Bali Information: Art and Culture

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Pecalang - Balinese Guardian

For Balinese, security is a vital aspect of life especially the security of religious ceremony, to ensure the security of their religious ceremony, a traditional security force called pecalang. The word “pecalang” is derived from the word “celang” that means “vigilant”. They are easily recognized by their cloths, their trademark uniform is, black and white checkered waistcloths, carrying keris daggers with black or checkered headdress.

Every village in Bali has its own pecalang, and the action of this traditional security force is controlled by the village regulation (awig-awig). This rapid spread of pecalang is greatly influenced by a law passed by the regional government of Bali in 2002 that formally legitimized the pecalang. The law stated that the safety and order in the area of the desa pakraman (village) is carried out by pecalang. Pecalang carries out duties of safeguarding the area of the desa pakraman relating or based on adapt (traditional law) and religion, and Pecalang are selected and relieved of their duties by the desa pakraman (village) based upon a village forum.

Their main duty in ensuring the security of a religious ceremony are vary such as controlling the traffic at ceremonies, guarding the cockfighting held as part of ceremonies, guarding the ogoh-ogoh parade on the pangrupukan day (a day before Nyepi, Balinese New Year) and ensuring the silence on the day of Nyepi by patrolling the streets to make sure that everyone, Hindu or not, keeps their lights turned off and does not venture out into the streets.

With the passing of time, the duty of pecalang is increased day by day. The new duties assign to pecalang nowadays are conducting identity card inspection, guarding an event such as conference, musical performance, opening of a new establishment, etc. In tourism area such as Kuta and Legian they may also provide ‘protection’ for bar and nightclub owners for monetary subsidies. In Nusa Dua, pecalang receive financing from hotels in exchange for similar protection.

These new duties will obscure the position of pecalang as a guardian of Balinese ceremony, culture and identity. The pecalang are created by the village based on traditional customary law for the benefit of the whole village community. They should work solely for the benefit of society and community in socio-religious event not for benefit of other institutions in exchange for financial gain.

Pande besi (The iron master)

In Bali, becoming blacksmiths is not a matter of skill. Although you can learn how to make a steel implement, you cannot be called a blacksmith. The only way to become a blacksmiths is to be born in a Pande family.

The smiths in Bali are called, generally, pande, the most influential among them being blacksmiths: pande wesi, or pande besi. The historical importance of their craft, particularly in the shaping of the magically charged and (unfortunately) very practical kris daggers, gave this group of low caste artisans a status that seemed to fall outside the usual dictates of caste. The Pande is a small, but very tightly knit clan group in Bali. Although the Pande clan did not exist, even in the earliest days the pande has considerable political power, including the right to seat representatives on the governing bodies of the desa (village). To maintain their position of prestige, the smiths kept their techniques secret and saw it in that marriage would take place only within their own professional group. And today, this clan is still fiercely proud, the most conservative in its ranks refusing the religious authority of the Brahmana priest – some, claiming ancestry preceding Hinduism, even creating a sort of hybrid religion of their own.

The Pande clan inscribed its own history in a lontar, a formal religious document, called the Prasasti Sira Pande Empu. Many clan groups wrote lontars, during this time to codify, and amplify, their right to status greater than that of mere Sudra. These lontars, which are still read today, offers history that are vivid, exaggerated, and full of hubris. The Pande’s is no exception.

The Prasasti Sira Pande Empu outlines a mythology that seems to predate Hinduism. It describes that the creation of Brahma, but Brahma here appears less like that of Hindu triad, and more like the Vedic god of fire, Agni. Emphasizing fire, of course, make sense for the Pande, who have always considered fire as their special instrument, from which much of their power was derived. And yet the Pande adopted the color red, which is always associated with the Trimurti god of Brahma. The Pande temple at Pura Besakih is decorated red. Pande men often wear red articles of clothing, such as udeng (head band), and saput (waist cloth), when participating ceremonies.

In the lontar, Empu Pradah is proclaimed the first head of Pande clan. The document also includes a declaration of independence of sorts. It clearly states that the Brahmanas obtained their knowledge and power from the Pande, and establishes the Pande as older that the Brahmanas and of greater power and prestige. It also stipulates that Pandes are not permitted to obtain holy water from pedandas because, in affect, the Brahmana priests are the younger brother of the Pandes, and for that reason should be subservient to them. The lontar also includes various warnings to other caste-less people that they should not follow the teachings of Brahmanas and Ksatriyas, but rather emulate the Pandes.

Some of the Pande can follow the regular ritual of Balinese Hinduism as dictated in general Balinese scripture, obtaining their holy water from pedandas, praying at regular temples, and observing the routines that are followed by about everyone else in Bali. But the conservative Pande do not obtain the holy water from pedandas, maintaining that they are senior to the Brahmanas, not vice versa. Moreover, some of them a very pronounced anti pedanda bias. This has caused some problems. The most conservative Pande areas have their own temples and their own pemangkus – lay Pande priest – who officiate at special Pande ceremonies and who make their own holy water for use only by Pande people.

Omed-omedan (Kissing ceremony)

So many people, young and old, men and women, natives and foreigners came in flocks to see a unique ritual in Banjar Kaja, Sesetan village, South Denpasar, a day after Nyepi. The old men from Banjar Kaja sprinkle the road. A moment later, while the members of sekaa teruna teruni Satya Dharma Kerti (youth organization; in Banjar Kaja, its youth organization is named Satya Dharma Kerti) was praying, a Barong dance was held. After the praying and dancing session was over, the core of this ritual came.

The teenagers came out to the road. The boys were in left and the girls were in right. They were wetted by the adult ones. Balinese gambelan (traditional instrument) were played. The boys chose one of their members, so did the girls. Those chosen people were pushed by the others. “Omed-omedan” was started,

They pushed his and her waist. Gambelan player played another tune, more and more beat. They pushed their own member until the chosen ones met in the middle of the road, and both of the chosen embraced and kissed each other. However, the girls were so shy to do this ritual in public that the girls sometimes avoid the embraces and kisses. It was a totally different story for the boys. They were always excited to embrace and kiss the girls. Moreover, there was a boy took a minute longer to do that. For that reason the old men sprinkled them with so much water. Then the chosen were pulled back to their position by the others. Those push and pull were done for several times with different chosen people.

Attractive chosen people attracted more audiences to scream and push the others audiences because they want to see from closer distance The audiences which passed the border were also sprinkled. Whoop….so wet!

Another information if you want to come to see this tradition is do not forget to protect your camera and others electronic things. Who knows yours will be sprinkled too.

Omed-omedan is held in a day after Nyepi (silence day) by people of Banjar Kaja, Sesetan village, South Denpasar. The teenagers who belong to this Banjar play the main role on this tradition. They -the boys and the girls- embrace each other by turns with wet body. They push a chosen boy and a chosen girl’s waist until they embrace and kiss ech other then he and she are pulled back to their initial position (see the complete information of omed-omedan on the previous posting).

Omed-omedan come from ‘omed’ meant pull. Many people outside Banjar Kaja often call omed-omedan with med-medan. “Actually, this tradition was held on Nyepi day,” said I Wayan Sunarya, Kelian Adat (Head of Banjar) Banjar Kaja. In the bygone days, Raja Puri Oka, authority of Sesetan village, was sick. He was still sick until Nyepi but the teenagers of Banjar Kaja were bored staying in home during the silence day. So, they went out gathered together. They played and chatted noisily that Raja Puri Oka was disturbed. Raja Puri Oka felt angry and commanded them to get in their house. But a miracle happened. Raja Puri Oka got well and became really healthy. Since that day, Raja Puri Oka told Banjar Kaja’s teenagers to do ‘omed-omedan’ in Nyepi Day.

“In colonial period, we were asked not to do omed-omedan on Nyepi day,” added Sunarya. Without any wonder, Nyepi is not proper time to make noise. Then Omed-omedan is held on a day after Nyepi. There was an occasion in colonial time, the people of Banjar Kaja-ever did not hold this tradition. “Then two pigs came and fight in front of Banjar Kaja. It turns out, it was a sign from god that omed-omedan had to hold every year,” explained Sunarya. Until this time omed-omedan is still held annually.

On that day, many parents hope their teenagers will get a mate trough this omed-omedan. Suprisingly, in this Banjar, there are some couples which started their relationships from omed-omedan. “So I prove it,” said Sunarya. He did not feel anything to Ni Putu Yarniathi before omed-omedan. They were a friend. “But I don’t know after omed-omedan ‘that’ feeling came,” he recalled. They got marriage and this year their marriage reach 30 years. “I am very happy, now I have three children and many grandsons,” he said. Whoo… so romantic isn’t it?. Unfortunately, for those who are not the member of Banjar Kaja are not allowed joining this tradition, except as audiences.

his tradition is not a sacred tradition like Pangrebongan in Kesiman village. However this tradition is so entertaining. Wanna see? Get ready on next year.

blog.baliwww.com

Perang pandan (pandanus war)

The humanity of a society is not just measured by how people treat their friends but how they care for their enemies. But what happens when the lines distinguishing friends from enemies are blurred by cultural dictates? Are bonds of kinship strong enough when tested? These questions are posited in a ritual called perang pandan of the Bali Aga people in Tenganan where males of age of reason, from children as young as seven to men as old as seventy, engage in a bloody duel, every year.

Literally meaning “pandan war”, perang pandan is a man-to-man, or child-to-child battle using a thorny pandan (wild screwpine) leaves bunched into a club, with only a peresai or woven bamboo (?) shield as protection. There are no declaration of winners or losers and one can participate in as many duels as permitted by a council of adults who themselves participate in the rites.

Human as men are, the fights can get heated, resulting to lots of blood and bad temper but somehow after all the lashing and whipping, participants are put into place and acrimony is left on stage. Smiles and embraces are exchanged. Manhood is tested. Civilization survives.

More notes and photographs in the following days.

Be early, especially on the 3rd and last day of the perang pandan. The fight started before 2PM, so by 1PM, I already claimed a stake in front of the the stage and soon enough all places would be taken. This, under the heat of noon sun. It would be worth the aggravation as even the sidelights leading to the battle ceremony are worth documenting.
a nervous young boy, psyching himself up for the perang pandan duel in Tengenan, Manggis, Karengasem, Bali, Indonesia (uncropped)

perang pandan
Gradually, as the more than one-hour ritual progressed, the participants would sit around the arena and would block your view. Move backwards and seek higher ground and use a telephoto lens. Otherwise, bring a stool with you, or as other male photographers would do, wear traditional clothes and go bare-chested like the participants so as to gain access to the sacred pavilion overlooking the makeshift stage.
a seriously touch and bloody battle at the perang pandan in Tengenan, Manggis, Karengasem, Bali, Indonesia (uncropped)

colloidfarl.blogspot.com

Barong bangkung (Pig barong)

Barong Bangkung is performed peripatetically throughout the village namely from one house to another that is called ngelawang. They perform this ngelawang from Galungan day to Umanis Kuningan, for 12 days. Barong Bangkung (sow) is also called Barong Bangkal (wild boar) or Barong Celeng (pig) since it has the form of a huge black pig. It is performed by two male dancers and accompanied by batel or tetamburan gamelan orchestra.

This dance usually performed by children which consist of group. Barong bangkung always visit people’s houses and will dance lively in front of each house gate. The dweller will never feel disturbed by the Barong. In fact, they are happy for this fresh and inexpensive entertainment. With the money amount of Rp.1.000, Rp.2000 or Rp.3000, people will dissolve in laughter for few hilarious scenes that is offered by the barong’s dancer.

in usual, Barong bangkung usually starts Ngelawang on Galungan until Kuningan, three days after Galungan and three days after Kuningan. During the staging, Barong Bangkung group will be accompanied by few telek mask dancers (mostly children accompanied by batel musical instruments) with their funny faces. Sekaa (group) Barong Bangkung always walks randomly from one village to another. They dance based on the money; the more they get paid, the longer they will dance.

tanahlot.net , www.flickr.com

Mekepung (Balinese bull cart racing)

Bull race in bali we call Mekepung. Makepung is a product of agrarian culture in Jembrana (Delod berawah area). The word itself means runing romp. Makepung Attraction is compete scoot a pair of buffalo train / car that is called by the peoples cikar Jembrana.

Each race compete in a buffalo through 2 km distance crossing back and forth so that the total distance up to 4 km. When race and buffalo train ornament decorated with Balinese and Ornament including the jockey / the sais soldiers make up the style of traditional Bali.

Makepung developed since 1930-an, which inspired the activities of the farmers carry harvest of the rice paddy. Because the number of car / train porter and excitement as they often flood the race to the destination. And now this attraction attraction developed into a culture that regularly held every year. Attraction can be witnessed makepung start in June until November each year. Great event that always siphon attention tourists are struggling Regent Cup (August), and Bali Governor Cup (October / November).

A s one of the provinces of Indonesia Bali is an agrarian island which has a unique organization called Subak that regulates water for the rice fields. The farmers use ploughs and the soil management is divided into several stages. To make the soil soft they use the tenggala plough, to pull weeds out from the soil they use the anchor plough, to turn to soil into mud they use lampit slau plough, and finally, to soften the soil, they use plasah plough. They start planting rice when the surface of the soil is really soft. They practice a work system called ngajakan ("ngajakan" is a Balinese word meaning a mutual help without payment).

The Mekepung attraction is held only in the Jembrana district, located in the south-west area of Bali. From Denpasar (the capital city of Bali island), it only takes one hour by car to the west. "Mekepung" is a Balinese word (the only Balinese terminology) that designates buffalo racing. People inspired by the stage of soil management, that is, to soften the soil by using a lampit slau plough. In the process of softening the soil, farmers work together with other farmers and their wives to prepare food for them. Lampit slau plough is carried by two water buffalos and they are decorated with a large gerondongan bell which rings in producing a rock music when they move. It sounds grenjeng-grenjeng. Each of these ploughs is ridden by a jockey. The jockey sits on the plough.

During the activity, one feels inspired to have a race. This is the beginning of buffalo race or mekepung, i.e., a race in power to carry the ploughs.

Buffalo race, Buffalo Racing or Mekepung in the Jembrana district of Bali, Indonesia Buffalo race, Buffalo Racing or Mekepung in the Jembrana district of Bali, Indonesia

The first Buffalo Race or Mekepung is said to be held in the muddy rice field of Subak Pecelengan, the village of Mendoyo Dangin Tukad the subdistrict of Mendoyo, the Dictrict of Jembrana.

On the run, the attraction is also done by farmers from other areas such as those who live in Subak Temuku Aya, Subak Tegak Gede, and Subak Mertasari, and then develops into a Mekepung in the muddy rice field, held in turns when they start watering the rice field.

The Buffalo Race or Mekepung Attraction developed around the year of 1930, then the jockey dressed like palace soldiers. They were barefoot, wore head dress, a scarf, a vest, and trousers with a sword wrapped in checkered patterned cloth in the waist. Because the jockey got dirty after the mekepung in the muddy rice field, then they moved the attraction to the soil road near the rice field. This developed in the year around 1960, and they formed two adverse mekepung groups. The one is called group "Ijo Gading Timur" with a red flag and the other group is named "Ijo Gading Barat" which chose green flag. Ijo Gading is the name of the river dividing the town of Negara, the capital of the Jembrana district. "Timur" means east and "Barat" means west. So the group "Ijo Gading Timur" means the group located in the east side of the Ijo Gading river, whereas the group "Ijo Gading Barat" means the group residing in the west side of the same river. Each group is fiercely defending the honour and the reputation of its own region.

They do not use lampit plough anymore, but a mini carriage decorated with beautiful carving. The jockey dresses in a traditional uniform, a batik head dress, long sleeve shirt, a vest, and a pair of trousers.

The Buffalo Racing organizer
The Mekepung organizer is called the Coordinator of the Jembrana District Mekepung. The present coordinator is Mr. I Wayan Gelgel from the village of Delodbrawah, the head of the East Ijo Gading Group is Mr. I Ketut Astawan from the village of Dauhwaru, and the head of West Ijo Gading Group is Mr. I Wayan Deken.

Each group has 100 pairs of water buffalos, each of which has a unique name such as Batu Api, Emak Lampir, Hanoman, Gerandong, Nini Pelet, Raden Bentar, Sembara, Kalagondang, etc. These names are taken from legends made popular by tv films.

The Buffalo Racing Calendar
The Buffalo Race or Mekepung Attraction can be seen, both training and actual races, in the Jembrana district of Bali on Sundays each year from July to October,. The Bupati's Cup is held in August while the Governor's Cup is scheduled in October. Bupati is the title of the Head of the Jembrana district government whereas Gubernur/Governor is the title of the Head of the Bali province government.

baliguiding.blogspot.com , www.balisweethome.com

Jegog (Uniq traditional balinese bamboo music)

Bamboo grown in west Bali reaches monstrous proportions the likes of which are not known elsewhere on the island. This quirk of nature has been exploited by local musicians with the creation of the gamelan jegog, so named for the remarkablejegogan that is the sonic core of the ensemble. Individual tubes on these may stretch to an incredible 3 meters in length, with circumferences of 60-65 centimeters.3 They are so unwieldy that a pair of musicians must sit on top of the frame of the instrument in order to play it. It requires quite a pounding with thick rubber beaters to coax music out of them, but what finally emerges is a sound so powerful that it seems to enter the body through the stomach rather than the ears.
www.balivision.com en.wikipedia.org

Festivals and Event

purification, processions, dances, and dozens of other religious rites that Balinese devote their lives to. They believe that life on earth is one stage in the continuity of existence. The cycle begins at birth and it is a cherished event. The umbilical cord is preserved and kept for life, and the birth is attended by the entire family and a holy man who invokes spiritual powers to aid the delivery. Death is merely a rite of passage when the soul is freed. It will commence its great journey before being reborn into a future generation.

There is a myriad of festivals in Bali. Some are dedicated to the art of woodcarving, the birth of a goddess, and percussion instruments. Other festivals include temple festivals, fasting & retreat ceremonies, parades to the sea to cleanse villages, special prayers for the dead, nights of penance (sivaratri), harvest festivals (usaba), blood sacrifices, and house deity anniversaries (odalan sangguh).

Religious Festivals

Religious festivals include odalan, which signifies the anniversary of a temple's founding. These festivals last a couple of days to a week. Temples are beautifully bedecked with flowers, palm leaves, flags and bamboo towers, complete with noisy parades, food offerings, and prayers that add religious fervor to the festive ambience.

Melasti, another religiously inclined festival, is a purification festival held the day before Nyepi. On Melasti, villagers will dress in their finest and make their way to the sea or holy springs. They would carry umbrellas, offerings or flowers, and fruit and sacred statues. The statues are affectionately washed with water, and pigs would be sacrificed by holy men as offerings to their gods. This festival must be carried out amid the din of gamelan and drums and lots of merry shouting. All must then fall silent the following day on Nyepi.

Bali Religious FestivalsNyepi is a festival that marks the beginning of a new lunar year and usually falls during the spring equinox (late March or early April). On this day, everyone in Bali including tourists must remain silent. No one is allowed to work, travel or partake in any indulgences. Visitors are advised to observe this custom and to stay within their lodgings for the day. It may seem like a day is wasted, but the previous night's festivities would have sapped substantial energy and spirit to make up for the day of stillness. It is believed that evil spirits will leave the island, thinking that the place is uninhabited due to the complete stillness.

Galungan is another festival related to religion. It is observed in the eleventh week of the 210th day in the Balinese calendar and celebrates the creation of our world. Bali's most significant annual event, locals will spend the day visiting family, friends and neighbors decked in their finest and indulge in heavy feasting.

Ten days after Galungan is Kuningan. This festival commemorates the end of the holiday season. On this occasion, ancestors are worshipped and honored with celebrations held at the water temple Tampaksiring, along with other events at Bangli and Ubud.

The restoration of balance between good and evil is also commemorated. Eka Dasa Rudra is the island's most important festival and is originally held every hundred years. It is now being revised to hold the festival more frequently and the next one is yet to be announced.

Non-Religious Festivals and Holidays
If you are in Bali between July and October, you will have the opportunity to experience the Negara bull races. The pampered bulls are spruced up with accessories, hitched in pairs to makeshift chariots, and steered by jockeys who combine their riding skills and tail twisting to induce maximum performance.

2indonesia.com

Religion

When you step your feet in Bali (Balinese people call it Gumi Bali) you feel religious atmosphere very much which is closely related with situation of Bali. It is hard to express the feeling in Bali, except by involving ourselves in it. The feeling flows strongly from the holy spring of Balinese with its estuary of Hindu Religion, as most of Balinese people adheres Hindu Religion.

Since beginning, Bali Island was created as an Island of God, the throne of Gods. Many people called God as Ida Bhatara. However, the essence known and inspired as the term NYA is Ida Sang Hyang Widhi Wasa. If there is any term of Dewa or Bhatara, it is the manifestation of the greatness of God or Atman in Hindu perspective.

In conducting the essence of life, Balinese adhere Hindu Religion are supported with three basic concepts, namely: tattwa, susila, and upacara.

Tattwa

Tattwa includes Panca Sraddha, the five belief adhered by Hindu religion, such as :

1. Widhi Tattwa, the ceremony to Sang Hyang Widhi with all His dimensions.

2. Atma Tattwa, the belief with the existence of Atma, the soul providing life all human being.

3. Karmaphala, the belief of the existence of causal law of the behaviors. It means that every behavior has causal dimension to the behavior itself.

4. Punarbawa, the belief of reincarnation.

5. Moksa, the belief of the eternal life of the end of human journey where atman unites with Sang Hyang Widhi (paramatman).

In Hindu perspective, God is known as a term of Ida Sang Hyang Widhi Wasa, which means God, Almighty. The God is only one, though He has various names. From the various names of God, there are three which are well known by the adherers of Hindu in Bali, namely, Brahma, Visnu and Siva, which are called as Tri Murti.
Brahma is the Dimension of Sang Hyang Widhi Wasa as the creator (utpatti), Visnu is the manifestation of Sang Hyang Widhi Wasa as the caretaker (sthiti) and Siwa is the manifestation of Sang Hyang Widhi Wasa as the destroyer (praline). That's why Balinese believe that all the creation of Sang Hyang Widhi Wasa will face the cycle of birth, life and death.
The essence of power of Sang Hyang Widhi Wasa is expressed by every family of Hindu in Bali in Pemrajan, Sangah or the place of worshipping in every house, dadya, village as well as Jagad Bali.

Susila

Susila is the aspect of Hindu religion implementation organizing good and right behavior. The basic of Susila learning is Tattwam Asi. By applying the good and right instruction will produce harmonious and suitable interaction among the people. Even, in Hindu it is not only known the interaction among the people but also interaction between mankind and God and between mankind and nature as understood in the concept of Tri Hita Karana.

Tattwam Asi is meant as I is You, You is I. Thus, if we hurt other people, it means we also hurt ourselves. As in the Tattwam Asi concept, every human being is the same, as it is derived from the only paramatman.

The operational concept of susila with Tattwam Asi philosophy is expressed in Tri Kaya Parisuddha, or three good and right behavior, such as :
1. Manacika Parisuddha
2. Wacika Parisuddha
3. Kayika Parisuddha

Manacika is having a holy and right thinking. Wacika is having a good and right word. Kayika is having a good and right behavior. Thus, the concept of Tri kaya Parisuddha is having the right thinking, words and behavior.

Upacara
Upacara (Ceremony) in Hindu perspective is a kind yadnya (sacrifice) expressed in Panca Yadnya which consists of:

1. Dewa Yadnya is a holy sacrifice to Sang Hyang Widhi held in the form of ceremony in jagad, sad kahyangan and village temples.
2. Rsi Yadnya is a holy sacrifice to priests or holy persons by learning the holy books of Hindu and disseminates it.
3. Manusia Yadnya is a ceremony for people since their birth to adult. Visually, the implementation of manusia yadnya ceremony is also expressed by conducting myadnya for poor people, isfortune people and so forth.
4. Pitra Ydnya is a holy sacrifice for ancestors from funeral ceremony, cremation to the ceremony of ngasti and so forth.
5. Bhuta Yadnya is a holy sacrifice for evil spirit called bhuta. This ceremony is often expressed to somya the evil spirit immaterially. Materially, Bhuta Yadnya ceremony is also for the animals and plants by taking care of them.

2indonesia.com

The "Kecak Dance"

Painting, woodcarving and dancing reflect the soul of the Balinese. Traditional dances are performed especially on Hindus holiday and also to welcome visitors. The one you see below is ‘Kecak Dance’ which was performed on Galungan, the biggest Hindus holiday, at Pura (temple) Luhur Ulu Watu, up on a cliff at the most southern part of the island.

The Kecak Dance tells the Indian story of Ramayana. Rama, a warrior and rightful hier to the throne of Ayodya, is exiled with his wife Sita to a faraway desert. There, an evil king spies Sita, falls in love with her, and sends a golden deer to lure Rama away. Sita is captured, and Rama rounds up his armies to defeat those of the evil king and rescue her. Rama is the man in green dancing in the center of the circle, the golden deer is in yellow in the back.

What makes the Kecak such a fascinating dance to watch are the fifty or so men in the checkered pants. They are both the choir and the props, providing the music for the story in a series of constant vocal chants that change with the mood of the actors. They don't sit still, either, they wave their arms to simulate fire, and reposition themselves around the stage to represent wind and fire, prison cells, and unseen hand of protection from the gods.

The dance is played in five acts and lasts roughly 45 minutes. Weekly (in some places daily) performances of the Kecak abound around the island, but the most well-known Kecak theater is in the town of Batubulan just north of the Balinese capital of Denpasar. The dance company provides transportation for a nominal fee to and from the resort.

Attending a Kecak recital is a must for any visitor to Bali. It is a wondrous experience, and a window into the musical and artistic culture that make the Balinese a special people.

Pendet Dance

Pendet is a traditional Balinese dance, in which offerings are made to purify the temple or theater as a prelude to ceremonies or other dances. Pendet is typically performed by young girls, carrying bowls of flower petals, handfuls of which are cast into the air at various times in the dance. Pendet can be thought of as a dance of greeting, to welcome the audience and invite spirits to enjoy a performance.

Traditional Balinese dances are the oldest form of performing arts in Bali. Traditional dances can be divided into two types, sacred dance called Wali and entertainment dance called Bebalihan. Wali (sacred dance) is usually performed in some ritual ceremonies only because it has strong magical powers and only can be performed by specific dancers. Bebalihan are usually performed in social events. In addition to entertain, Bebalihan also has other purposes such as: welcoming guests, celebration of harvests, or gathering crowds. Bebalihan has more variations than Wali.

Pendet is the presentation of an offering in the form of a ritual dance. Unlike the exhibition dances that demand arduous training, Pendet may be danced by anyone. It is taught simply by imitation.

Younger girls follow the movements of the elder women, who recognize their responsibility in setting a good example. Proficiency comes with age. As a religious dance, Pendet is usually performed during temple ceremonies.

All dancers carry in their right hand a small offering of incense, cakes, water vessels, or flower formations. With these they dance from shrine to shrine within the temple. Pendet may be performed intermittently throughout the day and late into the night during temple feasts.

The original Pendet dance is performed by 4-5 young girls (before their puberty) in temple yards. Pendet dancers bring flowers in small Bokor (silver bowls for keeping flowers in a ceremony). They spread the flowers around the temple. This dance is a symbol of welcoming God in some ritual ceremonies in Bali. Pendet actually has simple dance movements. These movements are the basic dance movements of Balinese dance. Pendet has undergone later development with variations and now is not only performed in ritual ceremonies but also in some social events. Pendet since has been known as a welcoming dance.

Legong truna jaya

The Trunajaya dance describes the emotions of a young man through love and passion. The dance movements reflect the theme of courtship and love.

Truna meaning 'single' and jaya meaning 'to win' immediately gives an understanding of the dance. Ironically, the dancer are young women who take on the role of young men. The women wear a 'destar' normally worn by men and an unusual loin-cloth called a 'kancut'. The Trunajaya is normally danced by a single female but sometimes two, dancing together in synchronous movements and to the mesmorotic sounds of the 'Gong Kebyar', a fast, rhythmic beat which goes in harmony to the dance. The dance was created by Wayan Wandres, from Singaraja, Northern Bali.

The War Dance - Gebug Ende

The Gebug Ende is a combination of dance and trial of prowess. It is usually performed by two to sixty male dancers who dance and fight on stage in pairs. Each dancer/fighter carries a one and a half metre long rattan stick as as a weapon and a shield called an ende. During the performance the two men try to beat one another with the stick while using the ende to protect themselves. The dance is called Gebug Ende as it literally means beating the ende or shield. One cannot afford to make mistakes in this dance as otherwise injury results.

The Gebug Ende is quite unique as it has certain rules that have to be

followed by the participants. Led by a jury, this dance starts with two dancers, while the rest sit in a circle, cracking jokes and singing, while waiting their turn. The jury decide which of the two contestants loses the game and has to leave the stage. Then they will call the next men to the stage. This continues until all have had a turn. Sometimes the fight becomes very fierce and the dancers get thrown of the stage from the blows of the rattan stick. Bruises and wounds are common in this ritual.

Ngejot - The morning ritual

It is well before dawn in the paradise land of the Gods of Bali, Indonesia. As the sun approaches, the ladies of Bali are dutifully performing a morning ritual which has been the tradition since centuries past. To outsiders, it is but a simple day-to-day offering and morning preparation of food, but in the tradition of Bali, the “ngejot” offerings are so much more than that.

This morning ritual begins with the Balinese women rising well before dawn to prepare for ngejot. It is considered extremely impolite to eat before the ritual, so people will abstain from eating until the ritual is finished. The preparation begins at the same time the morning meal is prepared, and similarly as well – by boiling water and cooking rice.
The Balinese believes that “ngejot” will keep a harmonious relationship between the world of the humans and the world of the Gods, and as such it is a ritual that you would always see every morning in the houses of local Balinese. The ritual is prepared in the kitchen, a sacred place according to Balinese tradition, as well as the various tools used to prepare the ritual offerings.

Once the rice is cooked, it is then time to assemble the “nasi jotan” which will be used as prayer offerings. Using banana palm leaves cut into small squares, the rice is placed accordingly and on top of a traditional holy bamboo tray known as “kumarang”. Additional decoration are placed on top of these rice offering as a way to appease the Gods.
A Balinese lady will then prepare herself for the ritual – she must put on a “kamben”, a traditional Balinese sarong, worn with a “santeng” that is tied around their waist at the beginning of the ritual. The prayer offerings are to be palced around various points of the kitchen and areas of the house as an offering to the God, a way of saying thank you for keeping the harmony intact.
The ritual gives one an insight into the local culture of Bali, a place where religious mysticism abounds, and the magical often comes alive. The Balinese believes that a proper “ngejot” will help the kitchen become a source of protection, and will help repel negative energies or attacks from the world of the spirits.
Taken From : unearthingasia.com