In Bali, a sacred mask serves as a protector of a village. Balinese believe that it protects all its followers as long as the deity that resides in the mask is constantly appeased with rituals and devotions. When a temple priest has a vision instructing the worshippers to acquire a sacred mask in which the deity of the temple can reside, the priest and worshippers will summon a consecrated mask maker to create a sacred mask in which the protective deity will reside. Only a few carvers in this island are qualified to carve a sacred mask. Only a member of high caste are allowed to initiate the carving of sacred mask, and difficulty of forming the mask further limits the eligible.

The process of making a sacred mask begins with choosing a propitious day to cut the sacred wood for the material of the mask from a sacred tree. The choice of the tree from which the sacred wood is secured is also extremely important. The sacred trees which are considered fit as sacred mask material are Pule (alstonia scholaris), Waru Taluh, Kepah, and Kepuh Rangdu. Most mask makers prefer Pule (white cheesewood, milky pine, or milkwood) while for the sacred mask Kepuh is considered superior since Banaspati Raja (guardian of the trees) resides in this tree. Both Kepuh and Pule are strong but not thick, which facilitates the carving process, and are light in color, which makes them simple to paint.

(more…)

Balinese language clearly expresses the hierarchy in Balinese society. Balinese often speak of three broad language levels, though each of these levels has sub-levels within it. These three broad language levels can be explained as Low Balinese, Medium Balinese and High Balinese. The Low Balinese is used by a Balinese to speak to friend from same or lower caste, family members and relatives. Medium Balinese is used to speak to stranger, people from higher caste and people of status and importance. The High Balinese is used to speak to high priest (pedanda).

The rules in Balinese language in which a low caste person must use Medium or High Balinese to a high caste person or when referring to a higher caste person but a high caste person may use a Low Balinese in return and the use Medium or High Balinese for words pertaining to the body and actions of the higher caste person while the higher caste using low Balinese terms for the body and actions of lower caste are the obvious evidence of strong hierarchal structure of Balinese language and its close connection with Balinese hierarchal society.

(more…)

Ideas of “debt” (utang, rna) are pervasive in Bali, but this is not a simple economic concept, it involves both material (sekala) and non material (niskala) realm; it seems that Balinese have “invisible” economic relations with spirits, ancestor, and myriad manifestations of God, but it is actually not a some sort of economic relation, it is some obligations that have to be fulfilled towards God, ancestor and priest. This kind of obligation occur since Balinese believe that everyone has three kind of debts in his life (Tri Rna), they are “debt to God” (Dewa Rna), “debt to ancestor” (Pitra Rna), and “debt to priest” (Rsi Rna).

These three debts are considered as a basic reason of Balinese religious ceremonies. Debt to God (Dewa Rna) occur since Balinese believe that God gives life to human and bestow innumerable mercies and graces. Balinese pay their debt to God and expressing their thankfulness by conducting myriad ceremonies and presenting innumerable offerings to the God. Sometimes in the time of danger or facing a great illness or misfortune, Balinese usually make a vow to present certain offering if God help him to face the danger or misfortune, or recover from illness. When he is able to pass all the danger and misfortune or recovered from illness, he has a debt to God that has to be paid immediately, and Balinese is usually waste no time in paying this kind of debt.

(more…)