The Village of Tenganan in Bali

The village of Tenganan in Bali carefully preserves a cultural legacy dating back to the Majapahit Empire, and offers a unique glimpse into the lives of the first Balinese.

Midway through each year, an undercurrent of intense excitement surrounds the unique Baliese village of Tenganan. A buffalo is ceremoniously slaughtered, while beautiful textile heirlooms are displayed in the open. An ancient wooden ferris wheels is specially constructed. And, perhaps most ominously, strips of thorny pandanese leaves are piled up, ready for the combat to begin.

All the action is in preparation for the village’s fifth-month celebrations. For hundreds of years, Tenganan has maintained its cultural authenticity through daily, weekly and monthly ritual and ceremony according to strict customary law. For the visitor, a visit to one of Bali’s most pristine villages is a glimpse of Bali as it once was – a time capsule preserving the lives of the original Balinese.

Ancient Culture
Tenganan is a walled communal village that has preserved its animistic cultural practices for hundreds of years. The village lies at the head of a narrow valley at the base of Bali’s sacred Mount Agung, about 3km into the hills from the eastern coastal holiday resort of Candi Dasa.

Locals call the Tenganese Bali Aga, or Bali Mula, meaning original Balinese. As such, their culture predates the Majapahit Empire (1294 to 1478) from which most mainstream Balinese claim cultural and spiritual descent. The 300 or so members of Tenganan communally own land that spreads far beyond the surrounding hills. They are reputed to be among the riches tribes on Bali.

You might not think Tenganan was so wealthy and socially complex at first sight. In this non-descript walled village, there are no streets or cars, merely two rows of houses doubling as shops, which face each other across an ancient village green.

Magical cloth
Tenganan is best known for its traditional cloth, called Kamben Gringsing, which transpates as both “flaming cloths” and “against sicknesses”. This peculiar double-ikat cloth – only woven elsewhere in Patola, India and Guatemala, Central America – is characterized by its distinctive colors. A group of four gringsing cloths takes up to eight years, and each piece can fetch as much as Rp 32 million (US$3,494). However, certain gringsing heirlooms are not for sale.

An element of mystique surrounds gringsing. In the 1930s, Miquel Covarrubias wrote in Island of Bali that kamben gringsing was once dyed in sacrificial human blood and possessed magical powers. In turn, the wearer was said to be protected from black magic. Many mainstream Balinese still avoid Tenganan today, fearing black magic.

Clearly defined social structures forbid outsides marrying into the Tenganan community. Until 1925, marriage in Tenganan was only permitted within the village. Upon relaxation of this law, a village man could marry a single woman from one of the mainstream Balinese high castes without losing his right to live in the village. A villager breaking any of Tenganan’s laws is considered to be breaking divine law. The result is banishment for life to the outer village, to become a member of the organization of the fallen.

More than any other village in Bali, Tenganan performs rituals on a daily basis, to guarantee the spiritual purity and balance of the entire community. The most popular by far and highlight of the fifth Tenganan month is the thrilling mekare-kare (shiled) pandanas fighting.

Battle for blood
On the second day of the Usaba Sambah even from June 13 to 15 each year, Tenganan’s excitement reaches an electric and infectious climax. The atmosphere is tense as hundreds of local and foreign visitors armed with cameras edge forwards. Each strains to witness open combat, Tenganan style – combat between pairs of male villagers, boys and men alike, each armed with rattan shields and strips of thorny pandanas leaf.

Steadily, the rhythmic melody of the ancient gamelan orchestra builds, together with shouts of encouragement, as one combatant after another drinks rice wine, or tuak, before pairing off for battle.

Thwak! Thwak!
This is no play fight. Males of all ages participate in mekare-kare combat – and the aim is to draw blood. When bleeding does occur, fighting is supposed to cease. But sometimes the head and fervor of the moment gain the upper hand, forcing elders to step in to separate combatants.

The fight’s main skill is in attacking and dodging. Attacking is done by scratching or hooking parts of the opponent’s body with strips of thorny pandanus leaf. Anything between the neck and the waist is considered fair game. By and large, most scratches occur on the back.

Remarkably, the fight’s rules demand blood. Fights averaging two-to-three minutes may take longer, because the referee won’t stop the fight until blood is drawn. Afterwards, injured parties are treated with traditional medicine called bareh, which repairs the skin in a matter of days.

Maintaining harmony
Villagers see this bloodletting ritual with no winners or losers as a healthy reinforcement of masculinity. Village elder, I Putu Suarjana, says that according to Tenganan tradition, the blood-letting helps maintain a harmonious village: “When someone is fighting in the mekare-kare, anger will rise within him. However as soon as the fight is over this anger will vanish involuntarily.”

As the males assert their virility, young girls reinforce their culture ties too, observing the combatants while wearing gringsing, family heirlooms handed down by generations.

Aside from these public displays of cultural continuity, other key actions are take to safeguard Tenganan, including limiting the spread of capitalism. When concerns arose that the integrity of the village was being eroded as more houses were used as shops, the village council decreed these be restored to their original structure. I Nyoman Sadra, another village elder, explains: “Over the next few years, all our shops will have moved to the parking lot outside the front gate. But visitors will still be able to come into our homes where the old arts, including the making of gringsing are practiced.”

While acknowledging the outside world, Tenganan continues to draw its strength from its traditions. Parts of Bali may be radically transformed by tourism and change, but Tenganan village is intent on remaining an island unto itself.

Words by Ed Bailitis - mandala mgz

Batik as Uniquely Indonesian

Some of batik motives

Batik is unique
The same artist asked to paint again – it can’t be the same

Intrinsically Indonesian, yet viewed by some as a product of the past, batik is being targeted to capture a new generation.

Batik is deeply entrenched in the Indonesian psyche. Despite production by other countries, Indonesian continues to think of batik as uniquely Indonesian. Many government organizations and some private companies also require employees to wear batik once a week.

Traditionally, batik refers to fabric decorated painstakingly by hand using hot wax and then dyed to create a pattern in reverse. Villages developed patters and colors so distinctive that a connoisseur could tell from sight alone the specific source of certain motifs. Central Java is particularly well known for the quality of its batik. Cities like Pekalongan, Solo (previously Surakarta), Cirebon and Yogyakarta vie for the title Kota Batik or Batik City.

Batik tulis

Malam (wax) and canting

At the high end, crafting quality batik takes many hours. Batik tulis, literally ‘handwritten; batik, involves hundreds of designs drawn painstakingly on the cloth by hand using hot wax applied with a copper stylus called a "canting". The cloth is then dipped in dye to create a reverse pattern and the wax scraped off. Depending on the complexity of design, this may be repeated more than 20 times, with a day between dyeing to dry, It’s like a painting.

Batik cap

A cheaper alternative is batik cap, where designs are stamped on manually. These days, machines print simplified batik motifs directly onto cloth (usually polyester or rayon) for a mass-produced version, referred to as printed batik.


The price range is wide. A cheap print shirt can go for as low as Rp. 20,000 (US $2.18) while its handmade tulis counterpart in silk might retail for a few hundred dollars. There is no shortage of buyers at the high end of the spectrum, a nod to the buying power of Indonesia’s famously moneyed elites. Batik tulis, the haute couture of traditional fabric, occupies a social niche. Exacting Indonesian aesthetics mean that the Javanese version of batik tulis cannot be recreated anywhere else in the world. It can also easily take four months to produce one piece.


Yet it is the history of batik that works against the product when it comes to the younger generation. They view it as being very traditional.

Today’s batik remains a predominantly domestic product. According to the newspaper Media Indonesia, government statistic in 2006 placed batik exports at US$110 million – just 34 per cent of a total production worth approximately US$322 million. In all, the batik industry employs nearly 800,000 people. The domestic market is the dominant one. Today’s batik comes in a mind-boggling variety of shapes, prices, cuts and colors to target the youth market.

Batik can be seen in home décor, ceramic-wear and accessories. Citos, a popular youth mall in Jakarta, offers a glimpse of how the product is moving into popular culture. On a Tuesday night the floor is filled with busy kiosks, one-fifth of them devoted to batik, cut and stitched into garments that mimic the swinging loose tunics and wide hippy skirts sold at trendy stores such as Zara.

No one disputes that innovation is necessary. Yet as batik takes on a modern cast, one hopes the appreciation of the traditional process won’t be lost. Batik is unique.

Finding the best batik Central Java has traditionally been a prolific producer of batik. Yogyakarta, Solo, Cirebon and Pekalongan are just a handful of cities in which the tradition survives. Much of these producers’ work makes its way to cities around the world, but it’s worth going yourself to pick up unique, one-of-a-kind pieces. Jl Malioboro in Yogyajarta is a good place to go to see the work of these artisans. For printed batik, you can try local malls, markets or even department stores. There are also batik stores at many airports. Producers profiled (main showrooms): * Allure: Jl Kemang Raya 27A, Jakarta Selatan. * Bin House: Jl Teluk Betung 10, Jakarta Pusat. * Danar Hadi: Jl Melawai Raya 69-70, Jakarta Selatan. * Iwan Tirta: Jl Wijaya XIII No 11A, Kebayoran baru, Jakarta Selatan.

Architecture of South Sumatera Traditional House

Palembang architecture

Traditional architecture is usually built according to and following the norms inherited by their ancestors and followed by the local society.

Beside pile-houses, where living-rooms are over the ground-surface, and the space under the houses is for keeping tools and animals, other characteristics of the traditional building of South Sumatra (Palembang) are the differing heights of the floors.

The part with the highest floor at once indicates also the most important part. The house can be observed as being divided into 3 parts, namely the front-veranda in the front, the middle part and the rear-veranda, which are successively functioning as follows:
The front veranda for the guests and the sons, the centre is for the parents and room for the brides or for prominent guests, and the rear-veranda for the girls and the kitchen.

The parents are the most respected persons, therefore the highest place for them. A limasan roof covers the middle part, which is drawn forward and backward to covering the front and the rear-veranda, shapes the monumental form of the house.

The shape formed by the extension of the roof, confirms the concept of room-hierarchy inside the building.

As the traditional houses in other areas especially of the classic style, art elements are never forgotten, particularly in religious buildings, palaces and houses of nobles. The art elements not only function as decoration to beautify the building, but also bear symbolic meanings. Even social status factors are reflected inside.

Thus the case we observed on buildings in South Sumatra which are full of wood carving with golden colours. Chinese motives and European motives are blended in one with traditional motives, which further gave the birth of Pelembang characteristic motives.

Like most of the traditional buildings in Sumatra, the traditional house or adapt-house in South Sumatra shows characteristics of timber buildings with pole construction, i.e. house built on poles with space under the floor.

Building material is mostly lasting timber as the tembesu wood (Lat, Fragraca), the tenam (Anisoptera) or the seru (Schima bancana) which are usually utilized as mast, cross-bar, rib, frame and partition board. As roof they commonly use bamboo or gelumpai with palm fibre layers.

Based on the shape of the roof the traditional houses in South Sumatra are classified into the limas an (pyramidal) – type and the tatahan (encrusted) type. Viewed from the front, the limas an type has the shape of a pyramid. The tatahan type has a Minangkabau-styled shape of its roof, i.e. a pointed roof-ridge and a bent down roof-centre.

The volume and size of the house depend on the social status of the inhabitant. This can also be identified through the quantity of the interior decoration of the house.

As the case in the traditional house of Riau and Jambi, the ground plant of the house shows some divisions. The most front is the front-veranda introduced by the house-ladder. From the front-veranda we enter the men’s hall (jogan) and further to the main-room (kekijing). Behind the main0room there is the rear veranda (garang) with the kitchen. The floor of each room differs from the others, it means that the front part has a low floor and the main room has the highest floor.

Of the South Sumatra’s traditional house, its interior decoration is quite attractive. This decoration has the form of wood carving with a so called see-through transparent carving technique bearing plant motives as sunflower, bamboo shoot, etc.

Decoration art in a Palembang traditional house is an integration of elements of Javanese and Chinese arts. Wood carving decoration combined with contrast colours like gold-coating and red lac (lak).

Floor as sitting place with rug-underlayer, back-cushionsiopes with stars-motive.