A group of children are playing in a building with a dirt floor. Some of them are running around, some of them are crowded around a chess board, and others are sitting on a long wooden bench. At another end of the building, a group of old men are chatting, each holding their prize fighting cocks. They are talking about the taien (cock fight). While the men chat, the cocks begin to crow, one after another, stirring up a great clamour. In another corner of the building some old trader women are busy selling peanuts, ruick, tipat and Balinese cakes. Such is a typical afternoon in the banjar hall of Bukit Jangkrik, about 3 kilometers from Gianyar. The same kind of scene can be seen in banjars all over Bali.

At the head of the banjar is the kelihan dinas, who represents the banjar to the sub-district and district-level branches of government. Anything to do with (civil) administrative matters of state - such as obtaining the various documents needed for job applications, school enrolments, passport applications, identity cards, 'good behaviour' cards, birth certificates, school certificates and family registers is the domain of the kelihan dinas. The term of the kelihan dinas is vague, and in many cases the post in held indefinitely by one person.

The post of the kelihan adat, the 'traditional' banjar head, is officially parallel - neither above nor below - to that of the kelihan dinas. The kelihan adat is responsible for all matters of a 'traditional' nature, such as weddings, temple ceremonies, and what and what may not be done according to tradition. The term of a kelihan adat is usually five years, but it depends on the banjar in question whether a kelihan adat may serve two terms or not. "The kelihan dinas can sometimes double as the kelian adat, It depends on the will of the banjar members.

The banjar also includes several community groups, such as the PKK (Pembinaan Kesejahteraan KeIuarga: Maintenance of Family Welfare) and the STT (Sekehe Teruna-Teruni: youth group). In the name of 'women's development', the New Order government established PKK all over Indonesia, and it was in the seventies that the institution became integrated into Bali's banjars. Its main activities are sewing and cooking classes. Whilst it falls under the auspices of the banjar, the PKK is not strictly a traditional Balinese community organization. It is a development institution molded in the New Order style.

Like the PKK, the STT is also often made responsible for implementing development programs - in this case ones that relate to youth. The majority of STTS, however, are most active at Galungan, the Hindu festive day which falls every six months, when they convene bazaars to raise funds for community coffers.

In addition, each banjar has at least one subak, which is responsible for regulating agricultural matters such as irrigation and harvesting. The head of the subak is called a pekaseh, whose responsiblity is to regulate the flow of irrigation water, and ensure every paddy gets and equal share.

It is obligatory for each banjar to have an awig-awig, or a constitution. Based on traditional law, as opposed to state law, the awig-awig regulates the activities of the banjar and its members. Awig-awig vary according to banjar, but according to Made Alon, Panti Cede's kelihan banjar: "There are many similarities in the awig-awig of banjar in close proximity with one another.

Whilst a common assumption is that the Era of Reform has ushered in greater democracy, many sources believe that the banjar has been reforming itself for generations, and that the most visible changes the banjar is now undergoing have little to do with changes in the broader political sphere. Such is the opinion of Putu Suasta, one of Bli's most frequently quoted cultural and political commentators. He believes that the banjar has been changing long before the Era of Reform was born. "Balinese have been facing moral and cultural modernisms for some time, and have opted to incorporate many elements that 'newness' into their everyday lives, thus bearing forth a whole new set of Balinese values," he says. Contemporary Balinese values, Suasta points out, include the incorporation of modern infrastructure and management styles which can generally be referred to as the 'globalization' of the banjar. "There's no need to fear that the banjar is going to change its role as a traditional institution. Any changes instituted by a banjar are most often only those necessary to keep up with the times."

Overcoming status in the banjar is a matter of adopting new management systems. The banjar is like any organization. - changing it is only a matter of management. Nowadays, professional management systems are a must for any organization that wants to progress, even of that organization is a so-called traditional one.

The kind of management style adopted needs to be in keeping with the particular conditions of a given banjar, its human resources, its economic situation and its geographic location. To date there's never been a banjar which has had to disband itself. The problem facing the banjar is not whether it can continue to exist or not, but how to adapt to broader changes taking place.

It tends to be those banjars with the foresight to institute necessary change that end up retaining their independence. "I have no problem with banjars establishing their own banks, mini-markets, co-operatives or making use of communal banjar land for shipping centres or markets. it is these kinds of economic initiatives that can keep banjars and their members from becoming dependent on government resources.

For the banjar itself, it is hardly a matter of being dragged kicking and screaming into the future unknown. The majority welcome change with the eagerness of a sprinter at the starting block, even Gianyar's Bukit Jangkrik, which is about as far 'in the sticks' as one can get, so to speak. Improvement of public roads and the community hall, the establishment of a village co-operative, and increasing banjar funds top the list of his constituent's demands.

Many banjars, both rural and urban, have been exhibiting their eagerness to change. The most obvious examples are banjars located in Denpasar. Most obvious because it is banjars in Denpasar that initiated a trend in 'rehabilitating' the banjar building - a measure which has not received unanimous support. In spite of his fervour for renewal of lie banjar, ecturer in Balinese culture at Denpasar's Udayana University, many admit that they are less enthusiastic about the drastic measures some banjars have gone to to 'rehabilitate' their community halls. This could easily have the effect of undermining the communal nuances of the banjar space.
Many people confess that they are hesitant to continue using 'rehabilitated' banjar halls that are now complete with marble floors and such, for traditional activities such as childrens games, trading traditional Balinese snacks, and cock-fights.

While some sources believe that adaptation to globalization is the primary challenge currently facing the banjar others see the reclaiming of autonomy as the main reform program at the banjar level. That the banjar has the capacity to welcome new values is a fact of which many are still unconvinced and can't deny that modernity and globalization are facts of life in Bali. But have no fear that this will result in the disappearance of traditional values. The banjar, system is too strong to be destroyed by modernization. But is the lack of clarity in the way the banjar is structured which has the potential to intrude on the autonomy of the banjar,. Many believe the affairs of many banjars are dominated by administrative matters of state, rather than serving the interests of their members. The banjar should ideally be an autonomous body, not a branch of the sub-district administrative office. That means that nobody, not even the government, should be able to intervene in the affairs of the banjar. It is the responsibility of the banjar, therefore to educate its members about principles of autonomy and self determination.

Similarly, it is not enough for the banjar to "simply exist. There is widespread eagerness for traditional institutions to be strengthened vis-a-vis the central state. The only problem is the lack of consensus on what kind of new system will serve to strengthen such institutions."

One of the most vital ways in which the banjar, needs to change is to cease allow itself to be 'acted upon' and start becoming a more pro-active institution. "New morals and values are increasingly being applied to the lifestyles of the Balinese, and much of this is due to globalizations. As a traditional institution, the banjar needs to actively respond to such changes, if it is not to be effortlessly molded at will by the powers that be." It is believed that the autonomy of the banjar has been undermined during the the New Order period (1966 - 1998, ed.) "Clearly, this places a burden on the banjar. And it is one of the primary problems a banjar faces in determining its priorities and continued existence into the futur. In other words, the greatest challenge facing the banjar is not the entry of global values to Bali, but intervention of the state itself, a fact which has been particularly evident in the New Order period. The Balinese have been managing the challenge posed by the entry of so-called foreign values for decades, and with great skill. The proof of this is that globalization has detracted little from the resilience of Balinese traditions. But state intervention poses an altogether different and new challenge.

Physical improvements to the banjar, such as rehabilitating the banjar hall, adding extra storey to it and renting out the bottom floor for commercial purposes is one of the ways the banjars can utilize the assets at its disposal in the interests of taking greater control of its destiny. As long as those banjar activities which are of primary importance continue as usual, such as ngayah (communal work bees), mebat (communal rituals where offerings are devoted to the Gods and the resulting produce divided up amongst banjar members), and paruman (meetings of the committee of banjar officials).

But once a banjar begins to prioritize economic activities, its purpose changes from one of a socio-religious institution to a socio-economic one. Such a shift is to a certain extent unavoidable given the ubiquity of global capitalism, and the importance of one of its biggest industries tourism - to Bali's economy. But what happens when capitalism, too, fails? Balinese should not be too concerned considering that our religious traditions have a long history of a strong social and economic basis. It's only natural that the activities prioritized by the banjar are changing. Capitalism has changed the lifestyles of all Balinese. It's even got to the point where religion has become subject to economic considerations.

Indeed traditionally, the activities of the banjar have included economic ones, such as money lending co-operatives. and the subak system. But the traditional understanding of banjar economic activities was that they be for the common good, not for individualistic gain. Banjars that want to continue to exist into the future should prioritize the teaching of Balinese script, and the philosophy inherent within that script, to their members. The banjar should take more of a role in reminding the middle classes of the importance of synchronizing traditional and global values into a new, Balinese value system. It's unfortunate that much of the Balinese middle class tend to consider traditional values as passe.

Of foremost importance to the banjar in meeting the third milleneurn is the recognition of it by all parties as an independent and autonomous traditional institution. It is only in this way that the banjar will have the capacity to nurture and preserve Balinese culture. "We have to remember that the banjars are the roots of Balinese culture. The banjar needs to return to its original function, that is as a cultural centre for its members. In this way, it is at the banjar that children can learn menggambel (to play Balinese gamelan music.) "Becoming a kind of cultural centre is a way for the banjar both to strengthen its institutions base and to prepare itself for the changes it will have to face. It will ensure the continuity of the banjar from generation to generation. On this note, he expresses hope that the banjar youth will in the future become more aggressive in developing and nurturing traditional values via the activities of the STT.

But what can really be expected of the banjar youth groups? Based on past experience there is in fact little room for the youth to play a role within the banjar. Most young people are busy with their own activities outside of the banjar, like attending university or working. Similarly the committee can make efforts to get some worthwhile programs going, like improving our management capacity, making a community newsletter, planning a village library and obtaining scholarships for our members who do particularly well in school. But many of the members aren't even attending school and, if they do so, its usually only to primary school level or at the most to junior high school. That's not really a level of education that serves as the basis for progress. So it's not surprising that when the current members finish their term. no-one wants to continue the programs that had been initiated.

Even during these times when many hope for a more open future, Bali's official youth groups, it seems, aspire to little. But few Balinese fear that this spells the end of the banjar. The banjar will live on even if it fails to resolve a dilemma that is as universal as it is real to Balinese communities: how to remain adaptive and flexible without renouncing one's independence?

The staple food of Bali is white, polished rice. Nowadays cooked rice (nasi) is of the fast growing "green-revolution" variety found everywhere in Asia. The traditional Balinese rice (beras Bali) tastes better, but is restricted to a few areas and is now mainly used as a ritual food. Other, less frequently grown varieties, are red rice (beras barak), black rice (ketan injin), sticky rice (ketan) and a type of dry rice (padi gaga) grown in the mountains. Rice consumption averages 0.5 kilo per day.

Many local vegetables grow in a semi-wild state. These include the leaves of several trees and shrubs, varieties of beans (including soybeans), water spinach (kangkung), the bulbs and leaves of the cassava plant, sweet potatoes, maize, etc. ne flower and trunk of the banana tree, young jackfruits (nangka), breadfruits (sukun, timbul) and papayas may also be cooked as vegetables. Foreign vegetables such as cabbage and tomatoes are now commonly found also.

Though they form a major part of the diet, vegetables are considered low-status; high status foods are rice and meat. Because it expensive, however, meat is reserved for ritual occasions. Surprisingly, fish plays a relatively minor role as a source of protein. Though the seas surrounding Bali are rich, the Balinese are not avid fishermen, as the sea is considered dangerous and impure.

Some tourist restaurants present special Bali nights, featuring dishes such as suckling pig, a Balinese banquet favorite. Unless you are invited to dine with a local family, these special events may be your only way to sample the true Balinese cuisine. Almost every restaurant will serve nasi goreng (Indonesian fried rice with a fried egg on top) and mie goreng (fried noodles with egg). These basic dishes are generally the favorites amongst tourists and travelers.

Vegetarian versions may be requested. Another Indonesian favorite is satay (spicy marinated thin slices of meat, threaded onto a skewer, barbecued, and served with a spicy peanut sauce). Satay ayam is chicken served in the same way.
 
The distinctive flavor of Balinese cuisine derives from a sambal condiment and spice mixtures. A standard mixture will include shallots, garlic, ginger, turmeric, galangal, cardamom and red peppers ground together in varying proportions depending on the recipe. A distinctive flavor is also imparted by strong-smelling shrimp paste (trasi) and chopped cekuh root.

The usual drink served with Balinese food is water or tea. Apart from this, there are three traditional alcoholic drinks - drops of which are sprinkled onto the earth during rituals to appease the bhuta or negative forces. Tuak (or sajeng) is a mild beer made from the juice of palm flowers. 'Me flower is tapped in the afternoon, the juice collected overnight in a suspended container, and the next morning it is fermented and ready to drink.

Arak or sajeng rateng ('straight sajeng') is 60 to 100 proof liquor distilled from palm or rice wine. It is basically colorless, but may have a slight tint from the addition of ginger, ginseng, turmeric or cloves. Brem is a sweet, mildly fermented wine made from red or white sticky rice. Yeast is added to the cooked rice, which is wrapped and after about a week liquid squeezed from it is ready to drink.

Your gastronomical experience in Bali is as enchanting and full of discovery as your cultural experience. I am a total believer that a significant portion of traveling should also involve your taste buds. Of course, if you prefer to stick with cheeseburger or a Colonel Sanders' meal-deal, or to drink your regular Bud light in your Hard Rock Cafe, they all exist in Bali as well. But we know that's not why you come to Bali, is it?

Let us take this culinary adventure (would you care for the java of Bali first?):

Well, typically, a meal consists of a plate of steamed rice, and a number of main courses. Instead of eating one course at a time a la Western meals, the main courses, and sometimes including the soup, are all eaten at once. Soup is poured over the rice much like a steak sauce is poured over the steak. Desserts are mostly tropical fruits, which by themselves are enough of a feast and a reason to visit Bali!

Balinese usually eat three meals in a day, with lunch as the primary, heaviest meal. Breakfast can be as light as a cup of coffee (which is usually not light), or a plateful of "nasi goreng" or fried rice. Lunch is the heaviest meal, with a plate of steam rice (or a mound if you prefer), accompanied by a number of main courses, usually consisting of a meat or fish dish, a vegetable dish, and a soup. Dinner is a smaller version of lunch. Desserts for both lunch and dinner can vary from various kinds of fruits, depending on the season, to a specially prepared dessert like pisang goreng (fried banana fritters) or tape (fermented sticky rice).

As a Balinese grandmother used to say, you haven't had a complete meal unless you have had rice. Rice is the basic food for most of Asians. But it is more than that for Balinese - it is the basis of life itself. One of the most respected goddesses in Bali and certainly the most popular is Dewi Sri - the goddess of rice. The rituals of rice, from planting to harvesting are an important part of a Balinese life.

But we digress. How do Balinese prepare rice? First and foremost, to guarantee absolute freshness, threshing rice is done daily by the women of the family. In a clay pot, you wash the result twice, enough to clean it yet does not wash out the taste. You pour water until it is about one joint of your middle finger above the surface of the rice. Covered with a lid, the pot is put on top of a medium fire. When it boils, you slide the lid a little bit, allowing the steam to escape. When the water is gone (but the rice still looks very wet and sticky), you lower the fire and keep the pot there for a few minutes. You will get a delicious, aromatic, and moist steamed rice that even the royalties of Bali will appreciate.

Of course, if you can't manage your daily rice threshing, or a clay pot, the modern stainless steel version would do. Or a rice cooker, if you must.

Besides steamed rice, Balinese also eat a lot of fried rice, usually for breakfast. The idea is that you fry rice that you have left over from the previous night. It is simple to prepare, yet it has such a glamour.

First, you heat oil in a large wok, throwing in chopped shallots to flavor and to add a nice aroma into the oil. Then you put things that you want in the fried rice. You can put shrimp or pork or vegetables. Next comes the rice. You add salt to taste and pour a good amount of soy sauce until the color turns brown. You can also add chili pepper to taste. Leave it for a few minutes, and it's done.

Now, the presentation. Balinese like to eat their fried rice with eggs, either a super thin omelette cut into thin slices and mixed with the fried rice, or a sunny-side up (we call it "mata sapi" - cow's eyes, literally). Additionally, you slice cucumber into thin slices, and decorate the sides of the plate with them. Lastly, add a touch of fried shallots and a krupuk. With a glass of es teh manis (iced tea, sweetened), you are ready for a wonderful breakfast. This is childhood memory of Sunday morning for many Indonesians.
If you are not ready to do all the cooking above, any decent restaurant or hotel will gladly prepare it for you.

There are different kinds of soups:

Bakso: chicken or beef broth, usually accompanied by various kinds of spices. It usually has either fish balls or meat balls. Bubur ayam (Chicken porridge): thick rice porridge with chicken pieces. Usually served with cah-weh (a Chinese bread).

The primary desserts in Bali as well as in the rest of Indonesia is fruit, which is available in more varieties than you can think of. There are literally tens or even hundreds of different kinds of bananas alone, from a small, pinky-sized, gold-colored bananas to a foot or foot-and-a-half, dark green ones.

One favorite dessert is pisang goreng or fried banana fritter. Traditionally, my mother would make pisang goreng for afternoon snack. And you can find numerous street vendors who would make these and other snacks out in the open air (with all the dusts from bemo spicing the food).

Another traditional dessert is tape (ketan or ubi) or fermented sticky rice or cassava. This dessert is made by first steaming the sticky rice or boiling the cassava, pouring ragi or yeast powder to help the process of fermentation, and storing it for several days to allow the fermentation process to take place. The result is a sweet (if you do it right), delicious, and aromatic tape ketan or tape ubi. (Incidentally, the side product of a tape making process is the wine that comes out of the rice that becomes a light alcohol beverage called brem).

There are various kinds of beverages that are unique to Bali or to Indonesia.

Cendol - a jello like consistency, green pieces of tapioka, mixed with water and santan or coconut milk, and sweetened by a liquified gula jawa or brown sugar.
Es campur (Mixed drink) - somewhat similar to cendol, but it contains a variety of things. In addition to different kinds of tapioka products, sometimes people different kinds of fruits like avocado, nangka or jackfruit, etc.
Air kelapa muda (Young coconut juice):
Fruit juice - you can find various kinds of fruit juice drinks, from papaya to markisah (passion fruit) to sirsak (Dutch durian).

For alcoholic beverages, there are two primary drinks:

Brem (Rice wine) - As described above, brem is a by-product of tape. The wine comes out of the rice because of fermentation.
Arak - arak is a kind of hard liquor. It is fermented from the sap of a special kind of palm tree.

Additionally, there are variants of non-alcoholic beverages above that have met Balinese creativity and outside influence, resulting in various kinds of interesting drinks. Air kelapa muda (young coconut juice) with various kinds of liquors like rum or tequila can be found in many restaurants, presented attractively in the coconut fruit itself. And what can be more interesting than a Pina-Colada like drink served inside a freshly cut out pineapple?