Majapahit initiate and perpetuate the caste system Netherlands.
I love it when a friend, Adi Sudewa, give this book. Friends of Bali but staying in Bogor and Jakarta's work sent me this book. After waiting since around 2003, I was finally able to have this book too, Unravel Yarn Tangle Caste, Dissecting Tips Pengajegan Caste in Bali.
Around the year 2003 ago, me and some friends invited to a roundtable discussion to discuss the draft of this book with the author, Made Twins Kerepun. Discussions with young friends in Bali is a kind of pre-release of the book. At that time, the first time I knew about the misconceptions about this caste though few.
However, after the discussion, I have never come across a book by this Kerepun. Although've been looking into a few stores, I never found it. I only have a draft version in print form similar thesis which I still keep the same now.
Because of that, I was happy when I finally get this book. I can read a book that dissected on caste in Bali.
Majapahitisasi
From the title alone, this book is very clear. There are two main messages that I catch from the title. First, the author considers the issue of caste-like threads tangled. Something complicated and complex. The second message, the author of this book attempts to dismantle how the caste system was trying to be conserved in Bali.
That the author of this book, Made Twin Kerepun, discuss caste issues in the book published by Publisher Panakom, Denpasar April 2007. Made Kerepun Twins, who are deceased, the issue of caste dissected in 10 chapters and 308 pages of this book. Chapters include (1) Name and title Tangled Yarn Count in Bali, (2) Netherlands Back Turn Caste, (3) Injustice of Generate Resistance, (4) Tips Pengajegan Caste, and (5) mines for triwangsa.
I still just do not get the message, Äúkegeraman, Äù authors on the issue of caste but also an attempt to dissect and explain that the caste system was a misunderstanding that should be dismantled.
The biggest misconceptions, according Kerepun, is the notion that caste Balinese tradition that must be preserved. Using a variety of historical archives, including the ejection times of ancient Bali before the Majapahit kingdom and books in the Dutch colonial era, Kerepun shows that Bali formerly knows no caste.
Rudolf Goris, an anthropologist researching many Balinese, as quoted Kerepun, declared caste in Bali started there after mastering Majapahit Bali since 1343. New titles created specifically for Bali because there is no equivalent in Java. Therefore, caste is at once Majapahitisasi.
Funny thing is, it does not know its own Java caste system. I as Javanese (East) had never heard of this caste. If there's nobles, especially in Java Mataraman, such as Yogyakarta and Solo, but that's not the caste system.
Kerepun provide evidence that the era of ancient Bali knows no caste system. In those days there was not knighted for the Knights. There is no title, like Ida Bagus, I Gusti Ngurah, Cokorda and such.
Krishna Raja Kepakisan and offspring then start using traditional and social structure called castes. This idea is supported by religious leaders from Java came to Bali, as Danghyang Nirarta and Danghyang Astapaka. They retain the title to distinguish between the Bali Aga, which is regarded as the original Balinese, the escape of Majapahit who later became the Balinese were much like today.
I think this is true. Evidence, some villages of Bali Aga, Tenganan Pegeringsingan example Trunyan in Karangasem and Bangli, knows no caste system. Traditional structures in these villages egalitarian. No Brahmin, Knight, Wesia, and Sudra.
According Kerepun, Bali is known Chess Colors. Caste if it refers to the division of India is a social system based on descent. In the caste system, a person will be born automatically in accordance caste father. Reference name and family. The Chess Color is based on job classification, not blood descendants alias. Dynamic. It could be the name Ida Bagus, which is considered a Brahmin, but worked as a waitress, called Sudras. Instead, a color Ketut could be religious leaders (stakeholders).
The term dynasty, another language of caste, and color is no longer appropriate in Bali. Fitting is Soroh, residents, gotra, or clan. If this Soroh, among others, are Pande, Pasek, and so on.
The caste system is then amplified in the Dutch colonial era. The colonial government of Bali is divided into eight areas of government in 1929. By the Dutch, the king dihawajibkan using his given name as well as the Netherlands. For example, I Goesti Alit Ngoerah in Badung and Gods Agong Tjokorda Oka Geg Peonggawa in Klungkung.
This is called Baliseering policy, such purification steady movement ala Bali Bali today. The purpose is to maintain the preservation of caste by the colonial power through the hands of the authorities, especially the Brahmin and Kshatriya, the two highest levels of the caste.
Dispute
This policy sparked disputes even years, to my knowledge, is still happening today. Not only the opposition but also quietly open. Not only the issues related to politics and culture but also to religion. Twins Kerepun explained everything in language that, for me, sometimes very sarcastic. Antipathy he feels right on the caste system.
This dispute has always been referred to occurred between triwangsa (consisting of Brahmin, Kshatriya and Vaishya) and Jaba (Sudra). One example of disputes that often I read about in books or articles about Bali Bali is among the magazine Adnyana, managed triwangsa, with magnifier, belonged to the Sudra.
Magnifying glass, representing the progressive group. Through this medium the intellectual group Jaba found Caste need not be maintained. Instead, Bali Adnyana instead support the enactment of the caste system remains as part of the preservation of the Balinese culture.
However, it looks elegant dispute. They were, Äúmenyerang, Äù ideas through their respective media. At least it was, anyway, I see. By doing so, developing intellectual discussion. Not like in Bali today that rather difficult to find a rival of mainstream discourse. There was a lot of media to represent the voices critical of Bali today.
The fight against the caste system, almost everything is done Jaba. Sources of resistance is due to the caste system unfair to them. For example, the Dutch colonial government triwangsa very indulgent in terms of position or education.
Jaba children should not be educated in the school of Dutch. As a result, children are more and more schools Jaba in Java so think more open and progressive.
Not only in the field of education, this resistance also occur through religion. The book was written some examples. Two of them occurred in Mengwi and Gianyar. In these places, people Pande clan against the Brahmins who forbade them to perform the ceremony without Brahmin led party. Over the past 17 years fighting, from 1911 to 1928, finally allowed to perform ceremonies Pande residents led by a master craftsman, not pedanda.
Gusti pones
However, these disputes also sometimes occur in a person. There is raising caste by paying because they want to gain social status and indigenous higher. They then submit to the Judiciary Hindu that raised his status.
In 1910, for example, there are 150 people who volunteered to be Jaba caste rose to Gusti, one of the clans in triwangsa. Of the 150 applicants, 70 of whom granted for up caste so triwangsa with frills title Gusti. They are known as Gusti pones because he was a gift from the congregation.
Conversely there are those who had lower caste caste himself because he felt that he had before actually curb. This book cites skid Magazine article about residents Gusti nyineb dynasty, another language of caste.
The magazine writes about the decline of caste voluntarily by I Gusti Ngurah Ketut, 80 years old, from Sidemen, Karangasem. He changed his name so I Ketut Ngurah because claims could not perform the ceremony of marriage according to the standard mesakapan caste. He claims to live from hand to mouth so sometimes giving other people have to eat. So he let the lower caste paridan free meal or a hand-me-down, the rest of feeding others.
After discussing the various misconceptions and misunderstandings due to caste, Kerepun who is also a former member of parliament Gianyar and wrote about how the misunderstanding was conserved. According Kerepun, misconceptions about this caste bahuela deliberately maintained since the days until today.
In the colonial rule, the king makes the rules, judging will now look ridiculous. Pengajegan strategies, among others through six prohibition, namely amada queen-mada, asisia-sisia, suggestions masor Singgih, obedience and fear ajewara understand, understand the fear of the king of gods, and fear because of the manipulation of the Gods commandment. These terms are something I just found out.
But, silly rules, it should not be used as Jaba mimetic (amada-mada) king or queen. For example, a resident of Jaba can not use the red bricks to build a house. Jaba Residents also should not have buncing twins, twins of different sexes. This is the origin of why people with twins or ostracized disepekang buncing was customary in some villages.
Some manuscripts were, according Kerepun, contains rules in favor of their caste. It happened due to misunderstanding of the teachings of the religion. I'm not too familiar with the palm and in Hindu terms. The book cites many verses in Hinduism which states that there is no caste terms. Once again, my non-non-Hindu Bali and do not really know the issue.
Emotional
Too many ancient Balinese or Hindu term does so one drawback is the book by Kerepun. Many Balinese term that is not easily understood, Äúoutsider, Äù my kind in this book. These terms are read very awkward. Maybe because it was taken from an ancient lontar may also be difficult to understand young people today.
The second weakness, this book also flow back and forth. Less flow. An example of how the Dutch preserve the caste system. Having discussed briefly in earlier chapters, the theme was discussed again at the back. I feel stepping back when reading this.
The most important weakness, the book is written very emotional. Not balanced at all. Deeply felt antipathy Kerepun how the deceased was on the issue of caste. I do not know for sure whether or not the deceased personally never had any problems related to this caste. However, from the name of his wife, Anak Agung Ngurah Mayun, Kerepun may have had personal issues with the caste system. I'm just guessing.
In addition to containing critical and even cynical opinion, this book also convey interesting facts about Bali from pre-Majapahit and colonial times. Many of the things I also learned from this book. For example, that in the 1920's, Bali population census was carried out by counting the number of people based on caste.
As a result, at that time the population of Bali around 917,000. The composition of the Brahmin caste residents is 9850 people (1 percent), Knight of 25,260 people (2.7 percent), Wesia 23,450 people (2.5 percent), and the rest are Shudras (about 94 percent).
With a lot of facts and opinions about caste, this book should be read those wanting to learn about the critical lens of the caste system, or even cynical. Through this book late Made Twin Kerepun has provided an alternative view on the issue of caste. He dared to dismantle the idea that the caste system is something that needs to be preserved. Caste was not in accordance with the times.
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