The island of Bali lies 3.2 km (2 mi) east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by Bali Strait. East to west, the island is approximately 153 km (95 mi) wide and spans approximately 112 km (69 mi) north to south; its land area is 5,632 km sqr..

The highest point is Mount Agung at 3,142 m (9,426 feet) high, an active volcano that last erupted in March 1963. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Mount Batur (1,717 m) is also still active; an eruption 30,000 years ago was one of the largest known volcanic events on Earth.[citation needed] In the south the land descends to form an alluvial plain, watered by shallow, north-south flowing rivers, drier in the dry season and overflowing during periods of heavy rain. The longest of these rivers, Ayung River, flows approximately 75 km.

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. The beach town of Padangbai in the south east has both[citation needed]. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 300,000. Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area; and Ubud, which is north of Denpasar, and is known as the island's cultural centre.

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok and the Lesser Sunda archipelago isolated.

The Historical Evolving of Eight Administrative Regions

The province of Bali is divided eight Kabupaten, or administrative districts. Each has its elected Bupati, a district head who leads an assembly and branches of civil and military provincial offices. These districts correspond geographically to the eight major Balinese kingdoms remaining at the end of the 18th Century.

Up until the decline of the Dewa Agung, who ruled as absolute monarch over the entire island of Bali from his seat in Gelgel, Bali comprised a single unit with the various princes of each region serving their “Divine” leader. By mid 17th Century, as the powers of the presiding Dewa Agung and his imperial court began to subside with the loss by Di Made of one ill-advised battle after another in Blambangan, Sumbawa and Lombok, the allegiance of the other Balinese princes faded rapidly. The Gelgel Palace was subsequently proclaimed to be under a curse by his successor, Gusti Sidemen, and a new Palace built in Klungkung, but the new court never attained the same pomp and glory of the original seat of power.

Without the cohesive ruling authority of the Dewa Agung blood feuds, jealousy and intrigue soon led to military conflict, and there emerged about a dozen independent little kingdoms that struggled intermittently with each other for power over the various regions, a situation that the Dutch colonialists were soon to capitalize on. Eight of these surviving kingdoms still exist in a different form, the Regencies of Badung in the south, Gianyar, Bangli, Klungkung, and Karangasem in the east, Tabanan and Negara in the west, and Buleleng in the north.

The history of the last years of rule of these eight Balinese kingdoms is a much disputed and extremely complex scenario of power and politics, warring and conspiracy. The Dewa Agung and his recently removed kingdom in Klungkung survived, but never regained the powers of the former golden age. The kingdom of Gianyar evolved as a centre of traditional Balinese culture, and even became quite a strong military power. The Dewa Agung’s military and political powers first passed to the large northern states of Buleleng, the first focus of foreign commerce and international intervention, then to Karangasem, the large eastern state, and eventually to the Dutch.

Ruled by members of the same royal family, the two states of Buleleng and Karangasem, between which a filial love-hate relationship persisted, became the two powerful entities in Bali.

Buleleng’s ruler, Gusti Panji Sakti, managed by the and of the 17th Century to maneuver an authoritative rule over Karangasem and Djembrana, whilst manipulating the local Javanese kingdom of Blambangan through military support. Buleleng and Mengwi were ruled together by him for most of the 18th Century, until Karangasem rose to power. Meanwhile, Karangasem took the opportunity to make war upon Sumbawa and Makasar dominated Lombok, which was becoming thoroughly Islamized. By mid-17th Century the Raja of Karangasem had divided Lombok into four minor kingdoms, ruled by semi-loyal Balinese princes. He then proceeded to covert Jembrana.

Amongst this complicated web of politics, power and aggression, the state of Gianyar suddenly emerged as a rival to Klungkung and a military threat to Buleleng, Karangasem, Mengwi and Buleleng. Then Buleleng rebelled against Karangasem in 1823, forcing Radja Gusti Gede Ngurah Lanang to flee to Lombok, from whence he still made on-going attempts to regains power in his home territory whilst dominating the four little squabbling kingdoms in Lombok.

The consequent turbulence within both Bali and Lombok made both ripe targets for the Dutch, who could sanctimoniously don the role of peacemakers in imposing western rule and order. The imposition of Dutch rule turned out to be a difficult and costly task. It was not until the shocking puputans of 1906 in Badung and 1908 in Klungkung that Dutch colonial power was finally established, and the price paid in both human life and the destruction of a Dynasty caused world wide protest. This inglorious victory was a bitter pill to swallow. It did, however, cause the Dutch to completely review their policies, and they embarked upon a unique preservation policy of “ethical” rule, which they implemented through the eight existing districts that have survived until today.

Badung Regency

The Regency of Badung covers less than one tenth of the island, but it is the most highly populated region and plays an important role in modern in Bali, as the seat of provincial Government is in Denpasar, Bali’s capital city. The major tourist resort of Sanur, Kuta and Nusa Dua form the southern constituents of the regency, and to the north it stretches as far as Mengwi and Sangeh, a mosaic of highly productive rice fields interspersed with meandering rivers that have carved many deep valleys through the landscape on their journey from the mountains to the sea.
The capital of the Badung Regency, Denpasar is the largest city on the island, a bustling, noisy city which has recently been extended to the southeast in a large administrative district known as the Niti Mandala, where the major offices of Government are situated. Here, fronted by a fine stretch of rice fields, can be found the major offices of the Governor, the Department of Tourism, the Department of law and Immigration, Finance, Education and Agriculture, along with the central Post Office and Television Station. In other words, this is the heart of administration for modern Bali, the intermediary link between National Government in Jakarta and the local Balinese Government.

In the centre of town there is large open Puputan Square, named after the suicidal confrontation in 1906 between the Rajas of Badung and the Dutch army. On the eastern side of this is the Museum Bali and the relatively new state temple, Pura Jagatnatha. On the opposite side is the National Military Headquarters for Bali, and on the northern side the Governor’s Residence. At the northwest corner of this square is the main intersection that leads to the major streets of Gajah Mada and Veteran street. Here a great four-faced statue stands in the midst of a roundabout, an image of the god Guru in his traditional Hindu manifestation as the lord of the four dimensions. In front of the Governor’s Residence, dominating the large grassy square, is a statue commemorating the puputan massacre in dramatic contemporary Indonesian style.

Bangli Regency

The regency of Bangli has some of the most superb scenery on the island of Bali. The mountains of Abang (2152 meters) and Batur (1717 meters) tower high over a mountainous territory and the deep Caldera Lake, Danau Batur lies tranquilly below. A ridge-top road with stupendous views on either side passes through windswept mouton villages where dwell a mountain people who through centuries of struggle for survival in a climate of extremes have developed a distinctive nature. A spontaneous humor and fiery temperament which dominates the rough dialect of Balinese that they speak. The altitude of these upper slopes precludes rice farming, and two thirds of the region’s land is utilized in dry-land farming: sweet potatoes, peanuts, vanilla, cloves, coffee, oranges, lemons and cabbages.

The more gentle slopes surrounding Bangli, the major towns of the regency are lush in comparison to the mountainous areas, and the southern lands drop in a terraced staircase of ricefields towards the sea. The former capital of a kingdom that evolved during the fragmentation of the Gelgel dynasty, Bangli is a sleepy little town which comes to life every three days on market day, when the villagers from the surrounding area flock their wares and produce and a bustling thoroughfare develop on the eastern side of the town. There are three major markets in the region that alternate on consecutive days, that of Bangli, Kayuambua, and Kintamani.

Ancient lontar and stone inscriptions dating back to the Century indicate that the earliest known kingdom in Bali. Nothing remains today of this distant past, and today’s village is a jumble of wooden houses with tin roofs that show little mark of the traditional Balinese architecture abounding in the rest of the island.

There is an ancient hilltop sanctuary, Pura Tegeh Koripan, several kilometers past Kintamani on a winding road, thought to have once belonged to the Pejeng Kingdom. This is actually a series of temples, scattered at different levels on a steep stone staircase that often disappears into the swirling mountain mists, where a number of different village clans come to worship. At the upper level is a bare courtyard with a number of simple shelters containing ancient statues of Balinese Rajas, divinities and lingga stones. These statues have been traced back to a number of different periods, ranging between the 11th and 15th Centuries.

Gunung Batur has lain semi-dormant now for over ten years, the occasional wisp of smoke from its crater and the hot springs at its base the only indication of volcanic activity. The original village of Batur, at the base of this mountain, was covered by lava in 1927 during the last major eruption. Earlier eruptions had given ample warning, and the flow of molten rock even paused at the temple gates at one stage, in what seemed like a miraculous deliverance by the gods. However, when disaster became obvious, there was still time for the villagers to remove the sacred temple icons and their few precious belongings high up on the ridge where the present village and its “transplanted” temple, Pura Ulun Danu, remain today.

Town of Bangli
Once the capital of a kingdom descended from the early Gelgel Dynasty, Bangli is still the major administrative town of the regency. Here the air is fresh and cool compared to the lowlands of south Bali. There are two home-stays, one a youth hostel, the other a converted part of the old palace. Bali’s main psychiatric hospital is situated on the road, which runs westward from the centre of town, on spacious grounds where it is not unusual to see patient’s busy gardening. At Banjar Pande there is a family of smiths who make silver and gold jewelry as well as the fine hand-beaten silver bowls that play a large part in offering presentation, and other religious paraphernalia.

Pura Kehen
The original state temple, Pura Kehen can be found on the northeastern boundary of the town. Ancient records prove this temple to have already been in use during the early 1200’s. Steep stairs lead to the major entrance door, which is topped by a huge demon’s face, Kala Makara, guardian of the temple. On either side of the steep flight of stairs are a line of towering stone statues on pedestals the heroic characters of the Wayang stories. The first and lower courtyard has a towering banyan tree, and the walls are set with inlays of antique Chinese porcelains that have been covered with moss and lichen over the centuries. In the upper courtyard is a towering eleven tiered Meru shrine and a Padmasana with thrones to the Hindu trinity.

Klungkung Regency

The region of Klungkung has played a most important role in Bali’s history. It was the seat of rule of Bali’s history. It was the seat of rule of Bali’s most powerful dynasty of rajas, the Dewa Agung, under whom the island was united during a glorious period of rich cultural influence. The great Japanese general, Gajah Mada, pacified and united Bali towards the end of the 13th Century, incorporating the is land into the Majapahit Empire. He set Raja Kapakisan, the first Dewa Agung (“Great Deity”). To rule over the island from his court at Samprangan, near the present town of Klungkung. Several generations later this seat of power was removed to nearby Gelgel, where it established much authority and prestige under the fourth succeeding Dewa Agung

With the collapse of the Majapahit Empire in 1515, many thousands of Javanese Hindus, priests, nobles and entire followings of soldiers, artists and artisans fled the onslaught of Islam in Java. Pledging their services to the current Dewa Agung they settled in Bali, bringing fresh impetus to the already strong hindu culture.

The 16th century was a golden age for Bali. Under the wise rule of Dalem Baturenggong from his court at Gelgel the island became a strongly unified kingdom, so powerful it was able to conquer and colonize both Lombok and Sumbawa. Under the auspices of the royal court the transplanted Javanese traditions of language and literature, music, dance and sculpture, took firm root. The philosophy fitted perfectly over the beliefs and practices of the people.

Gelgel’s period of peace and prosperity was not fated to last, however. Under the rule of waturenggong's grandson, Di Made, who misused his power to an extreme, the outlying colonies were lost, as well as much of the allegiance of the other Balinese princes. He flirted with the Dutch, and made himself so unpopular in his lifetime that his successor decided the place of Gelgel must be under a curse, and moved his entire court to a new site in Klungkung in 1686.

Although the Raja of Klungkung was still considered by the regional king’s the supreme ruler of Bali, he had little political power, and the structure of the many little kingdoms was more like a confederation at this stage. However, the Klungkung court continued to play a major role in government, diplomacy and the arts. Most of Bali’s nobility are descendants of this royal lineage. Along with the other kingdoms, the Dewa Agung fought the Dutch to the bitter end, leading a ceremonial “puptan” in 1908 after heavy bombardment of both Klungkung and Gelgelby the Dutch artillery. This was the final conquest for the Dutch, giving them control over all of Bali.

Tabanan Regency

The regency of Tabanan in the west has a turbulent history not unlike that of its neighbors. According to rather hazy accounts, the first Raja of Tabanan, Arya Damar, was appointed by the fallen Majapahit Emporer, who assigned him an extensive kingdom consisting of a large amounts of the lands to the south, Tabanan and Mengwi, in appreciation of his valiant services in subduing the island of Bali.

As the generations went by the warring descendants of this Raja re-divided the kingdoms and Mengwi was split between Tabanan and Badung in the 17th Century.

The death of Raja Ngurah Agung, and consequent cremation in 1903, brought an unexpected turn of events, His cremation, to which the royalty of all other kingdoms were invited, was carried out with traditional "sutte" rites, the last recorded in Bali, in which the wives of the late Raja followed their husband in death by jumping into the funeral pyre, causing outrage amongst the Dutch.

This was followed by another incident, the plundering of the shipwreck Sri Kumala, in which both men from Tabanan and Badung were implicated. Dutch forces intent on punishment marched on Badung, and a terrible “puputan” resulted. Subsequently they attacked Tabanan, where the Raja and his prince decided to bargain with the Dutch. They were threatened with exile, and put in the Denpasar jail, where both finally committed suicide. Their closest relatives were exiled to Lombok, and the magnificent palace of Tabanan was plundered and razed by the Dutch army.

The royal lands, which covered one of the richest rice-growing areas in Bali, were redistributed amongst councils of individual villages, and the regency of Tabanan prospered in general.

Tabanan
The capital of the regency is a bustling, growing town, with a long main street dominated by shops and tiny restaurants. There is a large central produce market and which appears as if by magic in the evening, filling up an empty street, and is literally rolled away before down.

Gianyar Regency

The Regency of Gianyar covers nearly 36,500 hectares, a narrow strip of land with the southern border just a few kilometers from the outskirts of Denpasar, and the northern-most point high on the slopes that lead to the caldera of Mount Batur. Gianyar City, the centre of regional administration, is the capital of a former kingdom, which covered an equivalent area of land a thousand, or more years ago.

Nearly half of the regency is covered in lush sawah rice fields, fed by the springs that filter down from the base of the dormant volcano, filling the streams that run through gorges and meander through valleys and fields, distributing life-giving water to a magnificent series of paddi terraces throughout the territory before into the sea along the 30 kilometer stretch of sandy coastline. The River Ayung form a natural border along the western side of the territory with the Regency of Badung in the west. The eastern border with Bangli and Klungkung Regencies is a line drawn by the Pekrisan River to the north and the Melangit River to the south.

Seat of Historic Dynasties
Steeped in history and culture, the Regency of Gianyar is full of archeological relics of the past. Folk tales have grown up around the discovery of a solid bronze drum resembling those of the Vietnamese Dong Son bronze age around B.C., supposed to have been a bright moon which fell to the ground, fondly called the “Moon of Pejeng” by all Balinese. Other bronze-age statues, rock inscriptions and folk tales testify to a highly developed culture in the past.

Further legends are told about the Javanese priest, Rsi Markendeya, who came as an emissary of Hinduism from the great Kingdoms of Java to Bali during the 8th Century, and initiated the building of the Gunung Lebah temple in Ubud, Pura Gunung Raung in Taro, and Pura Besakih on the slopes of Mt. Agung.

During the 9th Century the Warmadewa Dynasty was in power in Bali, a dynasty of twins, brother married to sister, who ruled in the manner of God-Kings from the Singha Mandawa Kingdom on the banks of the Pakrisan River. This was a golden age of development for Bali, with the coming of Hinduism, a flowering of religion, architecture and art.

Udayana, fourth generation ruler of the Warmadewa Dynasty, ruled over Bali in 1011, at a time when the Kingdoms of East Java were at their peak. He married Mahendratta, East Javanese princess, forging an indelible link with Java. This queen buried on the hill of Bukit Dharma in the village of Kutri just 5 kilometers from Denpasar. This queen was supposed to have been the manifestation of Durga, the Goddess of death, and at Durga Kutri, her burial place, can be seen a stone statue of Durga on the back of the bull, Nandini. She is identified as the witch in the Calon Arang story, the evil Rangda of Balinese mythology.

The royal tombs of Udayana on the banks of the Pekrisan River, became the Buddhist hermitage of Gunung Kawi, and the rock faces of the George are a massive feat of stone carving. The entire valley is dotted with tombs, residences and meditation caves, scattered amongst breath-taking rice terraces that pave the hillsides’ steep descent.

Anak Wungsu, the younger son of Udayana, inherited the Kingdom in Bali, and his older brother Airlangga went on to rule East Java as inheritor from his mother’s side.

The next three generations saw the rise and fall of many Kingdoms in Java, but Bali was little affected till the Majapahit Dynasty began to develop in power and conquer far flung parts of the archipelago which for the first time became united under a common ruler, including Bali.

Prior to the interference of Majapahit, Bali was ruled by Raja Sri Aji Asura Bumi Banten and his minister Kebo Iwa, from their palaces in the village of Bedahulu. The Raja was a tyrant, and folk tales depict him as an ugly man with a pig’s head. Kebo Iwa was supposed to have possessed supernatural power with which he built several temples all by himself, taking only a couple of nights to complete the feat. Folk tales portray him as a giant with long fingernails with which he could carve a rock face.

The Majapahit Empire appointed Sri Kresna Kepakisan to rule over Bali. He built a palace at Samprangan, near Gianyar, which duly passed on, to his son, a most ineffective fellow. The younger brother, Ketut Ngelisir, left the region and established a separate palace in Gelgel, near Klungkung, from whence he was able to usurp his brother’s failing powers and rule Bali independently.

The history of the city and rajadom of Gianyar, as with most history in Bali, is based upon legend and the genealogical “babad” stories recorded in the Balinese lontar manuscripts. The name Gianyar is thought to have derived from the words Griya meaning “priest’s house” and Anyar meaning “new”, possibly referring to the site upon which the original palace of Gianyar was built. The Raja of Gianyar was known as Dewa Manggis, and his Kingdom emerged as a distinct power in the 18th Century, prior to which his realm belonged to neighbouring kingdoms. By the beginning of the 19th Century the Dewa Agung of Klungkung had lost most of his power through warring with neighbouring Karangasem and Lombok.

The subsidence of the powers of Klungkung afforded an opportunity to the ambitious local Panggawa of the village of Gianyar, who by means of deceit, poisonings and war was able to overpower his neighbouring lords and gain control over a large area. This was the first Dewa Manggis. He was unpopular, and considered an upstart by the other Rajas. His ambitions led to a period of confused warring between the other southern rajadoms, which gave the Dutch, who had for some time been trying to gain control, increasing opportunity to become involved. The warring reached a peak in the 1890’s when Dewa Manggis VII, deeply in trouble, decided to submit to the ruling Dewa Agung. He was imprisoned, and the Kingdom of Gianyar was shared out between Klungkung and Mengwi.

It was not long, however, before Tabanan and Badung conquered Mengwi and redivided the defeated kingdom amongst themselves. Two sons of Dewa Manggis VII managed to escape from Klungkung in 1889 and enlisted the help of Cokorda Sukawati of Ubud to reestablish their Kingdom of Gianyar.

Fearing further opposition, the new Dewa Manggis allied himself with the Dutch, and in 1900 Gianyar was accepted as a Dutch Protectorate. Under this arrangement Gianyar prospered, as the Dutch continued their efforts to subdue the rest of southern Bali. The palace of Puri Gianyar became an elite centre of social life, with the effect that the arts of the area received more attention and royal patronage than ever before, and a great blossoming of artistic activities took place within the region. During this time western artists Walter Spies and Rudolf Bonnet came to live in the area and also greatly influenced the development of the arts.

The Javanese occupation in Bali in 1942 brought a temporary halt to this. Close on the heels of Hiroshima and Nagasaki bombings, Soekarno and Hatta proclaimed the Independence of the republic of Indonesia. The Dutch powers tried to return to enlist the help of their old allies in Gianyar, but to little avail.

Buleleng Regency

The northern region of Buleleng stretches from east to west in a narrow coastal strip backing onto foothills that reach up to the central mountain ranges. Along the coastline rice fields reach almost to the sea, and there are a series of lovely secluded beaches, perfect for water-sports and skin-diving, with colorful underwater coral grottos.

The Kingdom of Buleleng rose to power during the 17th Century, under the leadership of Gusti Pandji Sakti, who extended his realm of authority to the neighboring kingdoms of Karangasem and Jembrana. An association with Mengwi lasted till the end of the 18th Century, when the two kingdoms separated again and lost their powers to the warring princes of Karangasem.

The Dutch control began in 1848, ending the feudal rule of the Rajas. The women of Buleleng were the first to adopt the Kebaya Malay blouse which was enforced by Dutch rule “to protect the morals of the Dutch soldiers”. Singaraja was chosen by the Dutch because of its excellent harbour as their capital.

The Banjar system of sub-village communities in North Bali is not as institutionalizes as it is in South Bali. The way of life centers more around the individual family with the accompanying effect that the caste system is not as rigid as in the south.

Singaraja’s long history as the major port in Bali has resulted in a mixed population of Muslims and Chinese as well as the indigenous Balinese. The city was always a trading centre for the Bugis sea traders, former pirates who operated throughout the archipelago from their home ports in Sulawesi. Chinese influence from the merchants who have made Singaraja their home for thousands of years is also quite apparent, the long association with the Dutch has resulted in many imposing residences of European design. Hotel Singaraja was the former seat of the Dutch Governor.

Negara

Negara is farmed for its bull races, held every year between July and October. The dates of the events vary from year to year. Information can be obtained from the Badung Tourist Promotion Boards office in Denpasar on these. Water buffaloes are used to pull the tiny carts, gaily decorated for the occasion, at high speed down the race track. Held to celebrate the end of the rice harvesting season, the races are judged both on speed and style, and create and amazing spectacle, enthusiastically watched by crowds of local people as the bulls thunder down the narrow mud track, bells ringing and silken banners flying.

Perancak
The coastal village of Perancak is named for its ancient temple, Pura Ancak, where the Hindu priest Dang Hyang Nirartha first set foot on Bali.

The Bali Aga (The Original Balinese)

The original Balinese or Bali Aga, are a unique ethnic group that still live and practice a way of life that pre-dates modern civilization. The Bali Aga are thought to be the original inhabitants of Bali who fled imperialistic invaders, eventually finding refuge in the solitude of Bali's remote mountains. Only two villages remain - which until recently, were firmly shut away from the rest of the world, hidden in the hills of East Bali.

Located just west of Candi Dasa lie the villages of Tenganan and Trunyan, isolated across the vast Lake Kintamani. The villages, home to the Bali Aga, are shut off by a solid wall surrounding the entire village. The wall is only broken by means of four gates, each facing north, south, east and west. Within these walls lies a massive Banyan tree surrounded by a low wall of uncut stones, making up a small enclosure for a very sacred temple. Tenganan has only recently opened up to outsiders although strict rules still apply, especially concerning marriage to outsiders. Tenganan has wonderful fabrics, including the renowned double weave ikat cloth.

The villagers of Tenganan are tall and slender with very pale complexions and refined manners. The men folk still wear their hair long and have a communistic system which does not recognize individual ownership of property. Every house in Tenganan looks exactly alike, with a flight of steps leading to a small gate opening into a courtyard with sleeping quarters, kitchen, and a long house for storage. A small empty shrine, signifies a place where spirits may rest when they visit their descendants.

Tenganan owns huge tracts of fertile and well cultivated lands capable of satisfying the needs of the village; and also making Tenganan one of the richest in Bali.

A people known for their filed and blackened teeth, the Bali Aga are said to bring the spirits of their ancestors down to Earth for protection through sacrifices. The Bali Aga leave the bodies of their dead in the jungle to be carried away by the spirits, and they are believed to have possibly eaten parts of their headmen's bodies to absorb magic powers. Family clans are ruled by a council of elders who are also religious priests. The Bali Aga revere the forces of nature and the spirits of their ancestors, with whom they continue to live as a great family of both the living and the dead.

Bali Aga Rites
The Tenganans practice an ancient rite known as mekare kare, the ritual blood sacrifice. This is not as gory as it sounds, but an event where all villagers get involved in an annual ritual combat, using thorny pandan leaves to draw blood.

Each combatant hits his opponent with the aim of drawing blood. The ritual fight will be held every time there is a temple ceremony is Tenganan, which tends to fall in the fifth month of the Balinese calendar.

The fighting and the blood are real, and all participants come well prepared, carrying weapons of a rotan-woven shield and a bundle of thorny pandan leaves, used to scratch the opponent's skin until it bleeds.

Before the fight begins, participants drink rice wine or tuak, fermented local palm, to symbolize brotherhood and sportsmanship. But when the selonding music fills the air, a volley of fierce jeers, insults, cheers and shouts are thrown to instill fear. And the fighting begins.

The fighting is judged by a mediator, most probably a prominent figure of the village, and usually lasts for a fierce 5 to 10 minutes. The first person to draw blood with the thorny weapon is victor, and the person he draws blood from is the vanquished. Both victor and vanquished are broken up by the mediator as soon as blood is drawn.

As the injured are treated with traditional liquid medicines, and all fighters recover their strength, the whole village prepares food and drink for an elaborate feast which must follow the Balinese sacrifice of human blood.

Balinese culture has also got a population control mechanism in their child naming practices, and this is not only confined to the Bali Aga, but encompasses every Balinese. Every first born is named Wayan, second born Made, third Nyoman, and the fourth Ketut. Anymore children will see a repeat of the names following the order. But this practice definitely is a big hint and subtle reminder to stop at a maximum of four!

Bali island has been both a tropical paradise island in the Indonesian archipelago, picturesque and immaculate. It has a rich culture, beautiful landscapes, rice paddies tripping down hillsides like giant steps, volcanoes soaring up through the clouds, dense tropical jungle, long sandy beaches, warm blue water, crashing surf and friendly people who don't just have a culture but actually live it. Bali, the perfect holiday destination for all ages offers something for everyone. This tropical paradise has a unique blend of modern tourist facilities combined with wonderful shopping and a rich past and heritage. Balinese dancing, music, visual arts and architecture are unique and accessible to visitors

The Balinese people are proud of having preserved their unique Hindu culture against the advance of Islam, the dominant religion throughout Indonesia. This is still reflected in day-to-day life and can be seen in the numerous ceremonies, Balinese festivals and magnificent temples and palaces. Some of the best surfing beaches in the world can be found on the western side of the island whilst conversely the eastern side is a wonderful haven for families, with beautiful white sand beaches and gentle seas.

Filmmaker Lawrence Blair, midway through documenting Indonesia's indigenous peoples, planned to avoid Bali, with its international airport and luxury hotels. But "When I finally arrived in 1975, on the desk of the immigration officer who stamped my passport was an exquisitely woven offering of flowers with burning incense leaning against his ink pad. Outside, I noticed an even more elaborate offering affixed to the radiator grill of my taxi. For this was the day of offerings to the active sharp and blunt objects of our lives, ...thus ritually connecting the officer's inkpad with the front of my taxi." Bali, which means "offering" and is popularly known as the "Island of the Gods", had cast its spell on Blair. It's a religious oasis where two million Hindus, out of a total population of over 3 million, live and breathe their faith 24 hours a day.

Bali lies just below the equator in Southeast Asia, part of the world's largest stretch of volcanoes. Peppered with mountains, lakes, rivers and forests, it has 2,147 square miles of fertile land and history. Legend tells us that the Supreme God, Ida Sanghyang Widi Wasa, created the sky for Gods, the Earth for animals and seas for fish. He decided to create man in an earthly paradise. Pulling a fish from the water, He held it to the light. Its tail became the Kutri peninsula, its gills Lake Batur, and its backbone the range of mountains shimmering across the length and breadth of the island.

Many have felt Bali's blessedness. Hickman Powell, a 1930s visitor, called it a "vast wonderland" and the "embodied dreams of pastoral poets" and India's Jawarhalal Nehru immortalized it in the 1950's when he dubbed it the "Morning of the World." Adds Blair, "It wasn't surprising that the rest of the world saw Bali as the living symbol of heaven on earth, where man and Gods, nature and the spirits, the within and without, co-existed harmoniously in the best of all possible worlds. What did surprise me, was finding that the Balinese entirely agreed, and took the unusual position that the grass was indeed greener on their side of the fence."

Tourism
Over 1.2 million tourists a year have their impact. A recent visitor, said that "the Areas around the big beach hotels have a low vibration now." A thousand hectares of rice fields are turned over yearly for development, much of it for tourism. You can't drink the tap water, and when stepping out of a hotel you're likely to be accosted by hawkers although this has been greatly reduced over the last 3-4 years. So why do travelers flock to Bali? Many are eager to witness the non-Western, uninhibited Hindu culture which is Bali's charm. And the Muslim Indonesian government, understanding the economic benefits, tries to maintain it in several ways. Hotels are restricted to certain areas. Tourists aren't allowed in the center of temples. And the rigidity of Balinese social structures keeps tourists at the "onlooker" level, where they are content to observe. Hinduism Today interviewed Hindu Balinese and outside visitors to understand what fosters Bali's charm. Their insights are shared in the context of a day in the life of Balinese village housewife as told by her nephew.

5am: The housewife is the first to arise, she fetches firewood, water at the family well, then makes porridge. After breakfast, her two children go off to school and her husband goes to the nearby rice field. Most Balinese eat very simply at home and the meals are mainly rice. It's consumed, using fingers, with a side dish of vegetables, tofu, soy sauce and a spicy chili seasoning made fresh every day. A banana leaf is usually the plate. People eat little meat in everyday meals, deriving most protein from soy products, and more converts to total vegetarianism are appearing with the desire to eat pure food. Even though life is urbanized in Denpasar, Bali's capital, the youth of today still "offer cooked food to ancestors, devas and buta kalas (evil spirits) and worship at the family house temple and recite Gayatri Mantra" every day.

It's hard work for the men in the fields, but the inseparable religion (shrines to Dewi Sri, the Rice Mother, dot the fields) offsets hardships of a lifestyle largely unchanged since the 1600s. In the 1970s bureaucrats tried to impose the "Green Revolution" on Bali's rice irrigation, but it failed miserably and farmers reverted to their intricate "water temple" system.

8am: A festival is coming, so decorations have to be made out of young coconut leaves for a couple hours. Then it is time to cook lunch, which the husband will return to the house to eat. Before serving, the housewife offers rice and salt to all corners of the house and the family temple. Dewan Nyoman Batuan, a painter friend of Lawrence Blair, once observed, "You don't need much in Bali, just enough to eat and to make necessary ritual offerings. Feeding the Gods feeds your soul as well."

The Balinese youth feels that Hinduism fares better in Bali than in India, because it's cared for by the government, the Hindu Parishad, teachers and village customs. Most schools have a Hindu religion teacher who, besides parents and priests, is the Balinese equivalent of a guru. Most girls wish to marry Hindus. The young people believe the next generation will be even stronger than now. In fact, Western visitors occasionally convert to Balinese Hinduism, as in the case of scholar Fred Eiseman: "The Central Hindu Dharma Committee approved. Then a pedanda (high-caste priest) at a Denpasar temple said prayers and administered a purification offering, bestowing the name I Wayan Darsana. He received a certificate from the committee signifying his religion."

12:30pm: Naptime for the housewife and her husband. Then she will make more decorations. Unless the wife has an outside job, her main duty is to make offerings and care for the house. She may gossip with a neighbor or help her conduct a home ceremony. Kids return from school and play gamelan instruments or help in the rice field. Young children are revered as divine. They're carried everywhere, held in the protective arms (without ever touching the ground) of a family member until three months old.

Bali has an extraordinary sense of community, transcending Western ideals of liberty and individualism and putting cooperation above competition. The Balinese will tell you that this "keeps us from differentiating between rich and poor. By following individual ways, people don't share." When Blair was invited to build a home on the land of a Balinese, he was told, "It's not my land anyway. Only Gods can own land. Humans borrow it for awhile." The whole village turned out to help build Blair's house.

6pm: An offering is given to the home's four corners and temple. The housewife and her husband leave for their nightly dance performances in temples all over Bali, to which they often bring their children. He is a drummer, while she is an opera dancer. Dances begin at 10pm and last till early morning. Bali has 20,000 public temples, and most homes have a family temple. Each celebrates its dedication anniversary, which is frequent, because the Balinese lunar year lasts just 210 days. It's hard to miss a temple festival, because one occurs somewhere every day. But watch what you wear as modest clothing with a sash is the rule for everyone. Blair observed, "Food and entertainment is right in the temple. If my childhood churches were like this, I would've spent a lot more time in them!"

Most Balinese youth say they always observe at least five festivals: 1) Galungan, where deified ancestors descend to former homes; 2) local temple anniversaries; 3) Nyepi, or Day of Silence, during which the whole island shuts down, people stay home to meditate (tourists can't leave their hotels), and lights are out; 4) Saraswati puja; and 5) Purnima - full moon. Many Balinese pay homage to knowledge on Saraswati Day. They will make offerings of yellow rice to their temple and books. Children sweep schools with brooms to honor their place of learning.

Shadow puppetry, dance, theater, carving and other art forms are abundant. Nearly all arts are religious, because all life is religious for the Balinese. Painters aren't possessive about their work, and even create many of their canvasses together. The flowering of a dance artist has been described as follows "My grandfather was an actor, puppeteer, musician and dancer. I began at age six by watching older dancers perform at my village, who I then imitated. My grandfather saw I was interested, and corrected my moves. One day he appeared with a costume and said, 'Let's go to the temple.' I was scared. 'I've never performed with an orchestra!'  He said, 'No problem, you can do it.' This was my debut, at age seven." Girl dancers are at their peak at age 11, because they're still considered totally heavenly, until puberty. One instructor used no mirrors for training. "If the inner dance is right," she says, "it will show itself outwardly."

With Bali's powerful belief that religion is woven into every part of life, it's no wonder that the Balinese youth would tell brothers and sisters worldwide: "Keep Hinduism, it's the great religion. All must learn its essentials. We must be strong in faith and devotion. God will always bless us."