Eating together fuels togetherness among Balinese

Eating together fuels togetherness among Balinese

By Putu Wirata

DENPASAR, Bali (JP): Eating together in a communal atmosphere, known as magibung, is found all over Bali, but is renowned in Karangasem, East Bali, and Buleleng regency in the north of the island.

A mound of cooked rice is heaped on a large plate, made of either plaited young coconut leaves or sugar palm leaves, complete with komoh (a vegetable and pork broth), lawar (minced meat mixed with spices) and oret (pork sausages). It is served on a bale banjar, the bamboo bench belonging to a hamlet association or neighborhood organization.

The rice, formed into the shape of a mountain and surrounded by satay and the minced meat, is called nasi gibung. A group of four to eight people sits together to partake in the meal but a communal gathering can have from 100 to 400 diners.

The dining tradition immediately provides a sense of egalitarianism as people join together to eat, regardless of their caste and position in society. It is at odds with the feudal culture which still holds fast in Karangasem regency, which is still host to extreme forms of the caste system such as banjar triwangsa (a rural community comprising only the brahmana, ksatria and wesia castes) and banjar jaba (restricted to the sudra community).

In Buleleng regency, in which the community is more open, magibung is reflective of an equal and egalitarian atmosphere.

Social realities in Karangasem conform to the entrenched caste system, which is complex, rigid and which still prevails in a number of villages.

Villager Ida Bagus, for example, cannot bet on a cockfight; if it became known in the community he would be thrown out of his caste and reduced to the status of an astra.

Every resident, for example, cannot aspire to rise to memada- mada (equal) a group higher in status. Violators of the tenet face social sanctions. People belonging to the sudra caste, for example, must name their daughters Ni Luh and cannot replace it with the appellation Ni Putu, for example, even though the latter name sounds more egalitarian.

The complex social structure and imposition of sanctions for those who trespass its dictates make magibung a curious social phenomenon.

Wayan Sudirta is the founder of the Foundation of Indonesian Hindu Studies and a native of Pidpid village, Karangasem.

"As a cultural habit, magibung may have been practiced before the application of the caste system in 15th century," he said.

Imposition of the caste system is believed to have begun with the arrival of Dang Hyang Nirartha in the Klungkung Kingdom to serve as advisor to the ruler, Dalem Waturenggong. The caste system was applied even more strictly during the Dutch colonization of several areas of the island in the 19th century.

Sudirta said the caste system wiped out the egalitarian Bali Mula culture.

"Because extreme efforts were made to wipe out this culture, resistance was extreme, too," he said.

The tradition of magibung continues in most villages in Karangasem. In today's Lombok, which is predominantly Muslim, the magibung tradition is still practiced by the Hindu community members of Balinese descent.

The tradition was brought to Lombok centuries ago with soldiers from Karangasem Kingdom. But the curious contradiction exists; despite the egalitarian atmosphere encasing the tradition of magibung, community members generally adhere to the rigid dictates of the caste system.

Wayan Sudirta, who has founded the outspoken Hindu Youth, has rebelled against the caste system, which has become synonymous around the world for differentiating people based on rigid social stratification.

Despite the tradition of equality in magibung, in Karangasem and Buleleng pedanda and other religious figures are served luxurious dishes separate from the other diners.

In Pipid village, all community members eat together.

"Priests, temple keepers and the general public will sit together. Nothing can separate them. If the dishes are eaten at home, the priests and temple keepers sit at the same table as common people," said Sudirta.

In his opinion, the essence of magibung is the egalitarian and democratic culture. He said it would be ridiculous if the egalitarian atmosphere of magibung was tarnished with distinctions based on social position.

Nyoman Mudiyasa,30, a native of Pidpid now living in Sembiran village, Buleleng, acknowledged that feudalism continued in a number of villages in Karangasem. Ordinary members of the community and the pedanda brahmana are segregated. Food is served a pedanda separately, along with a special tatakan dulang.

The priest eats alone.

"This segregation is understandable because Ida Pedanda eats neither beef nor pork but only duck meat," he said.

"If he sits with members of the community during a magibung, the atmosphere will be decidedly egalitarian," said Mudiyasa, a law student at Mahasarwasti University, Denpasar.

Eating together while sitting on the floor creates the atmosphere for all participants, from whatever walk of life, to engage in warm, intimate conversation.

Magibung are held on a number of different occasions. Almost every traditional or religious rite may be highlighted by magibung.

In a special ceremony to mark the third month after a baby's birth, for example, it may be held for the family and involve dozens of people.

Magibung with a larger number of participants may be held in a ceremony marking tooth-filing, marriage, cremation or in rites held in the pura belonging to customary villages.

The practice, and the spirit in which it is held, may be nurtured in an attempt to remove the feudalistic culture of castes, which continue to prevail in Bali and influence the political system on the island.

It was this entrenched feudalism which supported the culture of corruption during the New Order regime and thwarted the aspirations of the Balinese people.