Galungan & Kuningan

Riwayat Galungan.
Diperkirakan Galungan sudah ada pada abad ke XI, berdasarkan antara lain Kidung Panji Malat Rasmi dan Pararaton. Di India perayaan semacam ini juga ada yang dinamakan Çradha Wijaya Daçami.
Mitologinya.
Galungan disebut dalam usana Bali berupa ceritera peperangan Mayadenawa dengan Batara Indra. Dalam lontar Jayakasunu, yang menurut pewarah- warah Batari Durga kepada Sri Jayakasunu.
Filsafatnya.
Filsafat Galungan berpusat pada pergulatan Dharma melawan Adharma dengan kemenangan di pihak Dharma.

Kegiatan pelaksanaan Upacara Galungan (selama 42 hari).
Permulaan persiapan upacara Galungan dan akhir upacara Galungan. Dimulai pada Tumpek Wariga s/ d. Budha Keliwon Pahang (Pegat Wakan/ Pegat Warah).
Adapun perinciannya sebagai berikut:
Tumpek Wariga
Prakerti ring Sang Hyang Sangkara, dewanya tumbuh- tumbuhan.
Tujuannya: Memberitahu agar tumbuh- tumbuhan berbuah lebat.
Mantranya:
Kaki- kaki tiang mepengarah malih 25 dina Galungan, mabuah apang nged, nged, nged, nged.
Coma paing Warigadian.
Puja wali Bhatara Brahma
Ngaturang aci ring Paibon memohon keselamatan diri.
Wraspati Wage Sungsang Kembali 1 langkahKembali ke atas

Sugihan Jawa
Penyucian Bhuwana Agung, Pemretistan ring Bhatara Kabeh prakertinya arerebu ring Sanggah, muang ring Pemerajan kunang. Dulurin pengeraratan muang pengereresikan Bhatara saha puspa wangi.
Tujuan : Menyetanakan (ngadegang) Dewa dan Pitara.
Upacara : Penyucian semua alat- alat untuk hari Galungan.
Sukra Keliwon Sungsang Kembali 1 langkahKembali ke atas

Sugihan Bali
Penyucian Bhuwana Alit.
Maksudnya : membersihkan diri methirta Gocara.
Redite Paing Dungulan Kembali 1 langkahKembali ke atas
Panyekeban
Turunnya Sang Hyang Tiga Wisesa, berwujud Bhuta Galungan.
Tujuannya : Waktu itu para Wiku dan Widnyana anyekung Jnana sudha nirmala (waspada menjaga kesucian).
Prakteknya : Pada hari ini waktu memeram pisang, tapai dan sebagainya.
Soma Pon Dungulan Kembali 1 langkahKembali ke atas
Penyajaan (Jaja = Dada)
Tujuannya : Pengastwahyaning sang ngamong yoga semadi, (membuktikan kesungguhan yang melakukan yoga semadi), menghadapi godaan Sang Kala Tiga.
Anggara Wage Dungulan Kembali 1 langkahKembali ke atas

Penampahan = nampa
Upacara:

* Bhuta Yadnya ring catur pata, dan di halaman rumah.
* Memberi Pasupati pada senjata- senjata.

Tujuan: Jaya prakoseng perang (jaya dari godaan Sang Kala Tiga).
Budha Keliwon Dungulan Kembali 1 langkahKembali ke atas
Galungan
Puncak Upacara : Menghaturkan saji di semua tempat- tempat dan alat- alat.
Tujuannya - . Memusatkan pikiran kepada kesucian dengan melepaskan segala keragu- raguan.
Saniscara Pon Dungulan Kembali 1 langkahKembali ke atas
Pemaridan Guru, nyurud tumpeng Guru
Upacara : Methirta Gocara
Redite Wage Kuningan Kembali 1 langkahKembali ke atas
Ulihan = oleh- oleh
Maksudnya : Kembalinya Dewa dan Pitara dengan disuguhkan oleh- oleh berupa rempah- rempah urutan, beras, dan sebagainya
Coma Keliwon Kuningan Kembali 1 langkahKembali ke atas
Pemacekan Agung
Upacara : Pesegehan Agung ring Dengen, dengan menyembelih ayam sumalulung.
Tujuannya: Mengembalikan Sang Bhuta Galungan beserta pengikutnya.
Catatan: Hari ini merupakan tonggak batas antara permulaan dan berakhirnya kegiatan Galungan (30 hari ke muka dan 30 hari ke belakang), yang dimulai dari Tumpek Wariga dan berlaku sampai Budha Keliwon Pahang
Budha Paing Kuningan Kembali 1 langkahKembali ke atas

Puja Wali Bhatara Wisnu.
Mempersembahkan aci ring Paibon
Sukra Wage Kuningan Kembali 1 langkahKembali ke atas
Penampahan
Persiapan untuk menghadapi hari Kuningan dengan melenyapkan pikiran- pikiran kotor
Upacara: tidak ada
Saniscara Keliwon Kuningan Kembali 1 langkahKembali ke atas

Kuningan
Turunnya Dewa, Pitara bersuci- suci, serta mukti sajen- sajen.
Pelaksanaan : Diaturkan sebelum tengah hari.
Pemasangan tamiang kolem merupakan parada prakoseng perang (simbul kemenangan Dharma
terhadap Adharma).
Nasi Kuning (tebog) dengan hiasan- hiasan yang serba kuning adalah simbul bakti lawan asih.
Budha Kliwon Pahang Kembali 1 langkahKembali ke atas

Pegat Wakan / Pegat Warah

1. Adalah akhir daripada melakukan tapa brata.
2. Akhir pelaksanaan kegiatan Galungan pewarah Bhatara Durgha kepada Sri Jayakasunu (Lontar Jayakusuma).
3. Juga warah Sang Hyang Suksma Licin kepada para Pendeta (Lontar Sundarigama).
Read more......

Ceremony meaning Ngusaba Dangsil

VILLAGE Indigenous Bungaya, one of the old village in Bali, the Village and Village Bungaya Bungaya Kangin. This traditional village consists of 13 custom banjo with a population of 15,000 people and 3021 n KK. Bungaya village is an old village that was once the reign of King Gelgel (Dalem Waturenggong), at which time the revolt Maruti, I Gusti Batan Jeruk has been slain in the village that is in Jungutan Bungaya / Upgrading in the 16th century is contained in the Babad Dalem.

In its development until the reign of Dalem Gelgel Dimade, has been confirmed I Gusti Ngurah Alit Bungaya descendant Prince Asak / Aryan Kepakisan as pemacek Bungaya Village in the 18th century. This is evidenced by the provision of 40 units Supreme besin tumbak yellowish red and 40 keris iluk pelaba Bungaya as well as fields and as many as 108 Saih (without pipil) for the cost of the ceremony (ACI) as Usaba Dalem, Usaba Aya, Puseh Usaba at Temple, Great Hall, etc.. Desa Adat Bungaya aging can be seen from the order of life customs are very attached to the present, which can be seen from several factors, namely, the existence of heritage in the form of an instrument or can be called palinggih Selonding Batara Ida Bagus Selonding and it recalls the era of King Bali's kingdom more or less the 10th century that the government of Sri Wira Dalem Kesari with Pemerajan Selondingnya at Besakih.

The structure of the management arrangement of the traditional village, still like the old villages such as the Village of Writing and others, using the term De Kebayan, De One, De Mantem, etc.. Stewardship of the appointment procedure starts from the Desa Adat Bungaya nerag sinoman teben term. Where in nerag sinoman using speech: Cai Tamyu Teka Uli Majapahit to Bali Pakitut Down Village, Yan-uduhan There Uduh tulak Cai Da Village and one of them becomes goak kesinoman.

After a delay that is so goak Nyoman Defer, Defer Wayan and is authorized nguduh (ordered) kesinoman teben. After the delay became so erect that is assigned to conduct pengalangan Sahat (ngerampag) for usaba needs. After the Sabbath becomes erect upright Adasa and one of which was taken into goak first and became Baan. Baan nguduh position is authorized. After Baan done Pesaluk then be Kebayan Nyoman Nyoman and after Kebayan Pesaluk then be Kebayan Wayan again. De Kebayan Wayan occupies a special place (sit-red) in the Great Hall.

If the seat De Kebayan Wayan ngarep / ngarepin Usaba or to Kaja Puseh into place Pura De De Kabayan Wayan One and a seat ngarep / ngarepin Usaba Kelod (to teben) or to the Pura Dalem becomes De Manten with different clothes and tasks. If the position of wearing apparel (saput) called Uyah areng and served a Mangku Puseh or complete the ceremony upriver. While office wear or saput Manten called Count Jackfruit and served a Sedahan Dalem (presiding over the ceremony at Pura Dalem), Pura Maspahit and authorized to complete the ceremony teben.

Bungaya village has historical ties with other villages. Village Sibetan reinforced with Usaba Bangkak Puranas. Pura Bukit Kangin penyungsungan King of Karangasem. Village Asak, Timbrah, Bugbug, Tenganan and Tenganan Dauh Tukad, Kastala, Bebandem, Wood White, Tihingan, Macang, Gumung, Ungseri Batudawa Village District and Kubu at Usaba Aya who participated carrying or lifting Dangsil to Penataran.


Conception and Materuna Madeha ceremony that can be done at Usaba Aya, meaning usaba is one vehicle for the initial printing of the traditional village on the management structure from Madeha and Materuna. Order dressing on the village in accordance with the provisions Pakraman (Sukerta) local indigenous villages. Traditional villages categorized Bungaya old village, this village can be seen from the obligation to carry out some kind usaba that are not owned by any other old villages. Each implementation usaba has significance for the world and society towards prosperity. The types usaba undertaken during the year include Sasih Kasa / Srawana, implement pengaci-leveling compound to pelaba temple in the village of Uman.

Sasih Karo / Badrawada, implement Usaba Aya / Usaba Gede / Usaba Dangsil. Aya says the same as big or large by means of using Dangsil. Usaba can not be implemented routinely because it requires considerable cost. Besides Usaba Aya also held alternately Usaba Series. Third sasih / Asuji, aci-aci implement in Beji Saga, Ulun Suwi and implement Usaba Emping / € Eri (Purana Village Bungaya).

Sasih Kapat / Kartika, implement pengaci-aci at Besakih temple for one day and the ceremony Pesaluk Village to a position of village structures. Sasih Fifth / Margasirsa, Ida Batara kabeh katuwur to Pura Bukit Kangin Karangasem penyungsungan King for a day. Sasih Kanem / Posya, implement pengaci-aci at Temple Kelebutan Puseh (Purah Kaliyangan) for one day.

Sasih Kepitu / Magha implement pengaci-leveling compound or Usaba Muhun-muhun (Purana Village Bungaya) at Temple Pamuhunan for one day. Beginning with Pawongan Ngaga in each yard. Sasih Kawulu / Palguna perform ceremonies ngetipat Kawulu (ngesanga custom), activity in sasih Kesanga Usaba Dalem.

Sasih Kesanga / Cetra implement pengaci-aci at Pura Dalem / Usaba Dalem. Sasih Kedasa / Wesaka and sasih Jyesta / Ukrama no traditional village activities, and this provided an opportunity for the public manners to perform ceremonies, Manusa Yadnya, pitra Yadnya etc.. because at times traditional village above activities, public manners do not dare hold the ceremony pitra Yadnya, blind and Manusa Yadnya Yadnya. Sasih Sada / Andha, carry-aci pengaci Usaba Widya / Usaba axis at Temple Pasuwikan, Ulun Suwi, Pura Pura Puseh and the Great Hall.

Usaba Aya is one of the aci held at Desa Adat Bungaya with its own style and characteristics of the tiadataranya when compared with other villages. In fact, it is very difficult to find (only one). Usaba Aya is more popularly called Usaba Dangsil because in its execution by means of a form dangsil upakara.

The ceremony is often referred to by the community Bungaya Usaba Gede. It can be rationally acceptable where the word aya means big. With the use of this facility is a typical upakara dangsil of Usaba Aya. The specificity of this as the generation / development of the nation's natural successor must preserve.

Do not become extinct just like that. Where the uniqueness of this uniqueness is an asset to our culture which in turn can all be cultivated into an asset of Bali, especially in Karangasem. And, indirectly, customary and religious activity is a tourism asset. If we grow this culture developed and preserved and we are able to pack the appropriate characteristics of the people of Bali would be a tempting travel packages. This will link travel packages Pegringsingan Tenganan Budakeling and other tourist areas.
* IB Wayan Jungutan dan I Ketut Latri Read more......

USABA DESA ADAT BUNGAYA

The challenges facing the cultural preservation efforts Ngusaba Dangsil, scarcity of written sources. The source in question is lontar or inscription which is very sacred. Until now there has been found that contains the original inscription Bungaya overall Indigenous Villages and ritual activities, as well as the livelihood of its people. Implementation of the ritual is obtained by lontar and experiences pengarep previous village.

Uniqueness Usaba Aya viewed from several aspects of the implementation and upakara. At full moon ceremony was held makiis / Melasti beach Candidasa or White Sands. Makiis ceremony to the White Sand beach on August 22, 2002 Ida Batara purifying function and Ida Bagus Selonding kabeh Batara.

The sacredness of this Selonding only be diswarakan De Penangga. Not daring to record sound and image, because the risk for those who break them. For those community members who will ngiring Ida Batara Melasti to immediately and for those who would shade madeha (materuna) must bathe to cleanse themselves Beji Saga. It was also already started fasting. Should not eat and drink during ngiring.

If you've returned from the Melasti deha members and cadets must return his body washed with water Beji Saga. After that, just be off Brata, eat and drink appropriately. Nine days after the Melasti followed by masesedep (mawinten) for deha and sons. Water / tirta Beji saga is pesiraman / purgatory body for conducting Brata.

While the village manners that will mapesaluk (abiseka pemucuk ngenter village called De Kebayan, from new to De Baan Nyoman approximately four temuang before becoming De Kebayan Wayan). As to the saga Beji purify themselves and take the holy water with a whole coconut shell which was taken to Temple Uma Village to fill sibuh stationed there.

Dangsil is a means upakara palegantung made of tree (tree fruit), except coconut. It's decorated in such a way that resembles the Meru. Dangsil is carried by other villagers to Penataran at ceremonies such as the Village Asak Usaba Aya, Timbrah Village, Village Bugbug, Dauh Tukad Tenganan Village, Village Gumung, Macang, Tihingan, Bebandem, Kayu Putih, Batu Village Kastala Lungseri and Dawa.

Subak Dangsil made by all in the environment Bungaya Desa Adat. Each part of the Subak has given the village manners. A month before the implementation Usaba Aya, the pengemong dangsil has already started working on the places that have been determined. Some are done at Temple Great Hall. Some are ahead of the market and also elsewhere.

Number dangsil selurunya seven pieces each level different from the (overlapping) 11 up to level five. Each level of the high one fathom the great De Kebayan ngarep. There are also other dangsil tiny called dangsil taksu, the numbers are about 38 pieces that are decorated in such a way. Dangsil is used when ngempet (blocking) Ida Batara kabeh departure to the time of implementation Usaba Penataran Aya.

Usaba Aya has been implemented on August 31, 2002 ie Karo sasih panglong ping 9 triwara Beteng (Wahya), Saturday Wage wuku Dukut. Aya Usaba this by means of dangsil upakara bebanten. Dangsil this amount a total of 10 pieces of Dalem Dangsil bertumpang 11, Dangsil Village overlapping 9, Dangsil Puseh overlapping 7, Dangsil Pengguhung overlapping 7, the wet nurse Dangsil overlapping 7, Dangsil Sesana Kauh intercropping intercropping Nungnungan Dangsil 7 and 5, and 3 Dangsil in each Pura Pemaksan each overlapping the level 3, and 40 units dangsil Taksu. Each level of the great length of one fathom ngarep De imagine sane. Dangsil if the analogy resembles the Meru-Meru, so that overlapping Dangsil Dalem 11 11 fathoms great height (about 18 meters). Equally important is that when Usaba Aya whole community in Desa Adat Bungaya come support it. Krama tried to keep her son could tuwun madeha / cadet to paica ie fashion / sampet yellow that can only be obtained through this ritual.

Prior to the implementation Usaba Aya, Indigenous people in the village usually carry out the ceremony Manusa Bungaya Yadnya (maotonan, cut teeth, etc.). For children who have not will be made maotonan ceremony called mamiyut ceremony in sanggah kembulan sadjen each with a predetermined ie makeup adandaan duck. There is a prohibition of the Desa Adat Bungaya about the implementation of activities that should not be carried out rituals such as burning corpse. Read more......

Megibung, Tradition of Eating Together

After the ceremonies ended, several groups of people sitting cross-legged and form a circle. In the center served a mound of rice and side dishes on the tray. They eat a bite after bite of the order. Meal interspersed with light chatter. This is the culture of eating style Karangasem, Bali, called megibung.

Tradition megibung Caka beginning in 1614 (or 1692 AD), when one of the King of Karangasem, I Gusti Anglurah Ktut Karangasem, fought to conquer kingdoms in Sasak (Lombok). At times the soldiers break to eat, he makes the rules called megibung eat together. Until now, the tradition is still carried out in Karangasem megibung and Lombok, and the pride of the local community. Now, megibung often held with regard to many kinds of traditional ceremonies and religion (Hindu), such as tooth filing ceremony, otonan children, marriage, cremation, pemelaspasan, piodalan at Temple.

Megibung full of values ​​and rules are typical. In megibung, rice in large quantities placed on trays (place mat made of clay or wood) that has been coated with tamas (woven palm leaves). But now the show megibung rarely use trays, replaced by a tray or other container covered with banana leaves or rice paper. Mound of rice in a large portion placed on a tray and side dishes placed in special containers. People who eat sitting cross-legged on a regular basis and form a circle.

A serving of rice gibungan (rice and side dishes) that are enjoyed by a group called the sidelines. In earlier times the sidelines should be enjoyed by eight people. Now the sidelines can be enjoyed by fewer than eight people, like 4-7 people. When eating, each person in one broke in must follow the unwritten rules that have been agreed.

Megibung usually consists of more than one interrupted, even tens interrupted. Each is led by pepara sidelines, people you trust and pour assigned side dishes on top of a mound of rice gradually. Each one usually gets interrupted and vegetable side dishes consisting of meat pepesan, the sequence (sausage), kebabs kablet (fat), awl satay (meat content), Nyuh sate (satay coconut), tamarind sate (satay and fat content), lawar red and white, star fruit vegetable leaf, pademara, and vegetable ointment.

People who megibung must follow discipline and strict eating rules. Before you eat, the rice is taken from the tray by using the hand clenched. Then proceed to take the meat and other side dishes on a regular basis. Leftover food from the mouth should not be spilled on the tray. Should be disposed of on a small piece of banana leaf that has been provided for each person. Water for drinking is provided in jugs out of clay. For one provided between the two jars. Drinking water is done by dragging, gulped water from the tip jars so that the lips are not touching the pitcher. For practicality, jugs of water now replaced with bottled mineral water. In some places, complete megibung usually followed by drinking wine event.

Wayan Siwi, villagers Ababi, Karangasem, said during megibung should not be talking and laughing loudly, yelling, burping, sneezing, phlegm, spitting, and farting. When finished eating, one should not carelessly leave. Have to wait for someone else finish eating or interrupted. When everyone has completed or interrupted feeding, then pepara let people leave the area. Eating together is to be terminated together well.

"Rules megibung in every place in Karangasem usually varies according to village (region), kala (time), patra (condition) local. Megibung rule in Lombok and even more stringent, as first the kingdom era, "says Sivi megibung ever participated in Lombok.

Usually after the ceremony every megibung always leftovers. First, the remaining food was collected by the poor who come from areas barren and poor in Karangasem. "Now there are hardly any people who want to collect the leftovers megibung. Usually leftovers were given to neighbors for feeding hogs, "said Wayan Siwi.

Megibung filled with shared values. In megibung generally no differences in gender, caste or color chess. One member interrupted, for example, may comprise male and female, or a mixture of Brahmin class, ksatrya, wasya and sudra. Together they face the bhoga (dish) as a blessing Hyang Widhi. The value of togetherness has been proclaimed since the time I Gusti Anglurah Ktut Karangasem, and has become a tradition until now, both in Karangasem and Lombok.

"People who are not familiar with megibung or caste fanatics will be hard to follow the meal if you happen to be invited to attend these ceremonies or religion," said Wayan Siwi.

Then, what if there is a contagious person or persons considered to ngeleak (black magic) participated in a single interrupted megibung? Wayan Siwi megibung explained that the principle is the togetherness and not discriminating between people. "So people like that legitimate megibung participate. But now usually every sidelines filled by people who already know each other, "says Sivi.

Megibung tradition is not only done by people Karangasem and Lombok are Hindu. The Muslim community in Karangasem, like Kecicang, Java and Tohpati Saren, also commonly held megibung event. Certainly not pauknya dishes using pork. According Mudahar from Kecicang, megibung within the Muslim community is usually associated with weddings, circumcision, Lebaran, Maulud Prophet and events other Islamic breath. "We used to invite neighbors to join the Hindu-Balinese megibung," said Mudahar.

Megibung even to preserve the tradition, the Regent of Karangasem, I Wayan Geredeg, never held a mass megibung on December 26, 2006 in Park Sukasada, Ujung, Karangasem. Megibung mass recorded in the MURI was attended by 20,520 people from the various layers and components of the community in the region of Karangasem and hundreds of other guests.
from :Wayan Sunarta Read more......

Ancestors At The Balinese (Bali Aga)

Bali Island is an island with all keunikkan natural wealth, culture and charm have been famous throughout the world. Residents living in Bali is a Hindu majority by indigenous ancestors istidat highly condensed therein. Not infrequently the ceremonies held in Bali to attract tourists, especially foreign tourists for the first time I saw it. But ever occurred to anyone who first occupied the island with an abundance of charm this? Why Hindus are so rapidly growing in it.

It is estimated that a human embryo that occupy the island of Bali is the Austronesian peoples views of the relics scattered in Bali in the form of stone tools such as rectangular axes. Austronesian peoples from the regions of Tonkin, China and the vast ocean sailed by boat bercadik. This incident occurred approximately 2000 years before Christ.

Austronesian people have a very high artistic creations quality. Evident from the ornaments nekara and sarcophagus, coffin complete with grave provisions are kept in Bali. This nation also has a regular life and form a legal partnership called thana or hamlet consisting of some or banua Thani. Guild of law is what is thought to be the forerunner of the villages in Bali. Nation is then lowered native of the island called Bali Mula person or there is also a mention of Bali Aga.

When the people of Bali Mula not religious. They just worship their ancestors called Hyang. In terms of their spiritual still empty, this lasted until after the fourth century AD. Seeing the island of Bali which is still underdeveloped then announcer Hinduism came to this island. In addition to teaching religion they also want to promote Bali in all sectors of life. Then came a sage to Bali named Resi Maharkandya. Resi Maharkandya in a library is said to originate from India.

Maharkandya name itself is not a personal name but the name of a university who studied and developed the teachings of his teacher. Resi Maharkandeya reject all perils that confront after being given instructions from God Almighty to perform the ceremony of planting five metal called panca datu in the area called by the name of which evolved into Basuki Wasuki which means salvation. This is where the beginnings of harmony between the immigrant communities who bring religion to the Balinese Hindu acculturated At the natives of the island of Bali.

In the area Basuki was finally built a temple of the largest in Southeast Asia that is Pura Besakih. After the Majapahit empire collapsed, the Hindus being pressured by the arrival of Islam who occupied the island of Java so should be avoided and moved to the island of Bali. So that more people had come from Java finally settled and developed to such a rapid Hinduism in Bali.

The contrast between the Bali Bali Mula coming from the Majapahit look of death ceremonies. At the Balinese ceremony at the grave of his death in a way or planted, called Beya Tanem. As for the Balinese migrants usually perform the ceremony of death by fire. This can be explained because Bali Mula are descendants of Austronesian perundagian era. This tradition is so entrenched and difficult to change.

Now the place where we find a community of Bali Aga or Bali Mula is in the village of Tenganan are easily accessible which is only 5 kilometers from the area of ​​Candi Dasa Bali. If you want a more extreme and can visit the inland village on the edge of Lake Bratan Trunyan famous for its Banyan trees that emit a distinctive fragrance that the bodies that in fact there is not burned and left in that is placed near the tree does not cause any odor at all. Read more......

GEBUG Ende - UNIQUE TRADITION LOWER THE RAIN

Tradisi adat Seraya - karangasem -Bali

Drought at that time, in the village of Karangasem As yet expired. Rain-awaited yet to show signs of going down. For the people of the village of Seraya, Karangsem this condition is not very good.Many also want to feel the rain while their lands are in arid regions. Especially for those who work as farmers.
From the village Paruman, idea to re-execute rituals invoke rain in their villages namely Gebug Ende.Is it Gebug Ende is also known as Gebus Seraya. Chances are, to remember the unique villages that while ini.Gebud Ende played only by men both adults and children.
Gebug ende comes from the word and ende.

Gebug means it is hit and the tool used is rattan with a length of about 1.5 to 2 meters. While the tool to deflect called premises Ende. Ende made ​​of cowhide dried subsequently woven circular.
Narrated Antiquity village manners as he is a warrior King of Karangasem who was assigned to "menggebug" or attacking Lombok. After days of soul and spirit of the knight empire while still burning today. Adjusted changing times it creates a dance Gebug Ende hereditary can we see today. Spear Sword and shield are used ancient equipment was replaced with rattan and Ende. As can be seen that evening at 15.00 in the field since Merajan, While the West has packed the area of ​​the village square to watch closely this game that test your nerve. Children to adults looking revelers waiting games or this. Interestingly these attractions provide to make the audience was from outside the village came meramaikannya.
Gebug Ende area can be determined anywhere as long as the terrain is flat. There is no definitive measure to determine this area degan adjusted acreage conditions saja.Sementara To maintain the security of players from the audience's insistence pembatasa field is limited by the offerings tali.Para interpreter was performing a ritual blessing for games or application it ende gebug can give you success and prosperity for manners while.
Once the game finally completed the preparation was immediately performed. opening begins with a welcome for the players and spectators. In addition to briefing for players ituterselip also separately always puts honesty and sportsmanship. Tetabuhan voice graced the game. A referee who is called I (read: saye) Leading the match. Uals who have the task to oversee the game.
Before the game began to saye (the referee) was first demonstrated gebug ende dance and the part can not be subjected to blows.

In the middle of the field there is a cane is used as a boundary line that divides the field into two parts. The first time beginning with the children. There does not appear to fear the little body. Ende and Rattan even danced. Boisterous spectators to encourage them to play it.
You can imagine how sick rattan whip marks when scratched on the body. After groups of children, adult men's turn came. There was no difference regarding the procedure for this ende gebug game. There was only the hard punches and blocks. Rotanpun menghujam parry of the opponent's body but also the stronger Tamiang. Parry punches and going very fast.
Cheering spectators are increasingly encouraged conscience. Saye here watching the game should be alert to immediately intervene pemain.Nah .. Seraya village manners in addition to other interested citizens can be a player.

It is believed it will rain when the game is able memercikan blood. There is no specific time to determine the completion of this game. But the game was over when one player can be pushed. According Bendesa Pekraman Seraya, in addition to preserving the tradition of hereditary gebug ende is a dance of joy of the villagers as he aims to appeal to the Creator of this rain. Besides sporting element is emphasized in these games or the physical strength to perform punches and tangkisa. As a traditional game Gebug ende known to foreign tourists. Its preservation must be done in synergy.
Written by Rai Parwati
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Usaba sri di Pura Puseh Abiantihing

Usaba sri merupakan upacara yang dilaksanakan 1 tahun tahun sekali oleh banjar adat abiantihing, adapun upacara ini berlangsung selama 3 hari, yang bertempat di pura puseh abiantihing, makna dari upacara usaba sri ini adalah mengucapkan rasa syukur dan terima kasih kepada Ida sang hyang widhi wasa/ tuhan yang maha esa berkat rahmat nya yang telah di berikan, usaba sri melambangkan upacara pesta panen yang dimana krama banjar adat mempersebahkan sesajen & buah- buahan. prosesi upacara ini tergolong unik dimana setelah upacara persembahyangan selesai tepatnya di jaba tengah pura puseh diadakan Daratan(ngurek) untuk vidionya

,dimana beberapa krama banjar yang menari-nari melenggok2kan badannya sambil memegang keris diiringi gambelan. begitu juga betara turun kabeh yang di lambangkan dengan jempana yang di arak oleh krama banjar keliling jaba tengah, ketika puncak telah tiba orang yang menari tak sadarkan diri, entah dari mana kekuataan datang orang yang tadinya menari-nari biasa kini berubah menjadi beringas dengan menancapkan keris di dadanya sendiri dengan sekuat tenaga sambil berlari, beberapa menit kemudian upacara sudah akan selesai , tapi orang- orang yang masih kerangasukan masih belum sadarkan diri,,, sehingga jero mangku memercikkan tirta (air suci) kepada orang yang kerauhan tersebut. Read more......

Desa Pedawa

Pedawa village which is a village of 149 / Kelurah in Buleleng regency, has an area of ​​16,680 ha. In addition Pedawa Village is one of the ancient village of Bali (Bali Aga) in Bali. The brief history of the village Pedawa are as follows:

Village Name Padawa apparently not from antiquity before the Village pedawa now named Pedawa. There are a few names of such Pedawa, Mount Tambleg, Gunung Sari and Pedawa. According to the stories of parents that the area now called Pedawa, was originally named Mount Tambleg that have a meaning: it means Tambleg Lugu / Belog / Stupid. The name is associated with the state of the village community of thought that at that time was simple. Later the name was changed to the name of Gunung Sari. The name is allegedly due to people's lives at the time of tapping the sap to make sugar called Sugar Sari. So the time was a sugar plantation Sari. The name Mount tambleg over time more and more rarely used and then never be used again, otherwise the name of Gunung Sari still in use today but only at a ceremony ngateb saja.Menurut an ejection in Kedisan Village, Kintamani Bangli District, that the papyrus among others mentioned olejh a King who came to the village Bestala, King is asking the audience whether his people from the village of Pandavas were present ...??

Relative Pedawa name it, is closely connected with the inscription Sanding air caka year number 1072 (1150), King Jaya Sakti who lives in andrkarang (Mount Lempuyang) who frequently visit daearah (Villages in Bali), and Sri Maha Raja Jaya Sakti also has a guesthouse in bantiran where he stays when going to Java. Given the close Pedawa bantiran area, the Sri Maha Raja Jaya Sakti or the almighty King of Dima, or wind or Sri Sri Sri Jaya Jaya or magic may have to Pedawa. How to do with Pedawa, according to a story of parents in Pedawa, in ancient times the bodies of people Pedawa not planted. If there are children who died was thrown into a pit near a large wooden tree Desa.sedangkan kalu adults / parents in place under a tree with dikasi hibiscus flowers and lunch or takilan. Then came a king Bhima accompanied by the Reverend / Hamlet Manca When discipline of burial in the Gunung Sari. Since then, new bodies in the planting and in upacarai modest. Thus in essence there is no marvelous mountain (Brahmin), then in mintaki makes cleaning and pangentas tirta Manca When is Hamlet. At the time of King Bhima at Gunung Sari baths Toya Bima he was called the cause of people are immune if a shower there. In the baths was built a temple, which is where the temple is the temple premises known dalem.namun water resistant it will now not appear. After the orderly burial of corpses on the mountain saris, Sri Maha Raja Bhima back into place while overseas when kept in the hamlet of mountain cider and after his death in Make pelinggih in Jaba temple palace whose name Pelinggih Dukuh.Dalam puppet characters Pendawa the bima is a very famous family, then the notion of community pedawa banwa Gobleg Heredity Dharma dynasty, Pedawa Bhima, Arjuna Tigawasa, Cempaga Nakul, Sidatape Saha Gods, So famous figures Bima Bima where the Pandavas since it is known by the Pandavas in addition to Wood Mountain Chronicle Sari.menurut Selem is no mention at that time, Sri Krishna pengadegan Kepakisan in sompongan he sent Kiayi I Gusti Agung Pasek Gelgel and Kiayi I Gusti Prince Pasek Still Life to accompany the meeting. Pasek Wood Selem in Tampurhyang Batur present at the meeting Tenganan, Pegeringsingan, Seraya Kutobuyem, Sidetape, Pedawa Sukawana, Taro. As a piece Tarulu.kiyai peminpin Kiyai meeting, kiayi Trunyan, chaplain badengan, kiayi Tangi, celagi gentoh, kiayi Tarum, kiayi panarojaqn, white Kiayi, Pasek Like Luwih. What was said the meeting did not clear disinggu here from now on appear Pedawa name. Is Nitru important Pasek or village name is pedawa 1350-1380 reign of Krishna Dri Kepakisan appear.

Thus history pedawa Village name preceded by the names of Tambleg mountain, Gunung Sari, Pandavas and pedawa until now.

Pedawa village has a cool climate because of its mountain area so villagers Pedawa most farmers' livelihoods with gardening cloves and coffee, but there are also pedawa villagers who work as civil servants, military, Entrepreneurs and Traders. The village has a population of 5274 Pedawa Soul.

Of the total area of ​​16,680 ha Pedawa rural hamlet is divided into 6: Hamlet Village, Hamlet Hone, Munduk answer Hamlet, Hamlet Insakan, Bangkiang Sidem Hamlet, Hamlet Preparation Lambo.dengan its limits:

North: Village Cempaga, Tigawasa Village, the village of White Wood Melaka.

East: Village Strait and Sharpening Gobleg.

Next Seletan: Gobleg Village, Wood White, Tirtasari.

West: Banjar Village, Village Banyuseri

So a little about the village propyl Pedawa. Read more......

History / A Brief History of the Village Pedawa

A. SOME NAMES OF PEDAWA

Village Name Padawa apparently not from antiquity before the Village pedawa now named Pedawa. There are a few names of such Pedawa, Mount Tambleg, Gunung Sari and Pedawa.

According to the stories of parents that the area now called Pedawa, was originally named Mount Tambleg that have a meaning: it means Tambleg Lugu / Belog / Stupid. The name is associated with the state of the village community of thought that at that time was simple. Later the name was changed to the name of Gunung Sari. The name is allegedly due to people's lives at the time of tapping the sap to make sugar called Sugar Sari. So the time was a sugar plantation Sari. The name Mount tambleg over time more and more rarely used and then never be used again, otherwise the name of Gunung Sari still in use today but only at ngateb ceremony only.
According to an ejection in Kedisan Village, Kintamani Bangli District, that in the palm, among others mentioned olejh a King who came to the village Bestala, King is asking the audience whether the people of his village was already present Pandavas ...????

Relative Pedawa name it, is closely connected with the inscription Sanding air caka year number 1072 (1150), King Jaya Sakti who lives in andrkarang (Mount Lempuyang) who frequently visit daearah (Villages in Bali), and Sri Maha Raja Jaya Sakti also has a guesthouse in bantiran where he stays when going to Java. Given the close Pedawa bantiran area, the Sri Maha Raja Jaya Sakti or the almighty King of Dima, or wind or Sri Sri Sri Jaya Jaya or magic may have to Pedawa. How to do with Pedawa, according to a story of parents in Pedawa, in ancient times the bodies of people Pedawa not planted. If there are children who died was thrown into a pit near a large wooden tree Desa.sedangkan kalu adults / parents in place under a tree with dikasi hibiscus flowers and lunch or takilan. Then came a king Bhima accompanied by the Reverend / Hamlet Manca When discipline of burial in the Gunung Sari. Since then, new bodies in the planting and in upacarai modest. Thus in essence there is no marvelous mountain (Brahmin), then in mintaki makes cleaning and pangentas tirta Manca When is Hamlet. At the time of King Bhima at Gunung Sari baths Toya Bima he was called the cause of people are immune if a shower there. In the baths was built a temple, which is where the temple is the temple premises known dalem.namun water resistant it will now not appear. After the orderly burial of corpses on the mountain saris, Sri Maha Raja Bhima back into place while overseas when kept in the hamlet of mountain cider and after his death in Make pelinggih in Jaba temple palace whose name Pelinggih Hamlet.

In the puppet characters Pendawa the bima is a very famous family, then the notion of community pedawa banwa Gobleg Heredity Dharma dynasty, Pedawa Bhima, Arjuna Tigawasa, Cempaga Nakul, Sidatape Saha Gods, So famous figures Bima Bima where the Pandavas since then in the know with the Pandavas in addition Gunung Sari.

According to the Chronicle Selem Wood is no mention at that time, Sri Krishna pengadegan Kepakisan in sompongan he sent Kiayi I Gusti Agung Pasek Gelgel and Kiayi I Gusti Prince Pasek Still Life to accompany the meeting. Pasek Wood Selem in Tampurhyang Batur present at the meeting Tenganan, Pegeringsingan, Seraya Kutobuyem, Sidetape, Pedawa Sukawana, Taro. As a piece Tarulu.kiyai peminpin Kiyai meeting, kiayi Trunyan, chaplain badengan, kiayi Tangi, celagi gentoh, kiayi Tarum, kiayi panarojaqn, white Kiayi, Pasek Like Luwih. What was said the meeting did not clear disinggu here from now on appear Pedawa name. Is Nitru important Pasek or village name is pedawa 1350-1380 reign of Krishna Dri Kepakisan appear.

Thus history pedawa Nam Village with the dahlui names Tambleg mountain, Gunung Sari, Pandavas and pedawa until now.

B. Population developments Pedawa

Because few data sources that exist, the preparation of community development Pedawa very far from perfect. Pedawa area now apparently been inhabited by humans at the time of the megaliths (large stone) can be proven from discoveries in the hamlet Insakan Sarkopah (Bantang Cepaka). According to the story at that time initially in the area mayung that will be the village with the discovery of graves lateng sarkopah. Because it is not allowed by Hyang Kawi where society plagued by ants, then the community moved back to the village now.

According to the story the old people pedawa pedawa that the population was derived from the Road, when the tie with a power-tahun915 Road approximately 936 according to the inscription Gobleg. Where people who come to Pedawa Road was not the first in Pedawa. But already there are apparently rang people in pedawa considering the Sakopa, so apparently there is a blend of Balinese Aga with the Road. Pedawa people are descendants of people of Bali Aga. Derivative follower of Sri Markandya. Given the pure telage no such thing as the mountain pelinggih round. Mount round is used in place of Sri jhawa Markandya, and in Bali, he also founded the Temple Mount Raun.masih whether Indigenous people should be held more in-depth research. Next came the people from outside the area to hide kewangsaan, maybe it was present-bekiau to find a place perasembunyiankarena pedawa since losing the war or family squabbles taau also looking for new areas. As the description above, it can be deduced people Pedawa now it's possible mixing of the Bali Aga with a newcomers pendududk Road and on the plus that came later. Read more......

Mysteries of Trunyan Village

The village of Trunyan is squeezed tightly between the lake and the outer crater rim of Batur, an almighty volcano in Kintamani. This is a Bali Aga village, inhabited by descendants of the original Balinese, the people who predate the arrival of the Hindu Majapahit kingdom in the 16th century. It is famous for the Pura Pancering Jagat temple, but unfortunately visitors are not allowed inside. There are also a couple of traditional Bali Aga-style dwellings, and a large banyan tree, which is said to be more than 1,100 years old. At Kuban sub-village close to Trunyan is a mysterious cemetery that is separated by the lake and accessible only by boat - there is no path along the steep walls of the crater rim.

The village of Trunyan itself is situated at the edge of Batur Lake. This location is inaccessible except by boat, and it takes around half an hour across the calm waters. Getting to Lake Batur takes around two hours drive to the northeast of Denpasar along the main road to Buleleng and through Bangli Regency.

Unlike the Balinese people, the people of Trunyan do not cremate or bury their dead, but just lay them out in bamboo cages to decompose, although strangely there is no stench. A macabre collection of skulls and bones lies on the stone platform and the surrounding areas.

The dead bodies don't produce bad smells because of the perfumed scents from a huge Taru Menyan tree growing nearby. Taru means 'tree' and Menyan means 'nice smell'. The name of Terunyan was also derived from these two words.

The women from Trunyan are prohibited from going to the cemetery when a dead body is carried there. This follows the deeply rooted belief that if a woman comes to the cemetery while a corpse is being carried there, there will be a disaster in the village, for example a landslide or a volcanic eruption. Such events have been frequent in the village's history, but whether women had anything to do with it is a matter of opinion...

You can visit both the village of Trunyan and the Kuban cemetery by chartered boat from Kedisan. Sadly, nowadays the boat trips are now blatant tourist traps, as touts and guides strongly urge you to donate your cash to the temple project or leave a donation for the dead. These touts ruin an otherwise fascinating experience.
sutting : www.indo.com Read more......

Trunyan

Regards treveling ...
Completing your tour in Bali, this time we invite fans Trunyan treveling see the other side which is one of the old village in Bali.

To reach the village of Trunyan, we will first pass through the sights Penelokan. From the capital city of Bali province will travel a distance of approximately 65 km / and from the capital town of Bangli will travel a distance of 23 km.Dari Penelokan, you can see the beauty of Lake Batur. Sometimes seen as serving the tourist boat in each crossing of the village to the village Kedisan Trunyan.
Treveling fans, ... .. a moment we can also release the view to see the panorama of the surrounding mountains with a cool breeze.
Remains of frozen lava and black scattered almost evenly throughout the region became an attraction for every visitor.
While the route through which the object, linking tourism with tours Tampaksiring Region Batur and Besakih Temple.
To complement the existing tourism facilities in the village of Batur Area Kedisan built a boat dock that serves the crossing leading to the Trunyan. For one motor boat, usually a maximum of seven people able to accommodate tourists. With transport at an affordable tariff of Rp 250.000, - per seven men and tourists can travel around the lake Batur. In the travel time of approximately one hour completely satisfied tourists when visiting her around Lake Batur.
The village has many unique Trunyan located on the edge of Lake Batur surrounded by cliffs and hills. That said, there is a tree that smelled of incense Taru very fragrant. That said ... The smell of it pushes Ratu Gede Pancering universe to come to the source of the smell.
He met Ida Ratu Ayu Dalem Pingit around the pine tree landing. Therein later they married and was witnessed by villagers who were hunting forest Landung. Taru incense that has been transformed into a goddess who is none other than the wife of Queen Ida pancering universe.
Before formalizing the marriage, the Queen Cede invite villagers to set up a pine Landung village called taru incense which gradually became Trunyan. The village is precisely located in the district of Kintamani, Bangli regency.
Trunyan has many unique and highest appeal is the uniqueness of treating bodies as both Hindus generally warganya.Tidak in Bali that establishes a cremation ceremony for burning bodies in Trunyan, corpses are not burned but only put in the graveyard.
Trunyan
Precisely the skull the skull that is the attraction Trunyan as a quaint village and is considered a village or bali bali aga asli.Trunyan has three three types of graves which, according to village tradition Trunyan three types of graves were classified by age of people, dead bodies and how the integrity of penguburan.Kuburan main is considered the holiest and best. The bodies were buried the bodies of his body was intact, no defects and the body of the death process is considered fair or not suicide and accidents.
Trunyan
The second cemetery is called a special cemetery reserved for young infants and adults who are not married. Still on the condition of the corpses was intact and not be a third cacat.Kuburan called bantas Setra, especially for bodies with disabilities and who died because of starch or died of unnatural such as accidents and suicide diri.Dari three types of tombs, the most interesting is the main cemetery or Setra wayah / /
This cemetery is located about 400 meters north of the village and bordered by a bulge Tabing foot of the hill.
Some body from the chest upwards no buried soil is left open. Corpses was only limited to food shelf made of bamboo forming a kind of cone / used to fence off corpses.
Trunyan
There are seven grave and if all of the grave is full and no more new bodies that will be a long dikubu bodies raised from the pit / and the new bodies will occupy the hole.
Old bodies will be set just on the edge of the hole. So do not be surprised if the Setra wayah scattered human skulls that that should not be planted or dibuang.Keunikan Trunyan the other is the ancient relics. Inscription Trunyan Saka year 891 AD, mentions the existence of a temple called Pura pancering universe. In this temple there is a shrine Meru bertumpang seven. Meru dala stored in a megalithic stone statue as high as approximately 4 meters by society Trunyan very sacred.
The statue known as Arca da donta. Place berstananyan queen big universe pancering. Meru overlap is regarded as a symbol of the seven men. Female symbol on pelinggih Ida Ratu Ayu Pingit palace of Meru overlapping three equipped with a symbol that can not be measured it. Linggih symbol purusa Trunyan pradana according to public trust and other Balinese people is a symbol of fertility. Trunyan also has another uniqueness ie, Brutuk Barong Dance, who believed the incarnation of the Queen Pancering Jagat. Read more......

Village Trunyan - Indigenous Bali

Trunyan Village is a quaint village on the shores of Lake Batur, Kintamani, Bangli regency. This village is a village of Bali Aga, Bali Mula with people's lives are unique and interesting Bali Aga means the Balinese mountains, while the Bali Mula means the original Balinese. Trunyan culture reflects a pattern of peasant culture is conservative.

Trunyan baliBerdasarkan folk etymology, Trunyan people perceive themselves and their identity in two versions. The first version, is the Balinese people Trunyan Derivatives, because they believe that their ancestors 'down' from heaven to earth Trunyan. Related to this version, the Trunyan have a sacred myth or fairy tale about the origin of the population Trunyan is a goddess of the sky. Based on folk etymology, Trunyan residents perceive themselves and their identity in two versions. The first version, is the Balinese people Trunyan Derivatives, because they believe that their ancestors 'down' from heaven to earth Trunyan. Related to this version, the Trunyan have a sacred myth or fairy tale about the origin of the population Trunyan is a goddess of the sky.

The second version, the Trunyan live in the ecological system in the presence of Taru incense trees, ie trees that spread the smells fragrant. From perdaduan word "taru" and "incense" develops the word Trunyan used the village name and the name of the villagers.

Trunyan village located on the east mouth of the lake Batur, the location is very remote. Road from Penelokan, Kintamani, just arrived in the village Kedisan. From Kedisan to Trunyan village people have to cross lake Batur for 45 minutes by motorboat or 2 hours by canoes powered by paddle. In addition to waterways, Trunyan can also be achieved by land, passing through a village trail Fruits and Abang.

Eve Trunyan village is very cool air, temperatures average 17 degrees Celsius and can go down to 12 degrees Celsius. Lake Batur with a length of 9 km and a width of 5 km is one of the water source and the source of life Balinese agrarian south and east.

Specifically, related to people's beliefs about illness and death Trunyan, then the way the funeral of Trunyan there are 2 kinds:

1. Put the corpse on the ground under the open air which is called mepasah. People who are buried in a way mepasah are those who at the time of death of those who have been married, people who are still single and young children are milk teeth have been dated.
2. Buried / buried. Those who died were buried after their disabled body, or at the time of death there are wounds that have not healed the body, such as occurs in people with smallpox, leprosy and others. People who die by unnatural like murdered or committed suicide is also buried. Young children who have not dated well as milk teeth buried when she died.

For the purposes of burial, in the village there is a grave Trunyan namely:

* Sema wayah destined for burial types mepasah
* Sema bantas, diperuntuukan for the burial.
* Sema nguda, destined for burial of the two types of mepasah (exposure) and burial. Read more......

Ketika Berbicara Tenganan dengan Sejarahnya

Ketika membincang tentang kebudayaan masyarakat Bali Aga, orang biasanya tak akan lupa menengok sebuah desa kuno di wilayah Kabupaten Karangasem ini. Di antara sejumlah desa-desa Bali Aga yang masih bertahan, Tenganan Pegringsingan memang tergolong masih cukup berhasil menjaga keasliannya. Karenanya, Tenganan Pegringsingan pun kerap menjadi ikon dalam perbincangan mengenai kebudayaan masyarakat Bali Aga.
Orang sudah terlampau mengenal Tenganan Pegringsingan, memang. Terlebih lagi desa ini ditetapkan Pemerintah Kabupaten (Pemkab) Karangasem sebagai salah satu objek wisata andalan. Karenanya, saban hari wisatawan, baik domestik maupun mancanagera mengunjungi desa ini.

Orang yang hendak mengunjungi desa ini dari Denpasar mesti menempuh perjalanan sekitar 70 kilometer ke arah timur. Tiba di Candi Dasa, Anda belok menuju ke utara sekitar 3 kilometer. Setelah melewati Desa Pesedahan Anda akan melihat papan ucapan selamat datang di Desa Tenganan.
Tenganan Pegringsingan sejatinya satu di antara sejumlah desa pakraman yang masuk dalam wilayah pemerintahan dinas Desa Tenganan. Desa-desa pakraman lainnya yakni Tenganan Dauh Tukad, Gumang, Bukit Kangin dan Bukit Kauh. Desa Pakraman Tenganan Pegringsingan sendiri terdiri dari tiga banjar yakni Banjar Kauh di bagian barat, Banjar Tengah di tengah-tengah serta Banjar Kangin/Pande di bagian timur.
Desa Tenganan Pegringsingan berada di sebuah lembah dan diapit oleh bukit dengan luas wilayah mencapai 917.200 ha. Karena letaknya seperti itu, Desa Tenganan Pegringsingan dibuat berundak atau terasering dengan posisi makin ke selatan makin rendah. Tujuannya tentu saja untuk menghidari kikisan air hujan. Di dalam desa juga dibuat saluran limbah atau utilitas lingkungan yang terencana dengan baik seperti adanya boatan, teba pisan dan paluh menuju sungai.
Pemukian di desa ini berpetak-petak lurus dari utara ke selatan dengan luas pekarangan yang sama yakni 2,342 are. Masing-masing rumah dihuni satu keluarga. Tiap-tiap leret rumah dibelah oleh sebuah jalan tanah yang disebut sebagai sebagai awangan. Awangan ini dibatasi oleh sebuah sekolan air.
Ada tiga awangan di desa ini. Ada awangan barat, awangan tengah dan awangan timur. Awangan tengah dan timur lebih kecil, kira-kira setengah dari lebar awangan di barat. Awangan barat kerap menjadi pusat keramaian tiap kali dilaksanakan upacara keagamaan atau adat.
Struktur pembagian tata ruang desa mengikuti konsep Tapak Dara yakni pertemuan antara arah angin kaja-kelod (utara-selatan) yang merupakan simbol segara-gunung (laut-gunung) dan arah matahari kangin-kauh (timur-barat). Pertemuan kedua arah itu dipersepsikan sebagai perputaran nemu gelang (seperti lingkaran) dengan porosnya berada di tengah-tengah. Orang Tenganan Pegringsingan mengenalnya dengan istilah maulu ke tengah atau berorientasi ke tengah-tengah. Maknanya, mencapai keseimbangan melalui penyatuan bhuwana alit (manusia dan karang paumahan atau pekarangan rumah) dengan bhuwana agung (pekarangan desa).
Perkampungan dikelilingi tembok bak benteng pertahanan. Lawangan atau pintu masuk desa berada di keempat penjuru. Orang Tenganan Pegringsingan menyebut konsep penataan ruang desanya itu sebagai Jaga Satru (berjaga dari serangan musuh).
Penduduk Desa Adat Tenganan Pegringsingan hingga tahun 2005 tercatat 215 kepala keluarga (KK) atau 661 jiwa. Umumnya masih berpendidikan SD dan SMP. Namun, sudah banyak juga warga Tenganan Pegringsingan yang mengenyam pendidikan tinggi dan meraih gelar sarjana.
Aktivitas keseharian warga Tenganan Pegringsingan yakni bertani atau pun menekuni usaha kerajinan. Tenganan Pegringsingan memiliki lahan tegalan yang cukup luas yakni 583,035 ha (sekitar 66,41 persen dari luas desa) serta lahan sawah seluas 255,840 ha (25,73 dari luas desa). Lahan itu ada yang digarap sendiri, tetapi umumnya digarap oleh orang luar dan warga Tenganan Pegringsingan hanya menerima hasilnya.
Usaha kerajinan yang ditekuni orang Tenganan Pegringsingan berkaitan erat dengan keberadaan desa ini sebagai desa wisata. Ada yang menenun dengan produksi unggulan kain geringsing, ada yang membuat atta, membuat lontar serta aneka cenderata untuk wisatawan.


Kisah Orang-orang Peneges
Lahirnya Desa Tenganan Pagringsingan berkaitan erat dengan kisah orang-orang Desa Paneges memburu kuda Raja Bedahulu. Desa Paneges diyakini berada di daerah Bedulu, Gianyar, dekat dengan Pura Goa Gajah kini.
Diceritakan, Raja Bedahulu memiliki kuda kesayangan yang bernama Kuda Once Srawa. Tatkala akan melaksanakan yadnya atau upacara, kuda sang Raja menghilang. Padahal, kuda ini bakal digunakan sebagai hewan korban dalam upacara tersebut.
Untuk mencari Kuda Once Srawa, Raja Bedahulu pun menugasi para patih dan prajuritnya yang disebar ke segala arah. Orang-orang Paneges mendapat tugas mencari kuda itu ke arah Timur.
Ternyata, rombongan orang-orang Paneges ini berhasil menemukan kuda sang Raja. Kuda tersebut ditemukan di sebuah hutan lebat yang dikelilingi bukit-bukit kecil. Hanya, yang menyedihkan, kuda yang dikeramatkan itu ditemukan dalam keadaan sudah mati. Tidak diketahui sebab-sebab kematiannya. Tiada bekas luka, tida pula tanda-tanda penyakit.
Penemuan Kuda Once Srawa yang sudah mati itu pun dilaporkan kepada Raja Bedahulu. Sang Raja tentu saja bersedih hati. Namun, raja bijaksana itu tetap menghargai jasa-jasa orang-orang Paneges itu. Sebagai hadiah, mereka diberi kekuasaan atas tempat ditemukannya mayat kuda tersebut dengan luas sejauh bau busuk bangkai kuda itu bisa dicium.
Namun, orang-orang Paneges itu cukup cerdik juga. Bangkai kuda itu pun dipotong-potongnya dan potongan-potongan itu dibawa berkeliling ke segenap penjuru, sehingga wilayah kekuasaan orang-orang Peneges menjadi lebih luas. Sampai akhirnya terdengar sabda dari Dewa Indra, “Sudah cukup!”. Perluasan wilayah pun dihentikan. Tempat terdengarnya sabda Tuhan itu disebut Pengulap-ulapan dan belakangan menjadi sebuah pura dengan nama Pura Batu Madeg karena diyakini sebagai tempat pertama kalinya Ida Batara ngadeg (berdiri).
Di tempat-tempat diletakkannya potongan bangkai kuda itu pun didirikan tempat pemujaan dengan tanda atau simbol berupa batu. Di bagian utara Tenganan Pagringsingan terdapat candi yang menggambarkan kemaluan kuda berdiri tegak. Warga Desa Tenganan Pegringsingan menyebutnya sebagai Kaki Dukun. Tak jauh dari Kaki Dukun terdapat bentuk monolit terbesar yang disebut dengan nama Batu Taikik. Warga Tenganan menganggap ini sebagai bekas cercahan isi perut Kuda Once Srawa. Ada juga Rambut Pule yang berupa onggokan batu-batu kali yang tersusun sedemikian rupa yang dipercayai sebagai bekas kepala kuda.
Di bukit sebelah barat, ada peninggalan yang diyakini sebagai bekas paha kuda dan disebut Penimbalan. Terakhir, di bukit barat laut terdapat Batu Jaran yang diyakini sebagai tempat pertama kalinya Kuda Once Srawa ditemukan.
Awalnya, wilayah yang ditempati orang-orang Peneges itu sampai di pesisir Pantai Ujung. Ini tersurat dalam lontar Usana Bali maupun Prasasti Ujung. Namun, karena terkena abrasi air laut yang parah dan serangan ikan hiu, orang-orang ini pun pindah ke tengah. ingga kini antara warga Tenganan dan Ujung masih memiliki hubungan. Saat dilaksanakan upacara di Pura Segara Ujung, warga Tenganan bakal tangkil.
Perihal nama Tenganan masih belum jelas benar karena ada beberapa versi. Seorang peneliti, R. Goris menyatakan kata Tenganan sudah ditemukan dalam salah satu prasasti Bali dengan kata Tranganan. Kata ini kemudian berkembang menjadi Tenganan.
Peneliti lainnya, V.E. Korn menyebut Tenganan berasal dari kata ngatengahang (bergerak ke tengah). Ini berkaitan dengan cerita berpindahnya warga Tenganan dari pesisir Pantai Ujung mencari tempat lebih ke tengah.
Versi lainnya menyebut Tenganan berasal dari tengen (kanan). Ini berkaitan dengan cerita warga Tenganan berasal dari orang-orang Paneges. Paneges berarti pasti atau tangan kanan.

Kain Gringsing
Ciri khas Desa Tenganan tentu saja kain tenun ikat yang disebut kain gringsing. Karena itu pula, nama desa ini lebih dikenal dengan Desa Tenganan Pegringsingan. Ini untuk membedakannya dengan Desa Tenganan Dauh Tukad atau pun Tenganan sebagai desa dinas.
Tidak diketahui secara pasti kapan kain gringsing mulai muncul di Tenganan Pegringsingan. Tiada diketahui pula siapa yang pertama kali memperkenalkan kerajinan menenun kain ini di Tenganan Pegringsingan.
Yang jelas, menurut Ketua Badan Perwakilan Desa (BPD) Tenganan, I Nyoman Nuja, kain gringsing mengandung makna sebagai semacam penolak bala. Ini jika dlihat dari kata gringsing yang berasal dari kata gering yang artinya ‘wabah’ dan sing yang artinya ‘tidak’. Dengan begitu gringsing berarti ‘terhindar dari wabah’.
Namun, Nuja menduga, pada masa kerajaan Bali Kuna dulu kain gringsing diproduksi juga di daerah-daerah lainnya. Hanya saja, hingga saat ini hanya di Tenganan kerajinan tenun kain ini masih terjaga.
Kain gringsing ini sendiri terbilang unik, otentik dan kini amat langka. Benang yang dipakai untuk menenun kain ini berasal dari kapas Bali asli. Selain bahannya yang langka, proses pembuatan kain ini juga terbilang amat rumit. “Bisa dibutuhkan waktu sampai sepuluh tahun untuk bisa menghasilkan selembar kain gringsing berkualitas bagus,” tutur Nuja.
Mula pertama, kapas Bali dipintal menjadi benang. Kemudian, benang itu dibalutkan lalu dicelup untuk mendapatkan warna-warna tertentu. Pewarnaannya sendiri menggunakan warna alam. Warna kuning sebagai warna dasar dibuat dari minyak kemiri. Setelah itu, benang kembali dililitkan untuk dibuat warna biru dari taum (indigo). Setelah berwarna biru, benang itu direndam ke pewarna merah yang terbuat dari akar sunti –satu tanaman yang hanya bisa tumbuh bagus di Nusa Penida— dan kihip selama tiga hari. Selanjutnya, dicuci dan dijemur minimal tiga bulan. Proses ini kembali diulang-ulang hingga tercapai warna yang sebagus-bagusnya dengan warna terakhir yakni hitam. Proses pewarnaan inilah yang membutuhkan waktu bertahun-tahun.
Menurut Penglingsir Desa Adat Tenganan Pegringsingan lainnya, Jro Mangku Widia, ada sejumlah motif kain gringsing yakni lubeng, wayang putri, wayang kebo, cecempakan, cemplong, dingding sigading, dingsing ai, pepare, pat likur, pedang dasa, semplang, cawet, anteng dan lainnya. Motif-motif itu sendiri penuh dengan simbol-simbol seperti tapak dara (tanda silang) dan lainnya.
Karena proses pembuatannya yang rumit dan membutuhkan waktu yang lama, harga selembar kain gringsing pun sangat mahal. Untuk ukuran selendang saja harganya sekitar Rp 350.000. Bila lebih lebar lagi, harganya bisa mencapai puluhan juta rupiah.
“Kain gringsing saya yang sudah robek-robek saja harganya mencapai Rp 25.000.000. Kalau yang utuh, pasti lebih mahal,” tutur Nuja.
Kain gringsing kerap digunakan sebagai pakaian adat saat upacara berlangsung. Saat Usaba Sambah yang jatuh tiap bulan kelima menurut penanggalan Tenganan –biasanya jatuh pada bulan Juni-Juli—para daha teruna (muda-mudi) wajib mengenakan kain gringsing. Kain gringsing inilah yang membuat para generasi muda Tenganan itu tampak bersahaja saat menari Rejang Abuang.


“Awig-awig” dari Abad ke-11
Terjaganya tatanan tradisional kehidupan masyarakat Desa Adat Tenganan Pegringsingan tak terlepas dari keberadaan awig-awig (aturan adat) yang sangat dihormati dan ditaati warga desa ini. Konon, menurut penuturan para penglinsgir (tetua) desa ini, awig-awig Desa Adat Tenganan dibuat pada abad XI, pada awal-awal desa ini mulai didirikan.
Oleh warga Tenganan Pegringsingan, awig-awig itu dikenal dengan nama “Buku Sakti”. Tebalnya sekitar 58 halaman dan ditulis dalam bahasa Bali.
Namun, seperti diceritakan Mangku Widia, pada hari Kamis Kliwon, Wara Warigadean, Sasih Kadasa, tahun 1763 Saka atau 1841 Masehi Desa Adat Tenganan Pegringsingan mengalami musibah kebakaran hebat. Tak hanya pekarangan desa, tempat-tempat suci, Pura Puseh, Bale Agung hingga surat awig-awig dan surat pamancanggah (riwayat desa) juga ikut terbakar.
Setelah kebakaran, warga Desa Adat Tenganan Pegringsingan menghadap Raja Karangasem, I Gusti Gde Anglurah Karangasem. Kedatangan warga Tenganan ini untuk mohon izin menghadap kepada Raja Klungkung untuk memohon surat awig-awig Desa Adat Tenganan Pegringsingan yang tersimpan di Puri Agung Klungkung.
Raja Karangasem mengizinkan. Bersama I Gde Gurit, orang-orang Tenganan Pegringsingan pun menghadap Raja Klungkung, Ida I Dewa Agung Putra.
Sang Raja agung ternyata menyebutkan di Puri Agung Klungkung tidak ada lagi perihal Desa Tenganan Pegringsingan itu. Awig-awig atau pun surat pamancanggah itu dikatakan sudah diambil oleh orang Tenganan Pegringsingan sendiri.
“Namun, aku izinkan kalian orang Desa Tenganan untuk menulis kembali awig-awig di desa Tenganan sejauh yang bisa kalian ingat” Begitu titah Raja Klungkung.
Titah Raja Klungkung ini kemudian disampaikan orang Tenganan kepada Raja Karangasem. Raja Karangasem pun mempersilakan warga Tenganan menulis kembali awig-awig desanya itu.
Warga Tenganan pun berembuk untuk menulis kembali awig-awig desanya. Untuk penyusunan peraturan itu, warga Tenganan meminta bantuan I Gde Gurit dan Made Gijanjar dengan dimohonkan oleh mangku di bale agung.
“Awig-awig hasil penulisan kembali itu selesai ditulis pada hari Jumat Pahing, Wara Pahang, Sasih Kapat tahun 1764 atau sekitar 1842 Masehi” tutur Mangku Widia.
Pada tahun 1925, awig-awig itu juga masih disempurnakan lagi. Awig-awig hasil penulisan kembali itu masih ditulis dalam bahasa Bali. Namun, terjadi penambahan pasal. Jika sebelumnya berjumlah 58 pasal, awig-awig terbaru memuat 61 pasal. Perihal terbakarnya Desa Tenganan Pegringsingan dan penyuratan kembali awig-awig tersebut diceritakan dalam pasal 24.
Begitulah, awig-awig Desa Tenganan yang telah tersurat sejak berabad-abad silam. Jauh sebelum desa-desa adat lainnya di Bali mengenal istilah penyusunan awig-awig.

Kepemimpinan “Ulu-Apad”
Umumnya, di desa-desa Bali Kuno, penentuan pemimpin adat sangatlah khas. Penentuan pemimpin adat di Tenganan Pegringsingan juga memiliki keunikan tersendiri. Jika di desa-desa adat lainnya di Bali pemimpin desa atau bendesa (ketua) adat dipilih oleh krama (warga), di Tenganan Pegringsingan pemimpin desa ditentukan berdasarkan senioritas.
“Kepemimpinan desa memang tidak dipilih. Bukan juga karena faktor keturunan, bukan keahlian serta tidak memakai masa jabatan. Namun, berdasarkan senioritas yakni nomor urut perkawinannya di desa,” kata Mangku Widia yang juga sebagai Sekretaris Desa Tenganan.
Pemerintahan adat bersifat kolektif. Ada tiga struktur utama pemimpin desa. Pertama disebut Luanan. Ini merupakan penasihat atau penglingsir desa yang diisi oleh keluarga yang memiliki nomor urut perkawinan 1-5. Luanan biasanya hadir ketika sudah selesainya persiapan rapat atau suatu acara.
Struktur kedua yakni Bahan Roras. Posisi Bahan Roras ini terbagi menjadi dua yakni Bahan Duluan yang diisi keluarga dengan nomor urut perkawinan 6-11 dan Bahan Tebenan yang diisi keluarga dengan nomor urut perkawinan 12-17. Bahan Duluan merupakan pelaksana pemerintahan sehari-hari, perencana, pelaksana atau pucuk pimpinan. Pasangan keluarga nomor urut 6-7 disebut dengan nama Tamping Takon (tampi artinya ‘menerima’ dan takon artinya ‘pertanyaan’) yang bertugas untuk menampung atau menjawab segala macam pertanyaan dari krama desa. Sementara keluarga dengan nomor urut-12-17 disebut dengan Bahan Tebenan. Tugasnya sebagai pembantu atau cadangan Keliang Desa.
Struktur terakhir Peneluduan. Lapisan ini merupakan keluarga dengan nomor urut perkawinan 18 dan seterusnya. Seorang dari Peneluduan tampil sebagai Saya atau Juru Warta secara bergiliran setiap bulan. Peneluduan ini pun dibagi lagi menjadi dua yakni Tambalapu Duluan yang diisi keluarga dengan nomor urut perkawinan 18-23 sebagai penggerak dalam segala kegiatan dan Tambalapu Tebenan yang diisi keluarga dengan nomor urut perkawinan 24-29 sebagai cadangan atau pengganti.
Jika seorang Bahan Duluan meninggal dunia atau anaknya menikah, tidak serta merta posisinya digantikan sang anak. Posisi itu akan diisi oleh keluarga di nomor urut berikutnya. Sementara anak Bahan Duluan itu masuk sebagai krama desa dengan nomor urut terbaru.
Enam orang anggota Bahan Duluan secara keseluruhan berperan sebagai Keliang Desa. Dalam keseharian, gabungan Bahan Duluan dengan Bahan Tebenan dengan anggota yang berjumlah 12 orang yang disebut Bahan Roras bertugas sebagai Penyarikan (sekretaris). Tugas sebagai Penyarikan ini dipegang setiap anggota secara bergantian, satu orang setiap bulan.
Sementara gabungan antara Tambalapu Duluan dengan Tambalapu Tebenen yang berjumlah 12 orang disebut Tambalapu Roras, bertugas sebagai Saya Arah atau Juru Warta. Pembagian tugasnya adalah tiap empat orang anggota secara bergantian setiap bulan, mengerjakan tugas sebagai Saya Arah. Kelompok tugas yang lain disebut Peneluduan yang terdiri dari lima orang anggota, mempunyai tugas menjemput anggota Luanan yang berjumlah lima orang untuk mengikuti rapat atau sangkepan di Bale Agung.
Pemerintahan desa adat sehari-hari di Desa Adat Tenganan Pegringsingan dipimpin oleh Bahan Duluan dibantu oleh seorang Penyarikan dan empat orang Saya Arah. Read more......

‘Geringsing’, Bali’s magic cloth

Enter the windowless red-brick home of I Wayan Gelgel in Tenganan, East Bali, and you walk into a mini museum. Paintings of tropical landscapes, stone busts and kris ceremonial daggers clamor for attention.

What attracts visitors most to this art house, however, are the pale cloths hanging on wooden racks along the wall. This is the geringsing, the traditional textile of Tenganan, a village tucked away in the coastal foothills southeast of the 3,142-meter-high Mount Agung, Bali’s famed active volcano. I Wayan’s house is a weaving studio with sunlight streaming through a square opening in the roof. The sunlight, supplemented by the brightness of an overhead bulb, shines on an elderly woman sitting cross-legged on a white tile floor as she works at a loom.

I Wayan, 45, learned her weaving skills from her mother, Nengah Kunti, the woman at the loom. Nengah Kunti, in turn, learned the craft from her mother.

A single piece of cloth, I Wayan said, can take up to three years to complete. The process is laborious and only plant-based dyes are used, which is why the geringsing is expensive and reserved for special ceremonies, never for daily wear, she said.

The geringsing is woven only in Tenganan. It uses the double ikat (double tie) technique – it is the only type of textile in Indonesia that applies this method. Warp threads run lengthwise or on the vertical in the loom. Weft threads cross the warp on the horizontal. An abstract or geometrical pattern is dyed into the warp and weft threads. An exacting task is ensuring that the pattern on the warp and weft threads meet at a precise point.

The dyes are in natural colors, I Wayan explained, listing the sources of the hues: Indigo blue is made from the taum leaf, maroon is taken from the bark of the sunti wood and yellow is extracted from the oil of the kemiri tree. The dyeing process alone can take months, she added.
Is the geringsing similar to the tie-dye tenun ikat cloth from Flores, Timor and the East Nusa Tenggara island group? “No, the fabrics from East Nusa Tenggara only have a single ikat and use chemicals for dyeing,” I Wayan replied.

What patterns are made?

Nengah Kunti, I Wayan’s 75-year-old mother, rattled off a list: Sanenpeg, cempaka, papare, teteledan, batuntuong, sitanpegat and the lubeng. The lubeng is a multi-studded box pattern that looks like an aerial view of the Borobudur Temple. Each of the four sides of the square then has a triangular spear point protruding outward. These, I Wayan explained, are the four scorpions that protect the walls of the temple.

The sanenpeg is a popular box-within-a-box motif. Earlier in the day, a Dutch woman bought two shawl-size pieces in a sanenpeg for Rp 7.5 million. The most expensive geringsing piece I Wayan has in stock is the papare pattern taken from the pare plant. It took her three years to weave and can damage a buyer’s purse by Rp 10 million. By comparison, a later visit to Ubud, arguably the prime cultural center of Bali, turned up a piece of rolled geringsing in a major art shop priced at Rp 80 million.

On when to wear a geringsing piece, I Wayan explained a baby would be wrapped in one in a ceremony when he or she is three months old.

In a further rite of passage, boys and girls wear it when they reach puberty and have their six upper front teeth filed.

This act is the sadripu, a local belief that the leveling of the six teeth is to ward off six bad behaviors: stealing, lying, stinginess, anger, boastfulness and adultery.

Marriage is another sacred occasion when the geringsing comes out.

In dance, only one dance uses the geringsing for its performers. This is the rejang dance,performed only in Tenganan village, to honor the Hindu god Bhatara Siwa, explained Gusti Sudiasa, a local guide.

What really sets the geringsing apart is the belief in its magic properties. As Gusti Sudiasa explained, a piece of geringsing is placed on one’s shoulders in rituals out of the belief that it can protect the wearer from misfortune. Read more......

Perang Pandan

The humanity of a society is not just measured by how people treat their friends but how they care for their enemies. But what happens when the lines distinguishing friends from enemies are blurred by cultural dictates? Are bonds of kinship strong enough when tested? These questions are posited in a ritual called perang pandan of the Bali Aga people in Tenganan where males of age of reason, from children as young as seven to men as old as seventy, engage in a bloody duel, every year.






Literally meaning “pandan war”, perang pandan is a man-to-man, or child-to-child battle using a thorny pandan (wild screwpine) leaves bunched into a club, with only a peresai or woven bamboo (?) shield as protection. There are no declaration of winners or losers and one can participate in as many duels as permitted by a council of adults who themselves participate in the rites.

Human as men are, the fights can get heated, resulting to lots of blood and bad temper but somehow after all the lashing and whipping, participants are put into place and acrimony is left on stage. Smiles and embraces are exchanged. Manhood is tested. Civilization survives.

Be early, especially on the 3rd and last day of the perang pandan. The fight started before 2PM, so by 1PM, I already claimed a stake in front of the the stage and soon enough all places would be taken. This, under the heat of noon sun. It would be worth the aggravation as even the sidelights leading to the battle ceremony are worth documenting.
a nervous young boy, psyching himself up for the perang pandan duel in Tengenan, Manggis, Karengasem, Bali, Indonesia (uncropped)

Gradually, as the more than one-hour ritual progressed, the participants would sit around the arena and would block your view. Move backwards and seek higher ground and use a telephoto lens. Otherwise, bring a stool with you, or as other male photographers would do, wear traditional clothes and go bare-chested like the participants so as to gain access to the sacred pavilion overlooking the makeshift stage.
a seriously touch and bloody battle at the perang pandan in Tengenan, Manggis, Karengasem, Bali, Indonesia (uncropped) Read more......

Tenganan

Tenganan is one of several ancient villages in Bali, which is usually called "Bali Aga." There are several versions about the history of the village Tenganan. Some say the word Tenganan derived from the word "middle" or "ngatengahang" which means "move to the area deeper." The decrease is related to the movement said the villagers from the seaside to a rural area, where the position of this village is in the midst of hills, the West Hill (Bukit Kauh) and East Hill (Bukit Kangin).


Another version says that people from the village of Tenganan Peneges, Gianyar, precisely Bedahulu. Based on folklore, first King Bedahulu lost one of his horse. People look to the East and the horse was found dead by Ki Patih Tunjung Biru, the King's right hand. For his loyalty, the king began granting authority to the Ki Patih Tunjung Blue to manage the area for the smell of carrion horse I smelled. Ki Patih was an intelligent, cut the carrion into pieces and spread it as far as he could. Thus he received a quite large area.


Pegeringsingan words taken from the word "grimace". Geringsing is a traditional woven products which can only be found in Tenganan. Gerinsing considered sacred for the magical power to keep evil or black magic. Geringsing derived from the word "gering" meaning pain and "sing" which means no.

Location:
Tenganan Pegeringsingan located at Manggis district, approximately 65 km from Denpasar (Bali International Airport), near Candidasa and can be easily reached by public transport or private.

Facilities:
Tourists will feel comfortable visiting this area, because many of the available facilities like food stalls, good toilets, store items of art, and a large parking area. If you want to eat at restaurants or stay overnight in this area, you can go to Candidasa, about 3 miles from this village.

Not Celebrating Galungan
When Galungan where Hindus are generally celebrated by holding prayers in the great temple, heaven Three or merajan (paibon), otherwise invisible in the village of Tenganan Pakraman Pagringsingan and Dauh Tukad. Village Pakraman Tenganan not know Galungan, Brass or Nyepi.Memang was also seen people put Penjor Tenganan, as is commonly done in other villages of Hindus in the celebration of Galungan and Kuningan. Even so, as Hindus, they held prayers in the corrected (where the family worship) respectively. However, as we honor the Hindu residents in the next village to celebrate Nyepi. When Nyepi in another village, community Tenganan not out past the village boundary. However, the activity remain to be implemented in a home or end at the village environment Pakraman own.

The uniqueness of customs in Tenganan
This is expected because the village was embraced Hinduism homage to Indra. That, further Sadra who is now coordinator of Gedong Gandhi Ashram, Candidasa, it is seen from the customs as well as some historical evidence that can still be read is stored in Tenganan.Seorang expert from India has also conducted research on the blood of Tenganan Pagringsingan. He said, still visible blood DNA showing the relationship of people Tenganan with residents of one region in India. In Tenganan also knows no such cremation ceremonies in Bali are generally Hindus. When there are people dying, the same day the bodies must be interred or should not be lodged. About a year after a person dies, there is a simple ceremony called muun.

Tenganan is a village that has its own unique retreat, the village is located quite remote and is located in Karangasem regency. To reach this village by road and is about 60km from downtown Denpasar, Bali. The village is very traditional as it can withstand the current era of very rapid change of technology. Although the facilities and infrastructure such as electricity, etc. go to the village of Tenganan, but homes and custom is maintained as the original is still exotic. This is because the Community customs regulations Tenganan have a very strong village, which they call by-awig awig they've written since the 11th century and was refurbished in the year 1842.

Tenganan village has a land area of ​​approximately 1,500 acres, when the sights - the other tourist retreat rapidly growing such as Kuta Beach, Amed Beach, which is very lively with the presence Hotel, Beach, Café, and nightlife.

Tenganan village still standing strong not concerned with changing times to survive with three village hall is dull and traditional houses that lined the exact same one to another. And not only that this village is also maintained by the descendants of marriages between fellow villagers. Therefore Tenganan village remains traditional and exotic, although the Society Tenganan receive input from the outside world but still it will not soon change, because the traditional village rules / awig-awig have a very important role to society Tenganan Village.

To enter the village is very unique Tenganan, before going into Tenganan Village area. We are going through a window, there we are not required to pay. It's because no ticket is sold, but we accept donations whatever we seikhlas into a semipermanent wooden dibangunan officer, before the tourists have to go through a fairly narrow gate which is only enough for one person. Income Tenganan Village residents are also not clear how much income, because there still use the barter system between warganya.disana many plants, rice fields, water buffalo that roam freely dipekarangan them.

To boost their tourism potential, Tenganan many Villagers who sell their crafts to tourists. Artshop also we can see once we stepped foot kepintu in, they sell lots of crafts. Like Woven bamboo, carvings, miniature paintings carved on palm leaves that have been burned, and the most famous is the fabric grimace. The fabric is very unique because we can immediately see at a glance to know if the cloth is handmade.

These include expensive fabrics, and is only produced in the village of Tenganan only. Any time the process takes a long time, since because of the color - the color contained gringsing dikain is derived from plants and require special treatment. Although many tourists are becoming more and more to come this village, but unfortunately they are still less souvenir shopping.

Being in this village we feel safe and peaceful atmosphere, village residents are very welcoming and friendly. We can get around the area of ​​the village and watching the activities of their day to day. The most appropriate time we were there during the afternoon, because in the afternoon they usually Tenganan villagers had their activities. And gathered in front of their homes, and no doubt they go out and gather with other residents. And at this point we can watch and see the behavior and customs of traditional culture they are very thick. Then it is worth if they were called Bali Aga (original Balinese)
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Mekare Kare – Pandanus Fight at Tenganan

Tenganan Pegringsingan village is a famous place as a history civilization museum Bali. Where’s the community obey to the Awig – awig ( Balinese rules ) such as married only with man or woman in their village, no divorce, traditional architecture of house, thatch roof, and soil fence. This village become one of the Bali Tours direction and culture destination since 1980. There is a unique tradition where mans fight using


“ Pandanus ” leaves, they called it Mekare-kare. This ritual is presenting to Dewa Indra ( God of War ). They’re believe that long time ago Dewa Indra as delegate of gods success destroy mythical gigantic demon named Mayadenawa. Mekare-kare usually held in Sasih Kelima ( Balinese calendar ), it is around June and July. The participant could be young, old, or children. No preparation for fighting just one thing, courage. Before the fight begins they drink Tuak, Balinese alcohol drink with sweet taste and sour sensation using the banana leaves. This sacred fight use pandanus, green leaves full of sharp thorns on both side and shield from rattan. No cloths covering the body, they only using sarong. Body injuries but no anger no grudge its part of holy ritual. The Balinese medicine made from turmeric, galangal and vinegar to treat the wounds. After the fighting they sit down together enjoy Balinese food and drink as symbol of togetherness and chumminess or called ” Megibung “.

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Tenganan Pegeringsingan

History:
Tenganan is one of several ancient villages in Bali, which is usually called "Bali Aga". There are some versions of story telling us the history of Tenganan village. Some say that the word Tenganan was derived from the word "tengah" or "ngatengahang" which means "move to the inner area". This derivation of word was having a relation with the movement of the villagers from the seaside to a rural area, in which the position of this village is in the middle of hills, that are western hill (Bukit Kauh) and eastern hill (Bukit Kangin).

Another version reveals that the people of Tenganan came from Peneges village, located in Gianyar, precisely near Bedahulu. Based on the folklore, once upon a time Bedahulu King lost one of his horses. The people looked for it to the east and the horse was finally found dead by Ki Patih Tunjung Biru, the King's right hand. For his loyalty, the King finally gave Ki Patih Tunjung Biru an authority to govern the land as far as the aroma of the carrion of the horse can be smelled. Ki Patih was an intelligent person, so he cut the carrion into pieces and spread it as far as he could. Thus he received a quite large area.

The word Pegeringsingan was taken from the word "geringsing". Geringsing is a traditional woven product that can only be found in Tenganan. Geringsing is noticed to be sacred for the belief that it has a magical power to drive away the evil or the black magic. Geringsing derived from the word "gering" means decease and "sing" means no.

Location:
Tenganan Pegeringsingan is situated at Manggis district, approximately 65 km from Denpasar (the International Airport of Bali). It is near Candidasa and can be easily reached by public or private vehicles.

Facility:
Visitors will feel comfortable when visiting this area, for some facilities are available here, like food stalls, good toilets, arts shops and a quite large parking area. If we wish to have meal in restaurants or to spend the night near this area, we can go to Candidasa, which is only 3 km from this village.

Description: As an ancient village, Tenganan Pegeringsingan is identical with religious activities. Many temple festivals performed in this village that attract visitors to come. The most famous one is "Mekare-kare" or "Perang Pandan". This is a ceremonial fight or war using thorny pandanous leaves as the weapon. This festival usually takes place in relation to the celebration of "Sasih Kelima" or the fifth Balinese month. Many other uniqueness of custom and culture can be found here that make Tenganan worth to visit.

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