREWORD:
SOME THOUGHT ABOUT THE NOTION OF CULTURE
Reflecting about the social world through the concept of culture is a challenge and deserves
substantial and critical attention:
1. Culture is a category that was created in the colonized world to reflect on social life in the
colonies.
Culture is the category of Anthropology introduced for thinking about the social life of the
“un-civilized” people in the colonies, distinctive from thinking about the “civilized” people in
the European nation state societies.
Culture was the category to describe the social life practices of the un-civilized as lacking
what the colonizer consider as the nature of humans, the nation state life model of the
European colonizers. Anthropological thinking therefore considered the way of living in the
colonized world as living in a kind of pre-natural phase of human life that had to be forced to
change towards the nature of human life and that justified all the violence against the
colonized people.
2. In the so called “Era of Globalisation”, that is after World War II, a period in which the
division of the world in colonizing countries and a colonized world has been replaced by a
world consisting of nation states, the concept of culture is no longer exclusively used for the
colonized world, discrediting them “un-civilized”, that is people who did not share the
European model of nation states. Since then, the meaning of culture shifted towards a means
to stress the identities of all nation states and their people, not at all only in the new nation
states, the former colonies. Culture thereby has become a way of thinking about the world as
consisting of the since then all nationally distinguished people.
3. This, distinguishing the world’s people via their cultural differences has a number of
disputable implications:
- Culture might have the meaning of some good habits carrying out the life of people towards
their own life agendas.
- However, in the first place the cultural view on others eliminates what people from “different
cultures” though very much share: For example poverty, the global threat of “globalization”
is what people share beyond their national cultures and it is this existential threat for people
they share across the world, a threat that, if replaced by the concerns of the distinctive
cultures, is not only extinguished from the global agenda of the world’s people, but tends to
be transformed into dividing these people though they share the same existential problems.
- In international debates the concept of culture is mainly politically defined and in this
politically defined sense, culture has become a notion that incorporates nationalism with all
its effects on how the world’s people see culturally defined people from other countries.
- Defining people as culturally distinguished creates nationally constructed social entities and
easily implies to see people from other countries as the alien “others”, threatening the own
life existence.
4
-
Once any political conflicts arise between countries the cultural distinction between people
defined as national identities easily unfolds towards defending national identities against
other culturally defined social entities.
4. The concept of culture has also been appropriated as a dimension of scientific thinking about
the social world and as a dimension of scientific discourses.
- In social thought the concept of culture may rightly insist that theorizing about the social
must think about the particularities of social life and not think about any life models applied
to the world ignorant to the distinctive life practices
- Applying culture as a dimension of creating theories about the social world makes insights
that are bound to culture no longer traceable for those who do not share the cultural bounds.
- Applying culture as a dimension to global scientific discourses about culturally bound
theories is at risk to end up in the paradox of discourses about not-sharable knowledge.
Hoping that the above comments about culture provide some further food for hopefully
controversial discussions.
Michael Kuhn
World SSHNet
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INTERNATIONAL FEDERATION OF SOCIAL SCIENCE ORGANIZATIONS
Room 209, Palma Hall, University of the Philippines, Diliman, Quezon City 1101 Philippines
Telephone/Fax No. +63 2 9262511 Website: www.ifsso.net Email:
[email protected]
FOREWORD
It is said that the phenomenon of globalization has made our world smaller and smaller.
Communities that had no direct relationship with other communities, due to their relative
geographic isolation in the past, are now linked with one another due to the advancement of
information and communications technologies. In the process, the presence of national
borders has become more and more irrelevant.
Culturally, globalization has brought about the steady exchange of culture traits between
different societies and communities. Thus, we can watch Bollywood movies in cable
television channels in any part of the world. K-Pop music has become very popular not just
in East and Southeast Asia but in different continents as well. Learning how to prepare and
cook Japanese cuisine has been integrated in the curriculum of most culinary schools from
whatever country. Thus, a question may be asked: Are we witnessing the evolution of a
“World Culture”? If the answer to this question is yes, what are the characteristics of this
“World Culture”?
Some scholars argue that one impact of globalization is that of “McDonaldization”. The
burger chain McDonalds has penetrated every market in the world although the food that it
offers adapts to the local food taste. Is the same phenomenon true for all aspects of culture?
This is something that we, as academics, social scientists, and cultural researchers, want to
find out. It is within context that the World Social Sciences and Humanities Network (World
SSH Net), the International Federation of Social Sciences (IFSSO), and Udayana University
has partnered with each other to organize the Southeast Asian Thinkshop in Bali, Indonesia
with the theme “The Question of World Culture.” During the Thinkshop, forty-four (44)
prominent scholars from region and elsewhere will be presenting their views on the question
of “World Culture” from the viewpoint of Southeast Asia. As the format of the international
conference suggests, i.e. Thinkshop, the aim of the conference is to think, thus critically
6
examining old paradigms and generating new knowledge. It is hoped that the new
knowledge will guide academics, researchers, change agents, and cultural workers in their
future actions.
President of International Federation of Social Science Organisations
(IFSSO),
Professor Nestor T. Castro, Ph.D
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WELLCOME MESSAGE
RECTOR UDAYANA UNIVERSITY
Om, Swastyastu,
First, I would like to show my gratefulness, angayu bagia, before Ida Sanghyang Widhi
Wasa/ the Almighty God so I could have the opportunity to give this written speech for the
International Conference.
On behalf of the Center of Bali Studies Udayana University I would like to extend my warm
welcome to distinghuished guests: Dr. Michael Kuhn (WorldSSHNet), Prof. Nestor T.
Castro, Ph. D. (Vice Councellor for Community Affairs, UP Diliman (the Philippines), the
Philippines), Dr. Michael Kuhn (Sociologist from Social Science and Humanities SSH.NetGermany), Prof. Kazuhisa Nishihara as the first Vice President of IFSSO and he is a
Professor of Sociology at Seijo University (Faculty of Social Innovation), Mari Shiba
Research Fellow of the Japan Society for the Promotion of Science (JSPS)/ Seijo University),
Japan, Hakan Gulerce (Sociologist from Istanbul Foundation for Science and CultureTurkey), Prof. Joseph
P.
Lalo, Ph.D.,
Dr. Leon R. Ramos Jr. Executive Director
Linkages and International Affairs Office-Lyceum of the Philippines University-Batangas,
Immanuel & Brigette T. Lalo, IFSSO Philippines, Prof. Naima Mohammadi
(Professor Sociologist from Collage of literature and humanity sciences, Shahid Bahonar
university of Kerman, Kerman-Iran, Prof. Yekti Maunati, Ph.D. (Anthropologist from
Indonesian Institute of Sciences-LIPI-Jakarta), Dr. Sri Sunarti Purwaningsih, M. A.,
(Demographer from LIPI), Drs. Dundin Zaenuddin, M. A. (Sociologist also from LIPIJakarta), and all participant of the Bali Thinkshop on “Southeast Asian Thinkshop: The
Question of World Culture”. This grows participation shows that there is a need for a regular
regional conference to provide a platform for the dissemination of research to each other and
to the general public. As the Rector of Udayana University I was also concerned to express
gratitude to all parties who have provided positive support, both material and spiritual
towards the achievement of the International Conference. I am sure as the conference
progresses there will be many opportunities to learn one another as well as to develop new
collaborations and partnership for the future good of the region. I thank you all for being
here. I wish you a fruitful conference and a happy stay in Bali.
Om Shanti, Shanti, Shanti, Om.
Rector of Udayana University
Prof. Dr. dr. Ketut Suastika, SpPD. KEMD.
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CENTER OF BALI STUDIES - UDAYANA UNIVERSITY
in collaboration with
IFSSO and WSSHNet
BALI THINKSHOP
SEPTEMBER 9,
2016
THEME:
SOUTHEAST ASIAN THINKSHOP: THE QUESTION OF WORLD CULTURE
SSH-Net Thinkshops and IFSSO (International Federation of Social Sciences Organization)
have been held in several places including Turkey, Argentina, Mexico and Iran, to mention a
few, which have served as venues for three main matters: (1) Lectures on social and
humanities theories with the presentation of papers and discussion on relevant contemporary
issues in social sciences and humanities in the world; (2) Exchange of information on
activities of institution/individual members of SSH-Net; and (3) Initiating and forming
collaborations among member institutions/individuals. The themes of the Thinkshops have
varied in accordance with crucial topics at the time either in a particular region or the world.
To take advantage of the World Culture Forum in Bali in October 2016, the SSH-Net
Thinkshop will be held on 9 September 2016, in Bali, Indonesia and be organized by Center
of Bali Studies of Udayana University in collaboration with International Federation of Social
Science Organizations (IFSSO) and supported by Social Sciences and Humanities Network
(SSH-NET), History Studies Program-Faculty of Cultural Sciences and Humanities of
Udayana University under the title of: SOUTHEAST ASIAN THINKSHOP: THE
QUESTION OF WORLD CULTURE. As has been widely debated, globalization has had an
impact on various issues related to culture with the entire world encountering similar
problems – from Europe to Asia. For example, the question of existing ‘pure’ or ‘authentic’
cultures has been problematic even in the so-called homogenous nations such as South Korea
or Japan. Yet, there are many more cultural problems ranging from the rise of multicultural
societies and their management; the overlapping of cultural heritage in neighboring countries;
the development of heritage cultures to become ‘smart’ cities; questions of local culture and
universal culture; identification of local identities; contesting cultural identities; and, national
identity.
It is in relation to such issues that the Thinkshop is expected to develop a better
understanding of world culture issues and to pave the way for social scientists to contribute to
these issues. The 2016 Thinkshop will be held in the following venues: Prof. Dr. Ida Bagus
Mantra Building and Prof. Dr. Poerbatjaraka Building at Udayana University in Denpasar.
Therefore, we invite the participation of academics and administrators from universities and
government officials to speak in plenary sessions.
Keynote Speech:
Dr. Michael Kuhn (WorldSSHNet) (Teleconference)
Prof. Nestor T. Castro, Ph.D (President of IFSSO)
9
Participants:
Several members of the SSH-Net from diverse countries; the International Federation of
Social Sciences (IFSSO), University of the Phillippines Diliman-the Philippines, Istanbul
Foundation for Science and Culture-Turkey, Collage of Literature and Humanity Sciences,
Shahid Bahonar University of Kerman, Kerman-Iran, Ural Federal University-Russia, THE
SEIJO UNIVERSITY TOKYO, (TOKYO-JAPAN), The Japan Society for the Promotion of Science
(JSPS)/ Seijo University), Tokyo-Japan, Ural Federal University, Russia, LCI ENVI CORP,
Anthropos inc. and Icom, the Philippines, Linkages and International Affairs OfficeLyceum of the Philippines University-Batangas, Collage of Literature and Humanity
Sciences, Shahid Bahonar University of Kerman, (Kerman-Iran), Indonesian Institute of
Sciences, (LIPI, Jakarta-Indonesia), Master and Doctoral Program on Cultural StudiesUdayana University (Denpasar-Indonesia), History Study Program- Faculty of Cultural
Sciences and Humanities Udayana University, (Denpasar-Indonesia), Faculty of Cultural
Sciences and Humanities Udayana University, (FIB-UNUD, Denpasar-Indonesia),
International Foundation for Dharma Nature Time, Bali-Indonesia, Indonesian Institute of the
Arts, (ISI-Denpasar-Indonesia), Warmadewa University, (UNWAR-Denpasar-Indonesia),
Universitas Pendidikan Ganesha, (UNDIKSHASingaraja, Indonesia), Pustaka Larasan,
(Denpasar-Indonesia), Balai Archeologi (Indonesian Archaelogy in Denpasar), Museum Bali
(Museum Bali in Denpasar), Balai Pelestarian Nilai Budaya, Bali, Nusa Tenggara Barat and
Nusa Tenggara Timur, and Doctoral Students from Cultural Studies Udayana University,
Bali.
Academic Committee:
Prof. Dr. dr. Ketut Suastika, Sp.PD-KEMD (Rector, Udayana University)
Prof. Nestor T. Castro, Ph.D. (The President of IFSSO and Vice Chancellor for Community
Affairs, UP Diliman-the Philippines)
Academic Board:
Prof. Dr. I Made Damriyasa, M.S. (Deputy Rector I, Udayana University)
Dr. Michael Kuhn, WSSHNet (World Social Sciences and Humanities Network)
Prof. Dr. Yekti Maunati, M.A. (Indonesian Institute of Sciences-LIPI, Jakarta)
Prof. Dr. Ni Luh Sutjiati Beratha, M.A. (Dean, Faculty of Cultural Sciences and Humanities,
Udayana University (FIB-UNUD)
Organizing Comittee:
Prof. Dr. phil. I Ketut Ardhana, M. A.
Registration:
Dra. Anak Agung Rai Wahyuni, M.Si.
Venue:
Dra. Sulanjari, M.A.
Logistics
Nevi Dyah Prativi, S.E.
Translation Assistance:
Dr. Diane Butler
10
Media and Publication:
Slamat Trisila
Audio Visual:
Dr. I Ketut Setiawan, M.Hum.
I Wayan Ery Setiawan S.H.
MCs/ Contact Persons:
Ni Made Putri Ariyanti (mobile: 081236344540)
I Dewa Gde Angga Wijaya (mobile: 081236046472)
Secretariat:
Center of Bali Studies
(Pusat Kajian Bali-Udayana University)
Jalan Sudirman, Denpasar Bali-Indonesia
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CENTER OF BALI STUDIES-(PUSAT KAJIAN BALI)-UDAYANA UNIVERSITY
in collaboration with the International Federation of Social Science Organizations (IFSSO)
and World Social Sciences and Humanities Network (WSSHNet) would like to acknowledge
the following for their support for the International Conference, Bali-Thinkshop on
SOUTHEAST ASIAN THINKSHOP:
THE QUESTION OF WORLD CULTURE
Supported by:
SOCIAL SCIENCES AND HUMANITIES NETWORK, (WorldSSHNet)
UNIVERSITY OF THE PHILIPPINES, (DILIMAN-THE PHILIPPINES)
ISTANBUL FOUNDATION FOR SCIENCE AND CULTURE, (ISTANBUL-TURKEY)
THE SEIJO UNIVERSITY (TOKYO, JAPAN)
THE JAPAN SOCIETY FOR THE PROMOTION OF SCIENCE (JSPS)/ SEIJO UNIVERSITY),
TOKYO, JAPAN
URAL FEDERAL UNIVERSITY, RUSSIA
LCI ENVI CORP,
ANTHROPOS Inc. and ICOM, THE PHILIPPINES
LINKAGES AND INERNATIONAL AFFAIRS OFFICE-LYCEUM OF THE PHILIPPINES
UNIVERSITY-BATANGAS
COLLAGE OF LITERATURE AND HUMANITY SCIENCES, SHAHID BAHONAR
UNIVERSITY OF KERMAN, (KERMAN-IRAN)
INDONESIAN INSTITUTE OF SCIENCES, (LIPI, JAKARTA-INDONESIA)
MASTER AND DOCTORAL PROGRAM ON CULTURAL STUDIES-UDAYANA UNIVERSITY
(DENPASAR-INDONESIA)
HISTORY STUDY PROGRAM- FACULTY OF CULTURAL SCIENCES AND HUMANITIES
UDAYANA UNIVERSITY, (DENPASAR-INDONESIA)
FACULTY OF CULTURAL SCIENCES AND HUMANITIES UDAYANA UNIVERSITY, (FIBUNUD, DENPASAR-INDONESIA)
INTERNATIONAL FOUNDATION FOR DHARMA NATURE TIME, BALI-INDONESIA
INDONESIAN INSTITUTE OF THE ARTS, (ISI-DENPASAR-INDONESIA)
WARMADEWA UNIVERSITY, (UNWAR-DENPASAR-INDONESIA)
UNIVERSITAS PENDIDIKAN GANESHA, (UNDIKSHA-SINGARAJA-INDONESIA)
PUSTAKA LARASAN, (DENPASAR-INDONESIA)
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CONFERENCE PROGRAM
FRIDAY, SEPTEMBER 9, 2016
VENUE
PROF. DR. IDA BAGUS MANTRA BUILDING
UDAYANA UNIVERSITY
TIME
ACTIVITY
PLENARY SESSION
08.30—08.15
Registration
MC:
Putri Ariyanti and
I Dewa Gde Angga
Wijaya
Dancers
(Eri Setiawan)
Organizing Committee
(I Ketut Ardhana)
IFSSO President (Prof.
Nestor T. Castro, Ph,D)
Rector of Udayana
University (Prof. Dr.
Ketut Suastika, Sp.PDKEMD)
08.15--09.00
Balinese Dance
PLENARY
SESSION
09.00—9.30
Opening session
09.30-10.00
Dr. Michael Kuhn
SOCIAL
SCIENCES AND
HUMANITIES
NETWORK,
(WorldSSHNet )
Teleconference
Moderator
Prof. Joseph Lalo,
Ph.D.
10.00—10.30
President of IFSSO
Prof. Nestor T.
Castro, Ph.D.
Keynote Speech
Moderator
Prof. Yekti Maunati,
Ph.D. (Indonesian
Institute of SciencesLIPI, Jakarta)
10.30-11.00
Coffee Break
Putri Arityanti
Nevi Diah Prativi
11.00-13.00
Session I
Eri Setiawan
I Dewa Gde Angga
Wijaya
PLENARY SESSION
A
Smart, Heritage Cities,
Architecture
PLENARY
SESSION
B
Question of Identity
and Preservation of
Tradition
PLENARY SESSION
PLENARY SESSION
C
Multiculturalism and
Religion
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Chair by
Chair by
Dr.
Sri
Sunarti
Purwaningsih

I Ketut
Ardhana

Hakan
Gulerce

Mutria
Farhaeni

I Dewa Gede
Agung
Diasana Putra

Ni Luh Putu
Suastini

Derinta Entas

Ni Made
Emmi Nutrisia
Dewi
13.00-14.00
Lunch
Eri Setiawan
Nevi Diah Prativi
14.00
Session II
PLENARY SESSION
D
Gender Issues and
Education
Prof. Nestor T.
Castro, Ph.D.



I Nyoman
Anom
Fajaraditya
Setiawan
Yekti
Maunati
Kazuhisa
Nishihara
and Mari
Shiba

Sri Martini

Luh Putu Sri
Ariyani
dan Tuty
Maryati

Hamjah

I Nyoman
Jayanegara
PLENARY
SESSION
E
Symbolic Meaning of
Ritual and Popular
Culture
Chair by
Prof. Dr. Nishihara

Dundin
Zaenuddin

I Nyoman
Wijaya

Ni Nyoman
Rahmawati

Lilik Rita
Lindayani

Diane Butler

Anak Agung
Ngurah Anom
Kumbara

Naniek
Kohdrata
PLENARY SESSION
F
Tourism, Performance
Art and Globalisation
Chair by
Chair by
Chair by
Mr. Hakan Gulerce
Prof. Dr. I Ketut
Ardhana
Prof. Dr.
Yekti Maunati

Sri Sunarti
Purwaningsih

Lamijo

Ni Made
Ruastiti

I Gusti
Ngurah
Seramasara

I Made Gede
Anadhi

Ahmad
Marhadi

Joseph P. Lalo,
Immanuel,
Brigitte T. Lalo

Mangihut
Siregar

Anak Agung
Gde Raka
14

15.00
16.00
Afternoon Tea
Closing Ceremony
Ni Wayan
Radita Novi
Puspitasari

I Wayan
Juliatmika

I Ketut Muka
Pendet

Naima
Mohammadi

La Ode
Syukur

I Made
Marthana Yusa

Ni Putu
Parmini

Bambang
Permadi

Michael Sega
Gumelar

I Wayan
Rasna

I Wayan
Gede Wisnu

I Made
Artayasa

Wa Ode Sitti
Hafsah
Organizing Comittee
(Prof. Dr. phil.
Ardhana, M. A.)
President of IFSSO
(Prof. Nestor T. Castro,
Ph.D.)
15
PARTICIPANTS
No
Name
Title
Email Address
1
Nestor T. Castro
University of the
Philippines
Diliman and the
President of
International
Federation of
Social Science
Organizations
(IFSSO)
One Asean: Towards One
Southeast Asian Culture?
2
Kazuhisa
Nishihara and Mari
Shiba. Nishihara is
the First Vice
President of IFSSO
and he is
Professor of
Sociology at Seijo
University:
Professor Emeritus
at Nagoya
University
Dept. of
Sociology, Faculty
of Social
Innovation
6-1-20 Seijo,
Setagaya, Tokyo,
Japan
The
Okinawa/Ryukyu [email protected]
Independence Movement
from Japan: The Okinawan
Diasporas’ cultural and
political challenges
in
Hawaii
3
I Ketut Ardhana
Towards Smart Cities in the
the Second Vice
Context of Globalization:
President of IFSSO Challenges and Responses
and he is Head of
Bali Studies
Udayana
University,
Denpasar-Bali
4
Hakan Gulerce
Istanbul
Foundation For
Science and
Culture-Turkey
Dealing with Disagreement [email protected]
and Diversity via Said
Nursi’s Thought
for a Better Understanding
of World Culture
Joseph P. Lalo,
and
Immanuel
& Brigette T.
Lalo, BS
The Role
of
Social [email protected].
Science
in
understanding
the
Philippines
Indigenous
5
[email protected]
[email protected]
16
LCI
ENVI People’s Socio-­‐political
CORP,
Structure
in
the
Anthropos
Inc. Contemporary
and
ICOM, The
Philippines
6
Leon R. Ramos Jr.
Executive Director
Linkages and
International
Affairs OfficeLyceum of the
Philippines
UniversityBatangas, the
Philippines
Participant
[email protected].
7
Yekti Maunati
Indonesian
Institute of
Sciences, JakartaIndonesia
Construction of Cultural
Identity: Multiple Notions
of Representations, from
Western Power to Local
Representations
[email protected]
8
Sri Sunarti
Purwaningsih
Indonesian
Institute of
Sciences, JakartaIndonesia
Javanese Women at a
Crossroad: Contesting the
Role of Motherhood
[email protected]
9
Diane Butler
International
Foundation for
Dharma Nature
Time, BaliIndonesia
Living Prayer: Its
Contributions for the
World’s Ecosystems and
Interreligious Harmony
[email protected]
10
Lamijo
Indonesian
Institute of
Sciences, Jakarta
Women in the Border: The [email protected]
Role
of
Women
in
Economic Activities in the
Lao Bao Cross border,
Central Vietnam
11
Naima
Mohammadi
Shahid Bahonar
Collage of
Literature and
Humanity
Sciences, Shahid
Bahonar
University of
Kerman, KermanIran
Sexual Subcultures and [email protected].
crisis in resocialization
process in Iran
17
12
Mangihut Siregar
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Commodification
Discourse of the
Mangalahat Horbo Ritual
on Samosir Island, Samosir
Regency
[email protected]
13
I Nyoman Wijaya
Udayana
University
Denpasar
Power Relations in the
Discourse of “Rejecting”
Muslims in Bali, 2002–2015
[email protected]
14
Anak Agung Gde
Raka
Warmadewa
University
Denpasar
The Contributions of the
‘Moon of Pejeng’ Nekara
Kettledrum in International
Tourism Development
[email protected]
15
I Gusti Ngurah
Seramasara
Indonesian
Institute of the
Arts (ISI)
Denpasar
Identity Politics and the
Marginalization of Wayan
Wong Dance Drama as
Wetu Telu Cultural
Heritage in Lombok
[email protected]
16
I Ketut Muka
Pendet
Indonesian
Institute of the
Arts (ISI)
Denpasar
Forms and Functions of
Sandstone Handicrafts in
Singapadu Kaler Village,
Gianyar in the Global Era
[email protected]
17
I Made Marthana
Yusa
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Representations of Taksu in
Animation Aesthetics of the
Hanoman Character
[email protected]
18
Bambang Parmadi
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
The Tradition and
Symbolic Meaning of the
Sipai Tribe Tabut Ritual in
the City of Bengkulu
[email protected]
19
Ni Made Emmi
Nutrisia Dewi
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Representations of
Traditional Balinese
Architecture in the Balai
Banjar of the Customary
Village of Pedungan
[email protected]
20
I Wayan Rasna
Universitas
Pendidikan
The Role of Local Genius
Values in Balinese Folklore
in Character Education of
[email protected]
18
Ganesha
(UNDIKSHA),
Singaraja
Elementary School
Students: An
Ethnopedagogy Study
21
Hamjah
Doctoral candidate
Kajian
Budaya,
Udayana
University,
Denpasar
The Practice of Rimpu
Culture in Opposing
Capitalist Currents in Bima,
West Nusa Tenggara
[email protected]
22
Michael Sega
Gumelar
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Stereoscopic: Critical Basic
Hand Drawn Image
Approach to Creating 3D
Illusions
[email protected]
23
I Wayan Gede
Wisnu
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
The Existence of
Bhujanggaism in Bali: A
Case Study in the
Customary Village of
Kesiman
[email protected]
24
Naniek Kohdrata
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Challenging the Caste
System in Bali
[email protected]
25
I Made Artayasa
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Waste Management in Kuta
Village
[email protected]
26
Ni Luh Putu
Suastini
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Accountability in the
Organization of Village
Management Systems
[email protected]
27
Sri Martini
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Transformation of the Toa
Pe Kong Ritual,
Government Hegemony,
Local Culture
[email protected]
28
I Nyoman Anom
Fajaraditya
Tattoo Tradition: A Form
of Balinese Culture
[email protected]
19
Setiawan
Preservation
29
Ni Nyoman
Rahmawati
Udayana
University,
Denpasar
Globalization and
Wrestling with Faith
Ideology for Hindu People
in Bali
[email protected]
30
I Made Gede
Anadhi
Institut Hindu
Dharma Negeri
Denpasar
Keliki Style Painting in the
Frame of Popular Culture
[email protected]
31
I Nyoman
Jayanegara
STMIK STIKOM
Institute of
Technology
Indonesia
The Use of Religious
Symbols in the Visual
Identities of Mass
Organizations in Bali
[email protected]
32
Gede Wirata
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Presentation
33
La Ode Syukur
Halu Oleo
University (UHO)
Kendari-Indonesia
Makna Simbolis dan
Nilai-nilai dalam KaagoAgo dalam Tradisi
Bercocok Tanam Jagung
pada Masyarakat Muna
[email protected]
34
Ahmad Marhadi
Doctoral candidate
Kajian Budaya,
Udayana
University,
Denpasar
Makna Simbolik Proses
Ritual Orang Bajo dalam
Aktifitas Melaut
[email protected]
35
Lilik Rita
Lindayani
Halu Oleo
University (UHO)
Kendari-Indonesia
Tradisi dalam Konteks
[email protected]
Antropolinguistik dan Islam
di Sulawesi
36
Waode Siti Hafsah
Halu Oleo
University (UHO)
Kendari-Indonesia
The Character Education
Meaning of Rites Before
Wedding on Muna
Ethnic of Southeast
Sulawesi
[email protected]
37
I Wayan
Juliatmika
Doctoral candidate
Symbol Meaning
Reconstruction in Karang
Boma Ornaments of the
[email protected]
(Studi Pada Masyarakat
Bajo di Tiworo Kepulauan
Kabupaten Muna Perovinsi
Sulawesi Tenggara)
20
Kajian Budaya,
Udayana
University,
Denpasar
Gianyar Regency
38
I Dewa Gede
Agung Diasana
Putra
Udayana
University,
Denpasar
The Viability of Traditions
in Transformed Traditional
Balinese Dwellings
[email protected]
39
Dundin Zaenuddin
Research Center
for Regional
Resources-LIPI,
Jakarta-Indonesia
Citizenship Culture of
Indonesia: Globalized
Multicultural Society
[email protected].
40
Luh Putu Sri
Ariyani
Universitas
Pendidikan
Ganesha
(UNDIKSHA),
Bali and
Tuty Maryati
Universitas
Pendidikan
Ganesha
(UNDIKSHA),
Bali, Singaraja
Cultural Literacy through
the Lontar Collection of the
Kirtya Library in Singaraja,
Bali
[email protected]
[email protected]
41
Ni Wayan Radita
Novi Puspitasari
Ural Federal
University, Russia
Contradicting Traditional
Values: Balinese Women
on the Verge of Cultural
Identity
[email protected]
42
Ni Putu Parmini
Saraswati Teachers
Training Institute
(IKIP) TabananIndonesia
Storytelling of Balinese [email protected].
Satua (Advice) as a
Literary Character-Building
Study Method
43
Ni Made Ruastiti
Indonesian
Institute of the
Arts (ISI)
Denpasar
The Meaning of
Performances of Legong
Rejang Dance for the
Community of Selumbung
Village, Karangasem
44
Anak Agung
Ngurah Anom
Kumbara
Udayana
University,
Denpasar
The Shadows of Capitalism [email protected]
and Power in Convening
Mass Manusa Yadnya
Ceremonies for Hindu
People in Denpasar, Bali
45
Derinta Entas
Reawakening the Old City
[email protected]
[email protected]
21
of Batavia Leading
Doctoral
candidate Kajian Towards a Heritage City
Budaya, Udayana
University,
Denpasar
46
Mutria Farhaeni
Marginalization of Farmers
STIE BIITM Bali Post-Landsales in Kutuh
International
Village, South Kuta District
Institute
of
Tourism
Management Kuta,
Badung, Bali
[email protected].
22
SMART, HERITAGE CITIES, ARCHITECTURE – CHAIR BY DR SRI SUNARTI
PURWANINGSIH
(1) Towards Smart Cities in the Context of Globalization:
Challenges and Responses
I Ketut Ardhana
Not all of the regencies and cities in Indonesia can be considered as smart cities in the context
of smart heritage cities. In fact, there are several that wish to be included as a smart city.
However, many do not realize that for a regency or a city to be recognized as a smart city or a
smart heritage city, certain requirements must be fulfilled. There are some issues that need to
be addressed about how regencies or cities can be considered as heritage cities. Firstly, how
the central government acts upon and reacts to proposed planning so that the aspiring
regencies and cities can be considered as heritage cities. Secondly, why the central
government assumes that the action to propose fulfilling requirements does not come from
the central government, but ‘from below’ namely from the regencies and cities. Finally, what
are the prospects of becoming a smart heritage city in the context of globalization. These are
some pertinent questions which this paper seeks to discuss.
Keywords: smart city, heritage city, localization, glocalization and globalization
(2) Dealing with Disagreement and Diversity via Said Nursi’s
Thought for a Better Understanding of World Culture
Hakan Gulerce
Department of Sociology
Istanbul University
[email protected]
Today we witness huge numbers of people forced to leave their homes, due to war,
conflict and destruction. Too many parts of the world witness the inability of humanity
to live with difference. Many have died because of our inability to handle
disagreements effectively. Humans need to find strategies to cope with
disagreement and diversity. In this regard, social sciences have an important role to
play in helping to assist in the struggle for a better world. Social scientists should not
only discuss social theories, but they should also help social science turn theories
into practice and action. This active involvement will help practitioners to develop a
better understanding of global cultural issues and to find the ways and means for
social scientists to contribute to alleviating the difficult issues affecting our world.
In this study I will focus on the conventional approaches to this topic from the
perspective of Sociology of Religion. For the modern mindset, the choice is often
simply a religious theocracy (which denies diversity) or an aggressive secularism
(which allows diversity but only a privatized form of religion). Having looked at the
23
traditional debate, I will discuss how Said Nursi (1876-1960), a famous Muslim
thinker and theologian of Turkey, argues for a rich alternative, which affirms diversity
yet also remains committed to the public nature of religious traditions. I will suggest
that Said Nursi’s inclusive understanding of religion and theology can be an
alternative solution to the problems arising from religious disagreement, and will thus
facilitate the changes for the sort of futures we want.
In my paper I will examine the original works of Said Nursi, the Risale-i Nur
Collection, and give some examples from his life and various experiences. Said
Nursi’s original terms “positive action”, "constructive conduct", “jihad of the word” and
"jihad of love" and their relations with each other will be discussed to shed more light
on religion’s role in peace and violence and to find solutions for the problems we
face today for a better world.
(3) Marginalization of Farmers Post-Landsales in Kutuh Village, South Kuta District
Mutria Farhaeni
This article intends to analyze the marginalization of farmers after they sold their land in
Kutuh Village, South Kuta District. Many of these farmers sold their land to investors; hence,
the agricultural lands were converted into wide stretches of buildings as tourism facilities. In
the end, the farmers lost their agriculture-based livelihoods in Kutuh Village. Three questions
were (a) what type of marginalization of farmers occurred after they sold their land in Kutuh
Village; (b) why did this marginalization occur, and (b) what elements were involved in this
marginalization. This study used a descriptive qualitative method that aimed to define and
interpret the results of the analysis in accordance with the theory tied to the formulation of the
problems. The conclusions were: first, the marginal position of farmers after they sold their
land was caused by low education, family financial management issues, their lifestyle,
consumerism and their image. Secondly, a factor causing the marginal position of farmers
after they sold their land was the investor’s ideology. For example, investors made a small
section of land available for local infrastructure so that farmers could create an access road to
the Pandawa beach; provided scholarships; and created jobs for farmers to derive income.
Thirdly, having sold their land, farmers lost their agriculture-based livelihoods. However, the
farmers had difficulties obtaining new employment and their physical environments were
destroyed as the farmland nature was converted into wide empty flatlands in preparation for
the construction of buildings.
Keywords: marginalization, farmers, post-landsales
(4)The Viability of Traditions in Transformed Traditional Balinese Dwellings
I Dewa Gede Agung Diasana Putra
A traditional Balinese dwelling has the roles of accommodating domestic and socio-cultural
activities. In many spaces of a home compound, people perform activities which are
24
traditions handed down from previous generations. Through this transmission process,
teaching and learning occurs by engaging in collaborative activities – meaning the young
generation observe, help or imitate the adults who carry out the traditions. This is a learning
process, which begins from an early age, whereby the traditions of a family are transmitted
and disseminated by parents and grandparents who, thus, play a prominent role. Central to
this argument is an exploration of how the older generation transfers their traditions to the
younger generation based on current conditions. Given the increase of a tourism-based
economy, it is notable that a substantial number of traditional Balinese dwellings have been
transformed into tourism facilities by demolishing and relocating social and ceremonial
spaces in compounds. This transformation gives rise to the question of the continuity of the
transmission process in these new settings. The dynamics of historical activities over time
was collected to contextualize and reconstruct the transformation process of the dwellings
and the process of handing down traditions. This article found that a tourism-based economy
has caused limitations in space and time for rituals such that the preservation of traditions is
in a vulnerable state.
(5) Accountability in the Implementation of Village Governance
Ni Luh Putu Suastini
Accountability, as one of the forms of a government's responsibility to the people, is felt to
still be weak in terms of several management and implementation aspects in villages. This is
a matter that involves the level of information received by the public about the various ways
governance is implemented in villages. Barriers or obstacles to actualizing complete
accountability can be seen in several villages in Indonesia. Budget and development
management that applies the principle of accountability, for the most part, is limited to
responsibilities in terms of physical matters. Meanwhile, accountability in the form of
administration has not been fully carried out. In addition, the competence capability of human
resources as budget managers is a major constraint as well. The purpose of this paper is to
present a preliminary review of the literature on accountability and village governance –
where the village is a government institution at the most forefront or most beneath, is directly
connected to the people, and puts forth an understanding toward accountability. A qualitative
method is used with a semiotics approach from the theory of Pierre Bourdieu who states that
his theory not only reflects society, but also considers an objective and subjective status
within a discursive and social framework.
Keywords: accountability, village governance
(6) Reawakening the Old Town of Batavia Leading Towards a Heritage City
Derinta Entas
The term colonial city is a designation for a city that was colonized by a European nation.
During the period of time when a city was a colonial city, it functioned as a trade city with
infrastructure such as warehouses, offices and shipyards. Many colonial cities have a
geographical position adjacent to a sea or harbor, so, the infrastructure for transportation via
25
water was prepared well. This was in accordance with the city’s function as a center of trade
from which the distribution routes of goods or herbs was via sea routes. The area of the Old
Town of Batavia, which was an embryo of the current City of Jakarta, was a Dutch colonial
city and according to the annals on this area it was originally a harbor with a strategic
geographical position. This town area experienced a heyday in its time. However, with the
development of the currents of globalization, it has become deteriorated with many vacant
buildings abandoned and not well maintained – even some are in danger of collapsing. This
condition is exacerbated by a negative stigma such as the area being dirty, chaotic, a high
crime level area, and congested by traffic jams. During the term of Governor Ali Sadikin, the
Old Town area was determined as a kawasan cagar budaya (cultural heritage area) with an
intention of protecting the cultural resources that exist in the vicinity. Data obtained from
field observations for this study reveal that the area has cultural resources such as colonial
heritage buildings. The results hope to assist in the reawakening of the glory of this area in
the present time with a different function that utilizes the cultural resources contained within
it. Reproducing the layout of the town is the solution. Actually, the Old Town area’s physical
condition is nowadays showing progress since the Provincial Government of the Jakarta
Special District of the Capital decided to revitalize it. This area has had its own allure since
the era of Dutch colonial rule. So, why not make the Old Town of Batavia into a turning point
to re-celebrate its glory in the present. A ‘Cultural Tourism City’ label can become an
alternative icon for a new tourism for the City of Jakarta.
Keywords: colonial city, heritage cities, cultural resources
(7) Representations of Traditional Balinese Architecture
in the Balai Banjar of the Customary Village of Pedungan
Ni Made Emmi Nutrisia Dewi
The balai banjar (village hamlet community pavilion) of the desa pekraman (customary
village) of Pedungan is a place for deliberation, interacting and socializing. The community
forming banjar social groups and interacting in the space of the balai banjar has resulted in
an increasingly growing pattern of activities. This led to a change in the building shape of the
balai banjar in Pedungan Village. The purpose of this research was to determine the form of
the balai banjar in Pedungan as representative of traditional Balinese architecture; the cause
of such a representation; and the meaning contained within it. The results show that the
traditional forms of representation consisted of varied ornamentation or decor, the building
materials, and the manner of construction. The main factors which caused the changes were
the strategic location of the balai banjar, changes in the surrounding environment, the need
for space, resources and economic level; and beliefs and local customs and traditions. The
meaning contained within the representation was social, economic and cultural.
Keywords: representation, balai banjar, traditional Balinese architecture
26
(B)QUESTION OF IDENTITY AND PRESERVATION OF TRADITION - CHAIR BY
PROF. NESTOR T. CASTRO, Ph.D.
(1) Tattoo Tradition:
A Form of Balinese Culture Preservation
I Nyoman Anom Fajaraditya Setiawan
The tattoo is one of the fruits of culture that we can still encounter nowadays. It is formed by
scratching dye substances on the skin until an imprint is made and becomes an image. In
terms of visual forms, tattoos have a variety of themes or uniqueness. Existing themes are the
end result of styles that have been consulted, approved and processed until finally it is
complete on the skin. A theme can be part of a reflection of the tattoo bearer or even include
the style of the maker. However, in consideration of locality, up until now tattoo themes have
tended to be characterized by foreign cultures such as from Japan, Europe, China and others.
Yet, Bali is famous for its arts, especially its rich and beautiful ornament visualizations.
Many culturally themed visual forms have been immortalized on canvas, but, not many have
on the media of the skin. Tattoo artists should make a formula so that tattoo art can be a part
of the preservation of the traditional ornaments and illustrations. Varied ornaments from
kekarangan stylized animal heads or fauna to pepatran stylized leaves and so forth are well
worth being immortalized on the canvas of the skin and as beautiful as on other media.
According to a number of sources, in fact, tattoos with traditional Balinese themes are in
demand by people from abroad. This phenomena is certainly interesting, given that very few
Balinese people bear these themes or even may be reluctant to and prefer to choose one from
a foreign culture. On the other hand, tattoo art is still experiencing discrimination. The dark
side of the history of tattoos in Indonesia and in other parts of the world has as though
excluded the fundamental significance of what tattoo are. Bali, as a tourist destination, has
driven the tattoo effort such that it has now begun to mushroom. But, given the collision with
an ethics discourse and sanctions that are uncertain – tattoo bearers and tattoo artists feel
alienated. Development of an idea of a tattoo style that lifts up traditional culture will
certainly melt opposers of tattoos. In essence, tattoos with a style based on traditions need to
be blended with a general style and with consideration of aesthetic values so as to not
desecrate the meaning of traditional forms and social ethics. Thus, tattoos will gradually
become one of the forms of the preservation of cultural traditions and/or become a living
museum that carries a positive vibration for the people.
Keywords: Tattoo, Bali, preservation, culture, tradition
(2) Construction of Cultural Identity:
Multiple Notions of Representations, from Western Power to Local Representations
Yekti Maunati
27
It is widely argued that cultural identity is fluid and socially constructed. Construction of
identity has been influenced by multiple notions of representations including western power
and national and local representations. Western power can be viewed from different
perspectives including colonial power, western social scientists, and missionaries, to mention
a few. While local representation could be people speaking on behalf of an ethnic group. On
top of these, an ethnic group is not a passive recipient in the process of identity construction.
There has also been an interplaying amongst different arrays of powers in the process of the
construction of identity. This means that there is no single power which has influenced such
constructions. Based on a series of fieldworks, in this paper, I will provide an example of the
construction of the Dayak identity of East and North Kalimantan, and the Bugis of North
Kalimantan.
Keywords: Cultural identity, Dayak, Bugis of North Kalimantan
(3) The Okinawa/Ryukyu Independence Movement from Japan:
The Okinawan Diasporas’ cultural and political challenges in Hawaii
Kazuhisa Nishihara
and
Mari Shiba
The objective of this presentation is to discuss the complexity of de facto socio-cultural
situations of Okinawa in Japan and to examine its socio-political position while referring to
the meaning of “Okinawa/Ryukyu independence movement” for the Okinawan people in
Japan and Okinawan Diasporas at globalization.
The roots of Okinawa’s socio-cultural issues could be traced to 15th century, when the islands
at the south of Japan united as the Ryukyu Kingdom. The kingdom geographically played an
important role in maritime trade with Southeast Asia and East Asia, thus various ethnic
groups flowed into it. Okinawans continuously immigrated to many countries vice versa,
such as the Kingdom of Hawaii, where they have formed a major ethnic group separated from
Japanese. Therefore Okinawan’s multiethnic culture incomparably different from Japanese
mono-culture.
However, Okinawa and its culture has been tossed around by neighboring countries’ concerns
while Japan seek a remarkable change from a feudal society to a modern “homogeneous”
nation. The Ryukyu Kingdom was abolished and incorporated in 1879 as Okinawa prefecture
of Japan. In W.W.II, Okinawa became to be the final and the bloodiest battle site, then it had
been under U.S. occupation until “returning back” to Japan in 1972. However, because of its
location as an important core of Northeast Asia, Okinawa is still considered to serve many
U.S. military bases.
This presentation argues the sense of incongruity of modern Okinawa among multi-sociocultural influences in East Asia and transpacific area and capture their movement to regain
their political autonomy while utilizing their global network of Okinawan migrants. We pay
28
special attention not only to Okinawans in Japan but also to the complex ethnic mixes of
Okinawan Diasporas in Hawaii, such as the “pure” Okinawan descendants and the mixedrace Okinawans and new comers after wars who seek to bridge the transpacific cultures. (298
words)
Keywords: Ryukyu independence movement, Okinawan Diasporas in Hawaii, global network
of movement
(4) Transformation of the Toa Pe Kong Ritual, Government Hegemony, Local Culture
Sri Martini
The ethnic Chinese in Indonesia, as a whole, experience their freedom fully nowadays
following the recognition of Confucianism as one of the official religions in Indonesia. The
Cap Go Meh celebration has become an important part of their celebration of the ethnic
Chinese New Year, also known as Imlek. Pasiar Toa Pe Kong, or Pasiar Tapekong as it is
often called in the Manado dialect, refers to a series of festivities for Cap Go Meh. In the City
of Manado, the ethnic Chinese people who are Confucianists commemorate the Chinese New
Year quite enthusiastically. Celebrations are very festive and the nuance of bright red shades
has become a color icon to welcome the great day of Imlek. Unique lanterns embossed with
Chinese script are hung all along the streets and on the shops of the ethnic Chinese. This
lively celebration is very dense and felt by other community members who live side by side
with them. The Toa Pe Kong ritual has undergone various transformations in several respects,
such as the route of the procession and an intervention by the government which linked the
ritual to a process of collaboration with the local culture as a touristic performance that
appeals to foreign as well as domestic tourists. The packaging of the Toa Pe Kong ritual has
continued to undergo several changes and has created harmony with the local culture of the
Minahasa community, who are the original people of the City of Manado in North Sulawesi.
Keywords: transformation of Toa Pe Kong ritual, government hegemony, local culture
(5) Cultural Literacy through the Lontar Collection of the Kirtya Library in Singaraja,
Bali
Luh Putu Sri Ariyani
and
Tuty Maryati
Balinese people still believe that lontar palm-leaf manuscripts are sacred and, therefore, treat
them with extreme care. Yet, most people who have private collections pay little attention to
lontar as they do not know the content of these manuscripts. However, some clans in Bali
still practice the tradition of reading lontar classified as babad (a traditional chronicle or
genealogy) in order to tell the younger generation about the ancestry of their clan. The
Gedung Kirtya (Kirtya Library) in Singaraja, as a center for collecting and documenting
29
aspects of the arts and culture of Bali, provides services that differ from common library
services. This library has a space for people to read lontar and carry out transliteration and
translation. It also provides services related to Balinese traditional knowledge and the
socialization of this knowledge by various means such as inviting students to visit the library.
The hope is that future generations will inherit a variety of types of Balinese traditional
knowledge and disseminate it. This paper discusses that – by cultural literacy through the
lontar collection – the Kirtya Library attempts to instill upon visitors the importance of the
creation, storage, handling, and content transmission of these manuscripts about ethnic
traditions, beliefs, symbols, icons, celebrations, and means of communication as an integral
part of cultural knowledge preservation.
Keywords: Gedong Kirtya, lontar, cultural literacy, library, knowledge preservation
(6) The Practice of Rimpu Culture in Opposing Capitalist Currents
in Bima, West Nusa Tenggara
Hamjah
The rapid effects of globalization and modernization are forcing indigenous peoples to
change and, moreover, there is a tendency to abandon the local cultures which have been
linked to them for generations. So, local cultures are continuously being deconstructed in
such a way that local cultural values and identities have become blurred and unclear.
Globalization and modernization implants a kind of ideology until indigenous people –
whether they want to or not – must imitate Western styles; even to the detriment of their
indigenous cultures. This mimicry phenomena is what has made local cultures blurred and
their meaning unclear. Western cultures and local cultures each have their respective
ideologies and identities, but, if fused they become one. This phenomena has truly occurred
throughout the Nusantara region, especially in the area of Bima in West Nusa Tenggara.
The Mbojo tribe of the Bima Regency; City of Bima; and Dompu Regency, are one of the
tribes in the Nusantara archipelago that, of course, has its own culture as an identity from its
region. One of the traditions they retain is Rimpu culture, which is tribal clothing specifically
for women. It uses two sheaths of the distinctive sarung (traditional cloth) of the Mbojo tribe:
one is for covering from the head to the navel area and the other for covering the aurat
(genital area) and legs. This Rimpu culture is an identity for women of the Mbojo tribe and,
as a mode of dress, it is considered to have a value of well-mannered behavior. Considering
that a majority of the Mbojo people are Muslim, there is an understanding that when women
in their society cover their bodies from the head to the feet it is an act of politeness. However,
this politeness value is very relative in that it depends on how local people view it.
Unfortunately, the younger generation of the Mbojo tribe considers the Rimpu culture to be
old-fashioned.
Hence, the subject of this research is the practice of Rimpu culture in opposing capitalist
currents as a vehicle for responding to the hegemony of Western cultures over local cultures.
This author has thus formulated the questions of: (a) how is the practice of Rimpu culture in
opposing capitalist currents; and (b) what are the implications in this era of modernization.
To investigate this edginess, the research used a qualitative method with an ethnographic
approach. Theories relevant to the disclosing of such practices include identity theory,
Gramsci’s ideas on hegemony, and theories on modernization and capitalism.
30
Keywords: identity, hegemony, modernization, capitalism
(7) The Use of Religious Symbols in the Visual Identities of Mass Organizations in Bali
I Nyoman Jayanegara
Visual identity is a form of representation of an entity that can be seen by the eye. This
representation is a pictorial sign containing graphic idioms which are conventionally agreed
upon such as field, color and font types. Accordingly, these graphic idioms are known to be
capable of imparting an image or the character of the entity that will utilize it. A visual
identity, hereinafter referred to as a logo, is expected to visually communicate to the public
by conveying the meaning, significance and the message contained within the graphic image.
In Bali, the use of religious symbols by mass organizations as pictorial signs or logos has
begun to grow over the past twenty years. By employing religious symbols as a visual
identity, the organizations hope that the logo will give an impression of politeness and
simplicity as well as putting forth the religious values within their activities. However, in
reality, oftentimes the activities of mass organizations do not match up with the image or
character portrayed by these graphic idioms. Several of them, moreover, have a manner of
conduct that is very contrary to the religious values in the logo they use. It is interesting to
examine why religious symbols are used as graphic idioms in the logos of mass organizations
in Bali. Also, to look at the underlying reasons of the emergence of this phenomena as well as
the aesthetics contained within these logos. This qualitative research will be based on data
collected through interviews with several resource persons – both from within several mass
organizations as well as from religious leaders – which will then be supported by direct
observation and related literature. The study aspires to answer the abovementioned questions
about the phenomena of the use of religious symbols in the logos of mass organizations in
Bali. It also hopes to enrich the literature on the science of visual communication design and
to broaden the perspective in the field; particularly from the view of cultural studies.
Keywords: religious symbols, mass organizations, logo
(C)MULTICULTURALISM AND RELIGION –CHAIR BY PROF DR NISHIHARA
(1) Citizenship Culture of Indonesia: Globalized Multicultural Society
Dundin Zaenuddin
Indonesia is in the process of becoming a democratic and just society. Democratization is a
must to establish a robust society for enabling Indonesian society in responding to the global
phenomena. In this context, all ethnic groups in this country need what is called a culture of
citizenship as a basis for equal opportunity in the process of Indonesian development. A
culture of citizenship which promotes solidarity, tolerance, networks, trust and collective
cooperation could, in turn, create a harmonious society among the more than 300 Indonesian
ethnic groups. The internalization and socialization of a citizenship culture feels to be an
urgent need as these aspects seem to still be underdeveloped. Nowadays, some sectors of
Indonesian society and some existing national laws are still intolerant toward certain ethnic
31
groups. This makes society vulnerable to social conflicts. Given the above, civil society
organizations should act cooperatively and transmit a culture of citizenship. The state is also
responsible for creating a favorable situation by establishing national laws that are conducive
for a multicultural society.
(2) Power Relations in the Discourse of “Rejecting” Muslims in Bali
2002–2015
I Nyoman Wijaya
This paper explores the discourse of rejecting Muslims in Bali from 2002 to 2015. During
that period of time after the bomb blasts in Bali, several cases emerged such as the
phenomena of local food stalls selling ‘Bakso Krama Bali’ meatball soup made from pork;
sharia tourism; and schoolgirls being forbidden to wear hijab (headscarves) at senior high
schools. Hence, three research questions emerged. Who proposed the discourse of rejecting
Muslims? How, with regard to power relations, did they produce and promote the discourse
of rejecting Muslims? Also, why did Bali Hindus – both as objects and subjects of power –
accept the discourse of rejecting Muslims? Historical resources on the topic were collected
from the mass media, mainly from newspapers and websites. Two critical social science
theories were applied to the data which aided the reconstruction of facts in terms of the
process of becoming an historical event. Pierre Bourdieu’s idea of generative structures –
which considers habitus, capital and domain – was applied to analyze the actors who
proposed the discourse of rejecting Muslims. The theory of discourse and power from Michel
Foucault was utilized to ascertain the degree of Bali Hindus’ awareness of their acceptance of
the rejecting. The results, based on Bourdieu’s theory, show that Bali Hindus’ acceptance of
the rejection of Muslims occurred unconsciously; while when seen from Foucault`s theory,
their acceptance occurred consciously as a result of compromise during the development of
the discourse in the community. However, the power relations of the actors who produced the
discourse of rejecting Muslims, was in the arena of economic and political power relations.
Keywords: rejecting Muslims, symbolic domination, discourse, power and knowledge
(3) Globalization and Wrestling with Religious Ideology for Hindu People in Bali
Ni Nyoman Rahmawati
One phenomena of globalization is the opening of information in the lives of communities
across the world. Barker (2004) defines globalization as an economic, social, cultural,
political global connection which is increasingly aiming in various directions all over and
penetrating into our consciousness. The capitalist system, as a hallmark of global life, has
exerted its influence on every aspect of people's lives and views human beings as homo
economicus (economic creatures) where their lives are seen as a desire to pursue personal
gain. Capitalism certainly has a very significant influence on the mindset and behavior of
societies including on the spirituality in people’s religious life and, so too, upon the religious
32
life of Hindu people in Bali. This study aimed to address several problems, such as: (a) what
is the influence of globalization on the religious life of Hindu people in Bali; (b) how does
the Bali Hindu community represent their religious ideology in the midst of the currents of
globalization; and (c) what are the implications of the influence of globalization on their
religious life. To analyze these issues, this research used several critical theories such as
phenomenology, representation theory, and the theory of hegemony. Data collection was
based on the qualitative methods of observation, interviews and document study.
The results show that globalization has a very strong influence on the religious life of Hindu
people in Bali and that the capitalist culture has led to a commodification, particularly in
carrying out religious rituals. Shifts in values have occurred in the representation of their
religious ideology, primarily in the ways of using ceremonial facilities and infrastructure. For
instance, in banten gebogan offerings the tradition of using ketupat (rice wrapped in woven
palm leaves and boiled) is sometimes replaced by pop mie packaged instant noodles and other
industrial market products. The implication of the influence of globalization on the religious
life of Hindu people in Bali is that people are making cultural adaptations in carrying out
ceremonial activities so as to be more simple, practical, and efficient in line with the demands
of increasing social mobility.
Keywords: Globalization, ideology, Hindu people, Bali
(4) Traditions in the Context of Anthropolinguistics and Islam in Sulawesi
Lilik Rita Lindayani
Religion for communities in Sulawesi, where a majority of the people embrace Islam, appears
on a visible level like a concept demonstrating a speech and behavior ethic used to explore
the strength of traditions as a reference or the other way around. On a contextual level,
language is used to package traditions and becomes a conveyor which, in certain contexts, is
transformed into a force in religion. Anthropolinguistics, as an interdisciplinary field of
science, looks at the relationship of language with the ins and outs of human life, including a
peoples’ culture. In this sense, it can play a major role in looking at consistencies of language
in religion and religious traditions in Sulawesi. Traditionalist packaging of religion, traditions
and language is united in the context of a triangle position, with each aspect in its respective
corner and language positioned as a conveyor of traditions which supports the independent
religious communities of various ethnic groups. So, an ethic group’s religion can reflect their
traditions and use of their community’s language; and an ethnic group’s traditions and
language can depict the religion of their community. By this, religion, traditions and language
are a single unity, in which all three are mutually linked, yet each aspect has its own position.
So, religion cannot be separated from traditions and language. Religious practices can run
smoothly if traditions support the implementation of the religion’s practices. As well,
language is a very important element in clarifying and practicing a religion and traditions. As
a final point, erroneous use of language is implicated in the impeding of carrying out
religious teachings and traditions.
Keywords: Traditions, language, anthropolinguistics, Islam in Sulawesi
33
(5) Living Prayer:
Its Contributions for the World’s Ecosystems and Interreligious Harmony
Diane Butler
Since the Assisi Declarations on man and nature were initially created by leaders from
Buddhism, Christianity, Hinduism, Islam and Judaism at an interreligious meeting convened
by World Wildlife Fund in Assisi, Italy in September 1986 and the first World Day of Prayer
for Peace attended by representatives of many more faiths and ethnic religions in October
1986 in Assisi – a contemporary environmental movement that clearly encompasses spiritual
as well as social dimensions has been growing exponentially. However, given the
acceleration of global warming and environmental crises differentially affecting parts of the
earth, we have now to ask, what is the application of the Assisi Declarations and peace
prayers for facing the needs of today and in the future? This presentation thus aims to convey
some ideas on the contributions of living prayer and associated creative practices in Indonesia
in general, and Bali in particular, by discussing three dimensions: (a) the ways in which
living prayer is embodied in customary ritual arts as well as in new forms of artistic
expression; (b) its contributions to environmental, socio-cultural, and economic well-being;
and (c) the means by which it fosters intercultural and interreligious dialogue and creativity.
To illustrate this, I draw on examples of prayers and art from public participatory
intercultural Sharing Art events held in Bali and Java as well as in other countries. My hope
is that this presentation will be viewed as an initial contribution to a conversation and will
inspire discussion and collaborative practices among conference participants as well.
Keywords: living prayer, creative practices, world’s ecosystems, interreligious harmony
(6) The Shadows of Capitalism and Power in Convening Mass Manusa Yadnya
Ceremonies for Hindu People in Denpasar, Bali
Anak Agung Ngurah Anom Kumbara
In a universal sense, there is not one static society that does not undergo changes, both due to
internal as well as external factors. Globalization and capitalism are recognized as being
dominant forces causing local socio-cultural transformation and changes in the religious
practices of communities, as is recently the case with Hindu communities in Bali. This
research aimed to study in a critical way the mass religious ritual practices of Hindu people in
the City of Denpasar with a focus on: (a) how the conducting of mass manusa yadnya rites of
passage ceremonies is in the shadows of the interests of capitalism and power; and (b) the
implications for the understanding and meaning of sraddha and bhakti (faith and devotion) to
God and the ancestors within their religious practices. As a qualitative study, the data was
obtained through observation, in-depth interviews, and related documents. The analysis was
based on critical theories on deconstruction, power relations, and commodification. The
conclusions show that the ways in which mass manusa yadnya ceremonies of Hindu people
in Denpasar is in the shadows of capitalism and power ideologies are through the forming of
34
a cultural arena; interpolation; commodification of the ritual; and contestation between
agencies. The implications for sraddha and bhakti are the occurrence of a redefinition of the
ritual; cultural adoption and adaptation; the emergence of a differentiation of power in the
ritual arena; and mass ceremonies being made into an agency for power legitimacy. These
ideologies behind the organization of mass manusa yadnya rites have now slowly but
constantly damaged Hindu people’s space of awareness space due to hegemony and
domination.
Keywords: Deconstruction, shadows of capitalism, power relations, mass manusa yadnya
ceremonies
(7) Challenging the Caste System in Bali
Naniek Kohdrata
Balinese culture and the Balinese people are facing a great challenge nowadays. The
dominance of tourism-based economic growth has carried the Balinese into massive
interactions with the global world. It has also clearly brought influences upon the people’s
daily life. Therefore, it is interesting to look at how the Balinese react and see themselves in a
social context and how they place or position themselves in relation to other Balinese people
within a social structure. The people of Bali are known for their reverence for culture and
traditions. Caste is part of their culture and a tradition that still exists in life today. The
Balinese caste system divides society into four hierarchical categories, which are: sudra,
wesya, ksatriya, and brahmana. The category to which a person belongs is usually recognized
by his or her name. This is especially so in the two highest statuses, such as in the name of
brahmana people beginning with Ida Bagus; while ksatriya are identified by the names
Cokorda, Anak Agung, I Gusti, and so forth. However, for some people in Bali, the caste
system is not seen as a social rank but is merely a division made to differentiate the jobs and
responsibilities of people within a community. Today’s social landscape in Bali is quite
different from that of the past. The growth of the economic sector from tourism has created
new groups with their own bargaining power positions within communities. A person can
now be identified by his or her wealth, education, job position in an institution, among others.
In these new groups, people do not have to be related to according to their traditional social
rank. It seems that people can more fluidly move in and out from this new ‘caste’ system.
Social ranks are no longer inherited by birth. This paper attempts to look at how the caste
system works in Bali nowadays. Does it still have meaning in terms of social status
differentiation? Does it have a new meaning in a modern Bali? Does it have ‘competitors’ or
is it facing challenges in today’s practice? Who are its competitors? What are its challenges?
Moreover, how does the theory of structuralism work in a Balinese social context?
(D)GENDER ISSUS AND EDUCATION – CHAIR BY MR. HAKAN GUELARCE
(1) Javanese Women at a Crossroad: Contesting the Role of Motherhood
Sri Sunarti Purwaningsih
35
Women in Indonesia, especially Javanese women, bear the responsibility for maintaining
home life and the care of children. Javanese women are expected to dedicate their time to
their children. Their commitment to the social and economic welfare of the family is
considered to be greater than that of men. In some cases, however, women are also wageearners in poor landless families where women play an important economic role. Whereas
women tend to work in the home or outside of the home, men usually working outside of the
home and some even move to other places for employment. However, over the past three
decades, thousands of Indonesian women have gone abroad to work as domestic servants on
a contract basis. Poverty is often claimed as the cause of the movement of women overseas.
Women’s role as a household manager and wage-earner is then contested. This will become
more complex in the era of globalization as the availability of advanced information and
transportation technology will make it easier for women to work abroad. Based on a series of
fieldworks combined with existing publication, this paper will discuss about how Indonesian
women in general, and Javanese women in particular, are at a crossroads of being mothers
and income earners.
(2) Women in the Border:
The Role of Women in Economic Activities in the Lao Bao Cross Border,
Central Vietnam
Lamijo
Abstract
This paper will discuss about the women’s involvement and role in economic activities at Lao
Bao cross border area in Quang Tri Province, Central Vietnam. Shortly after the end of
Vietnam War in 1975, the government of Vietnam started sending Kinh people to the Lao
Bao border areas in order both to develop the border areas and maintain border security.
Since that time, economic activities, which mainly women involve in, increased gradually at
Lao Bao border areas. As a result, Lao Bao-Dansavanh cross-border area has been becoming
“motor of economic growth” and a node of cross-border development in Central Vietnam
since 1990s. In addition, the development of Lao Bao-Dansavanh cross-border boosts the
increase of goods and people movement through Lao Bao cross border as well as creates
various types of economic activities such as đối tiền, kéo hàng, and cross-border trades.
Those economic activities are mostly carried out by women. Drawing on the case study of
economic activities in the Lao Bao cross border area, such as đối tiền, kéo hàng, and cross
border trade , this paper will explain how women involve and play pivotal role in the chain
of economic activities in the Lao Bao cross-border areas.
Key words: economic activities, cross-border, Lao Bao, đối tiền, kéo hàng, trader
36
(3) Contradicting Traditional Values:
Balinese Women on the Verge of Cultural Identity
Ni Wayan Radita Novi Puspitasari
This paper attempts to explore the value of Balinese women in the scope of a globalized
world, particularly by focusing on the role of women in NGOs and their position in society.
The concept of a ‘glass ceiling’, whereby the promotion of women to senior ranks is limited
due to an invisible barrier, is used as a model to analyze the contextualization of Balinese
culture which is predominantly sided toward patriarchal structures. By looking into gender
inequality, the fundamental notion of the cultural identity of Balinese women is losing its
ground. Cultural authenticity becomes a debatable concept in terms of describing Balinese
women today. A constructivist interpretive paradigm will be applied to investigate academic
literature and a conceptual approach in relation to NGOs and the position of women in
Balinese society.
Keywords: gender inequality, NGO, cultural identity, authenticity
(4) Sexual Subcultures and Crisis in Resocialization Process in Iran
Naima Mohammadi
Sexual subcultural identity refers to inconsistencies with, or a cultural disassociation from, a
person’s assigned gender and a desire to permanently transition, to the gender with which
they identify. Sexual subcultures have struggled for recognition over the world. Although
globalization has created a condition for interactions between local cultures and increased the
tolerance of minorities and subcultures, in some local cultures there are religious and
symbolic barriers against them. Exclusion and misrecognition are the most significant social
problems of transsexuals in Iran due to religious policies in society. This research takes up
the lived experience or life world of transsexuals in their socialization process during three
phases: recognition, misrecognition and ignorance. They have transitioned to the other
gender; yet society recognizes them as their initial gender, even though they do not appear as
such. For transsexuals, their sexual organs are disgusting deformities that must be changed by
a surgeon's knife. To describe the resocialization of fifteen transsexuals who were legally
permitted to change their sexual organs, a hermeneutic method based on Colaizzi was used.
Interview and observation techniques were used to compile valid data from transsexuals in
four forensic medicial centers in Tehran. An analysis of the primary effective factors on
resocialization was based on theories by Judith Butler and Axel Honeth. The data indicates
that, within the Muslim community in Iran, there are different levels of toleration of
transsexuals in terms of recognition. The social acceptance of transsexuals who desire to be a
man is greater than for those who desire to be a woman. Transsexuals are accustomed to
passing through different phases during their social adjustment and resocialization process.
These phases included: turmoil; bodily purgatory; isolation and a desire to commit suicide;
visiting a physician and psychologist; disguising; confronting family; nearing surgery; new
roles and new role expectations; confronting society; emigration; escaping from the past; and
37
semi-male or semi-female. In conclusion, one of the most significant crises for transsexuals
in Muslim countries is misrecognition and weak social acceptance. In Iran, this group of
people suffers from public hatred, exclusion and structural barriers. Yet, global forums have
put forth the concepts of pluralism, anti-essentialism and relativism to protect the identities of
marginal groups. In anticipation of the growing number of Iranian transsexuals, it appears
that global forums are the platform for fostering mutual understanding and respect of sexual
subcultures to improve their wellbeing and social acceptance.
Keywords: transsexuals, recognition, gender identity, sexual subculture
(5) Character Education Values in Pre-Wedding Rites
of the Muna People in Southeast Sulawesi
Wa Ode Sitti Hafsah
Local cultural traditions are an important matter to be investigated as they offer much not
only in terms of interesting and unique processes, but also noble values. For instance, the
Muna people in Southeast Sulawesi must carry out several rites prior to a wedding ceremony.
These include feenaghoo tingguno karete, kafeena, and karompua rites. The Feenaghoo
tingguno karete rite is when a delegation of the man’s parents visits the home of the woman
to inquire about her status. Kafeena is when a delegation of the relatives of the man’s parents
bring a gift to the home of the woman. Lastly, karompua is a meeting of both families to
discuss the time and procedures of the marriage settlement and wedding. There are also
several character education values within these rites, which were taken up as the focus of this
research. The data was collected through observation and interviews, and analyzed through a
descriptive qualitative approach using semantic and semiotic theories. The results show that
these three pre-wedding rites of the Muna people contain character education values such as:
being careful as evidenced by the man and woman mutually evaluating one another prior to
making the decision to marry. Also, respect as both the family of the woman and of the man
must mutually respect one another as shown by their meeting prior to the marital
engagement. Togetherness is revealed in the sincere mutual cooperation of both families in
helping to hold the wedding party as one family and eating a meal together. So too, social
norms are brought to light when the family of the prospective son-in-law offers a gift while
visiting the home of the prospective daughter-in-law and her family welcomes their visit by
serving various dishes. Moreover, these pre-wedding rites convey several philosophical
principles of the Muna people related to their societal life.
Keywords: character education values, marriage, rites
(6) The Role of Local Wisdom Values in Balinese Folklore
in Character Education for Elementary School Students: An Ethnopedagogy Study
I Wayan Rasna
This ethnopedagogy study aimed to identify Balinese folklore which has spread throughout
the City of Singaraja and to identify the folklore collections in the Gedung Kirtya (Kirtya
Library) in Singaraja; the Office of Documentation of Balinese Culture in Denpasar; the Bali
38
Government Library and Archives Agency in Denpasar; and the Balai Bahasa in Denpasar. It
also sought to assess the local wisdom values contained in the folktales of ‘Tunjung Mas’; ‘I
Gede Basur’; ‘Ayam Putih Bertelur Emas’; ‘Siap Badeng’; and ‘Lelipi Selem Bukit’; and to
know the role of these values in terms of character education for elementary school students.
The research population consisted of Balinese people and libraries in Bali. Key informants
were determined by a purposive sampling technique with consideration of the scarcity of
practitioners or experts of folklore; the lack of people with folklore experience; and the lack
of credibility of persons towards folklore in a pragmatic way. Library samples were obtained
from all of the abovementioned libraries. Data collection methods entailed guided interviews,
recordings, and a questionnaire; which was followed by a qualitative analysis.
The results show that sixty folktales are available in the City of Singaraja, most of which are
in private collections, while twenty-six are stored in the Kirtya Library. The Office of
Documentation of Balinese Culture in Denpasar contains fifty-nine folktales; the Bali
Government Library and Archives Agency holdings in Denpasar are sixteen and the Balai
Bahasa in Denpasar has twenty-five. The local wisdom values embedded in the ‘Tunjung
Mas’ tale are karuna (compassion); the principle of Tri Hita Karana particularly the
harmonious relationship between human beings and God; and bhakti (devotion). The tale of
‘Lelipi Selem Bukit’ contains the Tri Hita Karana value of environmental conservation and
also lascarya (sincere offering). The tale of ‘Siap Badeng’ addresses the karmapala laws of
cause and effect and also vigilance; while ‘I Gede Basur’ addresses karmapala, good
manners, and humility; and ‘Ayam Putih Bertelur Emas’ contains the value of Tri Dandim,
also termed Tri Kaya Parisudha, of proper speech, actions and thoughts. In conclusion, the
role of local wisdom values embedded in Balinese folklore in terms of character education
encompasses: faith and respect of God; honesty; discipline; nationalism; reasoning and
creativity; care and responsibility; politeness; mutual cooperation; perseverance; and ethics.
The results suggest that all of these notes should be combined with information technologies,
especially animation and artistic performances. Also, it is recommended that folklore be
hailed as teaching materials in the frame of character education.
Keywords: values, Balinese folklore, character education
39
(7) Storytelling of Balinese Satua (Advice) as
A Literary Character-Building Study Method
Ni Putu Parmini
The currents of globalization are as if dissolving society’s interest in the storytelling of
Balinese satua (advice). Elementary school-aged children, as the next generation of heirs to
the nation’s culture, are generally more interested in modern stories. This is also verified by
the amount of modern stories screened on television. Clearly, less television airtime
television is dedicated to Balinese satua, but, also children’s interest is increasingly fading
toward the good character-building values within satua for meeting the demands of everyday
life. This paper is based on observations and interviews with people in Ubud Village as well
as an analysis of Balinese satua. Basically, embedded in these advice stories are character
values such as honesty, mutual cooperation, discipline, steadfastness, self-reliance, caring,
being able and willing to take something up, and religious, nation-building, and solidarity
values. In efforts to bring to light local cultures, indeed, Balinese satua deserve to be
activated and developed so that their contributions can be increasingly felt in characterbuilding education. Storytelling of Balinese satua can be used as a method of literary study in
efforts to instill character education in students, particularly elementary school students.
Thus, Balinese satua, as a cultural heritage of the nation, will not be set aside. Rather, these
advice stories can be enriched and used as an alternative literary learning strategy in
elementary schools.
Keywords: Balinese satua, learning and character
(E) SYMBOLIC MEANING OF RITUAL AND POPULAR CULTURE – CHAIR BY
PROF DR I KETUT ARDHANA
(1) as Wetu Telu Cultural Heritage in Lombok
I Gusti Ngurah Seramasara
The island of Lombok is a cultural region with a multicultural nature as its population
consists of various ethnic and religious groups. It has also been a site of struggle in terms of
identity politics, which is a political movement for showing differences between various
groups. This politics of differences has grown among adherents of Islam because on Lombok
a Sufi stream of Islam developed from the teachings of Sultan Mangkubumi and a Sunni
stream was introduced by the Kingdom of Goa. The Sufi stream of Islam accommodated
local faiths, but, the Sunni stream rejected local faiths. In 1640, the Kingdom of Goa reigned
in Lombok, which gave rise to a spreading of Sufi Islam to the mountain areas. This mingling
of Sufi Islam with local culture was subsequently termed the teachings of Wetu Telu.
Since the reign of the Karangasem Kingdom in the seventeenth century, in Lombok, the
teachings of Wetu Telu have been considered akin to the Hindu religion, which resulted in
the protection of these teachings and, moreover, an enriching of various artistic creativity.
One form of art used to enrich the Wetu Telu culture was the Wayang Wong dance drama
40
based on the ‘Serat Menak’ story. The creation of this dance drama based on this particular
story was an implementation of identity politics to show the difference from other types of
Wayang Orang in Indonesia. This clear identity in the field of the arts and customs and
traditions made the Wetu Telu culture very strong in Lombok.
National political turbulence during the September 30th Movement, however, resulted in
supporters of the Wetu Telu teachings being considered infidels even to the point of being
considered affiliated with communism – hence, many died. This condition caused an Islamic
consolidation in 1968, which resulted in there no longer being an Islam Waktu Telu (three
times). Rather, all Islam is Waktu Lima (five times). This consolidation process resulted in
the Wayang Wong, as a form of Wetu Telu cultural heritage, being prohibited from
performing. Consequently, the Wayang Wong and other traditional arts have received less
attention from the people of Lombok and have tended to be marginalized up until now.
Keywords: identity politics, marginalization of Wayang Wong, Wetu Telu
(2) Identity Politics and the Marginalization of Wayan Wong Dance Drama as Wetu Telu
Cultural Heritage in Lombok
I Gusti Ngurah Seramasara
The island of Lombok is a cultural region with a multicultural nature as its population
consists of various ethnic and religious groups. It has also been a site of struggle in terms of
identity politics, which is a political movement for showing differences between various
groups. This politics of differences has grown among adherents of Islam because on Lombok
a Sufi stream of Islam developed from the teachings of Sultan Mangkubumi and a Sunni
stream was introduced by the Kingdom of Goa. The Sufi stream of Islam accommodated
local faiths, but, the Sunni stream rejected local faiths. In 1640, the Kingdom of Goa reigned
in Lombok, which gave rise to a spreading of Sufi Islam to the mountain areas. This mingling
of Sufi Islam with local culture was subsequently termed the teachings of Wetu Telu.
Since the reign of the Karangasem Kingdom in the seventeenth century, in Lombok, the
teachings of Wetu Telu have been considered akin to the Hindu religion, which resulted in
the protection of these teachings and, moreover, an enriching of various artistic creativity.
One form of art used to enrich the Wetu Telu culture was the Wayang Wong dance drama
based on the ‘Serat Menak’ story. The creation of this dance drama based on this particular
story was an implementation of identity politics to show the difference from other types of
Wayang Orang in Indonesia. This clear identity in the field of the arts and customs and
traditions made the Wetu Telu culture very strong in Lombok.
National political turbulence during the September 30th Movement, however, resulted in
supporters of the Wetu Telu teachings being considered infidels even to the point of being
considered affiliated with communism – hence, many died. This condition caused an Islamic
consolidation in 1968, which resulted in there no longer being an Islam Waktu Telu (three
times). Rather, all Islam is Waktu Lima (five times). This consolidation process resulted in
the Wayang Wong, as a form of Wetu Telu cultural heritage, being prohibited from
performing. Consequently, the Wayang Wong and other traditional arts have received less
attention from the people of Lombok and have tended to be marginalized up until now.
41
Keywords: identity politics, marginalization of Wayang Wong, Wetu Telu
(3) Keliki Style Painting in the Frame of Popular Culture
I Made Gede Anadhi
The cultural politics of Baliseering (Balinization), launched by the Dutch East Indies
government in the 1920s, apparently succeeded in bringing forth the phenomena of tourism in
Bali. From a cultural perspective, it seems that the idea of baliseering had a positive
influence on the development of Balinese culture in that various branches of the arts were
more diligent and increasingly had a place among the people of Bali. For instance, the policy
suggested that building construction apply the rules of the Hasta Kosala-Kosali and use
natural materials. In the field of painting, the Wayang Kamasan classical painter community
in Klungkung was reawakened and became a rival to the modern style taught by western
artists. This condition further strengthened the image of Bali as a tourist destination. Cultural
tourism, which in its development has become a major sector in Bali, of course, has also
become a rather strong agent of change in various fields of the arts. One example that
deserves consideration is painting in Tegalalang Village in the Keliki District of the Gianyar
Regency. This village, which is not a major tourist destination, is actually an important
producer of one of the most significant tourist artefacts – postcard paintings. Hence, this brief
paper on Keliki Style Painting in the Frame of Popular Culture will discuss the emergence of
a painter community born from limitations that, from the members’ creativity, has been able
to answer the challenge of tourist artefacts through a form of miniature painting souvenirs. It
will address three problems with an aesthetic and popular culture approach and aims to
answer: (a) how is the form of Keliki Style popular painting; (b) what is its function; and (b)
what is its meaning in terms of the art of Balinese painting and the entrepreneurship of the
community of Keliki Village. To do so, it applies an approach to the study of artifacts,
aesthetics and popular culture as theorized by Fiske and MacCannel. A provisional
conclusion is that the emergence of a painter community in Keliki Village producing the
Keliki Style popular painting is the result of the struggle of villagers in the outskirts in
making available souvenir paintings in various major tourist areas in Bali.
Keywords: painting, Keliki Style, popular culture, entrepreneurship
(4) Symbolic Meaning of Ritual Processes in the Seabound Activities of the Bajo People
Ahmad Marhadi
This paper intends to provide a picture of the social-cultural reality of the ritual processes in
the seabound activities of the Bajo people on Maginti Island in the Muna Regency of
Southeast Sulawesi. Given that the general public does not yet know much about the topic; it
feels very important to publish it more widely. So, the objectives of this research were to: (a)
understand the ritual forms and processes carried out by the Bajo people prior to going to sea,
while at sea, and after activities at sea; (b) understand the cultural symbols within the ritual
prayers, chants, accoutrements, language, and ritual arts of song and dance; and (c)
understand the symbolic meaning of the ritual processes from the daily life worldview of the
42
Bajo people. As a qualitative research, it utilized ethnographic methods in tandem with Max
Weber’s social action theory. Resource persons were determined by a snowball sampling
method and the data was analyzed in a descriptive and interpretative manner. The results
show that the Bajo people on Maginti Island believe in the existence of Bombonga Lao – the
ruler of the sea – hence, they carry out rituals for seabound activities. The ritual stages
include nyalamak di lao prior to going to sea with the aim of safety at sea; nobire palibu di
lao while at sea with the aim of requesting directions in the sea; and mole palibu di lao after
activities at sea with the aim of apologizing to Bombonga Lao for any violations that may
have been committed. Within these ceremonies, the ritual prayers or mantra, and sesajen
offerings as well as the arts contain symbolic meanings. For instance, a sula kapute (white
cloth) symbolizes purity and sincerity; while bakhe ghay (coconuts) signify never drowning
and are a symbol of triumph. These meanings within the rituals also exist in the daily life
worldview of the Bajo people – both in activities with each other or with people from outside
of their community. Given their sincerity and courage to navigate the vast sea, there are also
prohibitions that must be respected. In conclusion, these ritual processes have an influence on
the actions of individuals and groups within the community of the Bajo people on the Maginti
Island.
Keywords: symbolic meaning, ritual processes, seabound activities
(5) Symbol Meaning Reconstruction in Karang Boma Ornaments of the Gianyar
Regency
I Wayan Juliatmika
Parhyangan is a dimension of the concept of Tri Hita Karana (three causes of happiness),
which are parhyangan, pawongan, and palemahan. Parhyangan is a harmonious relationship
between human beings and God; while pawongan is a harmonious relationship between
fellow human beings; and palemahan is a harmonious relationship between human beings
and nature. The term parhyangan in Bali can be equated with a pura (temple) as a stana
(throne) or shrine for venerating God. In terms of architecture, many buildings with
distinctive character can be found in parhyangan sacred areas. One example is a kori agung
that serves as a gateway connecting the jaba tengah (middle courtyard) to the jeroan (inner
courtyard) of a temple. In general, above a kori agung gate there is a karang boma ornament
in the form of a demon’s head flanked by two palms. Up to the end of 1990, a karang boma
ornament was usually only found above a kori agung gate in a parhyangan sacred area of a
temple, while it was not used in architectural structures in pawongan and palemahan areas.
Now, however, many structures outside of parhyangan areas use the karang boma as various
types of decor. This matter is the background from which this author seeks to further
investigate the basis of this problem.
Essentially, this research is a study about the reconstruction of the symbol meaning in karang
boma ornaments on kori agung gates in temples, viewed with consideration of theories such
as semiotics, hermeneutics, behavioral theories, and concepts from traditional Balinese
architecture. As a descriptive qualitative study, it will use a participatory research method
which will include all of the stakeholders involved. The study will entail several stages,
beginning with collecting data on the tangible and intangible aspects the pura (temple) that
43
will serve as the research object; to conducting observations, interviews and documentation
study. Following this, an analysis of the collected date will be carried out. The final stage will
be formulating conclusions and recommendations. The entire process will be compiled and
then presented in the form of a research report or dissertation.
Keywords: reconstruction, meaning, ornaments, karang boma, Gianyar Regency
(6) Symbolic Meaning and Values in the Kaago-ago Corn Farming Tradition
of the Muna People
La Ode Syukur
Kaago-ago is a ritual carried out by the Muna people each time they open new land for a corn
plantation. This ceremony has symbolic strength and also serves as a form of expression of
their souls in making a relationship with the inhabitants of the unseen world. Hence, carrying
out the kaago-ago ritual contains meaning and values for the life of the community such as
good–bad, and directives and prohibitions which aim to be of benefit for the people. The
kaago-ago tradition also contains religious values which urge the people to always obey the
command of Allah and the prophet, and threats toward violations of rules in effect. It also
promotes the principle of gotong royong (mutual cooperation), which the community
considers to be a very high value in every facet of their lives, particularly in farming
traditions – beginning with land preparation through to harvest. In addition, kaago-ago is also
a media of communication by which the community can speak together about various
problems encountered. Nowadays, this tradition has begun to be threatened with extinction
and these values are eroding. Therefore, kaago-ago should be maintained or preserved along
with its religious values and the value of gotong royong in the community.
Keywords: kaago-ago, traditions, farming, corn, Muna people
(7) The Tradition and Symbolic Meaning of the Sipai Tribe Tabut Ritual
in the City of Bengkulu
Bambang Parmadi
This research took up the question of how the tradition of Tabut is carried out within the
religious ceremonies of the Sipai tribe and about the symbols used in the ritual as well as the
symbolic meaning contained within them. The method was qualitative and the analysis unit
was the community of the Sipai tribe who conduct the Tabut ritual. The data was obtained
through in-depth interviews with twelve informants, direct observation and documentation.
As a qualitative descriptive study, the data was explored through domain analysis techniques.
The results show that Tabut is a tradition which the Sipai tribe inherited from their ancestors
two centuries ago. As a mourning ceremony, it is in the form of a procession during a series
44
of religious rituals to commemorate the passing of Husain bin Ali who died on the battlefield.
The tradition of Tabut is carried out from the dates of 1 to 10 Muharram of the Hijriah year.
The implementation process consists of the preparation and execution, is carryed out in nine
ritual stages, and is held in the City of Bengkulu. As is generally the case in any tradition,
there are symbols within Tabut that contain meanings.
Keywords: tradition, symbolic meanings, Tabut ritual, Sipai tribe
(8) The Existence of Bhujanggaism in Bali:
A Case Study in the Customary Village of Kesiman
I Wayan Gede Wisnu
This article addresses the existence of Bhujanggaism which is still present in Desa Pakraman
Kesiman. Bhujanggaism is a spiritual belief which has been adhered to since the Bali Kuna
era. Due to socio-cultural dynamics in Bali, Bhujanggaism has experienced a degradation
which is been proven by (a) Dang Hyang Nirartha; (b) the birth of Hindu Dharma; and (b) the
fall of desa pekraman (traditional customs villages) in Bali. These phenomena have led
Bhujanggaism to almost lose its meaning in the socio-cultural life of the Balinese. In this
perspective, Bhujanggaism tends to be narrowed and has undergone meaning refractions in
soroh (clans) as well as sampradaya (denominations). Despite this marginalization,
Bhujanggaism is still taking root in particular places in Balinese society, as is the case with
Desa Pakraman Kesiman. The existence of Bhujanggaism in Desa Pakraman Kesiman is
indicated by signs such as (a) Griya Batur Buah Gunung Ratha as the development center of
Bhujanggaism; (b) Puri Kesiman palaces (Jero Gede Kesiman, Jero Abian Tubuh Kesiman,
and Jero Pemayun Kedaton Kesiman) as the development centers of the social system of
Bhujanggaism; and (c) several temples as the development centers of the socio-spiritual
system of Bhujanggaism.
Keywords: Bhujangga, existence, Desa Pakraman Kesiman
(F)TOURISM, PERFORMANCE ART AND GLOBALISATION – CHAIR BY PROF
DR YEKTI MAUNATI
(1) The Role of Social Science in understanding the Philippines Indigenous People’s
Socio-­‐political Structure in the Contemporary
Joseph P. Lalo, and Immanuel & Brigette T. Lalo, BS
The topic is as it is because the Authors, have been witnessing many types of
discrimination against the minorities not only in the Philippines society and in the global
sense of existence. Social sciences, specifically applied anthropology as well as sociology as a
45
multidisciplinary approach would argue the rationality of uniqueness in culture and
structures. Hence, to understand this, one has to devise a way to advertise the beauty of the
premodern societies in the Philippines as it evolves to lessen or eradicate the negative
stereotypes through analyzing related literatures not only to protect the dignity of the
indigenous peoples in the Philippines but in the global perspective.
The struggle continues on rights as an indigenous and human being who only wants to
preserve their ethnicity, and legal claims on their hard-­‐fought ancestral domains. The survival
of culture is to co-­‐exist in the modern society like many indigenous people plight in the
worldwide setting. The indigenous “extinction” brought by other human beings’ selfish actions
negative impact the psyche of ethnic groups in the Philippines, a reflection of the global
phenomena. The paper is to identify the opportunities and threats of both the indigenous
people’s society and modern society. To provide strategies on how it can cope up with the
fast evolving world, and how the Philippine modern society can learn from its pre-­‐modern
societies as a result of diffusionism and multiculturalism.
Multicultural and traditions of any tribe in the global context promotes oneness and
strengthening the bonds with nature through sustainable development using the traditional
knowledge of the indigenous people. Are they still relevant? How are they competing
against the internet-­‐drone age; and international immigration? Gender and development,
leadership, social and indigenous structuralism, should go back to the roots of indigenous
knowledge. Hence, an indigenous theory should continue to evolve to become relevant and
synchronized to the current events of time and space.
(2) The Meaning of Performances of Rejang Legong Dance
for the Community of Selumbung Village, Karangasem
Ni Made Ruastiti
The Rejang Legong dance is one of the local traditional dances of Bali which is offered
annually by the community of Selumbung Village in the Karangasem Regency. It is
presented by a group of nine young female dancers and accompanied by gamelan gong
kebyar music. This delicate dance by young females is presented very simply, even though
the people of the area have been progressing well in the fields of science, economics and
technology. However, the community still maintains this dance as a part of their cultural
traditions. This qualitative research was conducted in Selumbung Village in order to uncover
the meaning behind performances of the Rejang Legong dance. An analysis was carried out
based on religious theory, structural functionalism theory, and theories addressing the
relationship between power and knowledge. The results show that Selumbung Village has
continued to maintain this dance as they deem it to be very important as part of a ngusaba
desa ceremony held before a harvest. It is considered to be a sacred ceremonial dance,
religious as an offering, and an expression of gratitude to the ruler of the earth and the
universe which is believed to have bestowed blessings upon their lives up until now. In brief,
the Rejang Legong dance has been maintained by the community of Selumbung Village as it
has religious, social and cultural significance.
Keywords: meaning, performing arts, Rejang Legong dance, sacred dance, cultural traditions
46
(3) Commodification Discourse of the Mangalahat Horbo Ritual
on Samosir Island, Samosir Regency
Mangihut Siregar
This study examines a commodification discourse which arose in relation to a ritual on
Samosir Island in the Samosir Regency. The entry of the Dutch colonial government, and
simultaneously its zending (Christian) mission, resulted in the disappearance of the
Mangalahat Horbo ritual from the lives of the Batak people. This ritual is carried out by the
Batak people as a means to purify themselves before their God, known as Mula Jadi na
Bolon. Since 2013, the government of Samosir has programmed the ritual in the Lake Toba
Festival to support tourism. The inclusion of the Mangalahat Horbo ritual as one of the
entertainment packages in the festival was opposed by the Hurian Kristen Batak Protestan
(HKBP) church. This Batak Christian Protestant Church, an institution which has the largest
following on Samosir Island, firmly rejects the inclusion of the ritual in the Lake Toba
Festival. However, the Catholic Church, which has the second largest following on the island,
is supportive of the programming of the ritual in the festival. Hence, this study used a
qualitative method which involved collecting primary and secondary data. The data was
analyzed by applying the discourse theory of power/knowledge by Foucault, Bourdieu’s
theory of social practice, and postcolonial theory by Homi K. Bhabha. From initial
observations, for the moment it can be concluded that there is power at play – which is
mutually pulling and drawing between the local government, churches, customary leaders,
and general public – such that the ritual has become a discourse. This topic is very interesting
to investigate as the Mangalahat Horbo ritual, which initially was an integral part of the lives
of the Batak people, has been rendered into a commodity. The practice of commodification
has not run smoothly, rather, it has become a discourse in the midst of the community.
Keywords: discourse, commodification, mangalahat horbo ritual, power
(4) The Contributions of the ‘Moon of Pejeng’ Nekara Kettledrum
in International Tourism Development
Anak Agung Gde Raka
Pejeng Village is located between the Pakerisan and Petanu daerah aliran sungai (river
stream area, also termed DAS) and is one of the villages in Bali with a prolific amount of
stored cultural heritage. This cultural heritage is spread throughout all of the dusun (hamlets)
and stored in sacred places of which there are as many as sixty sites. Based on the facts of
history and this cultural heritage, how very strategic the position of Pejeng Village has been –
both in pre-history times such the Bronze Age as well as during the Bali Kuna era circa CE
778 to 1343. All of this indicates that in past eras Pejeng Village was a center of religious and
cultural activities. The ‘Moon of Pejeng’ nekara kettledrum is one of the most important
artefacts of the Bronze Age – dated to more than 2,000 years ago. In addition to its unique
shape and ornamentation, it is also the largest nekara in South-East Asia, perhaps even in the
world. These various unique aspects, has prompted this author to take up the nekara as a
subject for discussion during this Thinkshop international conference. Basically,
distinctiveness or uniqueness has been the main motivation for tourists to make a journey.
47
Clearly uniqueness exists in the ‘Moon of Pejeng’ nekara kettledrum. It has been capable of
substantially attracting visits of foreign tourists, even though promotion has only been
through the internet and carried out by the desa adat (traditional customs village) of Pejeng.
It seems that other efforts need to be made to further increase visits to the Penataran Sasih
temple where the nekara is located. This paper proposes that it is the role of the government,
in this case the Gianyar Regency government, which is needed to help promote the nekara to
other nations so that it can become global more rapidly. Increased tourist visits will have an
effect in terms of increasing local government revenues as well as improving the prosperity
of the citizens of the Gianyar Regency, especially the people of Pejeng Village.
Keywords: contributions, ‘Moon of Pejeng’ nekara kettledrum, international tourism
development
(5) Forms and Functions of Sandstone Handicrafts in Singapadu Kaler Village, Gianyar
in the Global Era
I Ketut Muka Pendet
In this era, the forms and functions of sandstone handicrafts in Singapadu Kaler Village have
undergone very rapid development and change. This is marked by the emergence of various
types of sandstone handicrafts with different functions, which enrich the arts and culture of
Bali in particular and Indonesia in general. Several forms of sandstone handicrafts produced
by craftspeople in Singapadu Kaler Village in the Gianyar Regency are very popular and
much in demand by consumers. Among these are forms of garden lampshades, wall lights,
ventilation decor, flower pots, fauna and flora bas-relief, statues of the Buddha, and other
sculpture motifs. These handicraft forms have a different function, style and aesthetic
impression than traditional sandstone handicrafts in other regions. Overall, the products were
created as a result of the influence of globalization, which gave birth to a wide variety and
innovations. Hence, it is important to write about the sandstone handicrafts of Singapadu
Kaler Village so that the visible forms and functions as well as the messages contained within
them can be clearly revealed.
A qualitative interpretive method was used to analyze the problem with a cultural studies
approach utilizing deconstructivist theory, postmodern aesthetic theory and other supporting
theories. The paper comes to the general conclusion that these new forms and functions of
sandstone handicrafts have given rise to positive and negative impacts, which has not only
been accepted by the craftspeople, but also more the broader community of Singapadu
Village and consumer society. In addition, these handicrafts in general also contain important
creative, economic, aesthetic, and cultural change functions. This brief article hopes to be
useful as a medium for study by secondary and higher institutions of art education or the
general public about the field of sandstone handicrafts which is growing in Singapadu Kaler
Village. It also hopes to be a useful reference for writers and researchers in other regions, so
that the repertoire of scientific knowledge on sandstone handicrafts in Indonesia can become
more widely known.
Keywords: Sandstone handicrafts and globalization
48
(6) Representations of Taksu in Animation Aesthetics of the Hanoman Character
I Made Marthana Yusa
Aesthetic values in postmodern aesthetics are going through an interesting dynamic, two of
which are various commodifications and a banality of aesthetics. This has also occurred in
Bali, where art is experiencing decadence with the altering of sacred art to profane art. The
level of taksu – a value which has been enculturated as a determinant of aesthetic quality –
has now ‘slipped to the stomach’, conveyed Prof. I Wayan Dibia in his scientific paper for the
Eleventh Anniversary of the Indonesian Institute of the Arts (ISI) Denpasar and Thirteenth
Graduation Ceremony held on Saturday, 26 July 2014. It appears that the practice of banality
is indirectly endorsed by the market, namely by the general public or tourist spectators.
Audiences who do not know the background or preparatory rituals for the presentation of a
performing art oftentimes cannot distinguish between an artistic performance which has truly
been prepared to achieve taksu – and one which has not been prepared. A manipulation
occurs when artists who ‘pretend’ to ‘me-taksu’ (be blessed with taksu) are capable of giving
an impression such that lay audiences read it as ‘me-taksu’. If this falsehood or pretending
can be read as a ‘truth’, then the question arises whether to allow the ‘reproducing’ of taksu
in another form of representation and in ways commonly applied in the contemporary era.
This research attempts to answer whether taksu – which, traditionally, the public has trusted
as a means for achieving an aesthetic quality through spiritual appreciation – can be given a
chance in contemporary means or ways. The method to be used is to reproduce, in the form
of animation, a dance performing art that is claimed and believed to be ‘me-taksu’;
specifically the Balinese Hanoman dance drama. The process will involve dance artists, taksu
researchers, and animators. The results will be evaluated through discourse analysis to
address how taksu can be represented virtually in animation. Elaborations on the resulting
knowledge will then be summarized and conveyed descriptively. This research has the
potential to explore representation and its capacity in the redefining of an ontology of design,
technology and humanities; an epistemology of ways of representation, empowering forms of
visual sequences into movement, image manipulation and meaning reproduction; and an
axiology entailing a synergy of performing arts-design-animation-technology.
Keywords: Taksu representation, postmodern aesthetics, animation, Hanoman dance drama
(7) Stereoscopic: Critical Basic Hand Drawn Image Approach to Creating 3D Illusions
Michael Sega Gumelar
An optical 3D illusion can be created using Red and Blue glasses and by manipulating two
photos with slightly different angles. In this study the author creates a 3D image by using a
different approach, and by not using any camera images, manually draws two almost
identical images also using slightly different angles. This method is advanced and not for the
beginner. Learning and exposing methods of how to combine stereoscopic images is needed
to understand this non-camera approach.
49
(8) Waste Management in Kuta Village
I Made Artayasa
Bali is one of the thirty-three provinces in Indonesia, with a population of around 4,128,888
people spread across nine districts or municipalities. The development of Bali’s tourism
industry has had a very wide impact, particularly with regard to an unbalanced population
distribution as is seen in the density of southern Bali. Hence, many problems have emerged
such as the sprawling of traffic congestion and an increase in the amount of waste – which is
growing out of control. This waste consists of both solid and liquid human waste and, if not
managed properly, will lead to further environmental degradation which threatens human life
itself. Waste has become a very serious issue and has led the government to issue Law
Number 8 Year 2008 Concerning Waste Management, which was preceded by policies on
waste management issued by regional and city governments. However, many people still
dispose of trash offhandedly such as in rivers and drains as well as in vacant lots near their
homes. If this garbage problem is not handled properly, it will also threaten the sustainability
of tourism which has become a supporter of Balinese communities’ economy. In addition to
the government, tourism entrepreneurs and local communities should actively participate in
waste management. All three of these authorities must mutually support each other and
should not mutually dominate each other. Meanwhile, the local concept of Tri Hita Karana
should be understood and implemented by Balinese communities as there are also many
migrant residents from other provinces and also foreign tourists. Tri Hita Karana can thus
become the norm and a habit for Balinese communities in waste management. Based on the
issues above, a waste management research project was conducted titled “Waste Management
in Kuta Village Tourism Area”. The two issues focused on were: (a) how is the
implementation of waste management policy in the tourist area of Kuta Village; and (b) how
is the interrelation of waste management practices in the tourist area of Kuta Village.
Keywords: waste, authority, Tri Hita Karana
50
BALI THINKSHOP
PAPERS
2016
51
TOWARDS SMART CITIES IN THE CONTEXT OF GLOBALIZATION:
CHALLENGES AND RESPONSES 1
I Ketut Ardhana
Center of Bali Studies
Udayana University
Abstract
Not all regencies and cities in Indonesia can be considered smart cities in the context of smart
heritage cities, although there are several that wish to be included. However, many do not
realize that for a regency or a city to be recognized as a smart city or a smart heritage city,
certain requirements must be fulfilled. There are some issues that need to be addressed
regarding how regencies or cities can be considered as heritage cities. Firstly, how does the
central government act upon and react to proposed planning so that the aspiring regencies and
cities can be considered as heritage cities? Secondly, why does the central government assume
that the action to propose fulfilling requirements does not come from the central government,
but ‘from below’ namely from the regencies and cities? Finally, what are the prospects of
becoming a smart heritage city in the context of globalization? Those are some of the pertinent
questions this paper seeks to discuss.
Keywords: smart city, heritage city, localization, glocalization and globalization.
I. Background
The political changes that took place in countries like Russia and Germany have strongly
influenced the political situation in Southeast Asia in general and Indonesia in particular.
Though the economic crisis hit the Southeast Asia countries, in fact the Thai government and
its people could recover from the crises that began with the collapse of the Thai baht in mid1997. In the past, many central governments firmly controlled the local communities as the
1
Paper presented at the International Conference of Bali Thinkshop with the theme of: Southeast Asian
Thinkshop: The Question of World Culture, held by Center of Bali Studies (Pusat Kajian Bali-Udayana
University in collaboration with the International Federation of Social Science Organizations (IFSSO) and the
World Social Sciences and Humanities Network (WSSHNet) at Prof. Dr. Ida Bagus Mantra Building-Faculty of
Cultural Sciences and Humanities-Udayana University (FIB-Unud), September 9, 2016.
52
concept of national stability (authoritarian and centralized power) was more significant than
that of giving more chances to the local communities to develop their-own culture in order to
be able to compete with other countries. This occurred in Malaysia, resulting in the Dayaks in
Sarawak and Sabah complaining about the central power based in Kuala Lumpur. The people
in the regions perceived that the development programs in Malaysia were controlled strongly
by the Malays from the Peninsula, while in the peripheral regions people could only play a
minor role. In Indonesia, due to the external political situation that took place in Europe and
the domestic political dynamics, such as the strong power of the central government of more
than 32 years which had implemented authoritarian and central policies, gaps were caused in
economic and political development between the central and peripheral regions.
However, since 2001, there have been some changes by which the central government
gave more opportunities to the local governments to improve the prosperity of the local
people. The change in the political situation affects new policies on restructuring
administrative government at the local level, with the government more recently introducing
the concept of ‘blossoming’ (pemekaran). By implementing this new policy, it seems that the
local community has more choices in how it should develop its region based on the
characteristics of its environment and people. There are certain issues in relation to how to
improve the prosperity of the local people by providing policies to develop the local culture
in order to compete with foreign cultures in the context of globalization in Southeast Asia in
general, and in Indonesia in particular (Pisit Charoenwangsa 2010: 67). Then, ten years after
the introduction of the local Autonomy regulations were issued the concept of the UndangUndang Cagar Budaya (Undang-Undang Republik Indonesia, No. 11) was as follows:
Cagar budaya adalah warisan budaya bersifat kebendaan berupa benda cagar
budaya, bangunan cagar budaya, struktur cagar budaya, situs cagar budaya, dan
kawasan cagar budaya di darat dan/ atau di air yang perlu dilestarikan
keberadaannya karena memiliki nilai penting bagi sejarah, ilmu pengetahuan,
pendidikan, agama, dan/ atau kebudayaan melalui proses penetapan.
(Culture has the inherited characteristics of material shape, construction, structure,
archeological sites and systems on land and/or water which are necessary to
perpetuate by decree because of its important values for history, science, education,
religion and/or civilization).
It is important to look at the ICOMOS Charter for the Conservation of Historic Towns
and Urban Areas and Washing Charter 1987 and the Indonesian Charter for Heritage City
conservation as follows:
the historic character of towns, including natural and man-made environment and the
various functions that the towns have acquired over time. This is in recognition that
all urban communities, whether they have developed gradually over time or have
been created deliberately, are an expression of the diversity of societies throughout
history.
Sandra Uskokovic, (who quotes from Virilio, 1998). in her work, “The Concept of
Modern Heritage Values: An Important Urban Heritage Management”, argues that:
Heritage actually has manifold views: heritage as a set of ideals, and heritage as
things. Heritage therefore says a lot about who we think we are, as the things we save
from change make certain ideals real and reinforce our identity. So much depends
53
upon how we see, and wish to see, our towns and cities. The typical town is not a
pattern of streets but a sequence of spaces created by buildings - opposite to regular
grid patterns of streets.
She adds that the localization and the axiality of the urban layout faded a long time
ago. In relation to this, the representation of the contemporary city is thus no longer
determined by a succession of streets and avenues.
The concept if cultural heritage includes Artefacts: monument collections; Buildings:
walls and roof; Structure: bridges, statues; Sites: sites and Area: problematic for heritage city/
settlement. An example could be the determination of a building to be a cultural heritage if it
is already 50 or more years old with special meaning for history, science, education and
religion as well as culture and in addition to this, it has cultural values to strengthen nation
building. Therefore, the determination to be a cultural heritage has three levels, namely local,
provincial and national. Furthermore, it is argued that the term city is not only the city (kota)
itself, but also includes the districts or kabupaten (Ardhana 2013a and 2013b). The argument
is that the authority of the autonomy is both in the city or kota and at district or kabupaten
levels. It means that the mayor and the bupati (head of district) play a major role in the
program so should work together.
The role of both, namely the heads of cities and regencies, are important, since nowadays
many cities and regencies promote their regions in the context of tourism industry
development. This means that the tourism industry, as a part of the globalization process, will
affect the existence of the local culture in the region. It is even that there has been a growing
concern about whether cultural heritage tourism is being fully explored while at the same
time engaging local and indigenous host communities. Moreover, the heritage sites in
Indonesia in general and of great interest to us, in Nusa Tenggara in particular, are also
affected by direct and indirect man-made threats resulting from urbanization, mismanaged
development and misguided tourism. Based on these issues, there are some pertinent
questions that need to be addressed: Firstly, how does the central government act upon and
react to proposed planning so that the aspiring regencies and cities can be considered as
heritage cities? Secondly, why does the central government assume that the action to propose
fulfilling requirements does not come from the central government, but ‘from below’ namely
from the regencies and cities? Finally, what are the prospects of becoming a smart heritage
city in the context of globalization? It is expected that through these questions we will have a
better understanding on how the smart heritage cities in the context of globalization become
more important, particularly in facing any impacts of the globalization processes.
II. Concepts of Cultural Heritage Tourism
There are some discussions on how local communities become heritage cities, since in recent
developments some local governments have tried to improve their budgeting on some
projects on heritage. This can be understood particularly in Southeast Asian countries since
the tourism industry has affected development in those countries. A Spafa Publication
(SEAMEO Project for Archaelogy and Fine Arts, 2010) Perspective on Heritage Tourism
notes that in Thailand tourism is no doubt one of the world’s largest economic activities and
is by all means a money spinner and quite often a ‘fast buck’ earner. Tourist arrivals in
Thailand, with a 50% increase from 7.76 million in 1998 to 14.46 million in 2007, indicate
how tourism has become a major industry. Therefore, tourism in Thailand is more than just a
business and beyond its economic benefits has a deeper impact on society.
54
Due to this impact, it is well realized that the fast development of the tourism industry
has affected some significant aspects of the local people in terms of social-culture, economics
and politics. Cultural attractions lure visitors who wish to experience the places and activities
that represent the stories and people of the past and the present, as well as their local identity.
In other words, it is even considered that those impacts can affect the value system and
disturb the harmonious life of the people in terms of their way of life, their lands, their
identities and their culture. The tourist industry should reinforce identity through the
preservation of cultural heritage. The national and even international institutions are deeply
worried due to the negative impacts of the tourism industries as tourism must not destroy the
very heritage that attracts tourists in the first place. The challenge is to align heritage with the
goals of sustainable development. Therefore, it is important to apply the concept of smart people
and smart heritage cities in the context of local communities. Smart heritage cities represent
(Giffinger 2007, International Urban Development Association-Smart City, Concept Note, 2014, cf.
Ardhana 2014: 15):
Cultural heritage facilities, inward and outward looking and ability to transform, innovative
spirit, entrepreneurship and trademarks, international embededness, social and ethnic
plurality, flexibility, creativity and cosmopolitanism/ openmindedness, and participation in
public life, touristic attractivity and social cohesion.
So, this also means that the people who reside in the cities and regencies slowly but surely
will be smart people in a smart city and smart regency, since they understand how to make use of their
cultural traditions in strengthening their local culture and finally improve the prosperity of the local
people.
Meanwhile, on the one hand, it seems that, many local communities in Southeast Asia
have strongly competed to promote and sell their packages for tourists without paying any
attention to their local culture. Malaysia, for instance, promotes “Malaysia truly Asia” by
including many other local cultures as ‘their-own culture’ such as the Pendet Dance and
Batik, despite complaints by the Balinese and other ethnic groups in Indonesia. However, this
can be understood, since the population in Malaysia is a mixed one of Malays, Indians and
Chinese who in this context, during a long process of migration to Malaysia have brought
their own cultures to Malaysia. On the other hand, some local people do not pay much
attention to their local culture due to some impacts of globalization. But, if their cultures are
claimed by other countries, they complain. These issues do not only happen in international,
but also regional, national, and local contexts.
It is not surprising, if local government candidates at every opportunity, for instance,
in the context of local elections or Pilkada (Pemilihan Kepala Daerah) promise that if
elected to be a mayor or regent, will protect, revitalize and develop the local culture. This is,
indeed, a good policy and indicates how the local government has planned many projects to
maintain and preserve the local culture. However, sometimes this concept is politicized by
contra factions in order to spoil the local government programs. Therefore, it is not
surprising, if there are many discussions on how the city or regency is to be developed as a
cultural or heritage city. On the one hand, they perceive that it is quite enough to be a cultural
city or ‘kota budaya’, but on the other hand they perceive also to be a heritage city or ‘kota
pusaka’.
In general, the concept of cultural city and heritage city is similar in terms of that
both concepts are related to culture and heritage. However, when I attended an international
seminar in Bangkok, I tried to interview a participant on what he means by a cultural city and
a heritage city. He tried to explain that a cultural city is related to the culture in general, in
55
which this concept includes both the living and the dead sites. However, he noted that the
concept of heritage city is much related to the dead sites and is no longer practiced by the
community or people. In that sense, it can be said that those concepts are still debatable and
in the case of Bali it is difficult to classify which culture or heritage is already dead and
which is still practised by the local community.
Despite that, whatever the definition of cultural city and heritage city, these concepts
overlap and are important in terms of how to develop a city or a district to play a strong role
in the context of globalization. At this point I would like to refer to the concept of cultural
heritage tourism as a specific branch of the tourism business which has been evolving as an
instrument of economic and social development in recent years. Chauduri and Dutta (2010:
37) who refer to the People’s Commission on Environment and Development of India note
that heritage and tourism development are correlated. In this context the concept of ‘heritage’
is a resource for ‘tourism’, which in turn, is a resource for economic development. Thus, by
implementing the policy on cultural heritage tourism it means that a development process
considers the local community as a key stakeholder and values creativity and local culture.
Therefore, cultural heritage tourism can promote the continuity of traditional artistic
expression and disseminate it within and outside the community. Chauduri and Dutta add that
in the long term, wider recognition of their heritage will uphold the rights of indigenous
communities.
As already mentioned above, since 2001, based on the National Regulation on Local
Autonomy, the authority is in the hands of the regent as head of a regency and in those of the
mayor as the head of a city. Therefore, the authority to manage the heritage city is under the
instruction of the regent and mayor. As mentioned in the Piagam Kota Pusaka, (2013)
A heritage city is defined as a city or regency having special heritage assets, which
may be intangible, like the arts, or tangible, such as buildings and artefacts. The
consciousness to be registered and acknowledged as a heritage city is in the hands of
both ‘the local rulers’.
Since the process to be a member is through the bottom up policies, rather than top
down policies, it can be understood that if a city or district has become a member it means
that the policies to maintain and preserve the local heritage are also in their hands. Therefore,
it is important to have the same perspectives on how to understand this concept among the
stakeholders namely the local community, local government and also the local entrepreneurs
that have interests in developing the heritage city.
To awake the consciousness to be a heritage city is not easy. However, it should be provided
since by introducing the concept of heritage city there is the possibility of the local
community, local entrepreneurs and local government making some efforts to empower their
cultural identities in terms of the value system, architectural aspects of traditional buildings,
traditional customs, traditional dances and gastronomy or culinary arts to improve the
prosperity of their people. This means that some strategies and policies will be formed by the
local government to in turn improve the prosperity of the local people. In addition to this, this
is a good way to anticipate any impacts of globalization that have intensively developed, not
only at the city levels, but also at the village levels.
III. Implementation as a World Heritage City
56
There are various reasons for the significance of a heritage city and it is important to
recognize that there are some universal values called, Outstanding Universal Values (OUV)
as basic values that should be understood by certain areas. The outstanding universal values
have been determined by UNESCO as follows:

To represent a masterpiece of human creative genius;

To exhibit an important interchange of human values, over a span of time or within a
cultural area of the world, on developments in architecture or technology,
monumental arts, town-planning or landscape design;

To bear a unique or at least exceptional testimony to a cultural tradition or to a
civilization which is living or which has disappeared;

To be an outstanding example of a type of building, architectural or technological
ensemble or landscape which illustrates (a) significant stage (s) in human history;

To be an outstanding example of a traditional human settlement, land-use or sea-use
which is representative of a culture (or cultures), or human interaction with the
environment especially when it has become vulnerable under the impact of
irreversible change;

To be directly or tangibly associated with events or living traditions, with ideas, or
with beliefs, with artistic and literary works of outstanding universal significance.
(The Committee considers that this criterion should preferably be used in conjunction
with other criteria;

To contain superlative natural phenomena or areas of exceptional natural beauty and
aesthetic importance;

To be outstanding examples representing significant major stages of earth history,
including the record of life, significant on-going geological processes in the
development of landforms, or significant geomorphic or physiographic features;

To be outstanding example representing significant on-going ecological and
biological processes in the evolution and development of terrestrial, fresh water,
coastal and marine ecosystems and communities of plants and animals;

To contain the most important and significant natural habitats for in-situ conservation
of biological diversity, including those containing threatened species of outstanding
universal value from the point of view of science or conservation.
If we look at some universal values in the context of being a heritage city, it does indeed
give some benefits not only at the local level, but also national and international levels. Some
efforts are needed to propose a city or regency to be promoted as a heritage city. The
strategies and policies should come from the local people bottom up and not from top down.
This can be understood since from bottom up makes more sense rather that from top down in
terms of who will take responsibility if certain cities or regencies have been declared as
heritage city. Through the bottom up policies it becomes clearer who will be in charge if a
57
city is to be registered as a heritage city. Not only the local people, but also the local
government and local entrepreneurs will take responsibility to maintain and preserve their
cities or regencies as a heritage city.
To strengthen the efforts to develop a heritage city in 2008, Joko Widodo, now the President
of Indonesia, intensified the heritage city program through an international symposium, held
by the OWHC (Organizations of World Heritage Cities) when besides him, there was one
important figure Suhadi, who as a member of the committee, stressed that outstanding
universal values should be implemented and preserved. At that time during the meeting, the
BPPI (Balai Pelestarian Pusaka Indonesia) implemented the JKPI (Jaringan Kota Pusaka
Indonesia) headed by the Mayor of Sawahlunto with the Deputy, Joko Widodo.
IV. Some Issues on the Development of a Heritage City
Based on those criteria it seems, that there are many regencies and cities that have social and
cultural capital to be a cultural or heritage city, though in terms of being an international
heritage city there is no member in Indonesia. This can be understood, since there are many
requirements to be considered as a cultural or a heritage city. Some studies should be done in
accordance with what social and capital assets have been accumulated by certain cities or
regencies. It is even that one city or regency needs to imitate the pattern on how to manage a
cultural city. However, those cities that have different cultural richness in terms of pusaka
saujana, cultural heritage (pusaka budaya), and natural heritage (pusaka alam).
The western parts of Indonesia like Sumatra, Java and Bali are greatly influenced by
Hinduism and Islam and the eastern parts like Nusa Tenggara by Christianity. In the past, the
regime paid attention only to the western parts. After the end of the New Order and the
beginning of the Reformation period is the time to pay more attention to the development of
the eastern parts of Indonesia, particularly Nusa Tenggara. Since the development of the
western parts is different from the eastern parts, the local governments in Nusa Tenggara
need to elaborate their archeological and historical sites.
Currently, the total number of participants in cultural heritage cities is 51 (consisting
of 37 cities and 14 districts) as follows:
No
1
2
3
4
5
6
7
8
9
10
11
12
City/ District
Kota Surakarta
Kota Ternate
Kota Sawahlunto
Kota Pekalongan
Kota Pangkalpinang
Kota Jogyakarta
Kota Blitar
Kota Palembang
Kota Denpasar
Kota Ambon
Kota Surabaya
Kota Medan
No
27
28
29
30
31
32
33
34
35
36
37
38
City/ District
Kota Pontianak
Kota Semarang
Kota Salatiga
Kota Bukit Tinggi
Kota Langsa
Kabupaten Bangka Barat
Kota Jakarta Pusat
Kota Sungaipenuh
Kota Tegal
Kabupaten Banjarnegara
Kabupaten Brebes
Kabupaten Gianyar
58
13 Kota Banda Aceh
14 Kota Bogor
15 Kota Cirebon
16 Kota Banjarmasin
17 Kota Malang
18 Kota Sibolga
19 Kota Lubuk Linggau
20 Kota Jakarta Utara
21 Kota Madiun
22 Kota Jakarta Barat
23 Kota Palopo
24 Kota Bengkulu
25 Kota Bau-Bau
26 Kota Bontang
Ardhana and Maunati 2015c: 6—7.
39
40
41
42
43
44
45
46
47
48
49
50
51
Kabupaten Ngawi
Kota Padang
Kabupaten Banyumas
Kabupaten Buleleng
Kabupaten Karangasem
Kabupaten Purbalingga
Kota Singkawang
Kota Tidore Kepulauan
Kabupaten Bangli
Kabupaten Batang
Kabupaten Cilacap
Kabupaten Kepulauan Seribu
Kabupaten Tegal
From the Table above, it seems that from all the members of heritage cities in
Indonesia, there is not one from Southeastern Indonesia. As that is the case, each community
in the regions should develop its own cultural traditions. As mentioned above, there is an
increasing number of members. However, to be a member of a heritage city group it is indeed
not necessary to imitate the pattern of a certain local community, since each community has
its own cultural diversity. For example, if regions of Nusa Tenggara need to be members, this
means that they should elaborate their own culture in Nusa Tenggara and not imitate cultural
aspects in other regions.
As in other parts of the regions in Indonesia in general and Nusa Tenggara in
particular, the local culture can be traced from the archeological evidence. In this region, the
people and governments have begun to recognize the extent of the role of archeological sites
in developing prosperity. As Indonesia is a multicultural society based on ethnicities,
languages, traditions and religions with a richness of cultural identities, it is important to
elaborate and revitalize these to improve the prosperity of the local people, based on their
local cultures in order to compete with other regions or even other countries in the context of
globalization. In relation to this, the reciprocal collaboration among all concerned is essential
in managing cities and regencies to be members of the heritage city grouping.
In Nusa Tenggara, for instance, the strong relationship between archeological sites
and the development of cultural heritage cities is very significant in the many churches built
in the colonial period. Indeed, talking about cultural heritage cities, is actually talking about
culture. Despite that, not much is available on this in Nusa Tenggara which can be
understood since globalization processes have brought many complex issues, including that
of cultural homogenization, transformation of culture and localization which can be seen as a
paradox in cultural homogenization. The pre-historic belief, as we can see in Sumba in the
Marapu ceremony, for instance, needs to be strengthened and promoted, to revitalize it for
the development of the region.
There is the possibility for the regions to increase the members of the heritage cities in
Indonesia. It is important to note that the BPPI established in Sawahlunto, aimed to
encourage cooperation between the local and central governments. Meanwhile, the Executive
Director of the JKPI was appointed by the Mayor and the First Congress was held in
Surakarta. Later on, this was followed by Ternate, then Surabaya, then Singkawang, and most
59
recently, Bau-Bau (Sulawesi). In 2015, the Mayor of Gianyar Regency, Anak Agung Gde
Bharata, S. H. was elected as the Head of the JKPI. He began to arrange the program for
cultural heritage in cities and regencies in Indonesia. In this case, it is significant to identify
local cultural richness namely the out of date cultural traditions and newly developed cultural
traditions based on creativity and innovation. Therefore, some studies on roadmap, blueprint,
grand design of cultural development are significant. This means that in 2016 there should be
many efforts that can be planned and made in managing the heritage cities. There are some
tasks that need to be developed namely to recruit more members, to have more permanent
programs and strategies and policies to involve many members in the JKPI not only at
national but also at international level and encourage more members as international
members namely as members of the Organization of World Heritage Cities. All of these
activities should be addressed to create the prosperity of local people.. Through some steps in
2016, there are increasing numbers. In this case, the total number of heritages cities is 58
regencies or cities (http://www.indonesia-heritage.net/history/). This means that there is
increasing consciousness of the regents and mayors to propose their regions as heritage cities.
V. Conclusion
The Southeastern islands of Indonesia are rich in cultural heritage based in prehistoric times
as well as in the time of the Portuguese and the Dutch namely in the development of churches
which should be understood in terms of both tangible and intangible cultures. It needs to be
elaborated to strengthen the local, national, and universal cultures.
The preservation and the maintenance of cultural heritage mainly benefits the local
community and it is expected that the local people are keen to learn about the local culture,
local wisdom through tourism, which contributes to the economic development, income
generation for the local people, jobs, and also the presentation of cultural identity. In the
context of smart city, in which the local people can make use of the benefits of their cultural
heritage to encourage the tourism industry, it seems that the local people will be able to
compete with other people in the context of globalization. The local governments should
cooperate with the local people and entrepreneurs to promote and package the richness of the
local traditions to improve the prosperity of the people in Nusa Tenggara.
Selected Reference
Anya, Agnes. “Heritage Building: Kota Tua Revitalization Program Continues: Ahok”, the
Jakarta Post, Saturday May, 28. 2016.
Ardhana, I Ketut. 2013. “Early Harbors in Eastern Nusa Tenggara”, in John N. Miksic and
Goh Geok Tan (eds). Ancient Harbours in Southeast Asia. Bangkok-Thailand: SEAMEOSPAFA: Regional Centre for Archeology and Fine Arts.
Ardhana, I Ketut. 2014. “Pendahuluan: Denpasar sebagai Smart Heritage City”, in I Ketut Ardhana
(ed.). Denpasar sebagai Smart Heritage City: Sinergi Budaya Lokal, Nasional, Universal. Denpasar:
Pemerintah Kota Denpasar in cooperation with Pusat Kajian Bali Universitas Udayana.
Ardhana, I Ketut. 2016a. “Some Issues in the Context of Sustainable Border Development in
Southeast Asia: The Case of Malaysia and Indonesia”. Paper presented at the International
60
Conference of ISEAS/ BUFS: Revisiting and Reconstructing Southeast Asian
Characteristics. May 27, 2016. Busan-Korea: D 109 Trinity Hall at BUFS, Institute for
Southeast Asian Studies/ BUFS, NRF of Korea, University Brunei Darussalam.
Ardhana, I Ketut. 2016b. Archeological Sites in the Context of Heritage Cities in Indonesia.
Paper presented at the 2nd International Conference of SEAMEO Regional Centre for
Archaeology and Fine Arts (SPAFA), Bangkok, May 30 to June 2, 2016.
Burnet, Ian. 2013. Spice Islands: The History, Romance and Adventure. Australia: National
Library of Australia.
Charoenwangsa, Pisit. 2010. “Multi-disciplinary Approach to Cultural Resource
Management”, in Perspective on Heritage Tourism. Bangkok: SEAMEO-SPAFA.
Chauduri, Sayantani and Madhura Dutta, 2010. “Creating New Partnership at the Local
Community Level to Promote and Protect Cultural Heritage: A Case Study from India”, in
Perspective on Heritage Tourism. Bangkok: SEAMEO-SPAFA.
Giffinger, Rudolf. Christian Fertner, Hans Kramar, Roberk Kalasak, Natasa Pichler and Evert Meijers
2007. Smart Cities: Ranking of European Medium-Sized Cities. Wien: Centre of Regional Science
(SRF) and Wienna University of Technology (TU Wien).
Grabowsky, Volker. 2011. Southeast Asian Historiography Unravelling the Myths: Essays in
honour of Barend Jan Terwiel. Bangkok-River Book.
International Urban Development Association-Smart City, Concept Note, 2014,
Nugraha Adi, Ganug. 2016c. “Traditional Kingdom: Surakarta Palace gets major
renovations”, the Jakarta Post, Wednesday May, 25. 2016.
SPAFA Publication. 2010. Perspective on Heritage Tourism. Sri Ayutthaya Road, Samsen,
Theves, Bangkok-Thailand: SEAMEO-SPAFA.
Cultural Literacy through Lontar Collection in Gedong Kirtya Library,
Singaraja, Bali
By
Luh Putu Sri Ariyani
Library Department (D3), Social Faculty, Universitas Pendidikan Ganesha
Jl. Udayana No. 11 Singaraja, Bali
[email protected]
Tuty Maryati
History Education, Social Faculty, Universitas Pendidikan Ganesha
[email protected]
Abstract
61
Balinese still believe that lontar is sacred artefact. This condition makes Balinese treat lontar
with extreme caution. Most of lontar belong to Balinese was ignored its existence because
they do not know the content of their lontar. But some clans in Bali keep practicing the
tradition of reading lontar also known as prasasti as an event to tell the new generation the
genealogy of the clan. Gedong Kirtya Library, as a preservation centre of Balinese culture
serves people in reading lontar, doing transcription, and translation. Services given by
Gedong Kirtya Library is different with library services in general. The services provided in
Gedong Kirtya, is closely related to traditional knowledge and Balinese culture. Gedong
Kirtya socialize the knowledge of Balinese culture by various means such as inviting students
to visit that place. They hope that future generations inherit a variety of Balinese traditional
knowledge and disseminating them. This paper discusses cultural literacy practiced by
Gedong Kirtya. This institution tries to instill visitors that tradition, beliefs, symbols, icons,
celebration and communication means of an ethnic have an impact on the creation, storage,
handling, communication, and cultural knowledge preservation.
Keywords: Gedong Kirtya, lontar, cultural literacy, library, knowledge preservation.
Introduction
Lontar is Balinese writing script written on the palm leaves. Lontar covers various
aspects of life like religion, astronomy, astrology, history, genealogy, medicine, epics, etc.
The tradition of writing lontar still exists today and often competed at the event in Bali Arts
Festival (PKB) that is held every year in Bali. The winner of this competition in this event got
a special place in society. Tradition of writing lontar is still applied and even become a
livelihood in some areas in Bali. I Dewa Gede Catra is one of lontar writer from the regency
of Karangasem, who choose to keep this tradition. He and his neighbors maintain the
tradition of writing lontar as a form of keeping the tradition itself as well as to meet the
demand of various institutions both within and outside the country. While lontar library and
documentation center that stores various kinds of lontar continue to strive in socializing its
content through some efforts such as translating some lontar from Balinese into Indonesian
or ancient Javanese into Balinese, Sanskrit into Balinese, etc. In addition to translating lontar,
libraries and documentation centers also transliterate lontar from Balinese letter into Latin
and vice versa. The efforts are to ensure that the tradition of writing and reading lontar
remain sustainable in Bali. One library that serve any kind of cultural services and preserving
most of lontar in Bali is Gedong Kirtya Library.
Preservation efforts undertaken by Gedong Kirtya library in preserving contents of
lontar includes knowledge of reading and writing lontar is also a very important activity. If
it is viewed from the collection types, Gedong Kirtya library collections are not merely the
62
physical artifact of lontar. Another form that is more important than this artifact - as products
of other cultures - is a reflection of the values and norms and also mentality (basic assumtions
mentalite) applicable in the Balinese ethnic (Hoed, 2009). This idea is in line with the opinion
of Hampden-Turner (in Hoed, 2009: 250-251) who see culture as three circles, namely
artifacts and acts as the outermost circle; values, norms and beliefs in the center circle; and
mentality (basic assumtions mentalite), which contains valuable assumptions is the innermost
circle. From those ideas, it can be understood that the preservation efforts undertaken by the
Gedong Kirtya is not solely about the physical of lontar itself, but also to a wide range of
values, norms, beliefs and mentality contained therein. Preservation of values, norms, beliefs
and mentality in the lontar is done not only for the employees of Gedong Kirtya, but also
touched the community through a variety of services belonged to Gedong Kirtya.
In terms of services, since most of Gedong Kirtya’s collections are the manuscript in the
form of lontar and books that is remained ancient, rare and irreplaceable, there are no
circulation services. People cannot borrow the library collection but they are free to read
every collection exist in Gedong Kirtya. The services provided are mostly in the form of
reference service such as reading and writing the Balinese language guidance services. As
Gedong Kirtya Library is classified as a special library which has a unique collection, then
there also provides a distinctive services. The services are practical and very close to the daily
life of Balinese Hindu community such as lontar transliteration and translation, consulting
children’s names, consulting dewasa ayu (ritual good day), consulting traditional medicine,
reading prasasti, purchasing lontar, drawing prasi (Balinese comic), as expert witness at the
court, as well as writing awig awig (regulations). Various services provided by Gedong
Kirtya to public is part of government’s missions in order to preserve Balinese indigenous
knowledge. Effort of preserving indigenous knowledge in lontar is not without obstacles. In
order to increase the number of lontar in the library, Gedong Kirtya needs the society’s
collaboration. People are hoped giving permission to Gedong Kirtya staff to lend and rewrite
their lontar. Public awareness helps Gedong Kirtya to increase the number of lontar so the
more knowledge can be read and disseminated to public. The problem is mostly come from
the Balinese who is scared of being cursed if exposing their heritage. The impact, Gedong
Kirtya’s collection is constant. In addition the work of collecting lontar in society remains
harder for the arrival of tourists to Bali. They are also interested in buying lontar from society
for their collection. With the lure of high prices, people prefer sell their lontar to foreigners
since they are realized that lontar has a very high value of commodity. Contrarily, lack of
interest from the young generation into lontar is pathetic so that preservation of lontar
63
which can transmit values, norms and mentality of Balinese culture to future generations
showed less of success. This paper tries to describe any efforts of Gedong Kirtya providing
cultural literacy services to develop cultural literate generation.
Cultural Literacy in Gedong Kirtya For Balinese Traditional Knowledge Continuity
Library is a place overflowing with cultural knowledge. People can access to this
knowledge through books, articles, and internet access. Since not all people is able to access
cultural knowledge on their own, library staff are supposed to be always ready in accepting
the visitor’s need. The program can explicitly teach cultural literacy to people individually
and collectively. And a great place to begin the discourse of cultural literacy is library. The
collections of Gedong Kirtya represent cultural knowledge written by Balinese from around
the island. Through the presence of Gedong Kirtya Library, Balinese is still able to explore its
ancient collection and dig its meaning. Gedong Kirtya is welknown abroad as ancient and
unique library. It is ancient because historically this library was already established in the
1920s, at the Dutch colonial period. While the library uniqueness lies on its collection that is
already hundreds years old and very rich in Balinese cultural values. The main activities of
Gedong Kirtya are writing, copying, translating, transliterating, etc. Apart from a variety of
duties of Gedong Kirtya, cultural literacy activities are critical activities to give people an
opportunity to read a variety of texts critically so as to be culturally literate.
Literacy is simply defined as the ability to read and write. Along with the development
of science, literacy meaning evolved diverse that spawned a wide range of literacy such as
information literacy, computer literacy, media literacy, cultural literacy, and so on (SulistyoBasuki, 2014). Desmond (2011) states that cultural literacy is defined as the knowledge of the
history, contributions, and perspectives of different cultural groups, including one's own
group. It is necessary to understanding of reading, writing, and other media related to
indigenous knowledge. Cultural literacy requires interaction with a culture and reflection of
it. It is one's possession of a broad range of general knowledge and the use of that knowledge
to build communication, acceptance, and understanding in an ever changing global society.
As Bernard Schweizer (2009) states that cultural literacy is the cornerstone of all other forms
of literacy, people with cultural literacy skill will understand how to treat their cultural
heritage in order to develop new kind of knowledge. The skill is include the transferring of
traditional knowledge to the next generation and so on. This becomes very important since
we are living in the global world with various of cultural variations. It is important to
64
understand our own culture in order to develop a tolerance and learn to draw "parallels"
rather than comparisons to other cultures in order to increase and improve our literacy in all
we attempt (Polistina, 2009).
Statements above affirm that cultural literacy is very important because it is found in
many contexts. To understand any reference to politics, geography, history and other
subjects, a person needs rich cultural literacy. Otherwise they will find themselves lost in
conversations with no point of reference. A person can acquire cultural literacy through
collection in the manuscript library. Cultural literacy efforts have been designed by Gedong
Kirtya to people who is still blind in lontar. They are not only providing any kind range of
services, but they also make an exhibition room in order to display of how to make lontar
from the first step. In this room, the visitors are shown the ways and tools used in the
manufacture of lontar. Some equipments at exhibition room can be seen as picture 1 below:
Source: Luh Putu Sri Ariyani (2013)
Picture 1. Equipment that is used to produce durable lontar
Gedong Kirtya shows the visitors that to produce lontar to be last hundreds of years
require special treatment since it was first created. This knowledge teaches visitor why
Balinese appreciate lontar with high honor. Besides its creation is very special, the process
of making lontar also involved the spiritual action such as meditation. It was intended that
65
knowledge inscribed on lontar bring benefit for the readers. In the exhibition room, the staff
demonstrated the step by step of lontar production starting from the selection of raw
materials until it is ready to be inscribed using special tool called pengutik. The last step is
showing the way people keep their lontar free from damage by applying lemongrass oil and
roasted candlenut.
Visitors at Gedong Kirtya are free to explore the whole building. Besides reading the
whole collection, they are allowed to directly interact with all staff. So they can see directly
how staffs of Gedong Kirtya write, read, clean and preserve lontar. This efforts aims to
trigger visitors to do the same treatment to their lontar or at least they have knowledge to be
disseminated to the people who has lontar at their neighborhood. This is very important
because the assumption remains in society is that Gedong Kirtya is only suitable for the
priest, healer, dalang (puppet artist) and serati (offering maker) who are studied lontar in
order to gain knowledge about religion, philosophy, medicine and ritual. Other people,
especially the students are afraid of visiting Gedong Kirtya. To solve this problem Gedong
Kirtya do socialization to the schools starting from elementary to high schools and university
in order to make them understand the essence of Gedong Kirtya. The schools are also invited
to visit Gedong Kirtya and explore its collections. This program is hoped to increase the
awareness of young generation to their heritages, and also to create cultural literate
generation.
The services provided by Gedong Kirtya is not only on site, but they used to go to
where the services are needed. A service that is many requested by Balinese is reading
prasasti. Reading prasasti is still applied by some clans in Bali. Prasasti contain of babad,
ritual or stories which is consisted of the genealogy of a clan. The moment of reading
prasasti at a specific clan can be a moment of encouraging the owners of lontar to be willing
to give their collection both to be read or documented by Gedong Kirtya. In this occasion
Gedong Kirtya staff can teach people how to care lontar in order to be readable forever and
the tradition of reading prasasti can be implemented by the future generation. Staff of
Gedong Kirtya used to find that people treat their lontar in wrong way by applying holy
water to their lontar. This has caused damage on lontar. It become fragile and getting black
so the writing is hard to be read. People who is realized about their disability in handling
lontar will trust their lontar to Gedong Kirtya and let them to copy it when needed.
Collaborative ways of organizing knowledge on Lontar
Lontar is getting more fragile from time to time if it is not treat properly. Gedong Kirtya
produce the manual for treating lontar in correct way and given to society for free. This way
66
is hoped to be able to reduce the damage of people’s collection. Gedong Kirtya also
socializes ways to save lontar from insects. Storage area is also very important for durability
of lontar. Gedong Kirtya used kropak to store their lontar. In the Dutch era, kropak was made
of zinc and now it was made of wood. The use of wooden kropak is preferred not only
because it is cheaper, but also to create an authentic image. Storage of lontar at kropak in
addition to looks authentic, also raises the magical religious imagery. As examples of kropak
in Gedong Kirtya can be seen on the pictures 2.
(Sumber: Luh Putu Sri Ariyani, 2013)
Picture 2. left: zinc kropak used to store lontar in Dutch era; right: wooden kropak to
store lontar now.
In addition to the storage method, the environment remains important to do preventive
conservation. The design inherited by the Dutch is kept on its original. The neighborhood
around is also maintained in order to maintain the integrity of the existing collection. Hot
weather of Singaraja city should be supported by a cool environment. Prevention efforts to
protect the physical of lontar is done by means of traditional and modern way. Traditional
way is by using lemongrass oil and candlenut and modern way is using silica gel. The way of
preventive conservation is not come from Gedong Kirtya solely. Gedong Kirtya make some
collaboration with some communities who is concerned on the viability of this library.
Collaboration was carried out with individuals, private sector and government agencies.
Some agencies that ever involved in Gedong Kirtya are North Balinese Study Group,
Yayasan Kalteks Sosial-Pertamina, Direktorat Jendral Kebudayaan, etc. This collaboration
remains effective to mobilize people to care to their heritage because sustainability of cultural
heritage is responsibility of all parties.
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Implementing Strategies for Preservation
Gedong library Kirtya as a special library with the collection are mostly lontar has a
different way of management compared to the library in general. With its unique collections,
then the knowledge preservation activities are using special methods and strategies. It is
related to the type of knowledge managed by Gedong Kirtya – Balinese cultural knowledge,
both explicit and tacit knowledge. With the special methods and strategies of preservation,
cultural services – in accordance with the term of UNESCO (2005: p. 5) - it is offered by
Gedong Kirtya to be utilized optimally by the stake holders. Since visitors are free to explore
Gedong Kirtya, there are rules that must be obeyed by visitors to keep all existing collections
well maintained. Some rules outlined by Gedong Kirtya to protect their collections, namely:
first, the collection Gedong Kirtya should not be taken home, it can only be read in the
reading room that has been provided. Second, visitors are encouraged to use the collection
carefully. Third, the lontar may not be photocopied, except its copies or translation. Fourth,
old books, fashioned magazines or other printed materials can be photocopied as long as all
caused no damage. Fifth, photocopying activities should be performed by employees Gedong
Kirtya. Sixth, visitors are suggested to ask to librarian in order to find quick information.
The existence of rules governing is an indication that Gedong Kirtya makes efforts in
the knowledge preservation externally. In that context, the employees of Gedong Kirtya
disseminate various forms of cultural knowledge that exists in a variety of library collections
to the public. The goal is not only to provide additional cognition to the public, but more
importantly they do a good knowledge preservation in the context of preservation and its
significance for life in society. The achievement of this goal requires Gedong Kirtya to
perform various strategic actions in the context of preservation in which encompasses what
they do and who is the main target. The more importantly, preservation demands the
willingness of agents who become the target of the preservation activity to donate an
intellectual capital in the form of printed materials. It is hoped that the survival of Gedong
Kirtya as an institution of preservation of Balinese culture, not just to exist, but to exist
continuously for the rejuvenation of Gedong Kirtya’s cultural capital.
The agents who get advantage from Gedong Kirtya , in addition to their own
consumption, thay can also disseminate the knowledge to public. The agents such as
researchers, authors and students can produce scientific works. Their works in the form of
paper, are awarded to Gedong Kirtya and become their collection. By doing research, these
agents do not only add the collection of Gedong Kirtya, but they also do knowledge
68
preservation. Their writings are not only preserving the knowledge stored in Gedong Kirtya,
but also provided the levels of scientific work on Balinese indigenous knowledge because
their researchs follow the fundamental principles of research methodology. Similarly, storage
of these scientific works in Gedong Kirtya provides opportunities for the dissemination of
this knowledge into public space through visitors who utilize the cultural services of Gedong
Kirtya.
With advancing of information technology, library now works with computer, websites,
blogs, and similar resources. This way can help Gedong Kirtya to disseminate the virtue of
lontar worldwide. Old collections that are potentially in rapid damage can be digitized by the
help of technology. This effort is hoped to extend the durability of lontar for future
generation. As library has duties to manage and provide access to tangible resources – books,
manuscripts, journals, serials, film, audio recordings, etc, Gedong Kirtya can take advantage
on technology to promote their existence. Gedong Kirtya can collaborate with National
Library of Indonesia and Balinese Documentation Centre in terms of enrichment each library
collection.
CONCLUSION
Gedong Kirtya Library in Singaraja city provides various cultural services in order to
meet the visitors’needs. The main activities of Gedong Kirtya are writing, copying,
translating, transliteration, etc. Apart from a various duties of Gedong Kirtya, cultural literacy
is very important activity in order to give people an opportunity to read a variety of texts
critically. This is hoped to develop generation who is culturally literate. To be literate,
visitors who is the agents of Gedong Kirtya are not only utilizing the collection of Gedong
Kirtya, but they have obligation to disseminate what they have produced to public. With
advancing of information technology, library now works with computer, websites, blogs, and
similar resources. This way can help Gedong Kirtya to disseminate the virtue of lontar
worldwide. Cultural literate generation can be developed effectively with the help of
information technology.
REFERENCE
Ariyani, Luh Putu Sri. (2013). Preservasi Pengetahuan Lontar Sebagai upaya menjaga
keberlanjutan kebudayaan Bali dalam konteks kebijakan pemerintah Daerah: Studi
Kasus Perpustakaan Gedong Kirtya Singaraja. Unpublished Thesis at Univeristy of
Indonesia.
Desmond, Denise. 2014. Cultural Literacy. Accessed on
https://prezi.com/xh_nb7eabv4-/copy-of-cultural-literacyd/
July
28 th
2016
at
69
Hoed, B. H. 2009. “Memahami Pemilihan Umum dan Keterasingan Partai Politik: Sebuah
Ancangan Struktural”. Dalam Bondan Kanumoyoso dkk. ed. Kembara Bahari Esei
Kehomartan 80 Tahun Adrian B. Lapian. Jakarta: Komunitas Bambu.
Polistina, Kim. (2009). Cultural Literacy: Understanding and Respect for the Cultural
Aspects of Sustainability. Oxford: Green Books.
Schweizer, Bernard (2009). Cultural Literacy: Is it time to Revisit the Debate? Accessed on
July 25th 2016 at http://www.nea.org/assets/docs/HE/TA09CulturalLiteracy.pdf
Sulistyo-Basuki. (2012). Literasi Informasi dan Literasi Digital. Accessed on June 2nd 2016
at https://sulistyobasuki.wordpress.com/2013/03/25/literasi-informasi-dan-literasidigital/
UNESCO. (2005). Towards Knowledge Societies. Paris: UNESCO
CURRICULUM VITAE
70
I Ketut Ardhana is a Professor in Southeast Asian History at Faculty of Letters and Culture in Udayana
University-Denpasar Bali. He graduated from the History Department - Faculty of Letters and Culture
(Doctorandus), Gadjah Mada University Yogyakarta in 1985. He obtained his Master of Arts in Southeast Asian
Center - Faculty of Asian Studies at the Australian National University, Canberra Australia in 1994, and Doctor
Degree at Faculty of Philosophy at Passau University in Germany, 2000. He studied three languages: English at
School of Oriental and African Studies, University of London; Dutch in Leiden (the Netherlands); and the
German in Manheim (in Germany).
He received a Fellowship from Germany (2003) and in Centre for Southeast Asian Studies (CSEAS) at
University of Kyoto, Japan (2004). He was an organizing member in a project, organized by NIOD
(Nederlandsch Instituut voor Oorlog Dokumentatie) from 2004 to 2009. He is a Vice of Society for Indonesian
Historians, Bali. (MSI) and since 2013 he has become the Head of Association of Historical Lecturers (Assosiasi
Pendidik dan Peneliti Sejarah/ APPS) Bali. In 2013 he was elected as board member of World Cultural Forum,
Bali. He is co-editors with M. Hisyam, 2012. “National Movement and Party System”, Indonesia dalam Arus
Sejarah. Jakarta: Ichtiar Baru. He also an author of “Local Conflict after the Coup d’tat” (New Order and
Reformation, in Taufik Abdullah and A.B. Lapian. Indonesia dalam Arus Sejarah. Jakarta: Ichtiar Baru.
Until now, he is a member of IFSSO (International Federation of Social Science Organizations), and from
2009 to 2011 has been elected as Second Vice President and re-elected as First Vice President for the term of
2012-2015. He is a reviewer of several journals: first, Jurnal Mozaik, Jurnal Kajian Wilayah, published by
Research Center for Regional Resources – The Indonesian Institute of Sciences (PSDR-LIPI); second, Journal
of Tourism (Jurnal Kepariwisataan Indonesia), published by the Ministry of Tourism and Creative Economy
Republic of Indonesia, Jakarta; third, Journal of Archaeology, published by the Balai Arkeologi Denpasar, and
finally Journal of Bali Studies (Jurnal Kajian Bali), published by Center for Bali Studies (Pusat Kajian Bali)
Udayana University. He was also a reviewer in Indonesia Journal, published in Cornell, the United States of
America. At the moment, he is the Head of International Office (IO) Udayana University - Bali as well as the
Head of Center for Bali Studies. His recent publication is “Early Harbours in Eastern Nusa Tenggara” in John
N. Miksic and Goh Geok Yian, Ancient Harbours in Southeast Asia: The Archaelogy and Early Harbours and
Evidence of Inter-Regional Trade. Bangkok: SEAMEO SPAFA, 2013.He is now as a "Senior Research Partner"
on
"Dynamics
of
Religion
in
Southeast
Asia/DORISEA University of Gottingen – Germany. Email address: [email protected] , Mobile Phone:
08159319373.
71
1. Name
: Lamijo
2. Date of Birth
: March 28, 1976
3. Occupation
: Researcher at Research Center for Regional Resources, Indonesian Institute of Sciences
(PSDR-LIPI)
4. Office address : Widya Graha Building 2rd Floor
Gatot Subroto Kav.10, Jakarta Selatan 12170, Indonesia
Telpon
: +62-21-5251542 ext 803
Faksimile
: +62-21-5265152
5. Current status
Email
: M. Phil Candidate, School of Culture, History, and Language, College of Asia and the
Pacific, the Austalian National University.
: [email protected]
[email protected]
Mobile
: +62 813 8181 6780
5. Education and Academic Program
No.
University
Graduate year
Major
1.
Gadjah Mada University
2000
History
2.
Vietnam National University
2009
Vietnamese Language Training Program
3.
Australian National University
2016
History, M. Phil Candidate
6. Research Experiences, Publications, and Current Conferences.
No.
Title of Research and Articles
Year
1.
Ethnic/Cultural Tourism and Local Community Identity in Malaysia
2002
2.
Aceh Conflict: Analysis on Causes, Actors, Interest, and Problem Solving
2003
3.
Multiculturalism, Separatism, and State Nation Building of the Philippines
2003
4.
Prostitution in Surabaya. Impacts and Its Growth towards The Spread of Veneral Diseases
2004
5.
Role of Government and Society in Aceh Conflict Resttlement.
2004
6.
Trade Contacts in the Borders between Thailand and Myanmar.
2004
72
7.
Trade Contacts in the Border between Thailand and Laos.
2005
8.
Indigenous People, Ethnicity, and Transnational Trade in The Mekong River Basin Since
1970s.
2006
9.
Trade Contacts in the Border between Viet Nam and Laos.
2007
10.
Trans-National Commerce in The Mekong River Basin in Laos, 1970-Presents.
2007
11
Trade Contacts in the Border between Malaysia and the Philippines.
2009
12.
History of Kingdoms in Vietnam.
2009
13.
Myth, Local Wisdom, and Forest Management in Southeast Asia.
2010
14.
Economic Growth in the Border Areas: The Role of Lao Bao in the Border between Vietnam
and Laos.
2010
15
“Public Women”: Historical Study on Prostitution in Jakarta, 1930-1959
2011
16.
Myth, Local Wisdom, and Forest Management in Southeast Asia: Case Study in Thailand.
2012
17
Presenter at the 20th Biennial Asian Studies of Australian Association (ASAA) Conference
2014, the University of Western Australia, Perth, 8-10 July 2014.
2014
18
Presenter at ICAS Conference in Adelaide, July
2015
19.
Presenter at 20th SEASREP Anniversary Conference, November
2015
73
Pusat Kajian Bali (Center of Bali Studies)
UDAYANA UNIVERSITY
Jalan PB Sudirman
DENPASAR-BALI
INDONESIA
Email: [email protected].
Website: http://ojs.unud.ac.id/index.php/kajiannbali.
(2) Identity Politics and the Marginalization of Wayan Wong Dance Drama