The uniqueness of Bali that others can be seen through the way people of Bali will guide the physical and spiritual kinship. Bali human remains so faithful to remember the origins from which he originated. This gave birth to various groups in society now known as the dynasty or soroh. So many soroh developed in Bali and they have a family shrine in isolation.
Based society is so strong soroh enveloped human life activity of Bali. They still maintain to preserve their genealogies. They carefully and thoroughly retain therein various inscriptions that contain how the genealogy of a Balinese family.
Some soroh which is known as Citizens for Pande, Sangging, Bhujangga Wesnawa, Pasek, Dalem Tarukan, Tegeh Kori, Pulasari, Arya, Brahmin Wangsa, Bali Aga, and others. Everything has a history of hereditary different. Even so, they finally met in a cycle called Hyang Pasupati descent. So unique and interesting understanding of Bali in terms of human life to maintain the ancestral line. Some of their rituals of life are also devoted to the interests of the cult of their ancestors
Identification of Bali People
Bali is a group of tribes of humans who are bound by a sense of cultural unity, awareness is reinforced by the presence of the same language. Although there is awareness, but realize many variations of Balinese culture and local differences. Hindu religion which have long been integrated into the society of Bali, was also perceived as an element that strengthens the unity of consciousness.
Differences in the influence of Javanese Hindu culture in different regions of Bali in the era of Majapahit first, cause there are two forms of Balinese society, the people of Bali - Balinese Aga and Majapahit.
Bali Aga society less to get the influence of Javanese culture - from the Hindu Majapahit and has its own structure. People generally lived in Bali Aga villages in mountainous areas like Sembiran, Cempaga Sidatapa, pedawa, Three was, in Buleleng regency and village Pegringsingan Tenganan in Karangasem regency. Bali Majapahit people who generally quiet area-lying areas of the greatest part of the population of Bali.
Bali Island with an area of 5808.8 km2, split in two by a mountain range stretching from west to east, thus forming a rather narrow plains. to the north., and the larger plains to the south. Mountains are mostly still covered by jungle, has an important meaning in the philosophy of life and beliefs of the population. in the mountainous region that lies temples (temple) which is considered sacred by the Balinese, like Pulaki, Pura Batukaru, and are particularly Pura Besakih is situated at the foot of Mount Agung.
While the longitudinal direction of the mountain has caused the appointment of a different direction to the north and the People of Bali Bali south. In the Balinese language, rich meaning to the mountain, and Kelod means to the sea. For the people of North Bali means rich south, while to the south of Bali that rich north. In contrast to the Balinese Kelod north means north, and to the south means south Bali. This difference was not just appear in the appointment of direction in the Balinese language, but also in aspects of art and also some aspects of language. Kelod rich concept that also appear in everyday life, in religious ceremonies, where the arrangement of buildings, temples and houses.
Bahasa Bali including Indonesian family. Viewed from the point of vocabulary and structure, then the Bali bahsa not much different from other Indonesian bahsa. Relics of ancient inscriptions show the existence of an ancient Balinese language different from the language of Bali today. The ancient Balinese language besides many containing bahsa Sansekrta, at later times were also affected by the language of the ancient Javanese Majapahit, Java is the era when enormous influence to the culture of Bali. Balinese language is also familiar with what is called a "vocabulary respect", though not as many treasures in the Java language. Respectful language (Thoroughbred) is used when talking to old people or high. In Bali is also developing oral and written literature in both poetry and prose bentuik. In addition to this in bali also found a number of ancient Javanese literature outcome (Kawi) in the form of prose or poetry that was brought to Bali when Bali under the rule of the Majapahit kingdom.
The Balinese kinship system
Marriage is a very important moment in the life of the Balinese, because at that moment that he can be considered as full citizens of society, and only after that he obtained the rights and obligations of a citizen community group of relatives and residents.
According to the old traditional notion that heavily influenced by clan-clan system (dadia) and caste system (dynasty), the marriage was conducted among residents as far as possible a clan, or at least among people who are considered equal in caste. Thus, marriage in Bali's customs are endogami clan, while the marriage is aspired by the people of Bali are still Old-fashioned is the marriage between the children of two brothers. This situation is indeed deviate from other communities berklen, which are generally exogam.
People are a clan in Bali, it is those people who level position in the customs and religion, and thus also the caste, so by trying to marry within his clan, woke up the possibility of the tension-keteganagan family and stains will happen due to inter-caste marriages of different degrees. In this case must be maintained so that children, especially women of high caste men not to marry a lower degree of kastanya, because marriage would bring shame to the family, and dropped the prestige of the entire caste of the woman's child.
Previously, if there is such a marriage, then wanitannya would otherwise come out of dadianya, and physically punished husband and wife will throw (maselong) for some time, the place far from the place of origin. Since the year 1951, sermacam punishment was never carried out again, and at this time the punishment of such a mixture of relatively more implemented. Other forms of marriage are considered marital abstinence is exchanged between the husband's sister with brother's wife (makedengan ngad), because such marriages are considered to be disastrous (panes). In general, a young Balinese obtain a wife in two ways, namely by woo (memadik, ngidih) told her family, or denganacara run a girl (mrangkat, ngrorod). Both methods based on custom.
After marriage, husband and wife are usually settled in new housing dikomplek virilokal from husbands parents, husband and wife walauntidak few who settled in neolokal by finding or building a new home. Conversely there is also a new wife and husband who settled in uxorilokal dikomplek family housing from his wife (nyeburin). If husband and wife settled in virilokal, then the children of their offspring will be reckoned by patrilineal (purusa), and become citizens of dadia the husband and the legacy inherited from the clan. Conversely, the offspring of the husband and wife who settled in uxorilokal will be offset by matrilineal become citizens dadia the wife, and inherited the legacy of this clan. In this case the wife's position is as a cemetery (the successor of descent).
A household in Bali usually consists of a family batih nature of monogamy, often coupled with a boy who is married with families of their respective batih and with others who ride, whether people who are still relatives or people who are not relatives. Some time later there were boys who had advanced in the society that he felt able to stand alone, separate from parents and mendirikajn new household. One of the boys are usually fixed housing complex parents (ngerob), to later be able to help their parents when it no longer powerless and to replace and continue the next parent households.
Batih each family or extended family, in a village in Bali has to maintain a relationship with a wider group of relatives of clan (single dadia). Single Strutur dadia varies in different places in Bali. In mountain villages, the people of a single dadia neolokal been dispersed because life, no longer establish a place of ancestor worship in each place. In the village, the village land-flat, single people from living dadia neolokal establish a place of worship shall be established in each nasing his residence, called kemulan Taksu.
In addition, families who live neolokal batih still has obligations to the shrine of origin (dadia or corrected) in an old people's homes mereka.Suatu dadia level temple ceremonies celebrating around the circle of life of all citizens, and thus the temple / temple unite and intensify the sense of solidarity the members of a small clan.
In addition, there is another larger group of relatives that complements some single relatives dadia (corrected), which worships the same ancestral temple called the temple (temple) paibon or nursing. In practice, a place of worship at the level paibon also only unites a limited circle of kin are still known to do it. Large-clan clan often have a history of the origins of which were written in the form of chronicle and saved as an inheritance by one of those families who felt himself a senior, is the direct descendant of the old one branch within the clan.
The Balinese Community System
Row
Is a form of social units based on the unity of the region. Social unity is strengthened by the unity of customs and ceremonies are sacred keagaman. Mountainous area, the nature of membership is limited to banjar people born in the Banjar region. While the flat area, the nature of its membership is not closed and limited to the native people who were born in that row. People from other regions or were born in other regions and the chance to live in the respective series are welcome to become members (banjar manners) if the relevant willed.
Bale Banjar is the center of the bale row, where people train meet on the days that remain. Banjar headed by a chief called banjar. He was selected with the specific jabatab by the citizens group. His job is not only about all affairs in the field of social life from the train as a community, but also religious life field. Except that he also had to solve the problems of indigenous peoples. Banjar sometimes also take care of things that are related to the administration of government.
Subak
Bali Subak as if separated from the Banjar and have their own heads. People who become citizens are not all the same water control system with people who become members of the group. Subak citizen is the owner or the tenants fields that receive irrigation water from the dams are maintained by a water control system. Certainly not all residents had been living in a water control system group. Instead there is a train that has a lot of people scattered rice fields and irrigation water received from the dam is maintained by several water control system. Thus citizens will join banjar tersebtu with all the water control system in which he possessed a parcel of wetland.
Sekaha
In the social life of the village in Bali, there are organizations that are engaged in a specialized field of life, is sekaha. This organization is hereditary, but some are temporary. There sekaha whose function is to organize things or rituals that are pleasing to the village, for example sekaha line (line of dance clubs), sekaha-teruni cadet. Sekaha is permanent, but there are also sekaha temporary, ie sekaha established based upon a particular need, for example sekaha memula (assembly plant), sekaha manyi (Joiner reap), sekaha gong (Joiner gamelan) and others. sekaha-sekaha above is usually a loose association of organizations and the village of Banjar.
Mutual Assistance - Assistance
In public life in Bali is known berkomuniti mutual assistance system (nguopin) fields covering activity in the fields (like menenem, weeding, harvesting, etc.), some households (fix the roof, walls, digging wells and sebagainaya), in celebrations or ceremonies which are held by one family, or in the event of accidents and deaths. nguopin between individuals are usually based on the understanding that the assistance provided shall be rewarded with aid workers as well. nguopin unless there is mutual cooperation between sekaha event with sekaha. This is called ngedeng similar way (interesting). For example a gathering of gamelan drawn to participate in performing a dance in the context of a ritual ceremony. The last form is the work of bhakti (ngayah) for religion, society and government.
Social units above, usually have a leader and has written books of rules called awig-awig or sima. Leaders are usually elected by the citizens. Clan-clan also has a liaison in charge of maintaining links between citizens clan, became advisor to the residents about the ins and outs of custom and bersangkaut events connected with the clan. Such clan leaders called moncol. Clan has no written rules, but possessed genealogy / Chronicle. Village level, there are administrative units called perbekelan. A perbekelan is actually a legacy from the Dutch government, placed above the customary units of the original in Bali, such as traditional village and Banjar. So the combined-joint terdapatlah of community and village into a perbekelan led by perbekel or bendesa which administratively responsible for the district supervisor, and so district is responsible to the regents.
Tidak ada komentar:
Posting Komentar