History of Bali

About Bali

History of Bali

The word Bali firstly appeared in the  Inscription of Blanjong found in Sanur village. The epigraph  shows the number of 913 centuries which was written by King Kesari Warmadewa. On that epigraph, Bali island is called Bali Dwipa. This word is derived from Sanskrit language that consists of words Bali and Dwipa. The word Bali has a lot of meanings such as return, offering, certainness, real and the other words that have similar meaning. Whereas Dwipa means island.

The name Bali might be given by Indian traders who had spread around South Eastern Asia including Bali in the first century. They encountered with the villagers who occupied this island with religious ceremonial activities using many kinds of offerings (banten) in conducting the ceremony.

Maybe based on that condition, this island was called Bali Dwipa. This became the trader’s habit when they found a new region that had not had the name yet. They would give a name in accordance with the situation of the environment

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Geographical  Location and population

Bali province is one of the provinces in Indonesia which is located between Java and Lombok Island. Its physical limit is in the northern part is Bali sea, in the eastern part is the Lombok straits, in the southern part; the Indonesian ocean, and in the western part; the Bali straits.

Bali Island consists of Bali island, Nusa Penida Island, and Serangan Island. Administratively, Bali province consists of eight regencies and one city which is divided into 53 districts, 674 villages, and 3954 hamlets. Bali island has a very strategic location because it  relates land transportation of Lombok and Java. Bali is also located between Asia continent and Australia continent. Geographically, in the middle of Bali Island, there are a lot of mountains laid front east to the west. Among those mountains, there are several mountains as the top such as: Agung mountain (3142 m), Batur mountain (1717 m), Abang mountain (2152m) and Batukaru mountain (2276 m). Mount Agung and Mount Batur are volcanic mountains. In the northern and southern parts of those mountains laid the land. Those mountains are quite far from the cebter city of Denpasar. Prananta   Bali rent car as one of car rental providers will be grateful to assist the visitor who love to visit those places. 

There are four lakes in Bali; Batur lake (1.675,5 Ha), Beratan lake (375,6 Ha), Buyan lake (336 Ha), and Tamblingan lake (110 Ha). The rivers that spurt from the lakes and forest mostly flow to the southern part of Bali such as; Unda river, Petanu river, Ayung river and etc. Bali region is belong to tropical area affected by the seasons that change every six months. Bali has two seasons, dry season (April- October) and rainy season (October- April). The temperature is varied between 24,0 degrees Celsius and 30,8 degrees  Celsius. The humidity is 79% in average.

The population of Bali in 2001 as many as 3,156,392 people. In the previous census recorded the population in Bali as follow: Census in 1930 is 1,101,029 people, the census in 1961 is 1,782,529 people, the census in 1971 is 2,120,091 people, is 2,469,930 tahun1980 census and in 1990 is  2777. 356 people. In 2011, the population in Bali is approximately 4.000.000.  Beside living in Bali,  they are also scattered in various other provinces in Indonesia, where most of them are transmigrant.
The Balinese or Bali tribe is one of the tribes residing in the Indonesian archipelago. Bali tribes is one of ethnic group who are bound by the consciousness or the unity of cultures both  Balinese culture and Indonesian culture. Sense of awareness for the unity of Balinese culture is reinforced by the presence of ethnic unity and Hindhu unity. Balinese language has a literary tradition both  written and oral, and supported by its own script system.

 
By : pranantabalicarrental.com

canang sari

Canang sari

When we go by taxi, public transportation, charter car, we might see a basket of colorful flower which is mostly placed in the dashboard of the car by Balinese drivers. It is called Canang Sari. If the passenger of the car ask the driver “What is that?” “Is it just a decoration?” And the driver being asked by the passengers that are mostly dominated by foreigners, will answer “No sir, it is Canang Sari that is offered to Hyang Widhi (God) in order to get His bestows and get safety during the trip.”

That is the common answer and certainly that is the reality. But if we investigate, analyze that driver has implemented the concept of Cosmogony Philosophy teaching (Tri Angga / Tri Mandala) which the descriptions are as follows:

1.    Parhyangan, which is located in front of the seats or on the dashboard (Utama Mandala) a place to offer Canang Sari every the driver drives the car to get the passenger.

2.      Palemahan is the body of taxi itself includes the seat of the driver and the passengers in front and in the back (Madya Mandala).

3.    Pawongan is the driver and the passenger either who sits in front or in the back. On the other hand, for the baggage of taxi is Nista Mandala.

That is how the taxi drivers in Bali implement the concept of cosmogony philosophy in the daily activity although they cannot explain the meaning of Canang Sari comprehensively. The phrase Canang Sari is derived from the words canang (a small square of coconut-leaf basket decorated with a combination of colorful flowers) and Sari (essence). Canang Sari is completed by placing on top of canang an amount of money (kepeng). Which is expected to make up the essence of the offering.

On the other side, Canang Sari can be found in temple, on small shrine in houses and on the ground or as a part of large offering. Balinese always offer Canang Sari as the simplest daily household offering to say thankfulness to the God for what we got in our life. Canang Sari is usually offered in temple, cross road. Sacred statue, houses or other places that Balinese people recognize it sacred so as to make the world’s balance.

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Geringsing Tenganan

Kamben Geringsing are of great importance for Balinese, irrespective of whether they are used for black or white magic. It is hardly surprising, then, even the ruler of early kingdom in East Java sought to avail themselves of the service of Tengananese textile specialist whose mysterious cloths were employed to maintain and augment their power. Close study of iconography of the geringsing wayang reveals striking comparisons with East Javanese temple relief of the 13^th and 14^th centuries. Especially the relief of Candi Jagahu (near Singosari), Candi Penataran (near Blitar), and Candi Tigawangi (near Pare) show amazing similarities with the representations of priests and heroes on geringsing wayang kebo and wayang putri. Other fabrics shows pattern which are reminiscent of western Indian patola textiles, which also enjoyed great popularity in Hindu- Javanese court circles at this time.

It is particularly interesting to find the word geringsing mentioned in important literary works relating to the period when the aforementioned reliefs performed a didactic function. In Canto 18 of Nagarakrtagama, an ode composed in 1365 by the Buddhist sage Prapanca in honor of the king of Majapahit, the poet describe with his customary thoroughness of the composition of the royal caravan. It comprised six groups, distinguished by various emblems. The curtain of the carriage bearing the king, Hayam Wuruk, consisted of geringsing, lhobeng –lewih, laka, etc., with ornaments.

The well-known Pararaton chronicle and a poem called Rangga Lawe ( two East Javanese text telling of the first king of Majapahit, Wijaya) both relate that the king gave his warriors geringsing clothing prior to battle. In the Pararaton, five soldiers were given trousers of geringsing materials; in the Rangga Lawe all the warriors provided with sashes called cawet geringsing. The magical potency of double ikat of Tenganan clearly seems to have worked beyond the borders of Bali at a very early date, which is hardly surprising in view of the close cultural ties that existed between Bali and East Java in the early 10^th century, and of the colonization of Bali by Majapahit after 1343. Geringsing lubeng with its powerful star pattern on a bright red background was particularly esteemed as the emblem and wardrobe of  kings.  Still today, this pattern is held to possess the highest prestige in Tenganan. Its aesthetic attraction and power has recently gained a reputation all over Bali. Endek cloth with geringsing patterns have become a real fashion hit.

The identity and origin of  figures represented in geringsing wayang kebo and wayang puteri, which so clearly reflect East Javanese style, pose questions of great interest for the cultural historian. One possible answer is that these fabrics, which are seldom worn in Tenganan, were originally designed and produced as commissioned works to meet the religious needs of East Javanese and Javano-Balinese courts. The form and content of wayang kulit.(shadow play) are not known in the native village culture of Tenganan. On the other hand, the most popular of all Javano-Balinese kings, Dalem Batu Renggong, is reported to have clothed himself in geringsing wayang for his coronation.

Outside Tenganan, fabrics of wayang type are still preferred today for use in the rites of passage celebrated by noble families, for example as cloth in which to wrap the pillow during a tooth filling, or as a shroud to cover the body of the deceased before cremation. In many regions in Bali and among Balinese in Lombok, geringsing wayang are suspended as a ceiling beneath the highest roof of towers used for transportation of a corpse. Fragments of magical geringsing cloth are also hung on sacred weapons or spread as an underlay for offerings, in the same way as wangsul/gedogan. In many old Balinese villages of east Bali, as well as in the famous temple of Samuantiga near Bedulu, the sedans chairs of the gods are swathed in geringsing wayang. When men perform the old baris war dances at temple festivals or death rituals (Badung, Tabanan, Buleleng), their wardrobe is often completed with the aggressive and at the same time defensive double ikat cloth from Tenganan.

Various  myths,  legends, and historical  document suggest that the creators of kamben geringsing have not occupied their present site from ” time immemorial.”  On the contrary, the story generally goes that the ancestors of the Tengananese—the Wong Peneges or  inhabitants of the original Balinese village created by the god Indra—came here from the distant past from the kingdom of Bedahulu in east Bali in search of royal horse that had escaped. Royal edicts from 11^th century show that, at this time, the settlement of “Tranganan” was still located on the coast of Candi Dasa , and that the inhabitants had close links with Javanese ambassador and religious reformer Empu Kuturan, who lived only a few kilometers away in Silayukti (near modern-day Padangbai). In an important lontar (palm leaf) historical text preserved in the Jero Gede of Sidemen, the Babad Bali Pulina, there is also an account of close relations between the Bali Aga of “Tranganan” and Kuturan. At the same time, the reader of this chronicle finds the intriguing statement that a sect dedicated to Indra landed on the coast at Candi Dasa following a ship wreck.

In point of fact, relics even carried now in a procession from the bale agung of Tenganan to the Sembangan temple in the northen part of the village, are said to be fragments of the raft that brought the ancestors of  Tenganan across the sea and broke up and sank shortly before landing. A sea-mindedness, which clearly distinguishes the Tengananese with the mountain-mindedness of the other Balinese, is suggested by other two cultural elements. The original altar (sanggah kamulan) of all house compounds in Tenganan is oriented in the direction of the sea not towards the volcanoes and the sunrise (kaja-kangin), as in other Balinese villages. Secondly, the people of Tenganan do not practice cremation. Once the sun is past its zenith, the body is carried to the cemetery, where it is undressed and placed naked in the grave, the head face down, pointing in the direction of the sea.

Genetic and medical research begun in 1978 by a team of Indonesian and Swiss scientists in Tenganan Pegeringsingan has even suggested the possibility that the people of Tenganan originally came to Bali from  India, either direct by sea or via Java. Tests have revealed that 18 inhabitants of the village have in their blood a special enzyme LHD Calcutta I, which is characteristic of Indian and otherwise exceptionally rare outside India. The supposition that Indra’s sect may be Vedict emigrants from India is bolstered by ethnographic findings. The most important ritual month of Tenganan coincides with the winter solstice. The complex swinging ritual that takes place  at this time is strongly reminiscent of ancient Vedict swinging rites, which also take place at the time of solstice (mahavrata) and are devoted to the god Indra, linking together heaven and earth. Moreover, our own surveys of textile technology in connection with double ikat do not, a priori, rule out an Indian origin, especially from Andhra and Orissa.

Refference : The Theater Of  The Universe

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Lovina, Sail Indonesia 2011

Lovina, which is situated approximately 10 kilo meters west of Singaraja, in Buleleng, north Bali became on of The Bali stopover for the yachts participating on the Sail Indonesia 2011 ( the Darwin from Singapore yachting rally) was at lovely Chief of Buleleng Regency Tourism office, Drs. Putu Tastra Wijaya MM. said that “ We are happy that the yachts have come to Lovina and hope they and their family and friends  come back to North Bali and enjoy our  spectacular nature and beautiful scenery.” He also said that supporting Sail Indonesia 2011 is an investment in the future and hope that it encourages more visitors to the region giving it a much needed economic boost and  help creating the employment for  young people. The local authorities really turn on the hospitality for the visiting yachties   with welcome ceremonies, local tours, cooking classes, handicraft exhibitions and cultural displays. Over 75 yachts were safely anchored in the tranquil water of the Bali sea in an ideal setting of light wind, Calm Ocean, and mountain backdrop to inspire.

The consensus amongst yachties at the farewell dinner was that Lovina is a great place. The women skippers and crew members were especially delighted with the shopping. It was one of the firs chances since leaving Darwin to go bargain hunting. Clothes were very popular, as were the cooking classes and of course stocking up on the fresh fruit and vegetable galore from Singaraja market. One English couple were hanging out for some French cheese. Skipper Peter Benzinger from sv Peregrina said that after being at sea for a few months it was great to go into the hills around Lovina and see the volcanoes, lush green rice padis and wholesome food being grown and sold. He was also impressed  with the respect of the people still have for ancestors, temples, traditional song and dance. And the enthusiasm by all to keep the tradition alive. Every where the went  they got the call “Hallo Mister” and made to feel very welcome. He promised that all yachties  had taken many photos of Lovina and would post them on the personal blogs, face book ect to what wonderful place Lovina is.

Singaraja is the preferred choice for yachties sailing through Indonesia as it lies directly on the favored in Indonesia cruising paths and is a fabulous place to visit and rest up.  The local government has ideas to make Lovina an even better place to visit for yachties. Plans are afoot to build a modern marina that can handle up to 100 yachts or other vessels at one time. Some had said it could be built at Lovina while others lobby for Singaraja and link it with the old city to provide onshore support. Singaraja has been a destination for yachties for centuries and having been there and spoken to a lot of people has the potential to be a major modern sailing destination for years to come.

reference : Bali Advertiser

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Traditional Wedding in Bali

Bali traditional marriage ceremony is a traditional procession that becomes a spiritual fundamental for both bride and groom. The even is mostly conducted  and performed at the groom's house, because the Balinese people have a customary of patriarchal system. So in this case all of the  ceremonies’ budget and cost required will be groom’s family’s responsibility. In general, several types of ceremonies in accordance to the belief of people in Bali  must be undergone before holding the final or the main wedding ceremony.

There are also several steps of traditional Balinese wedding stages as follows:

Ngekeb Ceremony

The event aims to prepare the  bride candidate become the one who should be ready goes through life being a wife, this ceremony is particularly held in bride’s house before her husband comes to pick her up so as to beg to Almighty God for his blessing, bestows and happiness to the couple. In addition  they expect that they will be  given good descendant.
After that, in the afternoon the whole body of the bride is lubricated by traditional concoction made ​​of leaves, turmeric, cananga flower, and rice that have been mashed before.  A container of water consisting of any kinds of flowers is prepared in the house yard for the bride shower. 

After the bathing and shampooing, Bali traditional marriage ceremony is continued into bride’s room that has been prepared and completed with any kinds of offering. Once the groom inside the room, she is not allowed to come out of the room until her husband arrives to pick her up. By the time this ceremony is conducted, the whole body of the groom is covered with a thin piece of yellow clothes. It is a symbol that the bride has been willing to bury his past life as a teenager or youth and must be ready for a new life with her ​​life partner.

Mungkah Lawang

An envoy is ready to in charge to knock the bride’s door for three times as a signal that the groom has come. This person sings the Balinese song in order to give a notification to the bride, so she should prepare herself to be ready to meet her husband . The contents of the song is a message that says if the groom has arrived to pick her up  and begging immediately for opening  the door.

  

Mesegeh Agung Ceremony

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By the time they arrive in groom’ house, the ceremony is continued into the courtyard of  house, both  couple go down from the stretcher to prepare  their selves for Mesegeh Agung Ceremony.This procession is held in order to welcome  the bride to the groom’s house. The mother of the groom will enter the room and tell the bride that the yellow cloth which covers her body will soon be opened to be redeemed with the old or ancient Balinese money or (Kepeng satakan)which is  pierced by  Balinese rope yarn  and usually in  amount of  two hundred Kepeng as a symbolize that the bride is truly accepted by groom’s family.

Madengen-Dengen Ceremony
This procession is very important to do because it aims to clean or purify the bride and groom themselves from negative energy. The ceremony is led by a customary holy priest.

Mewidhi Widana

In this step, both groom and bride wear the traditional wedding costume and also various kinds of equipment for the ceremony, they accomplish the ceremonial ritual that is called Mewidhi Widana led by Ida Sulinggih or holy priest. The event of  traditional Balinese wedding aims  to complete and  enhance the self purification that   has been done in the previous  wedding ceremony which  particularly intends  to neutralize the negative effect Furthermore, both go toward merajan, the shrines to pray for  blessing of the Almighty God and giving the prosperity for both couple .Since  that time they are officially  declared as husband and wife. This step becomes the main ceremony that is witnessed by a large number of groom’s community, family and local government officers.

Mejauman or Ngabe Tipat Bantal ceremony

A few days after the wedding, the couple officially became husband and wife, then on the agreed day, the groom’s family will take the bride and groom to the bride's parents to conduct Mejamuan ceremony. This event aims to beg a bless from both parents and relatives of the bride, especially to the ancestors, that hence the bride is legitimately become the part of her husband‘s family .For this farewell ceremony, usually the groom's family bring a number of luggage containing a variety of snacks such as: various types of Balinese cushions, cakes, rice, sugar, coffee, tea, a variety of fruits and typical Balinese dishes. They organize all the equipment required one day before including photography arrangement, food, as well as transportation. In this situation, rent car in bali  involves to support Balinese wedding rent car  needs to carry out a number of people to the bride’s house.

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ASEAN SUMMIT IN NUSA DUA BALI

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ASEAN  SUMMIT  AFFECTS    TOURISM  AND  ECONOMY  IN BALI

Pratinjau

The 19 ^th of  ASEAN  summit presentation that was held from the date of 17^th to 19^th November 2011 in Nusa Dua Bali, attended by a number of head of ASEAN nations, and ASEAN cooperated countries as well as  accompanied by the delegations, is expected to have a positive impact to tourism sector and the economical operational system  in Bali. The conduction of the 19^th ASEAN summit in Bali is an international scale event that has  run smoothly shows that Bali is a safe area to be visited by tourists both foreign and domestic visitors, remembering Bali is one of a  the most popular tourist destination around the world. With a sense of safety, the tourists would be attracted to come to Bali to see how Bali is nowadays. This is a boon and benefits for tourism and Bali's economy, which from tourism point of view Bali will be increasingly popular with its tourism areas such natural beauty, unique cultures and traditional customary unit owned by the Balinese themselves. In terms of economy, the ASEAN summit will resurrect the economy and be able of supporting tourism development in Bali  for example: hotels, restaurants, transportation services, rent car providers, tour and travel, agriculture, livestock ,ect. The Balinese are also very proud of the holding of this conference that would be able to issue a new image of recent Bali all over the world.
Moreover, with the presence of the president  of United States of America, Barrack Obama in Bali and his visitation to some areas will be one  of the greatest impression  throughout the world. This is a proof that Bali still exist, safe, comfortable and always become the main destination for the tourist to enjoy their vacation.The history has recorded that Bali become the world's attention with the holding of this Conference.

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BALI SCULPTURE EXHIBITION IN CULTURE VILLAGE

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THE  APPRECIATION OF SCULPTURE  EXHIBITION IN  CULTURE VILLAGE

The ministry of Culture and tourism Dr.Jero Wacik, SE,  presented   the village of culture,  Santhi Buana culture park, Kertalangu village, Denpasar, Bali. Monday (10-10-11)
Wacik’s attendance with his wife, Triesna Wacik, accompanied by local officials and regents of  Bangli created a celebratory atmosphere in the  sculpture exhibition of 93  works fashioned by the best  sculptors in Bali who joined in “ Bali Indonesia Sculpture  Association (BIASA). Minister granted a filled appreciation of the greatest works of Balinese sculptors. He  supported and encouraged the Balinese sculptors to be more creative to create the  masterpiece class of works. Wacik appraised the Balinese sculptors not only creative, diligent, but also rich of  innovation and new penetration. As the work of ”Garuda The Liberator” from recycled paper materials, the work of Dr. Tjok. Udiana, N.P. is appreciated by Jero Wacik. In addition, beside the shape of the statue , a meaningful philosophical point of view  set onward in the theme are also admired, such as” Garuda The Liberator”, tells of the sacrifice of his life that endangered  himself to release his mother who got locked up from Kadru Winata, the vicious Dragon. On the other hand, the work of  BIASA chairman Ida Bagus Alit  featuring the work with the theme "Mutual help", mutual cooperation between the blind and the lame also got the attention from the minister. This is an extraordinary exhibition. Not only because of the best work of 93 sculptors was performed, its value is also raised because it was exhibited in the place tha is very representative and more over the region  is beautiful and lush,  Kertalangu village culture who recently received Enchantment Image Award from the Ministry of Culture and Tourism Jero Wacik.

Besides being very famous for its sculpture exhibition,there is also a very supportive environment park, the area of  Subak ( irrigation system in Bali), Eco Tourism, Jero Wacik recognized “Megalithic Pavilium” that contains the knowledge of art and the works of  past artists, such as Ganesha, Linggga Yoni, Durga, Mekara, Kala, from the megalithic era (2000 years ago). Motivation, encouragement and certain tips were given to support the Balinese sculptors so as to produce  more creative and innovative sculptures. This event is  believed become the  moment of enforcing the capability and creativity of  Balinese sculptors.

By: pranantabalicarrental.com

Dokar In Bali

Dokar in Bali

Talking about transportation, our minds will be dragged into a new phenomenon in which the emerge sale of products such as cars, motorcycles, buses which are mostly consumed by rent car companies in bali is rapidly  increasing   to evolve a new varied of incredible modern  design of means of transportation over the time. Let’s concern and pay attention for a while about the existence of traditional means of transportation, one those is cart. In  Bali particularly, cart that is commonly called Dokar  still has a very important role in supporting the economy both rural and urban areas. Lately,  this kind of traditional  transportation is rarely found on the streets. Its  existence has diminished because people tend to use modern means of transportation rather than Dokar.  And nearly 90% of the population in Bali has its own transportation for their  activities. So, what will happen  with the cart  in Bali ??Actually there is still a contradiction for its existence among the society.  Only  few people who still  care and maintain this kind of traditional transportation in Bali, otherwise some of them want to eliminate Dokar  because it is frequently considered as trouble maker on the street. It always makes traffic.  In this case, the government also takes an important role to decide an appropriate decision for the pro and contra in society. Hopefully there is a concern from the local government in order this traditional transportation will not be marginalized. Some dokars have recently changed their characteristic become a part of  tourism industry in which they offer service to the tourists for the sake of  business money oriented  from many visitors out of island. They can be encountered only in several cities such as Denpasar city, Klungkung regency and in Kuta beach area. The reasons why people are reluctant to use traditional means of transportation  because of  its speed is  much slower , the less capability of carrying out the luggage  and not efficient. But this is not an acceptable reason to displace  this unique means of transportation. Precisely with the existence of Dokar will be able of preserving and increasing the popularity and image of Bali which is famous for its culture ,customs and tradition. It can be proven from the festival which is held yearly by the local government. It means that this tradition is still alive in Bali.  Many tourists  are attracted by its various designs and decoration in that festival. Moreover, they are wondering if they could go around so as to try and feel how comfortable driving by Dokar .They will feel a different sensation while riding it. From the local dokar’s passenger’s opinion, they still use cart because they always intend to be closed with a natural touch of transportation means. Indirectly they have participated in preserving this ancestor’s heritage that must be maintained. The tourist is able to visit dokar  that is nearly located  in the town of Klungkung  or beside the tourist object destination  Kerta Gosa royal palace and in front of  Kuta beach gate. With the  horse power speed, this traditional means of transportation has a great contribution  to the nature and the environment to  reduce global warming which  is happening on our beloved earth, one of them is the pollution caused by carbon of motor vehicles such as cars, buses, trucks, ect. Although dokar does not offer time efficiency, speed and facility, but it has saved the preservation of the traditional transportation in Bali.

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