Chinese culture embraces Bali

Chinese culture embraces Bali

By Putu Wirata

DENPASAR (JP): The famed tourist island of Bali has become a
safe haven for Chinese-Indonesians following the riots in Jakarta
and Surakarta in mid-May in which ethnic Chinese were a main
target.

Hotels have reaped windfalls and property developers formerly
dying in the dire crisis are now overwhelmed by orders for new
houses that carry price tags of between Rp 100 million (US$9,000)
and Rp 200 million each.

Chinese-Indonesians are apparently confident that, unlike in
Java, they will not be targeted by rioters and looters in the
predominantly Hindu province. So far, they are right. Pro-reform
demonstrations both before and after Soeharto's downfall did not
lead to violence.

Although Chinese-Indonesians dominate commerce in some major
Balinese cities, there has been no visible sign of anti-Chinese
resentment on the island.

One simple explanation for it is the rich-poor gap between
Chinese-Indonesians and the Balinese is not wide and that the
area can withstand the crisis crippling many parts of the
country.

The presence of Chinese culture in Bali dates back to the 6th
century when the Balinese still embraced Theravada Buddhism. The
two peoples maintained close cultural relations, and the Chinese
cultural influence persists today.

Among lasting Chinese cultural heritages is the pis bolong, a
Chinese coin with a whole in the center, now still a standard
item in Balinese Hindu rituals. Rites that use the coin are the
adoration of King Subandar at Pura (temple) Dalem Balingkang and
Pura Ulun Danu Batur in Kintamani and Pura Silayukti in
Karangasem.

At Pura Mertasari in Sanur, there is a sacred dance called
Baris Cina considered a Chinese cultural legacy. Pura Dalem
Balingkang boasts Baris Tombak and Baris Tombak while Subaya-
Bangli has Baris Prasi sacred dances, all of which are believed
to be evidence of Chinese cultural influences.

Pis bolong began to circulate in Bali between the 7th century
and 8th century. Its presence became more widespread through
efforts of the Danish merchant Mads Lange. Living in Kuta from
1839 and 1856, Lange monopolized importation of the coins from
China that he exchanged for clothing, opium and Balinese jewelry.

The coin later changed function from legal tender for trade to
a ritual item symbolizing livelihood in Hinduism.

Balinese use the coins as one of the offerings in a
groundbreaking ceremony for building projects. Other offerings
include iron, silver, bronze and gold. The coin symbolizes life
given to an object. It is also used as alms and to "pay" for
Hindu clerics who take care of sacred places.

So prevalent are the coins in Hindu ceremonies that few
Balinese Hindus realize the money is of Chinese cultural origin.

Symbolic assimilation of Balinese-Chinese cultures is even
more apparent in the barong landung, a couple of sacred giant
puppets found in Temple Dalem Balingkang and Kintamani and
several other villages in Bali.

Since they are considered sacred, the puppets are given
ceremonial offerings because they are believed to bestow
protection on believers.

A folktale says the puppets represent King Jaya Pangus and his
ethnic Chinese wife Kang Chi We. The king was devastated by the
loss of his wife, who died of sorrow after their son, Mayadenawa,
had defected and built his own kingdom in Bedahulu, Gianyar.

Mayadenawa became a tyrant and atheist. He considered himself
a god and, unlike his parents, he prohibited his subjects from
holding major rituals.

Kang Chi We was introduced to King Jaya Pangus by her guru
(Mpu) Liem. According to the folktale, Liem endorsed the king's
marriage proposal on the conditions he stopped eating uncooked
meat and that he held a teeth-filing ceremony to show his
commitment.

While some believe the marriage between King Jaya Pangus and
Kang Chi We existed only in the folk legend, it is generally
interpreted as more evidence of how Chinese culture has
influenced the Balinese.

Others regard the folktale as bearing historical fact,
"proven" by the existence of Temple Dalem Balingkang in
Kintamani, a worship place for Balinese Hindus.

Another figure often associated with the Kang Chi We story is
Ida Ratu Ayu Subandar, who is a symbol of the Chinese domination
of business in ancient times.

Subandar's place of worship is at Temple Balingkang and Temple
Ulun Danu Batur, both in Bangli, and Temple Silayukti in
Karangasem. Worshipers are mostly Chinese-Indonesian Buddhists.

Cultural observer I Made Bandem says the Chinese cultural
legacy can also be traced to the famous sacred mask dance, Barong
ket, performed only for rituals. The dance, he says, may be a
modification of the famous Chinese Barongsai dance given local
color and religious philosophy.

Perhaps it is this long-standing cultural assimilation that
makes Chinese-Indonesians feel secure in Bali. Unlike in other
provinces, they do not live in exclusive communities. It appears
likely they will continue streaming to Bali as long as they fear
violence in other areas.

Relations are good now, but Bandem warned problems could arise
later.

"They may form exclusive communities if cultural communication
with indigenous Balinese does not work due to social, economic
and political tensions," he said.