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.