TEMPLE AND KING: RESOURCE MANAGEMENT, RITUALS AND REDISTRIBUTION IN EARLY BALI

This article discusses the intricate relationship between economics, temples, rituals, and king and kingship in early Bali. So far the anthropological representation of the organization of the pre-colonial or early colonial Balinese state and society has oscillated between the 'theatre state' in which 'power served pomp' and the alleged disjunction of the state from an economy based for the most part on irrigated agriculture (rice). This article suggests that regional lords as well as kings had a substantial share in the economy as well as in the ritual organization of irrigation agriculture. This involvement functioned on both the local or regional level, with its corresponding irrigation associations ( subak ) and their rituals, and on the transregional level, with its major temples – which also acted as redistribution centres – and their authorities.     

Sustainable Agricultural Development in Bali: Is the Subak an Obstacle,an Agent or Subject?

Detailed ethnographic studies of individual subaks indicate that subaks are neither as homogeneous nor as harmonious as some other studies have suggested. Their internal workings are complex and often contradictory and contested. Processes of continuity and change co-exist in delicate dynamic equilibrium. These studies signal a need for wariness about generalization and a need for close study of specific cases. This paper is just such a study, not of a subak as such, but of an innovative and (to date) extraordinarily successful localized project to develop rice-cultivation in a more sustainable direction through a shift away from petrochemical-based agriculture toward a more organic approach based on locally produced compost. We use this case also to address questions about the relevance and role of the subak in such developments.     

Balinese "Water Temples" and the Management of Irrigation

Bali has figured prominently in debates on the question of whether irrigation centralizes state power. New evidence shows that irrigation is actually organized by networks of "water temples" that constitute an institutional system separate from the state. Earlier attempts to identify a discrete system of irrigation management misconceived the problem. For most crops, irrigation simply provides water for the plant's roots. But in a Balinese rice terrace, water is used to construct a complex, pulsed artificial ecosystem. Water temples manipulate the states of the system, at ascending levels in regional hierarchies. The permanence of water temple networks contrasts sharply with the instability of the traditional Balinese states. Since the water temples are real, perhaps it is the Balinese "state" that is chimerical.     

Dams and Dynasty,and the Colonial Transformation of Balinese Irrigation Management

This article takes issue with Stephen Lansing’s bottom-up model of Balinese irrigation management. Based on archival research and extensive fieldwork in the former south Balinese kingdom of Mengwi, it is argued that in pre-colonial days large scale irrigation depended largely on dynastic involvement. During the colonial period (1906–1942) the Dutch took over the role of regional irrigation management while they strengthened the autonomy of local irrigation associations.     

Water Conflicts among Different User Groups in South Bali,Indonesia

The overexploitation of water resources in the region of South Bali, near one of the island’s tourist centres, is exemplified by a subak in Sanur at the tail end of an irrigation system. Tensions between the social institutions for local water management and powerful, state-backed stakeholders in water distribution from the river Ayung have caused rural–urban water conflicts for the last 10–15 years. The case presented here illustrates how water shortages are ascribed to the dominance of the tourism industry, private companies selling bottled drinking water and regional water delivery services, all of which peasants hold responsible for crop failure in dry years. I focus on the emic perspective of the subak members on water scarcity caused by a lack of coordination between privatized and previously centralized water resource management based on economic priorities for the tourism sector and urban regions and water use for agriculture.     

Balinese Y-chromosome perspective on the peopling of Indonesia: genetic contributions from pre-neolithic hunter-gatherers, Austronesian farmers, and Indian traders

The island of Bali lies near the center of the southern chain of islands in the Indonesian archipelago, which served as a stepping-stone for early migrations of hunter-gatherers to Melanesia and Australia and for more recent migrations of Austronesian farmers from mainland Southeast Asia to the Pacific. Bali is the only Indonesian island with a population that currently practices the Hindu religion and preserves various other Indian cultural, linguistic, and artistic traditions (Lansing 1983). Here, we examine genetic variation on the Y chromosomes of 551 Balinese men to investigate the relative contributions of Austronesian farmers and pre-Neolithic hunter-gatherers to the contemporary Balinese paternal gene pool and to test the hypothesis of recent paternal gene flow from the Indian subcontinent. Seventy-one Y-chromosome binary polymorphisms (single nucleotide polymorphisms, SNPs) and 10 Y-chromosome-linked short tandem repeats (STRs) were genotyped on a sample of 1,989 Y chromosomes from 20 populations representing Indonesia (including Bali), southern China, Southeast Asia, South Asia, the Near East, and Oceania. SNP genotyping revealed 22 Balinese lineages, 3 of which (O-M95, O-M119, and O-M122) account for nearly 83.7% of Balinese Y chromosomes. Phylogeographic analyses suggest that all three major Y-chromosome haplogroups migrated to Bali with the arrival of Austronesian speakers; however, STR diversity patterns associated with these haplogroups are complex and may be explained by multiple waves of Austronesian expansion to Indonesia by different routes. Approximately 2.2% of contemporary Balinese Y chromosomes (i.e., K-M9*, K-M230, and M lineages) may represent the pre-Neolithic component of the Indonesian paternal gene pool. In contrast, eight other haplogroups (e.g., within H, J, L, and R), making up approximately 12% of the Balinese paternal gene pool, appear to have migrated to Bali from India. These results indicate that the Austronesian expansion had a profound effect on the composition of the Balinese paternal gene pool and that cultural transmission from India to Bali was accompanied by substantial levels of gene flow.     

The Kintamani dog: genetic profile of an emerging breed from Bali, Indonesia

The Kintamani dog is an evolving breed indigenous to the Kintamani region of Bali. Kintamani dogs cohabitate with feral Bali street dogs, although folklore has the breed originating 600 years ago from a Chinese Chow Chow. The physical and personality characteristics of the Kintamani dog make it a popular pet for the Balinese, and efforts are currently under way to have the dog accepted by the Federation Cynologique Internationale as a recognized breed. To study the genetic background of the Kintamani dog, 31 highly polymorphic short tandem repeat markers were analyzed in Kintamani dogs, Bali street dogs, Australian dingoes, and nine American Kennel Club (AKC) recognized breeds of Asian or European origin. The Kintamani dog was identical to the Bali street dog at all but three loci. The Bali street dog and Kintamani dog were most closely aligned with the Australian dingo and distantly related to AKC recognized breeds of Asian but not European origin. Therefore, the Kintamani dog has evolved from Balinese feral dogs with little loss of genetic diversity.     

Sustainable development at the village level in Bali,Indonesia

Using a stress-capability framework, the problems and opportunities for sustainable development at the village level in Bali are examined. Balinese culture incorporates a traditional form of local government which emphasizes cooperation, consensus building, and balance. These aspects provide a strong foundation for sustainable development initiatives. At the same time, many decisions are being taken external to the villages, and even to Bali, which may lead to problems for development initiatives.     

The wet and the dry: Traditional irrigation in Bali and Morocco

The comparative perspective is of central importance to effective analysis in human ecology. The present paper compares traditional irrigation systems in two quite disparate settings: east central Morocco and southeastern Bali. Bali, which has a tropical climate and a plentiful water supply, displays a highly collective approach to the organization of irrigation facilities. Morocco, which is essentially an arid country, displays, on the contrary, a much more individual, property-based approach to water regulation. The internal organization of these two regimes is described and their connection with more general cultural and ecological factors is traced, in an attempt to demonstrate that patterns of adaptation are susceptible to the same pattern of analysis as other aspects of social and cultural life. The contrast between the strongly group-oriented Balinese approach to water control and distribution and the highly individualistic Moroccan one is said to extend in an overall way to the two societies as a whole.Supported by the Rockefeller Foundation and the Center for International Studies, Massachusetts Institute of Technology, Cambridge (Indonesian study) and by the National Institute of Mental Health (Moroccan study).     

Ethnobotanical Study of Traditional Building Materials from the Island of Bali,Indonesia

Ethnobotanical Study of Traditional Building Materials from the Island of Bali, Indonesia. Local knowledge of plant-based building materials has long been part of Balinese tradition. In order to better understand this particular tradition, we carried out a comprehensive ethnobotanical study of 13 aga villages. The data were obtained through semi-structured interviews and questionnaires. Seventy-eight species of plants were identified, comprising 63 genera and 34 families, of which 46% are native to the Flora Malesiana floristic region, 20% to the Indian floristic region, and 17% to the Indochinese floristic region. Ninety-one percent were trees. The most frequently used part was the stem (88%). The main use categories reported for building materials were houses (58%), religious uses (Balinese Hindu temple; 35%), stables (5%), and barns (2%). Thirty-eight percent appeared in more than one use category. Arenga pinnata (Wurmb) Merr. and Magnolia champaca (L.) Baill. ex Pierre were the two species that possessed the highest values in the preference ranking for use value (UV) followed by Artocarpus heterophyllus Lam. Species richness differed substantially between villages according to their different levels of traditional knowledge preservation. Despite the impact of the fast-growing tourist industry and the decline of local knowledge, the Balinese who live in the study areas still depend on locally available indigenous plant species for their building materials. The cultivation of these indigenous plants is in a period of crisis, especially with regard to conservation.     

Emergent Properties of Balinese Water Temple Networks: Coadaptation on a Rugged Fitness Landscape

For over a thousand years, generations of Balinese farmers have gradually transformed the landscape of their island, clearing forests, digging irrigation canals, and terracing hillsides to enable themselves and their descendants to grow irrigated rice. Paralleling the physical system of terraces and irrigation works, the Balinese have also constructed intricate networks of shrines and temples dedicated to agricultural deities. Ecological modeling shows that water temple networks can have macroscopic effects on the topography of the adaptive landscape, and may be representative of a class of complex adaptive systems that have evolved to manage agroecosystems.     

Bazar,Big Kites and Other Boys' Things: Distinctions of Gender and Tradition in Balinese Youth Culture

Balinese society is undergoing rapid change, but remains discursively situated in a ‘timeless’ ethos of cultural tradition. This tension can be observed in relation to the cultural activities of the island's young people, particularly the young men. The staging of bazar (neighbourhood fundraising parties), the making of ogoh‐ogoh (giant papier‐mâché effigies to mark Nyepi, the Balinese New Year) and the competitive flying of oversize kites are–despite their sometimes contentious reception from older generations—popularly dubbed as ‘traditional’ expressions of Balinese youth culture. This recourse to tradition must be viewed in relation to two pervasive discourses: that of adat (customary law) and ajeg (a new protectionist ethos in the discourse on Balinese cultural identity). This paper argues that in contemporary urban Bali, male youth culture finds its most visible expressions in relation to the abiding standards of established public ritual and the equally abiding gender divisions that serve to guarantee the reproduction of ‘traditional’ social life. Rather than fighting aggressively against the grown‐up norm, these expressions replicate the public culture of the adult world—while drawing on global and national youth styles—and strive towards the expression of a specifically ‘Balinese’ youth culture.     

Multiple transgressions of Wallace's Line explain diversity of flightless Trigonopterus weevils on Bali

The fauna of Bali, situated immediately west of Wallace''s Line, is supposedly of recent Javanese origin and characterized by low levels of endemicity. In flightless Trigonopterus weevils, however, we find 100% endemism for the eight species here reported for Bali. Phylogeographic analyses show extensive in situ differentiation, including a local radiation of five species. A comprehensive molecular phylogeny and ancestral area reconstruction of Indo-Malayan–Melanesian species reveals a complex colonization pattern, where the three Balinese lineages all arrived from the East, i.e. all of them transgressed Wallace''s Line. Although East Java possesses a rich fauna of Trigonopterus, no exchange can be observed with Bali. We assert that the biogeographic picture of Bali has been dominated by the influx of mobile organisms from Java, but different relationships may be discovered when flightless invertebrates are studied. Our results highlight the importance of in-depth analyses of spatial patterns of biodiversity.     

Traditional healing and its discontents: efficacy and traditional therapies of neuropsychiatric disorders in Bali

In a discussion of patients suffering from obsessive-compulsive disorder (OCD) and/or Tourettes's Syndrome (TS), in Bali, Indonesia, traditional healing and psychiatric perspectives are used to highlight the power and weakness of each to treat these conditions. Given they are drawn from the same culture, should not indigenous explanatory models provide meaning and be more efficacious at relieving the suffering of people with OCD and TS-like symptoms? What if they provide an understandable meaning for patients but these meanings have no efficacy? Ethnographic data on Balinese models for illness are presented. Multiple data sources were used to frame the complex Balinese traditional healing systems. Forty patients were interviewed regarding their utilization of traditional healers, and healers were observed treating patients and interviewed regarding their treatment regimens and explanatory models. Traditional explanatory models for illness provide an understandable and integrated system of meaning for these disorders but are not successful in relieving symptomatology. Neurobiological approaches, traditional healing, and ethnographic methods are compared and contrasted to highlight the strengths and weaknesses of each in relation to issues of exegesis and efficacy.     

Traditional knowledge of wild and semi-wild edible plants used in Bali (Indonesia) to maintain biological and cultural diversity

We report the first ethnobotanical study of wild and semi-wild food plants used by the inhabitants of the villages of Bali. Considering the urgent need to avoid the loss of this traditional knowledge, 50 informants from 13 “Bali Aga” villages across four districts were selected for our field investigation. Ethnobotanical data were collected through different interview methods (direct observation, semi-structured interviews, key informant interviews, individual discussions, focus-group discussions, and questionnaires). The 86 recorded species belonging to 41 families and 68 genera, including angiosperms (82) and pteridophytes (4), are categorized as wild (33) and semi-wild (53), of which 63.64% are native to Malesian, Indian, and Indochinese. Wild and semi-wild edible plants play an important role in providing the Balinese with various essential nutrients. Fourteen species (16.28%) are also used medicinally. In recent years, with the growth of the tourist industry, the wild habitats of edible plants have been severely impacted. Traditional knowledge related to wild and semi-wild edible plants is also endangered. Therefore, the management of these resources and the preservation of biodiversity along with indigenous knowledge are of primary importance.     

The anthropogenic environment lessens the intensity and prevalence of gastrointestinal parasites in Balinese long-tailed macaques (<Emphasis Type="Italic">Macaca fascicularis</Emphasis>)

The distribution of wildlife parasites in a landscape is intimately tied to the spatial distribution of hosts. In parasite species, including many gastrointestinal parasites, with obligate or common environmental life stages, the dynamics of the parasite can also be strongly affected by geophysical components of the environment. This is especially salient in host species, for example humans and macaques, which thrive across a wide variety of habitat types and quality and so are exposed to a wealth of environmentally resilient parasites. Here, we examine the effect of environmental and anthropogenic components of the landscape on the prevalence, intensity, and species diversity of gastrointestinal parasites across a metapopulation of long-tailed macaques on the island of Bali, Indonesia. Using principal-components analysis, we identified significant interaction effects between specific environmental and anthropogenic components of the landscape, parsing the Balinese landscape into anthropogenic (PC1), mixed environment (PC2), and non-anthropogenic (PC3) components. Further, we determined that the anthropogenic environment can mitigate the prevalence and intensity of specific gut parasites and the intensity of the overall community of gut parasites, but that non-anthropogenically driven landscape components have no significant effect in increasing or reducing the intensity or prevalence of the community of gut parasites in Balinese macaques.     

Feeling your way in Java: An essay on society and emotion

This article reconsiders the place of emotion in society. With the example of Java, I argue for an expanded understanding of social sentiments that would recognize a structuring role for emotion beyond the family and the shaping, through emotional practices, of a fluid but crucial level of ‘community’. Using Balinese ethnology as a foil, I contrast the uses of emotion in Java and Bali, drawing, toward the end, upon Bateson's concept of schismogenesis.     

The Functional Role of Balinese Water Temples: A Response to Critics

In earlier publications we have proposed a model to explain the functional role of water temple networks in the agro-ecology of wet rice irrigation on the island of Bali. We argued that the key ecological effects of temple networks are best understood as emergent properties of a complex adaptive system. This argument implies that important aspects of the temple system are largely opaque from the perspective of conventional social science. We proposed that the Green Revolution created a real-world test of our model, by effectively removing the temple networks from their functional role in ecological management. The idea that water temple networks represent a hitherto-unknown kind of institution has been met with appropriate skepticism by other social scientists, who have run a fine-toothed comb through our evidence. Here we evaluate their critiques.     

Shamanism, Psychosis and Autonomous Imagination

This paper focuses on traditional healers (balian)in Bali, Indonesia, to raise new argumentsconcerning the nature of the initiatory sufferingsreportedly experienced by shamans in many cultures.Our evidence suggests that a) contrary to ourexpectations, an initiatory madness or illness isexperienced by a minority rather than the majority ofbalian, and b) whether or not a balian undergoesinitiatory sufferings seems to be linked to gender andto the methods of healing employed – thus womenhealers who employ trance possession are those mostlikely to report an initiatory madness or illness.This leads to the central argument of the paper: c)the nature of the initiatory sufferings, where they dooccur, can be clearly distinguished on several groundsfrom the onset of mental illness among Balinese, bothemically in terms of cultural understandings, andetically in terms of objective criteria. Finally wediscuss the concept of ``autonomous imagination,'suggesting that the key to becoming a balian is notovercoming an initiatory madness but gaining controlover this special mode of imagery thought. We furthersuggest that Western ideas concerning the self andself healing, the superficial resemblance of theinitiatory sufferings to schizophrenia, and thedramatic nature of the initiatory sufferings when theyoccur, have combined to give a misleading prominenceto the role of an initiatory madness in shamanism.