ISSUE10 | October 3, 2011

Bali Weekly www.baliweekly.com

Many visitors found walking around in Bali can be quite a challenging activity. It is not because of hot weather or for the packed street fi lled with the crowds. Instead, they have been busy trying to avoid stepping upon many little off erings lied on the pedes-trian walk in front of every shop or house’s en-trance they passed.This off ering is called “canang” and is usually made in the form of fl owers, leaves, slaked lime, piper betle leaf and threaded coconut

leaf put together in a small plate made of ba-nana leaf. “What are they actually, what is it used for?” We often heard this question asked by visi-tors to their local guides and to shopkeepers at the shop they entered, yet very little expla-nations are usually given. Most would say it is just something the Balinese made to show their appreciation to God and to protect them from evil spirit. In fact, there are more to it. The word ‘canang’ was taken from an old Java

language with the meaning of betle plant. In old Java time, betle plants are usually served as a treat to respectable guests and are con-sidered very valuable at that period. When the people migrated from Java to Bali, they started to develop Hindu religion but never forgot to bring the philosophy of that valu-able betle plant with them. Ever since, the plant has become inseparable from all cer-emonial aspects in the Balinese Hindu’s life.To make a ‘canang’, (cont’d to page 4)

Canang – The Balinese Symbol of Spiritual Off ering

Bali WeeklyBali Weekly ISSUE10 | October 3, 2011 ISSUE10 | October 3, 2011 ISSUE10 | October 3, 2011

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Bali Weekly ISSUE10 | October 3, 2011 ISSUE10 | October 3, 2011 ISSUE10 | October 3, 2011

Bali Weekly ISSUE10 | October 3, 2011 ISSUE10 | October 3, 2011 ISSUE10 | October 3, 2011

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Bali Development, Who is it for?

It was so concerning, that a small part of Ka-rangasem regional community can no longer buy rice that they eat cassava and parched rice instead. This certainly is ironic consid-ering the economic growth of Bali in 2011 which reached 5.7% or above average nation-al economic growth of 5%. Bali is also known as the 42% contributor to national income, so it is imaginable how wealth is created in this area. On one side is the fact that the Ba-linese thrive in the economic field, while on the other hand there are some people that are still not as prosperous that they could not even afford basic needs. There are the facts that the visible construction progress such as the addition to roadway width to “beautify” the tourism access to the eastern area of Bali, in the bypass Prof. Ida Bagus Mantra, where billions of rupiah are invested for this project.

A family is preparing meal in the slump area of Bali

While on the other side, the community in Bali Eastern region can not even afford a kilogram of rice for 7,000 rupiah. In the midst of uproar and sparkling development of regional econ-omy, there is still the fact that some Balinese have not enjoyed their sweetness and they could even be said as marginalized commu-nities. How did this happen? Development in Bali is for whom? The benefits of the presence of foreign and local investors have been felt directly by the people of Bali extensively to raise welfare, but it does not felt by all levels of society. With the fact that there are still some Balinese who cannot acquire adequate basic needs indi-cates that there is an inequality in the devel-opment. Even according to the statistical data of year 2011, 6.7% of Balinese are categorized as ‘poor’ (Bali Central Bureau of Statistics). In-

vestments and their results are concentrated in tourism areas, such as: Badung, Nusa Dua, Kuta, Denpasar, Gianyar and its surroundings. It seems only be enjoyed by local people or migrants who live in the area, not by some local communities in remote areas such as Singaraja and Karangasem. The decline of ag-ricultural activities in Bali also contributes to the severity of poverty in regions far from the center of this tourism island. Whether we realize it or not, capitalism brought by the tourism industry has entered the realm of Balinese society that has gradual-ly shifted the Balinese thinking concept itself, from an agrarian society with a philosophy based on strong kinship towards an urban in-dustrial society that tend to be individualistic. This shift eventually led to the lack of humani-tarian sensibilities (cont’d to next page )

4 Bali Weekly

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(cont’d from cover page ) the Balinese must first cut the banana leaves into small, even rectangular pieces. Then, they have to sew the leaves together using tiny bamboo stick called ‘semat’ as a securer (similar to toothpick but much smaller in size). Once finished, it will look like a small, green, rectangular organic plate. This plate is then filled with some different kinds of flowers, leaves, slake lime wrapped in piper betle leaf and threaded coconut leaves. Each of these components has their own meaning. Slake lime wrapped in piper betle leaf served as the most important symbol. It is offered as human dedication to God and served as an appreciation for all the blessings God has given into human’s life. Flowers served as symbol of purity. The pur-pose of using these flowers is to remind hu-mans that nothing lasts forever. Sooner or later, all material things will vanish so we must detach ourselves from it, avoid greed and put more efforts in treating others with good in-tention. By offering flowers to God, the Bali-nese believe that God will always guide them in becoming a person with pure heart as to achieve what they called “happiness for all”.On the other hand, leaves served as symbol of undisturbed mind. The Balinese include them in the offering to avoid bad spirit and ill intention from manifesting into their mind and soul. Lastly, threaded coconut leaf served as a sym-bol of harmony between human and nature.

Usually, the Balinese will put small amount of rice and fried, shredded coconut on top of the leaf as a treat to the “unseen”. By doing that, they believe that the ‘unseen’ will not disturb them again. It is a symbol that human has also given a thought about them too. By offering to share some of the food, the Balinese are hoping that the ‘unseen’ will stay where they belong in their own world and could harmo-niously live side by side with human. -rwitb-

(cont’d from page 3 ) while triggered by a competition to achieve the highest economic welfare by each indi-vidual, and even tend to justify any means to obtain it. Individualistic attitudes that tend to take advantage for oneself or one’s group can be seen in how the governments manage de-velopment funds. As reported by the Bali Post newspaper (11/01/10), development budget for Karangasem district in the year 2010 allo-cated to buy Raskin (rice for poor people) is around 98 million rupiah while the budget for government officials’ official trips (local and international) is 7 billion rupiah. In this case it is obvious that the development budget for the poor tends to be disproportionately han-dled and logically thought to only provide the needed supplementary budget in order to enjoy the fruits of development to merely live a decent life. Tourism industry which actually depends on the actual human culture (society) as the spine of the region should be placed as the highest asset to be maintained. Without the maintenance, human culture will erode and will cause Bali tourism to have no charm any-more. In fact, the capitalists or investors in tourism world tend to want to dredge all Bali natural resources supported by the govern-ment to provide access and facilities, while they do not care for Bali natural resources, including not returning some of its results to the general public. Government as a mo-tor or fund managers in the form of industrial output such as tax, does not show significant partiality to the poor. Noble concepts rooted in the people of Bali have faded. The Tri Hita Karana concept which teaches the need for harmonization between man, God and the environment is done only as a concept used for the ceremonial events in the form of competitions designed for the business entities, but not practiced in the field of economics in Bali’ public real life. When referring to the noble concept of Tri Hita Ka-rana, development of Bali should be lead to the three things contained in it. Development budgets should be directed to eradicate pov-erty which is a mandate of God that will cer-tainly be spiritually fruitful to the donor (the government and investors). With peace and social security, the employer can be calm in Bali. Economic development should also be used to preserve nature and not causing dam-age to the nature instead, such as the devel-opment of tourism facilities on the green area or productive agricultural land. If you refer back to the roots of Balinese cul-ture, Tri Hita Karana, the inequality of this de-velopment is contradictory to the concept of Balinese culture. Dullness in sense of brother-hood or materialistic social effect has resulted in disharmony of human relations. This fact can be said as the effect of the uneven devel-opment system that eventually eroded the roots of Balinese culture itself. Besides creat-ing potential inequality, the uneven devel-opment is also a factor that can cause social

problems, such as: increase in crimes, social conflicts in society, and so on. Tri Hita Karana philosophy has been eroded by capitalist’s culture that ultimately gives more profit for they who invest in Bali rather than for the community itself. Investors should be conditioned by the gov-ernment to take care of Balinese culture and return some of the results to the public through the CSR (Corporate Social Respon-sibility) programs. If every businessman was invited to develop the economy of underde-veloped villages in Bali, there is no doubt that there will be more development can be felt in every way. Current CSR programs are carried out by only a handful of new entrepreneurs in Bali and still taking the form of light activities such as planting trees or communal work ac-tivities, that the benefits has not been felt by the joints of community life. More fundamen-tal CSR programs are certainly needed, such as mentoring programs of small and medium industries, education, proper farm manage-ment, hygiene education and public health, etc. Entrepreneurs who understand man-agement are expected to provide education and further community management of rural business activities or provide capital for their business development. In this case the gov-ernment can not just wait for the entrepre-neurs’ conscience, but had to use the power to “force” employers to do the CSR program.

In terms of equitable distribution of develop-ment, government as the key holder of the policy areas has a very big role. The strong sense of brotherhood which is the root of Bali-nese culture should be reinforced through the philosophy of government. One of the noble values of a culture is a responsive step taken for every economic imbalance that occurred in Bali due to political policies that tend to lead to the interests of rulers and particular groups. Erosion of the noble values due to cultural materialism and cultural influences coming into the joints of government will in-evitably lead destruction of Bali. Balinese people’s welfare can not only be seen from the figures that indicate fantastic eco-nomic growth from year to year because in reality they were just fantastic as numbers not as benefits for the society. The logic of pros-perity should mean that no more people will be living below the poverty line, no more sto-ries about Balinese children being dropped out of school due to lack of fees, no more sick people declining hospital treatment because they had no money, no more beggars on the streets leaving in their hometown just to beg for some money. The results of economic growth should be felt equally by the Balinese community from the upper to the lower class, and not from the upper but never got to the downstream. -ketut suasti-

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6 Bali Weekly

Balinese traditional excellence with its very high solidarity is admittedly as sweet as honey and invites admiration from outsid-ers. On the other hand, no one thought that the traditional Balinese solidarity is rigid and less flexible. Sometimes it has consumed a lot of sacrifices as well. Restraints on the public gestures of Balinese society and a low toler-ance for the description of Balinese tradi-tional awig-awig (disciplinary rules) have a fatal impact on the dynamics of community progress. Especially for the Balinese who live overseas and rarely have a chance to partici-pate in their place of origin, these conditions usually are the culprit of the chaos happened in Bali which involving indigenous members of traditional institutions themselves. Oddly, among their own people they enforce hard enough in implementing the policy, but with outsiders of the tribe, Balinese could be more lenient and friendly. The difference in the social status known as The Four Castes in Bali is the ultimate seed that led to a commotion. When awareness, understanding and a high tolerance do not exist among these different castes, ethnical rupture will surely be unavoidable. The dark side of the policy implementation regarding indigenous issues is its inflexibility for Bali-nese who often reap the poison in the life of nation and state in the corridor of Balinese society.On the other hand, some areas in Bali, espe-cially the tourism villages such as Kuta, Sanur, Nusa Dua, and Ubud have their traditional in-stitutions where the citizens are generally get along very well. Solidarity among the citizens is high and the adaptation to negative tourist cultural influences can be filtered wisely. As known, the pattern of Balinese culture is very strongly dominated with mutual assistance. It happens because almost every traditional activity is generally colossal big ceremonies that involve the community such as: Manusa Yadnya Ceremonies (the rites related to hu-man such as weddings, ngaben, etc.). Colos-sal echo needs a lot of people to share the work and whoever among members of the community that are less active or less par-ticipative in these activities will begin to reap disastrous punishment from the society such as: the seeds of envy, jealousy, prolonged resentment, and acts of revenge that could begin to blossom and explode in any time. They are often expressed in times of grieving, in the funeral the cremations of bodies. When this event occurs, it becomes a plagued for residents customary, which became a source of intense coverage by the mass media. Some

Balinese Culture Solidarity Obtains Poison And Honey

examples can be seen among others: - Case of a citizen from Banjar Bebalangan in Bangli District whose bodies had been buried for 22 days, which forcibly dismantled by in-digenous peoples over excuses of being inac-tive in Bangli because during his life he was staying and making a living in Tabanan;- Case of Banjar Pengembungan, Pajeng Kauh

village residents who prohibited the burial of a woman’s body for a few days in the village cemetery so that the bodies lay for days on the hall in a state of decay. There are also a lot of similar things that just happened in almost all the villages in the districts throughout Bali (cont’d to page 16)

Balinese people are doing traditional ceremony.

Bali Weekly 7

Balinese architecture

Balinese architecture, which is one of Balinese cultural identity, plays a very important role in the joints of Balinese culture. The unique-ness and beauty of Balinese architecture be-came the pride of the Balinese for it has been known around the world as a tourism icon. Unfortunately, it is slowly displaced by style of modern architectures, both for public spaces and private homes of the Balinese people themselves. For example is the shopping mall Istana Kuta Galeria located in the Seminyak triangle area. When entering this area, there is a contemporary view of the overlapping styles of architecture that creates feelings of “alienation” in the island itself. Try to also ob-serve the picture of home types offered by estate developers, you will find that not one adopts Balinese architecture. A modern style of living in the house known as the “minimal-ist” eliminates typical Balinese way of life. The concern for the loss of Balinese architec-ture has become the main attention of some architectural experts, but these concerns do not bear real actions along with them. Even after the passing of Provincial Regulation No.3/2005 regarding the Balinese spatial plan, it has been further ignored by the ma-jor building owners and developers while the government is reluctant to warn them, except for cases of buildings that exceed boundaries of the beach or exceed the height regulations. The fact that more Balinese are leaning to-wards modern architecture does not mean the people of Bali have forgotten ancestral culture. Their ignorance is caused by several obstacles and reasons, mainly financial prob-lems, which forbid them from building houses with Balinese architecture. Some of the rea-sons include: 1. The narrow and expensive land. As a gen-eral note, residential lands in Bali (especially in Denpasar and Badung area) are classified as very expensive even compared to Jakarta. The growing need for housing and the impact of the proliferating foreign investors who want to own land in Bali, are causing land prices to rise several times per year. Meanwhile, Bali-nese people’s purchasing power is relatively low, so that the middle and low class soci-ety are only able to buy land from a range of 60m2 to 100m2 (data based on the average area of land that offered by housing develop-ers). With the width of the area, it is impossible to establish a building in accordance with the concept of “Asta Kosala Kosali” (Balinese con-cept on architecture), since it actually needs around 100m2 of land to build; 2. The high cost of building materials for Ba-linese architectural houses. Materials for Bali-nese house building are very expensive, even several times more expensive than a simple house building materials. From bricks, roof accessories, wooden carved doors and win-

dows, to carved sandstone panels; their prices are certainly not affordable for most low to medium income communities; 3. The high cost of maintenance. Balinese ar-chitectural house requires a significant cost of maintenance because of its expensive build-ing materials. As an example usage sandstone or soft bricks require special maintenance to keep mosses out and to avoid fading. Not to mention the glazing of carved wooden win-dows and doors and the application of special gold paint a few times a year to keep it beauti-ful and graceful; 4. The influence of fashion. The advancement of education and easy access to informa-tion has led the mindset of Balinese people to change their architectural preference. The various models adopted to beautify the house such as: the styles of Spain, Italy, Japan, America, as well as other areas, such as Java-nese style with its “gebyok” doors. Balinese nuance is slowly disappearing, eroded by age. The constraints mentioned are making the people of Bali, especially for the ones with low-middle income unable to implement the typical Balinese architecture in their homes. Only the existence of “Padmasana” (shrine for God) and “Penunggun Karang” (shrine for guardian angel) marks the Balinese architec-tural houses as it is the minimum standard for holding Hindu prayers. The houses that follow the strong concepts and nuances of Balinese architecture can only be owned by rich people, who are Balinese or even non-Balinese who have a high appreciation of the Balinese culture. Balinese architecture even exists more in large buildings, hotels or villas, in addition to office buildings owned by the government. While for the public spaces, the government involvement is absolutely necessary for the implementation of regional regulations re-lated to the spatial structure. Issued building permits (IMB) should be reviewed to restore characterization Balinese architecture in ev-ery building. Public spaces are instrumental in

shaping the image and identity of Bali as well as creating a characterized atmosphere (am-bience) of Bali to its visitors. Only a handful of shops crowding along the major roads, such as the By Pass Ngurah Rai Sanur - Nusa Dua, are adopting Balinese architecture, so there is a sense of “emptyness” as the aura or “taksu” (spiritual essence that comes out from mysti-cal places) of Bali is no longer there. Seeing the shops along the same road with a mixed style of architecture, Denpasar will soon be a twin of Jakarta or Surabaya city. Educational role is also important in the pres-ervation of Balinese architecture. The early disciples should have been taught to know and love the architecture of Bali. Introduction of the concept of Balinese architecture should be included in the teaching program, as in teaching Balinese language and paintings so that students have a chance to get to know their culture. Excursions or museum visits can be used as a media or a fun teaching tool for children. Do not let the Balinese kids no lon-ger recognize the meaning of: Bale Dangin, Bale Dauh, BaleDaja, or the concept of a tradi-tional Balinese kitchen in the future. With the growing love for their culture, the awareness of preserving Balinese culture will automati-cally follow. Cooperation and awareness of all parties is needed to restore the existence of Balinese architecture in the public and private spaces. The government needs to tighten the IMB (Building Development License) for large buildings in the highway to implement typi-cal Balinese architecture in the design. Spatial planning regulations should be implemented so that the housing developer can market characterized houses. In the case of private houses, considering the limited land and lim-ited budget, the developer may only be im-posed to the Balinese design, not the applica-tion of the whole concept. However, Balinese architectural preservation is the responsibility of us all. –ketut suasti-

Has Balinese Architecture Faded?

8 Bali Weekly

Closing the Community to Arts, Not Necessarily Making Them

Artists

As a politi-cal campaign theme, art is very rare to be heard. It seems that art theme is not an interesting thing to be discussed in political campaigns. Political domains seem to have turned down art. Although we acknowledge the diversity of arts and culture, but looking at the scandal-ous political and legal events in the home-land, they have not reflected the actions of civilized nations. Garin Nugroho a famous film director who is also the cultural observers considered that this phenomenon is caused because the art is not yet viewed as important for officials in the country. It is because the arts are considered to live only for the arts itself, separated from other areas. This is a misguidance, but has lasted for a long time. Another cause thought by Garin is that the political elites in the cities and the rural re-gions did not grow in artistic tradition. Many are less familiar with their own culture and reluctant to sharpen their artistic sensitivity. This second factor could be caused by educa-tion curriculum which does not provide art portions adequately. As a result, our cultures are unreachable and foreign. References of art are at its minimum or even forgotten. In contrast to the West, the basics of art are taught side by side with the exact lessons in school. Both were meant to accommodate the left-brain and the right brain develop-ment and as a form of balancing combination

between sharpen-ing of logic and taste.

Thus, the ordinary people in the West have adequate knowledge in the field of art, and therefore skilled enough to simply choosing the colour of their own house painting, land-scaping their yard or just combining clothing to be worn. Artistic sensitivity has sharpened and im-proved the taste of western civilization into a better direction that is proportional to the modernity that developed there. Technologi-cal advancement is growing and developing on the aesthetic taste of art that has created a humanistic and friendly technology. Actually, Garin explains further that the arts can hone our human sensitivity. Individuals who studied fine art does not need to be a painter or an artist but can train the critical eye to what is seen in the real world. Studying the performing arts do not have to make you a dancer or theatre player, but it can train and help us in adapting to the vitality of our present moment in the different situations of life. Studying the literature does not require us to be a poet or a novelist, but it can train our sensitivity of humanism, understanding of the emotions that arise in the social turmoil and individuals of different characters. Errors may occur due to the arts institutions and relevant agencies in the urban and rural areas that are elected and occupied by people who were not competent in culture and arts of the region. As a result, although Indonesia

is famous for its cultural diversity, but no significant developments has happened in the field of art. Art is only seen as a process of becoming an artist. The art-product was only sold as a commodity out of creativity, and not seen as a comprehensive learning process for the life of the nation. The loss of sensitivity has caused the dull taste of nationalism and patriotism. This is just as worse as letting our civilization to be stagnant or even retreat. Officials who did not hesitate to use state money for private interests, ac-companied by demonstrations and violence raging on the streets, and the money politics in elections are an indication of loss of sensi-tivity in the nation. Culture is the arts in the broadest sense. The success of large nations in maintaining their civilization could not be separated from their efforts in maintaining their own culture. Their appreciation of culture can be seen from the preservation of historical assets and how they build a humane architecture of the city for its residents. Other forms of it can be seen from the implementation of the regular public ser-vices, while the citizens are accustomed to an orderly queue as well as the way they drive on the road. The most important thing that needs to be repaired is our perspective of looking at art. Having to experience art is equal to align the left and right brain for the sharpening of intel-ligence, improvements of appetite, and finally making our humanitarian side to be more humane.-aks-

Bali Weekly 3Bali Weekly 9

During the summer of 2006 Rodney Wester-laken from the Netherlands came to Bali for the first time. While enjoying all the good waves and the beautiful culture of Bali, he also saw the poverty and met orphans living on Bali. Because of the social responsibility Rodney felt, and as a repayment for the Dutch colonial period, he decided to come back to Bali. Seven months later he volunteered work-ing in an orphanage in Dalung for a period of three months. In the mornings, before going to the orphan-age, Rodney enjoyed the morning surf. Ev-eryday he arrived with his wet hair carrying a surfboard, to volunteer at the orphanage. To his big surprise the children didn’t know anything about surfing. Rodney made a deal with the Rip Curl School of Surf to take twelve orphans for a surf lesson. After a great after-noon of surf, the kids came back with big smiles on their faces, certificates and stickers. Rodney found himself surrounded by 60 oth-er orphans almost begging him to take them surfing too. Shortly after this eventful surf day Rodney stumbled upon the brochure of the Aol Soul Surfer School, the first surf school that has so-cial responsibility towards their environment on top of its priority list. Following his own need to take responsibility, Rodney arranged three days of surfing with the 60 orphans, all at cost of the Soul Surfer School.At the beach something strange occurred. Rodney noticed the children had absolutely no knowledge about how to respect and be-have towards nature. Plastics used for water were to be found everywhere on the beach and surrounding areas, except in the trashcan. At that moment it struck him, and he thought to himself: “Those kids like to go surfing, so what if we give them surf lessons in favour for being taught on how to respect and preserve their own environment?” It was then and there the concept of the ‘Soul Surf Project Bali’ foundation, was born. Back homeBack in Holland Rodney took care of the pa-perwork for his ideological foundation. “It is our mission to create equal chances for all children living on our planet. Children are the new generation,” Rodney states. “If we can pass on knowledge about environmental care, they can give that knowledge to the world,” he ads convinced. “The goal of the project on Bali is to create opportunities for Indonesian orphans to teach them how to sustain them-selves, by making a living through surfing, as well as making them aware of the beauty of their environment and teach them how to help preserve it,” says Rodney.LessonsIn order to be able to join the surf lessons, the children have to follow an educational envi-

Beautiful Bali

ronmental program first. With this program the children learn to respect nature, clean up the beach, get in touch with their inner self by surf yoga, and become aware of the environ-mental problems in their own environment. The educational material starts with an old Indonesian legend about the origin of waves. The importance of healthy water in the ocean, the effect pollution has on the environment and the weather, is explained through exam-ples and accompanied by drawings. Respect for their environment is then again forced by the next step in the program: Enjoying the elements of nature, the power of the waves. “Through surfing we found a method which helps us to protect the coast and its environ-ment. Surfing is given as a reward for aware-ness, knowledge and a new attitude. One of the best ways to appreciate the elements is by being in it. When the children are surfing they are surrounded by the elements,” says Rod-ney. “The ultimate goal for soul surf project Bali is not just about creating opportunities for young surf talent, but also to encourage children to develop themselves and to look after Mother Nature.”At present SSPB provides two surf lessons and one educational lesson per week for the orphans. Besides that ‘Soul Surf Project Bali’ contributes to larger events, such as the ‘Om-bak Bali Filmfestival Beach Clean Up’ held last month. The children of the Widhya Asih IV or-phanage in Dalung, are being educated and trained by volunteers of the SSPB. Class RoomSince September 10, 2009 SSPB has a class room. The office and the classroom can be

found on: Jl. Tangkuban Perahu Arcade 4, Ker-obokan, Bali. All actions in Indonesia will be taken from this address and it will be the loca-tion for the ‘environmental lessons’. “The use of our own classroom opens a lot of opportu-nities for educational purposes”, says Rodney. “Our educating material for surfing has been developed by volunteer Lianne van Dam to-gether with our instructor Ketut Widi Artawan, and with this classroom, education can be lifted to the next level”, according to Rodney. “Each lesson has an activity with the children involved. One of those is a beach clean up. The waste we find is taken to the classroom where we separate it, determine the nature of the trash, and the impact is has on nature. We do this while using the educational material, and teaching in this manner will be more ef-fective, because we teach while discovering”, explains Rodney. The SSPB invites everyone to come and visit the classroom when in the area during their special opening hours on Tuesday and Thursday from 10 am till 2 pm.

By: Rodney Westerlaken and Anneke van der SchaafDuring a surf holiday in Bali in 2007, Rodney Westerlaken from the Netherlands experienced more than just a relaxing time on the beautiful beaches of Bali. The poverty that the inhabit-ants of Bali suffer, also due the effect of the bombings, made Rodney decide to turn his life upside down and set up the ‘Soul Surf Project Bali’ foundation (SSPB).

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The Unique Ngerebeg Ceremony

Hundreds of children, mostly of 3 to 15 years of age, gathered in the inner courtyard of Du-wurBingin Temple, in Tegalalang village. They were dressed in traditional clothes and some were bare-chested. They had painted their faces and bodies with colorful images and pattern and each of them carried a slender staff made from the branch of palm, decorat-ed with colorful fl owers and young coconut leaves. They are the participants of Ngerebeg ritual.

The Ngerebeg ritual began with distribution of deity’s blessing by magibung ritual (eating collectively) where 6 to 8 participants formed a group. They sit together around a set of food and ate it together. After magibung, they lined up in front of the temple to receive purifi ca-tion ritual with sprinkles of holy water by the priest. Then the noisy procession of freakishly decorated children began to hit the street of Tegalalang village.The screams of more than fi ve hundreds chil-dren turned the quiet village into a wild hul-labaloo. They paraded down the main street and stopped sometimes in front of temples to pay homage. The parents lined up on the side of the street, encouraging their children to scream and distributing refreshment to them. The procession lasted for three hours and ended up at DuwurBingin temple.Ngerebeg ritual is a preliminary ritual for the anniversary ceremony of DuurBingin Temple. This ritual enacts the journey of DuwurBin-gin Deity’s vassals. The children represent Panjakhana-tan hana (exist-non exist vassal). Panjakhana-tan hana refers to various super-natural beings, range from the Bhuta Kala (spirits of Nature) to the Wong Samar (human-like residents of isolated gorges and deep

jungles). This ritual serves to purify the village through the noisy parade of scary-looking children. It is believed that supernatural be-ings will be pacifi ed so they will not disrupt the upcoming temple anniversary ceremony. –ngr-

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Bali Weekly 11

12 Bali Weekly

Bali with all of its activities has always at-tracted world wide attention. There is always something very unique from the perspective of an outsider, whereas truthfully, it was just the regular activities that have been passed on for centuries, tradition. Balinese people have a distinctive lifestyle that has been greatly influenced by Hinduism, and therefore they have and al-ways been the admirer of its phi-losophy in everything they do.The Balinese are very aware that what they have become today is the result of sacrifices made by their ancestors. Therefore, it is very important for the current genera-tion to give their highest appre-ciation to honour their ancestors.The Balinese Resistance Monu-ment which is glamorously built in the middle of Denpasar City is the symbol of honour to Balinese ancestors who were willing to fight until death. They are the he-roes in the society and as the First President of Republic Indonesia, Soekarno, once said in one of the prologue of his book, that a big nation is the one who is ready and willing to embrace and respect its history. The Head of Administration in the Cultural Department of Bali Province, I Gede Indra, SE, MM says that in its early building stages, the monument project came across some signifi-cant problems regarding its financial readi-ness up to its construction process. However, with the spirit of all Balinese and supportive encouragement from their foremost figures, the monument was officially opened by For-mer President of Republic Indonesia, Mega-wati Soekarno Putri in 2003.The Monument was built to plant a firm philosophical foundation of “The Spirit of Re-sistance”, sacrifices without a hope of some-thing in return, nationalism, love of peace, and keeping the unity of Indonesia. The Re-sistance Monument which is also called The Bajra Sandhi Monument was initiated by the former Governor of Bali, I.B. Mantra and his ar-chitect designer I.B. Gede Yadnya Putra, son of senior architect I.B. Tugur.This basic concept of the monument was to implement the value of resistance effort so that it can be passed down generation by

The Balinese Resistance Monument An Everlasting Meaning That Has Enriched Bali’s

Tourism Objects

generation. The building model is full of Phi-losophy of Hinduism such as Lingga Yoni and The Search of Tirta Amerta (The Water of Life) which is clearly signifying the importance of

togetherness.The story of The Search of Tirta Amerta is re-flected into the building with the details be-low:1. Guci Amerta (The Grail of Amerta) is sym-bolised with Swamba (a kind of pot) which is placed on top of the building;2. Ekor Naga Basuki (The Tail of Basuki Drag-on) is placed near the Swamba;3. The Head of Basuki Dragon is implemented on the Kori Agung (Main Gate/Entrance);4. Bedawang (Akupa) as the foundation which is located on the edges of the pond with its head on top of the Kori Agung;5. The pond that is surrounding the building symbolises Ksirarnawa;6. The overall of the building is the symbol of Gunung Mandara Giri (Mount Mandara Giri) Philosophically, the initiators wanted to give out a message to the young generation that a resistance will only become a success if done with hard work, diligence, and the spirit of to-getherness just like when the Goddess in tried to search for The Water of Life. The other spiritual symbol of God (Ida Sang Hyang Widhi Wasa) poured onto this building

is its octagonal shape and the lotus with eight petals. The eight petal lotus (Astadala) sym-bolises the eight great powers of God called Asta Iswarya. They are:

1. Anima : is the power to be as soft as the atom2. Lagima : is the power to be as light as the ether3. Mahima : is the power to be as big as any space which can be oc-cupied4. Prapti : is the power to reach any places 5. Prakamya : is the power to re-alise any demand6. Istiwa : is the power to be the king of all7. Wasitwa : is the power to be the most powerful8. Yatrakama wasayitwa: is the power to be the absolute/undeni-ableThe ones that symbolise the value of resistance for independence and nationalism is 17 as the num-ber of steps to get to the Kori Agung, 8 as the number of the main pillars of the building, and

45 (metre) as the total height of the building. If these numbers are to be united, this will re-flect the date of Independence Day on Indo-nesia, August 17th 1945. The name Bajra Sandhi is given because of the structure and shape of the building. It is shaped like a giant Bajra (bell), standing on a 13.8 Ha wide area, with the width of 70 x 70 metre. It is located on Jalan Raya Puputan Re-non, right in front of the Governor’s Office that clearly shown as the centre of government of-fices in Denpasar. The building’s structure was based on concrete coated with natural black andesite stones which will bring its strong and sacred image. Horizontally, the structure is in symmetrical rectangular shape referring to the Tri Mandala Concept. The Tri Mandala Concept consists of:1. Utama Mandala/Jeroan which is located on the centre of the area, there is a building surrounded by a big pond and pathways bor-dered by a fence and main gates and a gazebo (balai bengong) at each four main directions.2. Madia Mandala/Jaba Tengah is located in the second layer, which is a monument circled by fences and candi bentar at each four main directions. ( cont’d to next page )

Banjra Sandhi Monument is one of the meaningful monuments in Bali

Bali Weekly 3Bali Weekly 13

3. Nista Mandala/Jaba Sisi is the area circling the monument, occupied by pathways, gar-dens, resting places, and sport equipments. Around the sides of this area, there are drain-ages which will be very helpful when the wet season comes.Vertically, this monument is divided into three parts based on the Tri Angga concept:1. Utamaning Utama Mandala is a holy room located in a main area on the highest floor (3rd floor) called Utamaning Angga. This room is functioned as an observation room, a place to meditate, as well as enjoying the beautiful scenery around the monument. 2. Madianing Utama Mandala is located on the middle floor (2nd floor) which is called Madianing Angga. This area is used to place 33 pieces of diorama where the miniature of the Bali resistance leaders and events from time to time. On the outskirt of the area, there are balconies with fantastic views yet to be enjoyed.3. Nistaning Utama Mandala is located on the monument’s lowest floor (1st floor). In this area, there are information centre, administra-tion room, show room, library, meeting room, and rest rooms. In the centre of the area there is a pond called Puser Tasik, eight main pil-lars (Tiang Agung), and also a stairway (Tapak Dara) leading to the upper floors.To support the charming atmosphere of this monument, it has been decorated with gar-

dens that are strategically placed at each sym-metrical corner to create scenery with natural beauty. Scrubs, shady, as well as native plants are in place as a preservation effort.- Bajra Sandi which has been the inspiration of this monument’s shape can be interpreted into two parts. Bajra (Genta) means a sound or a command, and Sandi means a signal. So overall, it can be interpreted as the centre of command which is very relevant since it is located on the heart of government offices area.- The main function of The Resistance Monu-ment is as an education medium which will be focusing on honouring and preserving the value of the resistance for independence and the ancestors that had become the nation’s heroes. It is also to remind the young genera-tion to always able to follow and understand the value of the fight, so they can implement it to keep the nation united. To strengthen its reminders, there are 33 dioramas with 2 x 3 metre each provided to reflect the resistance movement of the Balinese for independence as well as the complete history of them from the ancient time (Bali Kuno) to the middle age (Bali Madya). Everything is so well done that it feels like the actual event is happening.- The secondary function of the building is as a recreational park considering scientific, social, and commercial side of the place. The monument has been planned as such that it’s

indoors as well as outdoors represent inter-esting recreational place. Its indoor facilities is occupied with meeting rooms, show rooms, an art stage, seminar room, a ball room for weddings, library, etc. Moreover, it has gar-dens with beautifully designed landscape, well-chosen plants, accessorial ponds and ponds for fishing, spaces for meditation, wed-ding plaza, music and game plazas, etc.- This commercial recreational function is also utilised to attract tourists from domestic and international arrival with the pattern of the City Tour. The idea was to generate extra in-come to support the operational activities with the annual average income reaching up to three hundred million rupiah. The income is gained from the results of ticket sales, meet-ing room rentals, exhibitions, wedding plaza, seminars, film shootings, ceremonial events such as Christmas and New Year celebration, birthday parties, etc. The social function of the monument which is gracefully built with an exquisite landscape, is to give the impression as the vocal of the city, as the lungs of the city that can give comforts to the locals to enjoy affordable recreation. The giant Bajra Sandi shaped building has given its statement for all Balinese that the place is where the island is governed from, and that they should all give their best effort to continue the dreams of their ancestors to be a bigger, stronger, charming, just, and wealthy nation.-ws-

14 Bali Weekly

Since the family planning program (KB) was campaigned in Indonesia by the gov-ernment in the 1970s, acknowledgment of birth control is slowly built-up among Balinese. Along with the increased levels of education, the public become more aware to limit the number of their chil-dren to be able to create welfare for the families and give their children higher level of education. It is only natural when the phenomenon caused most of Balinese family to only have two children in average. Now the young Balinese families rarely have three children or more unless there is a spe-cifi c reason to do so, such as wanting a child with a specifi c gender. This situation eventually led to the rare third and fourth child and the scarcity of the name “Ny-oman” and “Ketut” to be used among the younger generation of Bali. With the in-creasing awareness of birth control, there

Will “Nyoman” and “Ketut” Disappear from Bali?

could be two names which will disappear and perhaps extinct forever in the future. The lacking number of “Nyoman” and “Ketut” is a fact of the cultural shift from an agrarian culture that embraced the philosophy “Many kids means many luck” to the industrialist or capitalist culture that shape competition in the search for economic resources with a new philoso-phy “Fewer child means more prosperous family”. Family planning campaign which has been very persuasive to support vari-ous groups in the society hierarchy fi nally gave signifi cant results. Even in Bali it is called the most successful program in In-donesia, with 77% user rate of the total number productive age people. The phenomenon of the shrinking usage of “Nyoman” and “Ketut” has become a concern among the Balinese of the im-portance to preserve this cultural value. Even a few years ago, this issue was dis-

coursed along with the worries of cor-nered population of Balinese by the pres-ence of migrants that has increased from time to time. According to the discourse, the presence of migrants must be bal-anced with the increased population of indigenous Balinese with the way young families increasing their number of chil-dren. But it was then submerged and was not studied deeper as it did not aff ect the way the people of Bali think because until now having limited the number of children remains a choice. The shrinking number “Nyoman” and “Ketut” is also a concern in Balinese soci-ety in terms of the spiritual side. Balinese who embrace Hinduism believe that the presence of children is very important not only as a connective descendants but also provide opportunities for the spirits of the ancestors to incarnate into the world and improve (cont’d to next page )

Putu

MadeNyoman ?

Ketut ?Made

a direct descendant of blood related per-son. Means the belief in reincarnation of ancestral spirits to their blood related descendants is a local belief in particu-lar Balinese society, not the basic beliefs of Hinduism in general. So the concerns due to reduced number of children will cause less opportunity for ancestors to incarnate into the world based on Hindu philosophy. While respecting the beliefs people of Bali, the fact of scarce “Ny-oman” and “Ketut” can o n l y be as

sociated with the logic with time lag fac-tor spirits of the ancestors to descend to earth. Like the concept of “probability” in mathematics, then only a limited number of children decrease the possibility of the spirit to incarnate; they only need to “line up”. Viewed from the logical side, the discus-sion whether it will be a cultural preser-vation or not is very relative. Especially because the existence of a child is an indi-vidual right which still in need of govern-ment as well as the traditional interven-tion. Moreover, this cultural preservation is in contrast with the government’s mis-sion to suppress the number of births in order to reduce the social burden of the government in the long term. Logically, it is understandable that the government controlled population, because along with it the government will not load much more burden? Culture is essentially a human creativity intended to counterweight material and

non-material life, and it can not replace the primary need such as food and cloth-ing. Given the dynamic nature of human beings, the culture should also be dy-namic and flexible in nature to be able to tailor to the interests of mankind as a supporter of the culture. Old cultures will be left if it is not in accordance with hu-man needs and not longer follow the de-velopment of time. If the success of fami-ly planning in Bali was a hundred percent and economic interests take priority over the cultural preservation of name “Ny-oman” and “Ketut”, they would become extinct in several generations to come. In conclusion, proportionality between

the interests of cultural preservation “Nyoman” and “Ketut” including the implementation of the beliefs about reincarnation in Bali with the need to control the number of children due to economic conditions, can only be chosen and done by each individual family in Bali. Determi-nation of the number of children is a choice of each individual. The

ability and the will have to be har-monized. If a young Ba-linese family has finan-cial capability to finance the welfare of his family and have the awareness to preserve the culture, then the decision to have “Nyoman” and “Ketut” (ie. third and fourth child) is

very good. But if not, this surely can not be imposed. -Ketut suasti -

The goverment’s national family planning program

Bali Weekly 15

As The Rest ComeTo My Heart

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his karma in the new birth. With the de-creasing number of children or descen-dants then of course this is regarded as an obstacle opportunity to incarnate the spirit of ancestors. From the phenomena mentioned above, there are two contradictory things about the scarcity of child “Nyoman” and “Ketut” among the younger generation Bali: - First, the hard life in the middle of the materialism and the swift currents of glo-balization that have entered the island of Bali has changed the mind of young Balinese families especially when birth control aims to increase family welfare, including giving better education to compete in the search for sources of livelihood; - Second, with respect to the ideals of cultural preservation purposes as well as the belief associated with reincarnation opportunity for the ancestral spirits; These two contradictory things became a special dilemma for the people of Bali in general. But having a child is a right of each individual that the government and customs do not feel the need to regu-late it. Feared of ex-tinction, “Nyoman” and “Ketut” yet have not been studied deeper because it is not con-sidered the primary thing with low urgency level. Moreover, the situation in modern Balinese are in average face tight finan-cial constraints that has made various parties understand this situation and even support the spacing of children for the welfare of the family. Economic burden due to many children had been feared to plunge the people of Bali to a lower welfare level. Then, whether the preservation of culture in the presence of “Nyoman” and “Ketut” is not necessary and would regarded to have disappeared because of some natural courses? How to review the logic and spiritually behind this? If viewed from the spiritual side, the pres-ence of “Nyoman” and “Ketut” associated with the belief in reincarnation is not a strong argument. In the book of Bhaga-vad Gita, verse 2:22, mentioned that “re-incarnation is a form of spirit that came from an old body into a new entity as a new dress and to undress the old”. It is not mentioned that the “body” must be

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16 Bali Weekly

(cont’d from page 6) Based on of several common cases of cus-tom among the people of Bali from the past until now, the Bali Weekly approached some sources that are concerned with cases like this and have been giving the right solution to overcome them. Santayana Crematorium is located at Jalan Raya Sakti Peguyanagn Kangin, East Denpasar, right on the edge of the river bank which background is a jungle that still adds mystical beauty to the Crema-torium. It is owned and managed by Mangku Jero Dalem Babakan who is familiarly called Jero Mangku Alit. This institution is under the auspices of the Pasek (the name of a group of cast in Bali), Mahagotra Pasek Sapta Resi and was founded by Prof. Dr. dr. I Wayan Wita and Prof. Dr. I Made Titib and supported by the Denpasar Mayor and the entire extended family members of Pasek Mahagotra Pasek Sapta Resi, Bali. Their daily work is absolutely intended to help people with problems, par-ticularly in handling the bodies and the other ceremonies that still have something to do with the ritual ceremony of Ngaben like Mete-lu Bulan (three-month celebration), Metatah (tooth failing), and others. These days there are a tendency from Balinese

people to use Santayana Crematorium servic-es as an alternative way in holding the ngaben ceremony because it is considered to be more practical in the customary bureaucracy, more aff ordable for the Balinese community who is economically weak and has less trouble. Ac-cording to the account of Jero Mangku Dalem Babakan that the average use of services is between 6 to 7 times per month, and they all conducted in mutual cooperation between the management and the one who is holding the ritual works. When asked whether this ser-vice is specifi cally built just to serve the Pasek citizens which is a part of The Four Castes, Jero Mangku said, “No, because the mission aims for social welfare of the Balinese people from all of The Four Castes and other people who have the same problem.”In their work as a Crematorium service insti-tutions that serves a variety of outsiders, the managers and owners admitted they have met many obstacles which generally came from neighbouring villages which complain that the village will be leteh (unholy) if passed by the body which come from all directions that are not of the bodies of their respective citizens. However, the issue was later dealt with because it was found to be an unrea-

sonable and non-fundamental cause, espe-cially now the Mumbul village of South Kuta, Badung regency is the Setra Mandala centre (Central Cemetery) of many people. –ws-

Bali and its unique culture have always been an amazing topic to discuss about. The dances, the traditions, and the attributes they use in conducting spiritual ceremonies are just some small parts of the island’s beauties. Amazingly, they were created not only to entertain our eyes, but each of them was there to serve as a symbol of Hindu’s Gods in relation to the ceremony itself. One of the attributes we often found in Bali is the ornament-ed bamboo pole called ‘penjor’, usually located near the en-trance of a house or a temple. To the Balinese, ‘penjor’ serves as the symbolization of God’s presence, therefore every Hindu temple and Balinese household must produce and display them when it comes to ‘Galungan Day’, or famously known as the victory day of “Dharma” (virtue) upon “Adhar-ma” (evil). And because of what it represents, many Balinese are now using them when they have spiritual ceremonies other than the Galungan. A ‘penjor’ is usually constructed using a long bamboo pole with its curved end, and ornamented with rice paddies, corn cob, coconut, cakes, a piece of white or yellow textile, cane stick, young coconut leaves, and fruits such as pineapple, banana or cucumber. These ornaments were carefully tied and arranged in such order to remind people that every-thing they relish in this earth are given by God.To be more specifi c, each of those ornaments also has their own meaning. Bamboo is considered as symbol of ‘Brahma’, known as the fi re God who can burn bad spirit using his marvelous power. The use of white or yellow textile repre-sents God’s glory in defeating evil. Coconut is used as a re-minder of ‘Rudra’, the God who kills the forces of darkness. Leaves represent the greatness of ‘Sangkara’, known as the God who provides plantations to this earth. Finally, fruits were added to appreciate “Wisnu”, the God who saves this world from destruction. –rwitb-

‘Penjor’ - The Beautiful Ornamented Bamboo Pole

A unique and beautiful Balinese ornament

Bali Weekly 17

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Sacred Earth Mystical Belly Dance Night @ Ubud BaliDance performance byMishaal with Sitara beautiful bellydancerswith Master Musician by Anello Lalloji Capuano

MannekepisRonaldgangBlues & Rock N Roll

Rock BarDJ Andy CaldwellSong writer, remixer, producer and all round performer Andy Caldwell takes to the rock wall stage to entertain you with his electronic tracks. Starts from 5.30pm onwards.

KlapaLazy DazeThe Best Soulful House you have ever heard. Featuring DJs James Hendrik and Monty, starts from 5pm onwards at beach cafe.

October 10, 2011

October 12, 2011

EVENTS

18 Bali Weekly

October 13, 2011Blue EyesWonderfull TonightResident DJs and Simply The Best house band. Starts from 8pm ‘til drop.

BosheRoad RunnerAutomotive community party. Featuring Boshe Sexy Dancers, Devo-tion house band and resident DJs. From 10pm onwards.

BountySnow on the BoatDJ Double Gee, Arief, Denny, and David. Starts 9pm.

Club CosmoExtravaganza!Highly entertaining midnight show. Starts from 10pm onwards.

Deejay ClubUnleash YourselfLadies night, free entrance fro ladies with resident DJs Ion, Noldy, James Hendrik, and Nason. Starts from 12am onwards.

EikonBikini fashion show by ‘Little Bird’ with international models.Resident DJs Manda, CBee and Bibo. Happy hours 9pm to midnight.Freeflow purple nurples from 12am to 12.30am.

EnvySunset HoursDJ Performance with Aan. From 5.30pm onwards.

Hard Rock HotelAfter Seven band perform live at Centerstage. No cover charge.From 8.30pm onwards.

Hu’u BarChill ThursComplimentary chili con carne from Chef Philip Mimbimi. From 7pm ‘til closing.An elegantly spiced mix with the finest guest DJs and 2 for 1 Bintang or margaritas all night. live entertainment, song requests, cigars & shishas.

October 6, 2011

October 7, 2011

October 8, 2011

October 5, 2011

Sky GardenSimon PattersonUK Trance DJ Simon Patterson takes control of decks at Sky Garden. See HereNow.

MannekepisThursday, 06 October 2011, 9 PmKhanya Jazz Project

Betelnut, UbudPaul Kelly In ConcertAustralian singer songwriter Paul Kelly’s performance will be support-ed by Indonesia’s own songstress Tika, Salena Godden, Lucky Oceans, and Gregory Day with master of ceremonies Steve Bisley. Concert tickets are RP 650.000 (AUD$70) and are selling fast. Book your tickets now at www.ubudwritersfestival.com. Ubud’s newest venue: doors open at 8.30pm for 9pm start.

Blue EyesBe To ParadiseFeaturing DJ Lola Alicia from Jakarta, with Angels Blue Sexy Dancer, resident DJs, and Simply the Best band. Starts from 8pm ‘til drop.

Blue EyesLadies From Blue EyesFeaturing DJ Milinka From Jakarta, resident DJs, Simply the Best band and Angels Blue Sexy Dancer. Starts from 8pm - ‘til drop.

Sky GardenDJ Peewee FerrisSydney based DJ, recording artist, composer, sound designer, and music director, Pee Wee Ferris takes to the decks of Sky Garden.

October 3, 2011 Kuta BeachRip Curl Surf and Music FestivalThe Rip Curl Surf & Music Festival, Bali’s largest boardsports and beach concert party.

Vi Ai PiGuest DJ spinning at Fish Tank ClubDJ Lee4 and DJ Nesyha spin RnB, Mash Up, HouseFree shot in Fish Tank Club.

Rock Bar7 Sunsets 7 Nights with DJ Martin East.Now open daily from 4pm. Resident DJ Martin East heads Bali’s best DJ line up. Sunset Session from 5.30pmLate Night Session from 9.30pm – 1am.

Rosso VivoLive on stageSunset with DJ Dion and DJ Adit, from 5pm – 7pmArya and friends, from 8pm – 11pm.

Sang Ria GrillThursday night live music of various styles with Buena TierraFrom Salsa to oldiesStarting at 7.30pm.

Sky GardenThirsty ThursdaysAll double spirit pours for the single price! Make it a double for Rp 60K, available on: Smirnoff,Jim Beam, Bacardi & Gordons. From 6pm ‘til late.

SOS Supper ClubThirsty ThursdaysStart your weekend early with all-night drink specials. 3 x Mojito’s for 185K and wine specials all night. Resident DJ EricEntrena plays for your pleasureat Sunset. From 5pmonwards.

Vi Ai PiClassic NightDJ Lee4 , DJ NesyhaClassis style Dancers

Bali Weekly 19

October 14, 2011 October 22, 2011

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20 Bali Weekly

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Land location Uluwatu Pecatu, BaliLand size 600m2Building size 250m2Listing Type For SaleCerificate YesNo. of bedrooms 5No. of bathrooms 2 Price Rp. 3.500.000.000

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Land location Graha Wanapanti, BaliListing Type For SaleCerificate YesNo. of bedrooms 2No. of bathrooms 140/80 (premium) Rp. 350.000.00040/80 (ekonomis) Rp. 315.000.00027/80 (ekonomis) Rp. 260.000.000

Bali Weekly 21

IMPORTANT TELEPHONE NUMBER• Fire: 113• Police: 110• Ambulance: 118• Indonesian Red Cross: 225-465• Rescue Coordination Office: 751111• Directory Enquiries: 108• International Operator: 101• Telemarketing Service Information: 162• Post Service Information: 161• Time: 103• Immigration Officer: 227828, 7510388• Public Hospital 227-911.

TOURIST INFORMATIONThe Department of Tourism (Bali) has six Information Centre where booklets and brochures canbe obtained free of chargeAddresses :Ngurah Rai International Airport Tuban, Phone: (0361) 751011Bina Wisata Ubud, next to the village heads in UbudGovernment Tourist Information Centre, Jl Raya Kuta No. 2, Kuta - Badung, KutaGovernment Tourist Office, JI, S, Parman Niti Mandala, Denpasar, Phone (0361) 222387

HOSPITAL

International SOS Medica Clinic Jl. By Pass Ngurah Rai no. 505X Kuta – Bali Ph. +62-361-710505

Bali Int’l Medical Center(BIMC) Jl. Bypass Ngurah Rai 100X, Kuta BaliPh. +62-361-761263

Dharma Usadha Hospital Jl. Jend. Sudirman 50, Denpasar, BaliPh. +62-361- 227560

Graha Usadha Hospital Jl. HOS Cokroaminoto 28 Denpasar, Bali Ph. +62-361- 413988

Kasih Ibu Jl. Teuku Umar 120 Denpasar, Bali Ph. +62-361- 223036

Kuta Clinic Jl. Raya Kuta Denpasar BaliPh. +62-361-753268

Nusa Dua Medical ClinicJl. Pratama No. 81 Tanjung Benoa, Nusa DuaPh. +62-361-771324

22 Bali Weekly

Prodia Clinic Jl. Diponegoro 192 Denpasar, BaliPh. +62-361-227194

Puri Raharja Hospital Jl. WR Supratman 14-19 Denpasar, Bali Ph. +62-361-222013

Sanglah Public Hospital Jl. Diponegoro Denpasar, BaliPh. +62-361-227911

Surya Husadha Hospital Jl. Pulau Serangan 1-3 Denpasar, Bali Ph. +62-361-233787

Sanur Hospital Jl. By Pass Ngurah Rai, Sanur Bali Ph. +62-361-289076

Wangaya Public Hospital Jl. RA Kartini 133 Denpasar Bali Ph. +62-361-222141

Prima Medika Hospital Jl. Pulau Serangan, Denpasar Bali Ph. +62-361-236225

NORTH PART OF BALI

Prodia Clinic Jl. RA Kartini 12, Singaraja Bali Ph. +62-362-24516

Singaraja Public HospitalJl. Ngurah Rai 30, Singaraja Bali Ph. +62-362-22573

WEST PART OF BALIDharma Kerti ClinicJl. Manik 14, Tabanan Bali Ph. +62-361-811424

Tabanan Public Hospital Jl. Merpati 11, Tabanan, Bali Ph. +62-361-811754

Negara Public HospitalJl. Gelar, Negara, BaliPh. +62-365-41006

EAST PART OF BALI

Gianyar Hospital Jl. Ciung Wanara 2, Gianyar Ph. +62-361-943049

Bangli HospitalJl. Kusumayudha 27, Bangli Ph. +62-366-91521

Klungkung Hospital Jl. Flamboyan 40-42, Klungkung BaliPh. +62-366-21172

Amlapura Public Hospital Jl. Ngurah Rai, KarangasemPh. +62-363-21011

Ubud Clinic Jl. Raya Ubud No. 36 Ph. +62-361-974911

TOURIST POLICE STATION AT TOURISM AREAS

Denpasar Area• Tourist Assistance Centre (24 hours)WR Supratman Street, Ph : (0361) 224111• Denpasar City Police Station, Gunung Sang-hyang Street Denpasar.Phone (0361) 424346 - 422323• South Denpasar Police Sector. By Pass Ngu-rah Rai Sanur Denpasar.Phone (0361) 288597• West Denpasar Police Sector, Ayani Street No 100, Denpasar.Phone (0361) 225456• East Denpasar Police Sector, Prof. Ida Bagus Mantra Street Denpasar. Phone (0361)464694• Kuta Police Sector, Kuta Street No. 141, Kuta Phone (0361) 751598 - 752110• South Kuta Police Sector, By Pass Ngurah Rai, Bualu-Nusa Dua. Phone (0361) 772110• Tourist Police Post, Pantai Kuta Street, Kuta• Bualu Tourist Police Station, Bundaran Tugu Mandala of BTDC, Nusa Dua• Tourist Police Station (24 hours), JI. Double Six Beach, Kuta.

IMPORTANT EMBASSY

Australian Consulate-GeneralJalan Tantular, No. 32, Renon, Denpasar80234, Bali - IndonesiaPostal address :PO Box 3243 Denpasar Baliph. +62 361 241 118, Fax : +62 361 221 195E-mail : bali.congen@dfat.gov.au

Honorary Consulate Of Brazil Jl. Raya Legian No. 186, Kuta 80361ph.+62 361 757 775, Fax: +62 361 751 005E-mail: brazilconsul@bali.net

British Honorary Consulate Jl. Tirta Nadi 20, Sanur, Denpasar 80238ph. +62 361 270 601 , Fax: +62 361 287 804E-mail: bcbali@dps.centrin.net.id

Honorary Consulate Of ChileJl. Pengembak Gg 1 No. 3, Sanur, Denpasar 80827ph. +62 361 281 503, Fax: +62 361 285 216E-mail: chilehonconsulate@bali-villa.com

Honorary Consulate Of The Czech RepublicJl. Pengembak 17, Sanurph. +62 361 286 465, Fax: +62 361 286 408E-mail: bali@honorary.mzv.cz

Bali Weekly 23

Consular Agency Of France Jl. Mertasari Gg. II No. 08, SanurPh. +62 361 285 485, Fax: +62 361 286 406E-mail: consul@dps.centrin.net.id

Honorary Consulate Of The Federal Republic Of Germany Jl. Pantai Karang No. 17, SanurPh. +62 361 288 535, Fax: +62 361 288 826E-mail: germanconsul@bali-ntb.com

Honorary Consulate Of The Republic Of Hungary Jl. Bypass Ngurah Rai No. 219, SanurPh. +62 361 287 701, Fax: +62 361 735 232E-mail: huconbali@telkom.net

Honorary Consulate Of Italy Jl. Bypass Ngurah Rai, JimbaranPh. +62 361 701 005, Fax: +62 361 701 005E-mail: italconsbali@italconsbali.org

India Cultural Centre Jl.Raya Puputan Renon No 42-44 Denpasar- BaliPh. +62 361 241987, Fax. +62 361 241980

Consular Office Of JapanJl. Raya Puputan 170, Renon, Denpasar 80235PO . BOX. 3432 Denpasar BaliPh. +62 361 227 628, Fax: +62 361 265 066E-mail: konjpdps@indo.net.id

Honorary Consulate Of MexicoAstina Tours & Travel BuildingJl. Prof. Moh. Yamin No. 1A, Renon, DenpasarPh. +62 361 223 266, Fax: +62 361 244 568E-mail: yudhara@astinatravel.com

Honorary Consulate Of The NetherlandsJl. Raya Kuta 127, Kuta 80361P O Box 3337 Denpasar 80001Ph. +62 361 761 502, 751 517, Fax: (+62 361) 761 502, 752 777E-mail: dutchconsulate@kcb-tours.com

Royal Danish Honorary Consulate Mimpi Resort, Kawasan Bukit Permai,JimbaranPh. +62 361 701 070 Ext. 32, Fax: +62 361 701 073/4E-mail: mimpi@mimpi.com

Norwegian Honorary ConsulateMimpi Resort, Kawasan Bukit Permai, JimbaranPh. +62 361 701 070 Ext. 32, Fax: +62 361 701 073/4

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