Modern Tastes
If you asked any Balinese what their favorite food is, they will more than likely answer lawar and babi guling. They may also comment on how lucky they are being able to feast on it everyday if they so wish, unlike their parents in the past that could only enjoy it during celebrations. Nevertheless, when you ask them whether they know how or can make it, the answer would be 'No'.
In order to provide the younger Balinese generations with their tradition-related skills, a recent effort was made by high-school students in Denpasar. They were invited to perform a mèbat to make lawar at school together. This activity was part of the celebration of the anniversary of Denpasar city, on February 27. While this effort is certainly important for the younger generation to know how to make authentic Balinese food that has become part of their daily consumption, it is also inseparable from the attempt at the solidarity of their cultural identity.
In addition, one may argue that the modern daily consumption of their authentic food as opposed to the consumption as a part of a ceremonial rite can be understood as a form of the Balinese's attempt to reinvent their tradition amidst the wave of globalization, partly brought about by the tourism industry. However, may you enjoy the authentic tastes of Bali in remembering the tradition behind each dish. Selamat makan!
Tuesday, August 21, 2007
Authentic Balinese Cuisine: From Ceremonial Food to Daily Consumption ( 3 )
Warung Culture
However, since the growth of Bali's regional economy that was initially brought about by tourism, the Balinese have been able to consume their authentic food more often without needing to make it or wait for traditional festivities. This is not because they are able to afford it laboriously, but because they can now buy the food in warungs or food stalls for a relatively cheap price.
In the last decade, the number of warungs has increased in the main streets around Bali that offer special Balinese food including suckling-pig, lawar, and satay. Most of them open for breakfast, some for early dinner. Nowadays, suckling-pig warungs are available in almost every corner of the main streets in Denpasar and around Sanur, as they are along the bypass road between the Airport and Nusa Dua. Their customers are ordinary people or those who work in the nearby public and private sectors.
The town of Gianyar is also popular with its warung babi guling, both morning and late afternoon. In front of the Ubud palace, there is a well-known warung babi guling (Ibu Oka) which is always packed with people every day until early afternoon. Tour guides, drivers, domestic and foreign tourists can be witnessed sitting down crossed-leg having crispy and spicy suckling pig here. Thus, Balinese people do not have to wait six months if they want mouth-watering delicious lawar, crispy suckling pig, and tasty chicken or pork satay.
With the growth of the tourism industry and the richness of Balinese tradition, authentic Balinese cuisine has been healthily promoted through various channels. Books on Balinese food and its recipes have been published; Balinese food is also offered through various hotel and restaurant menus. Recently, there is also several Balinese cuisine cooking schools offered to visitors of the island, as have Balinese desserts that have been introduced as dishes in hotels, restaurants and cafés. Slowly but surely Balinese cuisine has become as popular among tourists visiting the island as food of other countries such as Thai, Chinese or Mexican food.
The popularity of authentic Balinese cuisine both in the tourism sector as well as amongst the Balinese community is certainly a good thing in one way, but perhaps not in another. As suckling pig has become the daily menu of many warungs, the process of making it has become the work of a 'professional' cook. Warung owners employ special staff to prepare it on daily basis. Therefore, the social activity of mèbat no longer applies in this business. This was brought about by the fact that only particular people could prepare satay, suckling pig, and lawar. When a family needs Balinese food for offerings, and a menu to serve to their guests for their traditional ceremonies such as weddings or tooth filing, they can easily order it from a special catering agent. Consequently, the mèbat activity has become a rare occasion. As it only takes place occasionally at the village or banjar level, it has slowly become an exclusive skill of a small number of people.
However, since the growth of Bali's regional economy that was initially brought about by tourism, the Balinese have been able to consume their authentic food more often without needing to make it or wait for traditional festivities. This is not because they are able to afford it laboriously, but because they can now buy the food in warungs or food stalls for a relatively cheap price.
In the last decade, the number of warungs has increased in the main streets around Bali that offer special Balinese food including suckling-pig, lawar, and satay. Most of them open for breakfast, some for early dinner. Nowadays, suckling-pig warungs are available in almost every corner of the main streets in Denpasar and around Sanur, as they are along the bypass road between the Airport and Nusa Dua. Their customers are ordinary people or those who work in the nearby public and private sectors.
The town of Gianyar is also popular with its warung babi guling, both morning and late afternoon. In front of the Ubud palace, there is a well-known warung babi guling (Ibu Oka) which is always packed with people every day until early afternoon. Tour guides, drivers, domestic and foreign tourists can be witnessed sitting down crossed-leg having crispy and spicy suckling pig here. Thus, Balinese people do not have to wait six months if they want mouth-watering delicious lawar, crispy suckling pig, and tasty chicken or pork satay.
With the growth of the tourism industry and the richness of Balinese tradition, authentic Balinese cuisine has been healthily promoted through various channels. Books on Balinese food and its recipes have been published; Balinese food is also offered through various hotel and restaurant menus. Recently, there is also several Balinese cuisine cooking schools offered to visitors of the island, as have Balinese desserts that have been introduced as dishes in hotels, restaurants and cafés. Slowly but surely Balinese cuisine has become as popular among tourists visiting the island as food of other countries such as Thai, Chinese or Mexican food.
The popularity of authentic Balinese cuisine both in the tourism sector as well as amongst the Balinese community is certainly a good thing in one way, but perhaps not in another. As suckling pig has become the daily menu of many warungs, the process of making it has become the work of a 'professional' cook. Warung owners employ special staff to prepare it on daily basis. Therefore, the social activity of mèbat no longer applies in this business. This was brought about by the fact that only particular people could prepare satay, suckling pig, and lawar. When a family needs Balinese food for offerings, and a menu to serve to their guests for their traditional ceremonies such as weddings or tooth filing, they can easily order it from a special catering agent. Consequently, the mèbat activity has become a rare occasion. As it only takes place occasionally at the village or banjar level, it has slowly become an exclusive skill of a small number of people.
Authentic Balinese Cuisine: From Ceremonial Food to Daily Consumption ( 2 )
The final reason that these foods were kept for celebrations, is that preparing Balinese food is expensive. As the food was prepared by dozens of people, the number of people preparing could end up tripling the final product of what was actually required for the offerings. Some of the foods were needed to feed the people involved in mébat when they finish working. Some of the other food was required to serve guests who were attending the celebration. Therefore, a lot of money was required to support both those requirements. Balinese kings served suckling pig to their superior colonizers at particular occasions as they could afford to do so. As ordinary Balinese people could not afford it, they usually had fried eel, tofu, tempè, fish, eggs, sambals, and vegetables for daily consumption. Some of them even only managed to afford rice and salt. For them, the consumption of authentic Balinese food was part of a religious celebration.
Authentic Balinese Cuisine: From Ceremonial Food to Daily Consumption ( 1 )
Authentic Balinese cuisine is the original ceremonial food. The most popular being lawar, saté, and babi guling. Lawar is made of 
minced meat, vegetables, finely cut crackling, mixed with a lot of spices and uncooked-blood as a binding sauce. Saté or satay is grilled chopped meat that can be beef, pork, or chicken. Babi guling is a spit-roasted suckling pig. In the past, these foods were only made for religious rituals, celebrations, or festivals. Their social consumption was the extension of these celebrations. Thus, celebrations like Galungan and Kuningan, that fall every six months, became fiercely awaited by the Balinese, as a good reason to consume their delicious authentic cuisines.
There were other reasons why the Balinese rarely consumed their authentic food in the past. The first being that the preparation of Balinese food is laborious. Making satay, lawar, and suckling pig involved dozens of men in an activity called mébat, another form of the social Indonesian gotong royong or working together. Held in a spacious room such as a community hall (banjar), mébat was usually led by one or two skillful men in food making and preparation. Mébat actually marks the beginning of celebrations.
Not all the men involved in mébat know the complete food making process. Some of them may only be able to cut onions, chilies or chop meat. Others may only spear meat onto satay sticks or shred coconuts. They come to help as part of their communal social obligations. Apart from being laborious, Balinese food preparation is also time consuming. Usually, the spicy ingredients are prepared the night before, as so many things have to be done during actual mébat time, which should be finished by early morning in time for the ceremony.
minced meat, vegetables, finely cut crackling, mixed with a lot of spices and uncooked-blood as a binding sauce. Saté or satay is grilled chopped meat that can be beef, pork, or chicken. Babi guling is a spit-roasted suckling pig. In the past, these foods were only made for religious rituals, celebrations, or festivals. Their social consumption was the extension of these celebrations. Thus, celebrations like Galungan and Kuningan, that fall every six months, became fiercely awaited by the Balinese, as a good reason to consume their delicious authentic cuisines.There were other reasons why the Balinese rarely consumed their authentic food in the past. The first being that the preparation of Balinese food is laborious. Making satay, lawar, and suckling pig involved dozens of men in an activity called mébat, another form of the social Indonesian gotong royong or working together. Held in a spacious room such as a community hall (banjar), mébat was usually led by one or two skillful men in food making and preparation. Mébat actually marks the beginning of celebrations.
Not all the men involved in mébat know the complete food making process. Some of them may only be able to cut onions, chilies or chop meat. Others may only spear meat onto satay sticks or shred coconuts. They come to help as part of their communal social obligations. Apart from being laborious, Balinese food preparation is also time consuming. Usually, the spicy ingredients are prepared the night before, as so many things have to be done during actual mébat time, which should be finished by early morning in time for the ceremony.
Monday, August 20, 2007
‘Mèd-mèdan’ the ‘Kissing Tug of War’ ( 4 )
Kissing Sponsorship
What is clear, is that this kissing ceremony has been transformed from a fun game or communal activity into a sacred ritual. Its format has also evolved, as it has become more and more organized, involving the youngsters of the village community. In the past, many youths were bashful of participating. Nowadays, they feel it is the responsibility that comes with being young village community members, and with this also comes the guarantee of the longevity of mèd-mèdan. Each year, the kissing ritual becomes more and more lively. The organizers now accept sponsorship to fund the tradition, ranging from motorbike dealerships to drinking companies who, in turn, provide t-shirts for the youngsters to wear during the ritual.
While Indonesian lawmakers are currently discussing anti-pornography laws, which include banning kissing in public, the kissing ritual in Banjar Kaja Sesetan is of course far from indecent. Apart from its sacred meaning, the tradition is understood by the people of Banjar Kaja Sesetan as a form of innocently solidifying relationships amongst the village community, as they become the future of their society. In addition, for both tourists and locals alike, the tradition becomes another unique Balinese attraction during the Nyepi holiday. So, do not miss it!
Note: Jalan Raya Sesetan connects Denpasar and Bypass Ngurah Rai (at the intersection of Benoa Harbour). It is only 15 minutes from Kuta, Seminyak, Legian and Sanur.
What is clear, is that this kissing ceremony has been transformed from a fun game or communal activity into a sacred ritual. Its format has also evolved, as it has become more and more organized, involving the youngsters of the village community. In the past, many youths were bashful of participating. Nowadays, they feel it is the responsibility that comes with being young village community members, and with this also comes the guarantee of the longevity of mèd-mèdan. Each year, the kissing ritual becomes more and more lively. The organizers now accept sponsorship to fund the tradition, ranging from motorbike dealerships to drinking companies who, in turn, provide t-shirts for the youngsters to wear during the ritual.
While Indonesian lawmakers are currently discussing anti-pornography laws, which include banning kissing in public, the kissing ritual in Banjar Kaja Sesetan is of course far from indecent. Apart from its sacred meaning, the tradition is understood by the people of Banjar Kaja Sesetan as a form of innocently solidifying relationships amongst the village community, as they become the future of their society. In addition, for both tourists and locals alike, the tradition becomes another unique Balinese attraction during the Nyepi holiday. So, do not miss it!
Note: Jalan Raya Sesetan connects Denpasar and Bypass Ngurah Rai (at the intersection of Benoa Harbour). It is only 15 minutes from Kuta, Seminyak, Legian and Sanur.
‘Mèd-mèdan’ the ‘Kissing Tug of War’ ( 3 )
Kissing FolkloreThe reason why no one dares to stop the mèd-mèdan tradition in Banjar Kaja Sesetan is probably because of the folklore around it that many believe to be true. These myths have been circulated in the form of good old story telling. The first being the story of a senior figure from an upper caste of the village feeling sick and needing a good rest. At Nyepi, people of his neighborhood organized games and created various noises that only ended in making him feel dizzy. He stepped out in order to disperse the crowd, but suddenly the ill figure felt cured from his sickness. Instead of stopping the people from having fun, he encouraged them to keep going. Since then, people uphold the tradition of playing mèd-mèdan at Nyepi. During Dutch rule, the community was even willing to pay a fine in order to continue playing the game.
Secondly, there is a story about a number of villagers who fell sick without good reason, after the village failed to perform the tradition during the 1960's. This seemed especially significant given the year of the alleged communist coup on September 30th, 1965. The tradition was skipped because of social and political reasons, but then resumed after a suggestion given by a spiritual elder. The tradition is believed to keep the villagers from harm and misfortune.
Another tale is related to a weird incident that took place one afternoon in the 1980's. Two pigs suddenly turned up out of nowhere in the village of Sesetan, to then fight fiercley until their blood flowed. This took place when the people of Sesetan skipped the mèd-mèdan tradition following the ban on people going out during Nyepi. Because of the sign relating to the pigs, mèd-mèdan was once again resumed, but was instead held the day after Nyepi. Since then, the mèd-mèdan tradition is considered a sacred ritual, something that must be annually upheld.
Secondly, there is a story about a number of villagers who fell sick without good reason, after the village failed to perform the tradition during the 1960's. This seemed especially significant given the year of the alleged communist coup on September 30th, 1965. The tradition was skipped because of social and political reasons, but then resumed after a suggestion given by a spiritual elder. The tradition is believed to keep the villagers from harm and misfortune.
Another tale is related to a weird incident that took place one afternoon in the 1980's. Two pigs suddenly turned up out of nowhere in the village of Sesetan, to then fight fiercley until their blood flowed. This took place when the people of Sesetan skipped the mèd-mèdan tradition following the ban on people going out during Nyepi. Because of the sign relating to the pigs, mèd-mèdan was once again resumed, but was instead held the day after Nyepi. Since then, the mèd-mèdan tradition is considered a sacred ritual, something that must be annually upheld.
‘Mèd-mèdan’ the ‘Kissing Tug of War’ ( 2 )
Cheeky Kissing
The ritual commences by dividing the youths by gender into two opposing lines, where the boys eagerly wait on the northern, and the girls timidly line up in the southern, parts of the street. A referee will signal the start the game where each group gets close to pull each other, until the boys kiss the girls on the cheek. A traditional baleganjur orchestra, with harsh but melodious sounds, will accompany the ritual to encourage the spirit of each of the participants. Other members of the crowd pour water onto the 'kissers' to make the 'war' come alive. If the kissing continues, more water is poured, supposedly to discourage them, before starting with another round. Hundreds of people as well as tourists usually watch this interesting ritual.
Originally, mèd-mèdan was a communal activity found throughout Sesetan village, but today, only exists in Banjar Kaja. It was originally held on Nyepi Day, a supposedly quiet day. In the past, each community celebrated Nyepi by coming onto the streets. Since there was not any traffic during Nyepi, people could play on the street with ease. It was easy to find people around Denpasar City, for example at Padangsambian village, where boys and girls poured onto the streets and happily played games such as a local-type of base ball (using a ball made of arranged-coconut leaves) and megoak-goak (snakes and ladders) from morning up to the late afternoon. However, around Sesetan village, the game of mèd-mèdan was the most popular.
Around the 1970's, the celebration of Nyepi was regulated according to the Hindu teachings. People were urged to stay at home and practice meditation or any form of self-introspection during Nyepi. They were not allowed to travel, let alone to play games as before. The effectiveness of this regulation varied from one place to another. Many people in Sesetan village stopped playing games on the street at Nyepi. People of Banjar Kaja, however, did not skip the mèd-mèdan activity. However, instead of doing it on the actual day of Nyepi, they decided to celebrate it on the following day.
The ritual commences by dividing the youths by gender into two opposing lines, where the boys eagerly wait on the northern, and the girls timidly line up in the southern, parts of the street. A referee will signal the start the game where each group gets close to pull each other, until the boys kiss the girls on the cheek. A traditional baleganjur orchestra, with harsh but melodious sounds, will accompany the ritual to encourage the spirit of each of the participants. Other members of the crowd pour water onto the 'kissers' to make the 'war' come alive. If the kissing continues, more water is poured, supposedly to discourage them, before starting with another round. Hundreds of people as well as tourists usually watch this interesting ritual.
Originally, mèd-mèdan was a communal activity found throughout Sesetan village, but today, only exists in Banjar Kaja. It was originally held on Nyepi Day, a supposedly quiet day. In the past, each community celebrated Nyepi by coming onto the streets. Since there was not any traffic during Nyepi, people could play on the street with ease. It was easy to find people around Denpasar City, for example at Padangsambian village, where boys and girls poured onto the streets and happily played games such as a local-type of base ball (using a ball made of arranged-coconut leaves) and megoak-goak (snakes and ladders) from morning up to the late afternoon. However, around Sesetan village, the game of mèd-mèdan was the most popular.
Around the 1970's, the celebration of Nyepi was regulated according to the Hindu teachings. People were urged to stay at home and practice meditation or any form of self-introspection during Nyepi. They were not allowed to travel, let alone to play games as before. The effectiveness of this regulation varied from one place to another. Many people in Sesetan village stopped playing games on the street at Nyepi. People of Banjar Kaja, however, did not skip the mèd-mèdan activity. However, instead of doing it on the actual day of Nyepi, they decided to celebrate it on the following day.
‘Mèd-mèdan’ the ‘Kissing Tug of War’ ( 1 )
A Communal Activity Becomes a Sacred Tradition
Kissing Tug of War
If you happen to be stuck in traffic on Jalan Raya Sèsètan, Denpasar, between 3-5 pm, do not feel stressed. You could, instead, park your car, get out, and have fun by watching a captivating mèd-mèdan (tug of war without a rope), which is more popularly known as the 'kissing tradition'. This unique Banjar Kaja (Kaja village community) centuries-old tradition is held annually, on the day after Nyepi, the Balinese Hindu Day of Silence. This tradition cannot be found in any other part of Bali.
On Nyepi Day, all of Bali will be deadly silent for the whole day. People stay at home. There will be no work, no entertainment, no traffic, the shops and offices will be closed, with no lights being illuminated at night. Not only do shops shut down, but the international airport will also be closed to allow the Balinese to soberly observe the Hindu Caka New Year. When normal activity resumes on the following day, known as Ngembak Geni (literally meaning 'relighting the fires'), a lively celebration will take place all over Bali. The adolescents of Banjar Kajar Sèsètan, for example, will hold the most unique of the mèd-mèdan rituals, which celebrates a cheek-kissing festivity between boys and girls.
Dozens of the boy and girl members of the youth organization of the banjar (village community) will turn up on the street on the day after Nyepi, wearing a simple style of Balinese attire. Boys will don an 'udeng' (headband). Before the ritual begins, at around 3 pm, they pray together at the banjar temple to ask for God's blessings so that they may have a prosperous and safe life when entering the community in the coming years. During the prayers, the priest also asks spiritual permission to use the street for the mèd-mèdan ritual. Before the human tug of war begins, a barong dance (a mythical lion-like beast with a pig's head) at the banjar temple is performed, accompanied by a gamelan orchestra.
Kissing Tug of War
If you happen to be stuck in traffic on Jalan Raya Sèsètan, Denpasar, between 3-5 pm, do not feel stressed. You could, instead, park your car, get out, and have fun by watching a captivating mèd-mèdan (tug of war without a rope), which is more popularly known as the 'kissing tradition'. This unique Banjar Kaja (Kaja village community) centuries-old tradition is held annually, on the day after Nyepi, the Balinese Hindu Day of Silence. This tradition cannot be found in any other part of Bali.On Nyepi Day, all of Bali will be deadly silent for the whole day. People stay at home. There will be no work, no entertainment, no traffic, the shops and offices will be closed, with no lights being illuminated at night. Not only do shops shut down, but the international airport will also be closed to allow the Balinese to soberly observe the Hindu Caka New Year. When normal activity resumes on the following day, known as Ngembak Geni (literally meaning 'relighting the fires'), a lively celebration will take place all over Bali. The adolescents of Banjar Kajar Sèsètan, for example, will hold the most unique of the mèd-mèdan rituals, which celebrates a cheek-kissing festivity between boys and girls.
Dozens of the boy and girl members of the youth organization of the banjar (village community) will turn up on the street on the day after Nyepi, wearing a simple style of Balinese attire. Boys will don an 'udeng' (headband). Before the ritual begins, at around 3 pm, they pray together at the banjar temple to ask for God's blessings so that they may have a prosperous and safe life when entering the community in the coming years. During the prayers, the priest also asks spiritual permission to use the street for the mèd-mèdan ritual. Before the human tug of war begins, a barong dance (a mythical lion-like beast with a pig's head) at the banjar temple is performed, accompanied by a gamelan orchestra.
Sunday, August 19, 2007
TUMPEK LANDEP ( 7 )
Day of Technology
As Tumpek Landep is a ceremony held for metal goods and other post modern appliances, and with the adaptability that the Balinese show when coping with modernity, Tumpek Landep day could also be known as Tumpek Technology or the Day of Technology in the near future, something that Balinese might inspire the world to celebrate!
As Tumpek Landep is a ceremony held for metal goods and other post modern appliances, and with the adaptability that the Balinese show when coping with modernity, Tumpek Landep day could also be known as Tumpek Technology or the Day of Technology in the near future, something that Balinese might inspire the world to celebrate!
TUMPEK LANDEP ( 6 )
Tumpek Wariga and Tumpek KandangIn addition to Tumpek Landep, the Balinese also celebrate a special day for trees known as Tumpek Wariga and a day for live-stock known as Tumpek Kandang, of which both fall at different times every six months (210 days) during the Balinese lunar calendar. On the auspicious day for trees, offerings are made to fruit trees, palm trees, and gardens, while on the auspicious day for live-stock, offerings are given to chickens, pigs, and other live-stock. While the aim of the ceremonies on Tumpek Landep is for the well being and productive use of technological products, the aim in celebrating the auspicious days for plants and live-stock is to ensure the growth of flora and fauna, so they can be successfully cultivated for the prosperity of humanity. These two celebrations are less likely to be observed as they are held in family compounds and farms. The celebration of Tumpek Landep is more visible as cars on the street are decorated with the aforementioned sampian and lamak.
TUMPEK LANDEP ( 5 )
The inclusion to the Tumpek Landep ceremony of offerings to machinery and other steel, iron and metallic modern products suggests at least two interrelated points. Firstly, it reflects the flexibility of the Balinese's beliefs and traditions. The Balinese's beliefs and traditions have proven to be adaptable and relevant to modern life. Some may not feel safe in operating new engines or driving new cars without first given them a blessing ceremony. Others may believe that accidents in the operation of an engine or the driving of a car may be caused by carelessness during a ceremony on Tumpek Landep. This belief remains strong in modern day Bali. This is a noticeable point as ceremonies on Tumpek Landep have become more and more elaborate over time. This practice further suggests that the more modern the Balinese the more traditional they become.Secondly, the significant meaning of the Tumpek Landep ceremony resides on its goal to sharpen people's minds and hearts, as they are the ultimate users of technology. This supports the message of a proverb that says 'man is behind the gun'. Therefore, the functions of technological products eventually rely on the usage of the people who operate them. Consequently, in order to ensure the proper, safe, and wise use of weapons, machines, vehicles, and other metallic appliances, the mind and heart of the user needs to be foremost and continuously revitalized. The Balinese try to uphold this revitalization every Tumpek Landep day.
TUMPEK LANDEP ( 4 )
Today, ceremonies on Tumpek Landep are extended to ritualize all objects made of metal, including cars, motorbikes, trucks, computers, televisions, digital cameras and machinery. Machinery, vehicles, and other goods are washed and cleaned prior to the ceremony. Transport companies who own several cars or buses, printing companies, rice-milling factories and all other factories normally close operations on Tumpek Landep day. Metallic objects are blessed through quite a large ceremony with elaborate offerings; perhaps completed with the sharing of a suckling pig, the ultimate show of a successful ceremony. The goals are the same; on one hand, Lord Pasupati is honoured and on the other hand, operational functions are maintained, thus helping day-to-day usage. People also believe that a lack of ceremonies could cause the metallic objects to malfunction. Therefore, the Balinese usually perform a 'melaspas' ceremony for every new metallic object before its use or operation. During the ceremony, it is hoped that the Gods will bless the objects as well as their users. In the recent past, a jumbo jet at Bali Ngurah Rai airport was even witnessed being ritualized before starting to serve a new international route! However, ceremonies of small metal goods or big machinery such as trucks continue to be held every Tumpek Landep and on holy days such as Kuningan.
TUMPEK LANDEP ( 3 )
Keris is also symbolically important for Balinese families although not all possess one. Like male dancers, grooms usually wear a keris across their backs during wedding ceremonies. In the now rare case of an absent groom at the marriage ceremony, due to unresolved clan differences, a bride is married to a keris as a representation of the groom. Some people also collect keris for a hobby. A group of keris collectors whose members come from Java and Bali often hold keris exhibitions and seminars in Denpasar. The modern-day interpretation of keris in both day-to-day life as well as Balinese tradition makes the ritual of Tumpek Landep highly anticipated. The ceremony aims not only to honor the Lord of Heirlooms and to revitalize the magical powers of the metallic tools, but also symbolizes the sharpening of the owner's heart and mind.
TUMPEK LANDEP ( 2 )
While the word 'tumpek' means a particular day on a Saturday in the Balinese lunar calendar and the word 'landep' in Balinese means 'sharp'. People who were born on Tumpek Landep day are believed to have sharp minds and brains. Initially, Tumpek Landep was a day of rituals given to specifi c sharp tools made of steel like weapons, 'tombak' (spear) and 'keris' (a traditional wavy double-bladed dagger). Both 'keris' and 'tombak' are symbolically used by temples during festivals and processions. Keris is also an essential tool used in the performing arts. Almost all male dancers representing a hero or the upper class have a keris across their backs and use it as a weapon during a war or fi ght. Visitors who watch 'Keris and Barong Dances', one of the most popular tourist performances, will see how the armies of the destructive power of Rangda (an evil fi gure) use keris in trying to stab their opponent, Barong (representing good). With his magical powers, Barong, who symbolizes positive powers, hypnotizes the armies. The armies then go into trance and stab themselves and their leader Rangda, instead of Barong. The stab causes them no harm at all, and a priest is required to bring them out of trance.
TUMPEK LANDEP ( 1 )
At least four times a year visitors to Bali will bear witness to cars and motorbikes cruising the streets of the island decorated with 'sampian' and 'lamak' - offerings made of young coconut leaves and fl owers. The decorations mark that the cars and motorbikes have been blessed through ceremonious rituals. Such rituals take place on Kuningan and Tumpek Landep, both 'pawukon' days based on the Balinese lunar calendar that fall every six months (210 days). While ceremonies held on Kuningan are part of the great Hindu holiday of Galungan, a day in celebration of the glory of good against evil, thus not in connection with vehicles. Ceremonies held on Tumpek Landep day are uniquely held to bless metallic objects, including cars, motorbikes, and machinery. The rituals aim to honor Sang Hyang Pasupati, Lord of Heirlooms, for the creation of steel goods. Tumpek Landep day falls twice this year, on Saturday, 4th March, and on Saturday 30th September.
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