Ethnic Bali

Perhaps no ethnic group in Indonesia which will better understand their own identity in addition to some 2.5 million people of Bali. For people who inhabit the island of Bali, Lombok and Sumbawa western part of this, the Balinese are often portrayed as being graceful, calm and understand aesthetic values. Although such descriptions aimed at those who lived about six centuries ago, and partially based on legend, this characterization is based on events in the contemporary era of Indonesia today. No part of the island of Bali which escaped the attention of tourists who came in increasing numbers every year to enjoy the beautiful beaches, temples and stately, and experience a "true" for the noble culture that still survive.

 

Market for traditional carvings, dance performances, and paintings boomed, and many Balinese successfully reinvested their earnings from the development of the art world is very profitable. The Balinese have a long history of conflict themselves who have taken advantage of an outsider. Although the Hindu religion has long been stuck influence in Bali, a practice typical of the Balinese Hindu religion began in the 15th century and into the 16th, when a Javanese prince from Majapahit fled the rule of Islam and seek refuge in Bali, where he eventually merge with the local culture. Since then, the Balinese, with the exception of a minority of Muslims in the north, have maintained a generally anti-
Islamization political, and maintain pride in their own culture. Basically, their secession from the outside is a factor in Balinese culture.Like the Javanese, Balinese society is stratified. Has a small member of the Brahmin caste, as a small group of other castes namely Vaishya and Kshatriya, where the terms are used to match the term caste native of India. But the Balinese caste system no occupational specializations or ideas about inter-caste ritual pollution. The majority of Balinese people, including many wealthy entrepreneurs and prominent politicians, comes from a low caste or Sudras.

Unlike most Javanese, Balinese participate enthusiastically took part in several groups of interlocking corporate family relationships. One of their most important traditions is called dadia, group collaboration system based on patrilineal or father's lineage.

This is a group of people who consider a descent through the male lineage and is derived from a common ancestor. The group maintains a temple of the ancestors, as well as treasury to support rituals associated with it, and they also choose a leader. Image dadia depends among others from the broad and strong membership. However, most organizations these groups tend to be localized, because it's easier to get local support for its activities as well as protection against their temples. The Balinese prefer to take a partner from among their own. This is the basis for organizing economic activity, such as cooperation in the industrial sculpture, gold, silver, painting studios, and dance.
In addition, the Balinese is a member of the banjo, or village, but this is not the same as dadia. This social group is responsible for the security, economic cooperation, cooperation in tourism and the formation of alliances. Banjar is a form of representation of heads of household who is responsible for the affairs of marriage, divorce and inheritance transactions. In addition, it is the unit for mobilizing human resources for events which are very famous cremation of the tribe of Bali. Each row has a group of orchestra, dance, and weaving.

In addition other forms of cooperation that is not less important in agriculture is subak, which means a fair distribution of water in irrigation systems. Subak is not just a collection of members who together are responsible for providing offerings in the temple which is usually found in the middle of their rice fields, but also a unit that regulates the flow of water, planting, and harvesting. Because this unit involves approximately 50 or more members who sometimes have a need for the provision of water in their fields at the same time, coordination of planting and harvesting schedules are very complex needed to realize this concept.

This complexity arises because each subak has stood alone and not dependent on each other. Although the government periodically attempted to take control of the irrigation schedule, but the results are not always better, where it had led to a movement in the early 90's to restore the authority of agriculture back to traditional systems because of the success of regulatory system subak.

Tweet