Bali

Bali In General

With a reputation as being one of the most beautiful and diverse spots in Asia, Bali attracts almost 1,000,000 visitors a year, from all around the world.Geographically, Bali lies between the island of Java and Lombok and is one of more than 18, 00 islands that makes up the Indonesian Archipelago. Bali is small, stretching approximately 140 km from east to west and 80 km from north to south. Slightly off center, and running east to west, is a string of volcanic mountains. The tallest and the holiest is Gunung Agung, which erupted in 1963, and killed around 2.000 people with the height 3,142 meters above the sea level.

Lying just 8* south of the Equator, Bali boasts a tropical climate with just two seasons, wet and dry, a year and an average annual temperature of around 28* C. the rich volcanic soil and healthy monsoon season make this island extremely fertile and a range of crops are grown here. The wide and gently sloping south regions play host to Bali’s famed rice terraces, among some of the most spectacular in the world. In the hilly, northern coastal regions, the main produce is coffee, copra, spices, vegetables, cattle and rice. The Balinese people have strong spiritual roots and despite the large influx of tourist over the years, their culture is still very much alive. The main religion is Agama Hindu Dharma, which arrived in Bali with the spread of Hinduism through Sumatra and Java during The 11^th century. Although originally from India, the Balinese religion is a unique blend of Hindu, Buddhist, Javanese and ancient indigenous beliefs, with custom that are very different from the traditional  form of Hinduism practiced in India today. With the arrival of Islam in neighboring Java during the 15^th century, a large number of courtiers, artists, musicians, and craftsmen fled to Bali, creating an artistic renaissance.

Naturally creative, the Balinese have traditionally used their talent for religious purpose and most of the beautiful work to be seen here, has been inspired by stories from the Ramayana and other Hindu epics. The incredibly colorful cremation pyres and the everyday offerings to the gods, placed inside every shop and business, are made with an eye for detail and beauty. The majority of Bali’s 3,000,000 people live, for most part, in tight village communities with large extended families. The largest towns are the capital Denpasar, population approximately 250,000, and Singaraja in the north. The main tourist area is Kuta, situated near the airport. These small sleepy villages become a major attraction during the tourist boom of the 70’s, because of its famed white-sand beaches, the surf and stunning sunsets.

Today, Kuta is a major hustling resort town, with hundreds of hotel, bars, restaurants and shops. Those in search of a little peace and quite tend to head for the more sedate resorts of Sanur and Candi Dasa, on the east coast, or Lovina in the north . Nusa Dua and other tourist enclave on the southern most peninsula of the island caters for the more up market crowd and is home to almost all of the bigger 5-star hotels. The central village of Ubud, in the hilly region of Gianyar, has also blossomed as a tourist attraction and is now considered to be the artistic and cultural center of Bali Culture

POPULATION

The statistic data year 2002 showed that total Bali population was 3.216.881 consist of 1.632.995 (50.76%) men and 1.583.886 (49.24%) women. This figure reflects an increment of 1.92% compared to last year. The density population in Bali was 571 per square kilometer covering the area of 5.632,86 square kilometer. Most of Bali populations are Hindu, in year 2002 total number were 3.126.467 people or 93.18%. The rest are Moslem 4.79%, Buddha 0.64%, Protestant 0.66% and Christian 0.72%. Balinese people not only reside in Bali but also spread all over various provinces in Indonesia as transmigration. Balinese people are one of the ethnic groups in Indonesia, who tied up together by culture, language and religion. The Balinese language has a special linguistic, written and oral with its specific characters. Traditional Balinese people bounded to social aspect of life such as:

1. Obligation to worship God through a particular temple
2. Obligation to worship God through a family temple or community temple
3. Attached to ownership of property which belong to a particular Subak (irrigation system in Bali)
4. to the social status based on color or rank
5. to the closed relationship in line with patrilineal system
6. to the membership of a certain group
7. to the official administration sub district

Population is an asset for the development if you can maximize their potential, even though they could be a burden if they have no value or skill.

Human Resources

Human resources are a difficult problem for Bali province government. It was even worse as the market prediction will be integrated in the near future as Bali strategic location could be easily reached from any other regions. The flow of migration, urbanization which will affect on the increment of productive age inhabitants. It is necessary to widen the productive employment area. Indonesian labors sent overseas in year 2002 was 300 people, this figure decreased compared to last year of 1000 people. The termination case in year 2002 was 141, increased compared to last year of 38. In year 2002 agriculture sector absorbed total amount of 552.100 people or 32.18% from the available human resources in Bali. The lowest sector absorbed human resources were electricity and water board, 3.243 people (0.19%). Trades, restaurants and hotels represented the most dominant sector for Bali’s economic, absorbed 424.026 people (24.72%). Mining sector absorbed 7.666 people or 0.45%, industry 248.693 people (14.50%), development 133.833 people (7.80%), communication and transportation 79.694 people (4.65%), finance and bank 32.882 people (1.92%) and last, service sector 233.315 people (13.60%).

THE PEOPLE

Life in Bali is very communal with the organization of villages, farming and even the creative arts being decided by the community. The local government is responsible for schools, clinics, hospitals and roads, but all other aspects of life are placed in the hands of two traditional committees, whose roots in Balinese culture stretch back centuries. The first, Subak, concerns the production of rice and organizes the complex irrigation system. Everyone who a sawah, or padi field, must join their local Subak, which then ensures that every member gets his fair distribution of irrigation water. Traditionally, the head of Subak has his sawah at the very bottom of the hill, so that the water has to pass through every other sawah before reaching his own. The other community organization is the Banjar, which arranges all village festivals, marriage ceremonies and cremations, as well as form of community service known as Gotong Royong. Most villages have at least one Banjar and all males have to join one when they marry. Banjar, on average, have a membership of between 50 to 100 families and each Banjar has its own meeting place called the Bale Banjar . As well as being used for regular meeting, the Bale (pavilion) is where the local gamelan orchestras and drama groups practice.

RELIGION

The Balinese are Hindu yet their religion is very different from that of the Indian variety. They do have the caste system, but there no untouchables and occupation is not governed by caste. In fact, the only thing that reflects the caste system is the language which has three tiers; 95% of all the Balinese are Hindu Dharma, and speak low or everyday Balinese with each other; Middle Balinese is used for talking to strangers, at a formal occasions or to people of the higher Ksatriya caste; High Balinese is used when talking to the highest class, the Brahmana, or to a Pedanda (priest). It may sound complicated, but most of the words at the low and medium levels are the same, where as high Balinese is a mixture of Middle Balinese and Kawi, the ancient Javanese language. The Balinese worship the Hindu trinity Brahma, Shiva and Visnu, who are seen as manifestation of the supreme God Sanghyang Widhi. Other Indian gods like Ganesha (the elephant-headed god) also often appear, but more commonly, one will see shrines to the many gods and spirits that are uniquely Balinese. Balinese believe strongly in magic and the power of spirits, and much of their religion is base upon this. They believe that good spirits dwell in the mountains and that the seas are home to demons and ogres.

Most villages have at least three main temples; one, the Pura Puseh or ‘temple of origin’, faces the mountains and is dedicated to the village founders, another, the Pura Desa or village temple, is normally found in the centre and is dedicated to the welfare of the village, the last, the Pura Dalem, is aligned with the sea and is dedicated to the spirits of the dead. Aside from these’ village’ temples, almost every house has its own shrine and you can also find monument dedicated to the spirits of agriculture, art and all other aspects of life. Some temples, Pura Besakih for example, on the slopes of Mount Agung, are considered especially important and people from all over Bali travel to worship there. Offerings play a significant role in Balinese life as they appease the spirits and thus bring prosperity and good health to the family. Every day small offering trays (Canang sari) containing symbolic food, flowers, cigarettes and money, are placed on shrines, in temple, outside houses and shops, and even at dangerous crossroads. Festivals are another great occasion for appeasing the gods. The women bear huge, beautifully arranged, pyramids of food, fruit and flowers on their heads while the men might conduct a blood sacrifice through a cock fight. There are traditional dances and music and the gods are invited to come down to join to the festivities. The festivals are usually very exciting occasions and well worth observing, if you are in the area. A crucial thing to remember, if you wish to join in celebrations or enter a temple, is that there are a number of rules that have to be respected. Please see back page “A Word of Advice” for the Rules.

THE BALINESE LANGUAGE AND LETTERS

The national language of Indonesia, Bahasa Indonesia, is widely used on Bali, but it is not Balinese. Balinese or Bahasa Bali, in another language entirely. It has a completely different vocabulary and grammar, and the rulers governing its use are much more complex. It’s a difficult language for a foreigner to come to grips with. Firstly, it is not written language, so there is no definitive guide to its grammar or vocabulary, and there is considerable variation in usage from one part of the island to another. Bahasa Bali is taught in schools either, and dictionaries and grammars that do exist are attempts to document current or historical usage, rather than set down rules for correct syntax or pronunciation. Balinese is greatly complicated by its caste influences. In effect, different vocabularies and grammatical structures are used, depending on the relative social position of the speaker, the person being spoken to and the person being spoken about. Even traditional usage has always been somewhat arbitrary, because of the intricacies of the caste system.

The various forms of the language (or languages) and their respective uses are categorized as follows;

1. Basa Lumrah: (also called Biasa or Ketah) is used when talking to people of the same caste or level, and between friends and family. It is an old language of mix-origin, with words drawn from Malayan, Polynesian and Australasian sources.
2. Basa Sor(also called rendah) is used when talking with people of a lower caste, or to people who are non-caste.
3. Basa Alusis used among educated people, and is derived from the Hindhu-Javanese court languages of the 10^th century.
4. Basa Singgih, virtually a separate language, is used to address persons of high caste, particularly in formal and religious contexts .Even the Balinese are not always fluent in this language. It is based on the ancient Hindu Kawi language, and can be written using a script that resembles Sanskrit, as seen in the lontar (palm) books where it’s inscribed on strips of leaf.. Written Basa singgih is also seen on the signs that welcome you to and farewell you from most villages on Bali.

The different vocabularies only exist for about 1000 basic words, mostly relating to people and their actions. Other words (in fact, an increasing proportion of the modern vocabulary), are the same regardless of relative caste levels.

Usage is also changing with the decline of the traditional caste system and modern tendencies towards democratization and social equality. It is now common practice to describe the language in term of only three forms such as;

1. Low Balinese language; equivalent to Basa Lumrah, is used between friends and family, and also when speaking with person of equal or lower caste, or about oneself.
2. Polite Balinese Language; the equivalent of Basa Madia, is used for speaking to superiors or strangers, and is becoming more widespread as a sort of common language that isn’t so closely linked to caste.
3. High Balinese Language, a mixture of Basa Alus and Basa Singgih, is used to indicate respect for the person being addressed or person being spoken about.

The polite and high form of language frequently use the same word , while the low form often uses the same word as Bahasa Indonesia. The polite form, Basa Madia or Midah, is being used as a more egalitarian language, often combined with Bahasa Indonesia to avoid the risk of embarrassment in case the correct caste distinction is not made. So how does one Balinese know at which level to address another? Initially, a conversation between two strangers would commence in the high language. At some point the question of caste would be asked and then the level adjusted accordingly. Among friends, however, a conversation is likely to be carried on in low Balinese, no matter what the caste of the speaker may be.Bahasa Bali uses very few greetings and civilities on an everyday basis. There are no equivalents for “please” and “thank you” Nor is there a usage that translates as “good morning” or “good evening”, although the low Balinese Kenken kabare ? (How are you? / How’s it going?) Is sometimes used. More common is Lunga kija? Which literally means “where are you going? (In low, polite and high Balinese).

HINDUISM AND BUDDHISM

Around A.D. 500, Hindu and Buddhist priests began arriving on Bali (having traveled aboard Indian trade ships). In addition, between A.D. 732 and A.D. 1478, Bali was conquered by several Javanese Hindu kingdoms. An analysis of the Pura Purana (a holy lontar book which is a historical record for temples), indicates that a temple was built on the site of the Sacred Monkey Forest of Padangtegal during the mid-14^th Century. It is possible that this temple was built by the Pejeng Dynasty (the Pejeng Dynasty was centered on Bali in the vicinity of Ubud and was conquered by the Majapahit Empire in A.D. 1343) or it is possible that it was built by the Majapahit Empire. The Majapahit Empire was based on Java, extended throughout the Indonesian archipelago, and during the 1400s was attacked and eventually conquered by Islamic military forces. Today, most Balinese claim to be descendants of Majapahit nobility that exiled from Java to Bali (Majapahit nobility exiled to Bali until A.D. 1478). Other then the Pura Purana, unfortunately, there is very little data indicating when structures were historically built within the Sacred Monkey Forest of Padangtegal. It is possible that there have been a number of temples and shrines, within the Sacred Monkey Forest, that were destroyed. In addition, the existing temple structures contain a large

The number of historical renovations. Tourists are often surprised to learn that many structures within the Sacred Monkey Forest which appear to be very old are in reality only several years old. Wenara Wana staff members do not replace temple structures to confuse or trick tourists. Structures are usually replaced because the soft volcanic rock, which has historically been utilized in temple construction, tends to rapidly deteriorate in Bali's tropical climate. Also, temples are maintained and utilized for important religious ceremonies. The fundamental doctrine of Hinduism involves the concept of reincarnation or transferability of the soul. All living things are believed to be able to take part in reincarnation. After death, how an individual is reincarnated, in terms of body or form, is determined by a social caste system representing steps on a universal ladder and whether or not the individual behaved "badly" or "good". Today, there are 3 primary Balinese Hindu castes (Brahmans or Priests, Kshatriya or Nobles, and Sudra or Commoners). The Balinese caste system further divides the Brahman into the Saiwite Brahman (Brahmana-Siwa) and Buddhist Mahayana Brahmana (Brahmana-Buddha). The Balinese Hindu caste system is not nearly as rigid as its Indian counterpart. One reason for this is that Sudra (lower caste Balinese) outnumbers higher caste Balinese by nearly 10 to 1. Buddhism was founded by Gautama (the Buddha), in northeastern India, around 560 B.C. Like Hinduism, the fundamental doctrine of Buddhism involves reincarnation. However, Gautama founded Buddhism primarily as a protest to the Indian caste system. Gautama taught his followers that humans can be liberated, from the ceaseless cycle of reincarnation, by abandoning desires that create misery in the world and by removing spiritual ignorance.

BALINESE VILLAGES

Village in Bali is mainly based on the location unity. Half of its territory belongs to the villagers as an individual, and the other half is the area under the village supervision right, or concretely under the supervision of the village’s leader. The villages in the mountain range usually have a centered pattern of settlement, whereas the villages that have ‘Banjar’ (a traditional institution) system and villages in the plain area have a dispersed pattern of settlement Besides as a territory unit, a village is also a religious unit that is determined by a village temples complex called Kahyangan Tiga comprising Pura Puseh, Pura Bale Agung and Pura Dalem. Sometimes Pura Puseh and Pura Bale Agung are combined into one and called as Pura Desa. As explained before, the points of direction concept has a very important meaning in the religion of the Balinese. The sacred things are positioned towards the mountain direction (kaja), and the ordinary things that are unsacred placed to the sea direction (kelod). This dualism classification is reflected in the site arrangement of the house and the center building of the village. These buildings must be built in accordance with the points of direction concept. For instance in the mountain direction is placed Pura Desa, and in the sea direction is the site for Pura Dalem (a temple related to cemetery and death).

In the area that has a ‘banjar’ system exists a ‘bale banjar’ building, a place for the villagers to hold a meeting and other activities, surrounded by the housing of the banjar members. The building complex that is occupied by a nucleus or extended family is built on a yard, usually surrounded by a wall with a narrow splitting gate. This complex consists of bedroom, one or more kitchen, lumbung (rice barn), living room, and a family shrine (sanggah). The complex as a whole is called uma. The sites of the bale, sanggah, etc., are generally arranged in accordance with a Certain pattern. The family shrine is considered to be sacred and located in the kaja direction. The housing area is located in the kelod direction. Each bale (building) has a certain name based on its function in customs or daily needs.

Banjar

Banjar" is a social unit based on territory unity. This social unity is strengthened by custom unity and sacred religious ceremonies. In the mountain range area, the characteristic of banjar membership is limited only to those who were born in the banjar territory. Whereas in the plain area the banjar membership is open to the public and not limited only to those who were born in this area. The people from other places and happened to stay in the banjar are welcomed to join the banjar if they want to. The center of banjar is ‘bale banjar’ (‘banjar’ hall), where the members of the banjar usually meet on a certain day. Banjar is led by a ‘kelian banjar’. The banjar members elect him as the leader of the banjar for a certain period of duty. His duty is not only related with all the social life of the banjar as a community, but also the religious life. Besides that he also has to solve the custom problems. Sometimes kelian banjar also deals with the things that are related to governmental administration

Sekaha

In the life of village society in Bali, there are organizations that active in a certain field called ‘sekaa’. They could be hereditary or temporary organization. There is a sekaa which functions to perform the ceremonies related to the village, such as sekaa baris (Baris Dancers Group), sekaa teruna teruni (the youth organization). These sekaa are permanent, but there is also a temporary sekaa, i.e. the sekaa that is established for specific purposes, such as sekaa memula (planting group), sekaa manyi (harvesting group), sekaa gong (gamelan orchestra group) and others. These sekaa are usually apart from the banjar or village organization.

Subak (Balinese Farmer Organization)

Subak in Bali does not belong to the banjar and has its own leader. The people who become the subak members are not always the same people who become the banjar members. The subak members are the owners or the people who work on the rice field that getting the water irrigation from the dams regulated by a subak organization. Not all of the subak members live in the same banjar. On the other hand, there could be a banjar member who has many rice fields in different areas and get the water irrigation from the dams organized by several subaks. Therefore this banjar member will join himself in all of the subaks where his rice fields are located.

THE FAMILY COMPOUND

Although many modern Balinese houses, particularly in Denpasar or the larger towns, are arranged much like houses in the west, there are still a great number of traditional Balinese home. In Ubud, for example nearly house will follow the same traditional walled design. Like houses in ancient Rome the Balinese house looks inward; the outside is simply high wall. Inside there will be a garden and a separate small building or bale for each function. There will be one building for cooking, one building for washing and the toilet, and separate building for each” bedroom”. What there won’t be is a living room” because in Bali’s mild tropical climate you live outside – the living room”  and “dining room” will be open verandah areas, looking out into the garden. The whole complex is oriented on the kaja-kelod axis, between the mountain and the sea.

In term of the human body, there’s a head- the family temple with its ancestral shrine; arms – the kitchen and rice storage building; and even an anus – the garbage pit. There may be an area outside the house compound where fruit trees are grown or a pig may be kept. Usually the house is entered through a gate-way backed by a small wall known as the aling-aling. It serves a practical and a spiritual purpose, both preventing passer-by from seeing in and stopping evil spirits from entering. Evil spirit can not easily turn corners so the aling-aling stops them from simply scooting straight in through the gate.

1. Sanggah kemulan : Family temple
2. Umah Meten  Sleeping pavilion for the head family
3. Tugu : Shrine for house guardian
4. Pengijeng : Shrine
5. Bale Tiang Sange : Guest pavilion
6. Natah : Courtyard with some flower or garden
7. Balisekepat: Sleeping pavilion for other relative
8. Balisekenem : working and sleeping pavilion
9. Paon: Kitchen
10. Lumbung : Rice barn
11. Aling-aling : screen wall
12. Lawang: gate
13. Apit lawang : gate shrine

NAMING

The Balinese names which come from the Sudra caste basically only have four names.

1. The first child is called WAYAN .
2. The second child is called MADE
3. The third is called NYOMAN
4. The fourth is called KETUT

And fifth, sixth, seventh eighth and ninth? Well, they’re WAYAN, MADE, NYOMAN, KETUT AND WAYAN AGAIN. It is very simple and surprisingly, not confusing although it actually doesn’t make their names any easier for westerners to remember. (Now was he another MADE OR KETUT?) Which Nyoman was that? In fact, there are a few variations on this- first born boys are sometimes called GEDE and first-born girls PUTU; the second child can be KADEK, the third KOMANG.

The Balinese also have a series of titles which depend on caste and gender:

1. The BRAHMANAS have the prefix IDA BAGUS (male) and IDA AYU (female).
2. THE WESIA the main caste of the nobility, are GUSTI NGURAH or DEWA GEDE (male, or GUSTI AYU or DEWA AYU (female):
3. THE SATRIA  caste are COKORDE (male) or ANAK AGUNG (female); while the Sudra, the general mass of the Balinese people, have only the first name, perhaps with the prefix I (male) and NI (female).

HISTORY OF TOURISM

Ever since two members of van de Hauptman’s crew jumped ship in 1597, Bali's utterly unique, highly developed culture has been endlessly fascinating to Westerners, the paradigm of tropical beauty and exotic adventure. The Dutch steamship line KPM began calling at the northern Bali port of Buleleng in the late 19th century, though its cargoes consisted mostly of pigs, copra, and coffee rather than tourists. Following quickly upon the 'Puputan' of 1906, Bali's first tourist was Dutch parliamentarian H. Van Kol, who reached Bali at his own expense and toured the island with a senior Dutch official. Upon his return to Holland, he wrote of his travels on Bali in a book called Out of Our Colonies. By 1914 KPM was producing brochures rhapsodizing about Bali as an enchanted Garden of Eden. Next a classic book of photos of wild dances, corrupt kings, and bare bodies, published in Germany in 1921 by Gregor Krause. As early as the 1920s, the island drew a steady stream of affluent, intrepid, genteel world vagabonds; these visitors perplexed the Dutch, who looked upon their tour of duty on quiet Bali as a bore some necessity. In the 1930s the documentaries Isle of the Demons and Goona-Goona depicted Bali as a paradise on earth. The celebrated anthropologist Margaret Mead arrived to extol the island, getting things very wrong in her studies of the Balinese children. The aristocratic Balinese and painter Walter Spies wrote and photographed the proud bronzed Balinese trance dancers and noble dusky peasantry; it later came to light that Spies was attracted to the island for its young boys. Bali's first hotel, KPM's Bali Hotel in Denpasar, catered to the rich and famous, including Charlie Chaplin. In the introduction to his 1930 book The Last Paradise, the American dilettante Hickman Powell wrote, "This nation of artists is faced with the Western invasion, and I cannot stand idly by and watch their destruction." In the early 1930s other hotels began to open, and the first souvenir shop was established on Sanur Beach in 1935. Miguel Covarrubias, author of the 1937 Classic Island of Bali, lamented the arrival of the tourist hordes.

The "absence of beggars," he wrote, "is now threatened by tourists who lure boys and girls with dimes to take their pictures. Lately, in places frequented by tourists, people are beginning to ask for money as a return for a service." After the war, Bali was celebrated in songs and movies, which generated a small increase in visitors. Facilities were still few, the infrastructure nonexistent. Still, by the late 1940s, Cassandra’s Like, the curator of the American Museum of Natural History lamented that tourism had just about ruined Bali. At least, he wrote, "the Second World War put a halt to the tourist trade to Bali so that the corruption and dissolution of the culture could be given a respite." In 1953, Bob Hope's vapid movie The Road to Bali depicted an island of maidens in grass skirts, unknown here. The mythical "Bali Hai" in James Michener's book Tales of the South Pacific was actually located thousands of miles from the island. Nevertheless, these fictions instilled in the popular mind the idea of Bali as synonymous with tropical beauty and exotic adventure. The political upheaval of the Sukarno regime years was not conducive to Western tourism, but it was during the turbulent '60s that the first international-class luxury hotel was erected on the island. With Japanese war reparations money the ugly, garish multistoried The Grand Bali Beach Hotel of Sanur was built in 1963. In that same year an international conference of travel agents convened on Bali.

The anticommunist slaughter of 1966-67 caused only a temporary blip in the inexorable growth of tourism. In 1966 Bali's Ngurah Rai airport was enlarged for wide-bodied jets. Since the Bali Beach Hotel couldn't accommodate everybody, traditional style "bungalow" or "cottage" accommodations with thatched roofs and open pavilions rose along the southern beaches. Restaurants, art shops, and travel agencies appeared. In the mid-1970s Australian surfers and hippies discovered Kuta/Legian. Aussie surfing magazines glorified the beautiful beaches, dangerous waves, and laid-back, low-cost lifestyle. In Kuta, enterprising villagers opened pension-style "home-stays," cheap restaurants, shops, money-changing facilities, telecommunication offices, and vehicle rental outlets. Kuta's family-owned enterprises sank revenues back into the local economy, directly benefiting the villagers until their average per capita income was four times the Balinese average.

As early as 1972 it was widely recognized that developments in Kuta and Sanur were badly planned. The government established the Bali Tourism Development Corporation (BTDC) to more closely monitor and supervise future projects. Bali was earmarked for intense development, with an enclave-type complex planned for Nusa Dua, formerly a fishing village and coconut plantation on the East Side of the Bukit Peninsula. The backlash began in the early 1980s in the quiet traditional village of Ubud in the Bali uplands. Locals began to curse the tourists for disrupting ceremonies and dressing inappropriately. The people fought to preserve Ubud's natural beauty and ensure that the increasing numbers of visitors did not degrade their customs and culture. This effort eventually fizzled, as Ubud continued to grow pell-mell, the town drowning beneath waves of tourists and eventually exploding into a small city. A swinging singles scene of Australians and Europeans formed in the Kuta/Legian/Seminyak region in the late 1980s. These were the boom years. Indonesia kick-started mass tourism in the 1990s with a big "Visit Indonesia Year" campaign. Families bought stereos, television sets, and cars with the money they made from tourists, even sold off rice fields to buy motorbikes to rent, hoping to live off the bounty of the tourist industry indefinitely. A new class of Balinese nouveau riche created jealousy and envy in the community. Business was so good; the Balinese were totally unprepared for the abrupt drop in tourism sparked by the 1993 war in the Persian Gulf. Hotels and restaurants stood empty and the few visitors were hounded mercilessly by the street peddlers who now outnumbered tourists 20 to 1. Suddenly everyone realized just how dependent they were on the tourist dollar. The provincial government cleaned up the really disagreeable peddlers and vendors, confiscating their goods if they ventured into a designated hassle-free zone on Kuta Beach.

A ban was placed on the construction of all international-class hotels within a designated "green belt," and a Rp500, 000,000 hotel in Tampaksiring was even razed by bulldozers. The airport was upgraded and handled an estimated 2.5 million air travelers in 1995. Twelve international airlines currently fly into Bali, with 77 international flights each week. There are now at least 35 star-rated hotels on Bali, nine in the Nusa Dua area alone. It is estimated the Ngurah Rai Airport will process 10 million visitors annually by the year 2000. The Nusa Dua In 1974 the government concocted the Nusa Dua Experiment, calling for the construction of luxury hotels along the East Coast of the arid, thinly populated Bukit Peninsula. By offering foreign investors 50-year leases with maximum incentives and tax holidays, it was hoped the Nusa Dua resort would accommodate and contain the surge in visitors. Nusa Dua constituted a major shift to elite tourism, planned as an isolated, self-contained ghetto that would allow visitors the experience of Bali but keep their interactions with the natives to a minimum. Because relatively few of the island's 2.7 million people live near the sea and few tourists want to stay anywhere else, the plan looked really good on paper. But the resort was very slow to develop. It was only in the 1980s that Nusa Dua finally came into its own; it wasn't until late in the decade those tourist projections were met. In this Mediterranean-style, self-contained hotel resorts tourists can sun their near-naked bodies on white sandy beaches without scandalizing anyone and watch abbreviated pseudo-events performed in expensive hotel foyers. Those with a spirit of adventure may day-trip around the island in air-conditioned buses to pre-selected villages and tourist sites, leaving untainted the rest of Eden. The early 1990s brought a more formal experiment in "village tourism," wherein groups of tourists move discreetly in small numbers with a minimum of intrusion, making direct, low-impact contact with the Balinese. The idea is being tried in three Balinese villages, Jatiluwih (rice-planting and fabulous views), Penglipuran (a nearly Bali Aga village in Bangli), and Sebatu (woodcarving and other art forms). Guests from the southern hotels experience something "real" by joining day or weekend excursions to these villages. This cultural tourism is really just an extension of enclave-style tourist development, consistent with the policy of limiting and canalizing tourist development to minimize its impact on Balinese society.

THE EUROPEAN INFLUENCE

The first Dutch seamen set foot on Bali in 1597, yet it wasn’t until the 1800’s that the Dutch showed an interest in colonizing the island. In 1846, having had large areas of Indonesia under their control since the 1700’s, the Dutch government sent troops into northern Bali. In 1894, Dutch forces sided with the Sasak people of Lombok to defeat their Balinese rulers. By 1911, all the Balinese principalities had either been defeated in battle, or had capitulated, leaving the whole island under Dutch control. During World War II, the Dutch were expelled by the Japanese, who had occupied Indonesia from 1942 to 1945.  After the Japanese defeat, the Dutch tried to regain control of their former colonies, but on August 17, 1945, Indonesia was declared independent by its first President, Sukarno. After four years of fighting and strong criticism from the international community, the Dutch government finally ceded and, in 1949, Indonesia was recognized as an independent country.

GEOGRAPHICALLY

Geographically, Bali is situated between the islands of Java and Lombok. Bali is small, stretching approximately 140 km from east to west, and 80 km from north to south. The tallest of a string of volcanic mountains that run from the east to the west is Gunung Agung, which last erupted in 1963. Located just 8o south of the Equator, Bali boasts a tropical climate with just two seasons (wet and dry) a year with an average temperature of around 28oC. The wide and gently sloping southern regions play host to Bali’s famed rice terraces, which are among some of the most spectacular in the world. In the hilly, northern coastal regions, the main produce is coffee, copra, spices, vegetables, cattle and rice. The Balinese have strong spiritual roots and despite the large influx of tourists over the years, their culture is still very much alive. The main religion is Agama Hindu Dharma, which, although originally from India, comprises of a unique blend of Hindu, Buddhist, Javanese and ancient indigenous beliefs; It is very different from the Hinduism practiced in India today.

Forestry Area

During the three years there is no changes made in the land allocation for forestry area. The forest are of Bali is 130,686.01 hectares or 23.24 percent. From the side of functionality, the area of conserved forestry contributes the biggest portion, which is 95,766.06 hectares of 73.28 percent and the smallest one is industrial forest with an area of only 1,907.10 hectares or 1.46 percent.

Rice Field Area

The total area of rice fields in Bali in 2000 reached as much as 85,777.00 hectares or 15.23 percent or the total regional area. From its kind of irrigation, irrigated rice fields contributes the most part of 98.77 percent, followed by the rain-fed rice fields, 1.22 percent, and other kind of rice field, 0.01 percent. However, in 2002, the total area of rice fields decreased to 81,416.00 hectares. This shrinkage is the consequence of smaller irrigated rice fields due to the functional alteration of land to residential, industrial or to other non-agricultural function.

Dry Land

Functional alteration of land to residential area is the main cause of the shrinking rice field area in Bali. This is reflected by the increasingly broader residential area from year 2000 to 2002. In 2000, residential area was as much as 43,550.00 hectares, while in 2002, the size broadened to 44.758.00 hectares or a rise of 2.77 percent.

CRIMINALITY IN BALI

Based on the DATA of the police resort information about the criminality in Bali, every years the rate of people who have done the criminality are increase. It frequently done by the people who came from outside of Bali. It's because of economical reasons. However, up to now, all can be controlled by the police, with the participation of the community. With a good coordination, the criminality rate can be decreased step by step. Especially for the tourists nothing to worry about, because in September 1997, the government has already determined the tourist police who most concern with the tourists reports and needs. Bali is safer now compared to 5 years ago.

CLIMATE 

In general, Indonesia experiences two yearly seasons of monsoon winds; the southeast monsoon, bringing dry weather (musim panas-dry season), and the northwest monsoon, bringing rain (musim hujan-rainy season). Often the changing seasons can bring the time of high waves (musim ombak). The rainy season is normally November to April, with a peak around January/February, when it rains for several hours each day. The rain is predictable, however, and always stops for a time, when the sun may come out. Before it rains, the air gets very sticky; afterwards it is refreshingly cool. Some areas are inaccessible during the rainy season and flights are even more unreliable. The dry season, May to October (especially June to August), is generally, a better time to come. Humidity is down and night can be cool. This is the time to climb mountains or visit nature reserves; when wild bulls go in search of water and sea turtles lay eggs more often. This nice, neat picture is interrupted in Maluku province, where local effects alter weather patterns, and in areas where the rain shadow of mountains changes seasonal patterns. We have tried to give the best local time for diving in each relevant section. The seas are more predictable. July and August are the best time to navigate off the north coast. January to March and June to October are the dangerous month for sailing off the south coast. Tides in Indonesia average between one and three meters. The only place in the country with really big tidal fluctuations is the south coast of Irian Jaya, Where the shallow Arafura Sea rises and falls, 5 meters or more.

TIME ZONES

There are three time zones in Indonesia. The westernmost time zone, Western Indonesia Standard Time (including Sumatra and Java), is Greenwich Mean Time (GMT) +7 hours. Central Indonesia time (Bali, Nusa Tenggara and Sulawesi), is GMT +8, and eastern Indonesian time (Maluku and Irian Jaya) is GMT +9.

MONEY

Pricesquoted in this book are intended as a general indication. They are quoted in US dollars because the rupiah is currently very unstable, so price stated in US dollars are more likely to remain accurate.

Standard currencyis the Indonesian rupiah: notes come in 50,000, 20,000, 10,000, 5,000, 1,000, 500 and 100 denominations. Coins come in denominations of 1,000, 500, 100, 50, 25, 10 and 5 rupiah. In stores, small change is often replaced by candies.

BANKING

It is best to carry travelers’ checks of two leading companies as sometime, for mysterious reasons, a bank won’t cash the check of company as well known as, say, American express. U.S. dollars-checks and cash-are accepted in all bank which deal in foreign exchange, as are Australian dollars and ( usually ) Japanese yen., Deutsche marks, French and Swiss francs. Carrying cash is not a good idea. Aside from the possible loss, banks won’t take the bills unless they are in perfect condition.

Money changers and banks accepting foreign currency are found in most tourist areas. State banks are open from 8am-3pm, Monday to Friday. Private Banks open also on Saturday until 11am. The bank counter at major airports offers competitive rates. Bank lines in town can be long and slow; the best way it is to arrive promptly at opening time. Get a supply of Rp.1.000 and Rp.500 notes when you change money, as taxi drivers and vendors often have – or claim to have- no change fir big bills. When traveling in countryside, Rp100 notes are also useful. Carrying cash (US$) can be a handy safety precaution, as it is still exchangeable should you lose passport. Indonesian bank and money changers only accept foreign currency that is crisp and clean. Also large denomination bills-particularly the US$100- receives the best exchange rate at money changers. Major credit card may be accepted in some shop and hotels, but they often add 3% surcharge. Most cities have at least one bank at which cash advances can be made. Visa and Master card are the most frequently accepted.There are no exchange controls and excess rupiah (bills only) can be freely reconverted at the airport.

CUSTOMS

Narcotics, firearms and ammunition are strictly prohibited. The standard duty-free allowance is: 2 liters of alcoholic beverages, 200 cigarettes, 50 cigars or 100 grams of tobacco. There is no restriction on import and export of foreign currencies in cash or travelers checks, but there is an export limit of 50.000 Indonesian rupiah. All narcotics are illegal in Indonesia. The use sale or purchase of narcotics results in long prison terms, huge fines and death, in some cases. Once caught, you are immediately placed in detention until trial, and the sentences are stiff, as demonstrated by westerners currently serving sentences as long as 30 years for possession of marijuana.

HYGIENE

Hygiene cannot be taken for granted in Indonesia. Away from the tourist areas few places have running water or sewerage. Most water comes from wells, and raw sewerage goes into the ground or the rivers. Tap water is not potable and must be boiled. Most cases of stomach complaint are attributable to your system not being used to the strange foods and stray bacteria. To make sure you do not get something more serious, take the following precautions: Never drink uncooked water from a well, tap or bak mandi (bath tub). Brush your teeth only with

ELECTRICITY

Most of Indonesia has converted to 220 volts and 50 cycles. Though afew places are still on the old 110 lines. Ask before you plug in if you are smaller cities and towns. Voltage can fluctuate considerably so use a stabilizer for computers and similar equipment. Plugs are of the European two-pronged variety.

AIRPORT TAX

• NgurahRai Airportin Denpasar.
• Domestic Departure Rp. 30.000 per passenger
• International Departure Rp. 100.000 per passenger
• Soekarno-HattaAirport Jakarta
• Domestic Departure Rp 30.000
• International Departure Rp 100.000

OFFICE HOUR

Many government offices have converted to a five day work week and are officially open Monday to Friday, 8am to 4pm, but if you want to get anything done, be there by 11 am. In large cities most private businesses are open 9 am to 5 pm. Shops from 9 am to 9 pm. In smaller town shops close for a siesta at 1 pm and reopen at 6pm

VISAS

Nationals of the following 45 countries do not need visas, and are granted visa-free entry for 60 days upon arrival.

• ArgentinaIceland Philippines
• AustraliaIreland Saudi Arabia
• Austria Italy Singapore
• Belgium Japan South Korea
• Brazil Kuwait Spain
• Brunei Liechtenstein Sweden
• CanadaLuxembourg Switzerland
• Chile Malaysia Taiwan
• DenmarkMaldives Thailand
• EgyptMalta Turkey
• FinlandMexico United Arab
• FranceMonaco Emirates
• GermanyMorocco United Kingdom
• GreeceNetherlands United states
• HungaryNew Zealand Venezuela

Be sure to check your passport before leaving for Indonesia. You must have at least one empty page to be stamped upon arrival and the passport must be valid for at least six months after the date of arrival. For visa free entry, you must also have proof of onward journey, either a return or trough ticket. Employment is strictly forbidden on tourist visas or visa-free entry. Visa-free entry to Indonesia cannot be extended beyond two months (60 days) and cannot be converted to any other kind of visa.

A visa is required in advance for all other nationals or arrivals at minor ports.
Upon arrival you will be given a white embarkation / disembarkation card to fill out. Keep this card with your passport as you must present it when leaving the country

Other Visas

The 2-month, non-extendable tourist pass is the only entry permit that comes without a great deal of paperwork. A social visa, usually valid initially for 4-5 weeks, can be extended for up to 3 months. You must have a good reason for spending time in Indonesia (relatives, language study) and you must have sponsor who will assume financial responsibility for you. The process can take weeks and extensions are at the discretion of the immigration office where you apply.

A business visa requires a letter from a company stating that you are performing a needed service for a company in Indonesia. It is valid for up to one year, but you must leave the country every 4 months. This is not intended as an employment visa, but is for investors, consultants, or other business purposes. You are not to earn money in Indonesia on a business visa.

Two other types of visas are available: the temporary residence card (KITAS) for research, formal study or employment, and the permanent residence card (KITAP).Both are difficult to get. When dealing with the authorities, be on your best behavior and dress appropriately