International Journal of Interreligious and Intercultural Studies (IJIIS) ISSN: 2654-2706, Volume 2, Number 1, April 2019

CULTURAL POVERTY WITHIN THE LIFE OF HINDU POOR PEOPLE IN KARANGASEM REGENCY

IM Pidada Manuaba*, IBG Yudha Triguna, and IGB Wirawan Universitas Hindu Indonesia *

Abstract

This study examines cultural poverty in the lives of economically poor Hindus in Karangasem Regency. Poverty is a serious problem in Karangasem Regency, such that until the present time Karangasem Regency occupies the top position as the region with the highest number of poor people in Bali Province. Various efforts have been made to alleviate poverty but the dif›culty of poverty reduction in Karangasem Regency is inseparable from the occurrence of cultural poverty, such as the values, attitudes, and behavior of the poor who are, in this case, predominantly Hindus. This article discusses some of the reasons for the occurrence, forms and implications of cultural poverty.

Keywords: cultural poverty, poor people, Hindu names

Introduction to meeting basic needs; its complexity Karangasem Regency occupies the needs constructive efforts to overcome top position with the largest number the degradation of mental, moral and of poor people in Bali Province, cultural values, attitudes and behavior. speci›cally, this number is 6.55% of the In this case, poverty appears as the total population. Poverty is a multi- inability to ful›l basic needs as well dimensional problem that requires as the inability (of the community) to greater systematic and integrated efforts integrate with the wider community, in order to resolve it. Eradicating such that the community becomes poverty in this level is no longer limited apathetic, pragmatic, fatalistic, has low

92 IM Pidada Manuaba, IBG Yudha Triguna, and IGB Wirawan education level, lacks ›ghting power rather the values, attitude, behavior, and and fails to think about the future. work ethic of each person. This condition, cultural poverty, is In other words, poverty is not understood as poverty that is closely solely caused by limited access to the related to the culture of society so that it economy, markets, and literacy, but is often inherited from one generation to rather due to the values, outlook on life, the next (Lewis, in Effendi, 1995). and norms adopted by the community. The poverty can be categorized This is con›rmed by Gunawan (2010) into three, namely (1) natural poverty, that perceptions, emotions, beliefs, namely poverty caused by the limited opinions, and behaviors are based on quality of natural resources (SDA) and the people‘s belief. Therefore, it is human resources (HR); (2) structural important to build a positive belief in poverty, which is poverty caused by life so that it can strengthen people’s structural factors, namely the inability way of thinking. of social systems and structures to The cultural poverty that is provide opportunities for the poor to closely related to the values, attitudes, earn income. And (3) religious poverty, mentality, and behavior of a person namely poverty caused by wasteful in addressing the problems of the lifestyle behaviors, low education level, economic constraints faced seems to inability to work, low interest in saving, be the biggest obstacle in the poverty resignation, apathy, feeling helpless, reduction in Karangasem Regency. and cultural values that make someone This phenomenon can be seen from feel comfortable with their poverty (Tim the initial search in several regions Penyusun , 2013: 4-5). which, according to statistical data, Looking at the three categories has the highest number of people with of the poverty there appears that the low economic income in Karangasem problem of poverty involves interrelated Regency as follows. multiple factors. The initial search in the First, the community’s view of ›eld of research shows that out of the life, the way of thinking or values that three forms of poverty, the phenomenon develop have the potential to drive of cultural poverty is quite dominant in people into poverty. These views of Karangasem Regency. Given the same life or values include: —Sampun nasibe natural conditions in an area where lacur, masih mati sing ngaba kesugihan, the majority of the population is poor, diapin sugih diapin lacur masih kompor the population is found to be rather meragatang, diapin sugih sing karwan economically successful. This con›rms maan suargan.“ Its translation is, that the natural conditions are not the —Being poor is already our fate, yet dominant factor causing poverty, but also (if we are) dead there is no wealth

93 Cultural Poverty Within the Life of Hindu Poor People in Karangasem Regency to take along, either rich or poor, in credit programs (KUR), regional credit death (we) are equally burnt (within the guarantee programs (Jamkrida), and so cremation ceremony), Even (if we are) forth. This is indicated by data from the rich there is no guarantee of getting into Karangasem Regency Social Service heaven.“ What this thought implies is that the number of poor people tends that material wealth is not important in to increase whenever the government this life. The value aspect or the way launches a cash assistance program. of thinking such as the above example This indicates that government leads to a preponderance of accepting programs aimed at making the poor fate, always oriented towards the past more empowered, in fact, may have the and not progressing into the future. unintended effect of making the poor Second, the mentality of many of more spoiled and dependent. the poor to want to obtain money in Fourth, there seems to be a the shortest time possible rather than fatalistic or lazy attitude inherent in the sloughing and obtaining the rewards in part of the target group, accompanied due time often leads to setbacks in the by a certain apathy and ignorance, with government‘s empowerment programs. a desire for pragmatic needs and wants For example, providing seed money to to be met easily and quickly. Added to raise pigs or cows to the target group is this are obligatory communal religious often unsuccessful because the livestock activities that are of considerably long are more likely to be sold for fast cash duration. In such instances, as the rather than be kept or cultivated. In affected group gets involved in village addition money from the sales are not projects, often they may not properly directed to productive activities but tend appropriate the amount of time, to be spent on consumptive purposes. energy and costs needed to manage Third, the mentality of the poor these activities. This situation causes who want to maintain their poverty them to further lose opportunities that conditions in order to receive the otherwise can be spent on paid work. bene›ts from government poverty As entertainment and a past time, it is alleviation programs, such as home not uncommon for gambling activities surgery assistance, assistance from rural to take place, especially the tajen (cock joint venture groups, urban joint venture ›ghting) in the day and playing cards assistance, assistance to improve (ceki) in the evening. In combination, family welfare through community much time and money are spent by the empowerment programs, assistance with poor on the abovementioned activities, integrated farming systems (Simantri), while at the same time not earning any cash direct assistance (BLT), poor rice income. This phenomenon is found assistance (raskin), people’s business in all sub-districts throughout the

94 IM Pidada Manuaba, IBG Yudha Triguna, and IGB Wirawan

Karangasem Regency. (1988: xviii), the cultural poverty and Fifth, many men in the target group the culture of poverty are dif›cult to choose to become homeless while separate when poor people preserve taking up begging as their livelihood, sub-cultures (habits) that make them and more often that not involving comfortable in the condition of poverty. women and minors in these endeavors. In general, many local Hindus are Discussion known not to be too fond of working, Causes of Cultural Poverty of Hindus while at the same time have the in Karangasem Regency tendency to drink liquor and gamble. (1) Domino Effect of Economic Poverty Thus, begging can be seen as an The cause of the cultural poverty attractive and easier way for many poor of the Hindu people in Karangasem local Hindus to support themselves. In Regency is the domino effect of the fact, for the poor income earners who economic poverty. The cultural poverty may already be holding down some occurs because the economic poverty form of paid work, upon comparing faced since birth makes it dif›cult for their hard-earned money with the — the poor to have access to jobs that easy“ money that beggars obtain, it make it possible for them to improve is not uncommon for a percentage of their economic status. One consequence them to be infiuenced or persuaded to of this is the idea of resigning to fate join organised —begging“ groups and or destiny. For many of the poor, this eventually take up street begging. This idea is embedded in the mental structure phenomenon is found throughout the because they feel it is impossible to Kubu District area, especially in the do another business. Low savings Desa Pakraman Munti Gunung and causes another domino effect due to the Desa Pakraman Pedahan. Street begging economic limitations whereby the poor is regarded as a social problem, in can barely set aside money for saving. particular in the Karangasem Regency Family planning is the next domino with its impact growing and spreading effect. When economic constraints into other districts and cities in Bali make it dif›cult to access consumptive every year. The situation is so dire that entertainment that requires spending Karangasem Regency is said to be a some money, many married couples —beggar supplier“ in Bali. thus divert their desire for pleasure The ›ve indicative factors to the grati›cation of sex, thus, lack explained above provide an interesting of family planning leading to many perspective to study the phenomenon children with no means of stable cultural poverty in Karangasem earnings ability to support the growing Regency. According to Suparlan family is also a marked weakness

95 Cultural Poverty Within the Life of Hindu Poor People in Karangasem Regency among the poor. than if they are against it. Paying (2) Low Transformative Awareness ›nes (dedosan), being excluded The low level of transformative (kasepekang), and not getting a grave awareness is also the cause of the (setra) are seen as extremely heavy occurrence of cultural poverty, namely social sanctions so that they are better the awareness to change the conditions off following the rules set out in their faced at the present time to become social system. better in the future. Transformative In practical day-to-day reality, the awareness emphasizes intentions, hegemony of the social system can be willingness, and efforts to make the seen from the attitudes and behavior most of opportunities to make changes of the poor in implementing ngayah for the better. Therefore, a low level (social service) activities that involve of transformative awareness refiects all the indigenous customs. Outwardly poor intention, lack of will, and little the affected group takes part in these efforts of the poor to get out of the social service activities with passionate poverty ”comfort zone‘. That is, when devotion and laughter. In spite of their the condition of poverty is seen to economic limitations and the burden provide pragmatic momentary bene›ts, of supporting themselves and their the transformative actions are actually families, it is at the place of worship seen to be deterrence in achieving that they appear to ›nd happiness these desirable bene›ts. This low and ”free‘ from the burdens of life. transformative awareness ultimately This aids in con›rming the power in gets imbedded into the mindset that the hegemony of the social system to poverty is a favorable condition that inculcate the attitudes and behavior of serves them in pragmatic ways such the poor Hindu locals in Karangasem that this thinking creates apathy towards Regency who tend to prioritize change. communalism, rather than making individual efforts to increase their (3) The Hegemony of the Social and economic standing. Political Systems In addition, the prevailing political The hegemonic social system system also contributes no less refiects a form of reasoning within the importance to the occurrence of cultural community to accept various systemic poverty in Karangasem Regency. This rules through consensus or mutual can be observed in the electoral political agreement. The strong hegemony of system and various poverty reduction the social system shapes the cognitive policies that seem to place the poor as and mental structures of the poor such political objects, rather than subjects. In that abiding by the rules in the system an electoral political system in which will give them greater bene›ts, rather

96 IM Pidada Manuaba, IBG Yudha Triguna, and IGB Wirawan the political power is determined by that spends hundreds of millions to the number of voters, then the voice billions of rupiah and takes months of the poor is seen as quite important to take place is quite widespread for the politicians. For this reason, in Karangasem Regency. To fund the politicians like competing for the such ceremonies, funding sources attention and sympathy of the poor by typically come from the government, providing direct incentives along with donors, and from non-governmental political promises. This builds up a organizations (NGOs) in the form of stigma along with hopeful expectations contributions. Usually, locals are also within their mentality that election years asked to participate in contributing their are signi›cant for the main reason that energy as a show of support from event they garner gratuitous bene›ts for them preparation until the end. Here, the role in the form of aids and other incentives. of the traditional and religious leaders Another reason for the cultural is extremely strong in regulating the poverty of Hindus in the Karangasem implementation of the ceremony. Regency is the hegemony of the social and political system. The social system In the context of the occurrence that applies in the Balinese adat system of the cultural poverty, it turns out that turns out to become obstacles for some holding of religious ceremonies avert poor Hindus to get out of the comfort the risk of neglecting the interests of zone of poverty because of their the poor, especially in the establishment submission to the rules of the system of rules and obligations made by and the fear of sanctions. Gradually, this the traditional elites or the work condition forms the attitude among the committees. The same goes for the poor that staying in the comfort zone ngayah schedule , which takes a lot of is the best choice, although it is often time for the poor to work . counterproductive with efforts to get them out of the conditions of poverty. The disorientation of the religious Meanwhile, the prevailing political traditions leads to individual and system negatively reinforces the mental social-cultural poverty. Individually, attitude of the poor who are happy to the disorientation of the religious depend on the help of others and so they traditions gives birth to ceremonial ›nd little need to strengthen their work practices that exceed abilities and make ethic. religious ceremonies a momentum to (4) Disorientation of Religious seek cursory satisfaction. Socially, the Traditions disorientation of religious traditions is The recent phenomenon shows that characterized by the implementation of the implementation of a masterpiece religious ceremonies that do not fully

97 Cultural Poverty Within the Life of Hindu Poor People in Karangasem Regency accommodate the capabilities of the sympathy from others to gain them poor and legitimize the emergence of pragmatic bene›ts. In addition, this other activities that are contrary to the reliance on the help of other parties also substance of the religious ceremony forms the habit of begging as a source itself. of income without having to work. This behavior is maintained through Forms of Hindu Cultural Poverty practical rationality so that the condition in Karangasem Regency of poverty is considered bene›cial for (1) Cultural Poverty in the Individual them in order to receive much assistance Domain with enjoyable results without having to Cultural poverty in the individual work hard. domain refiects the values, the attitudes, (2) Cultural Poverty in the Family and the behavior of the individuals Domain in responding to the real conditions Cultural poverty in the family of poverty. The cultural poverty in domain of Hindus in Karangasem the individual domain such as (a) Regency can be seen in: 1) Weak family resigning themselves to their destiny, planning, characterized by a large namely to assume that the poverty is number of family members without their destiny that cannot be changed being balanced with suf›cient capacity so that they can only surrender to it or to meet daily needs, education, and accept it; (b) Apathy and a pragmatic health. In the end, the number of family attitude, namely apathy is formed from members adds to the economic burden the view that work cannot change of poor families and creates a chain one’s destiny, therefore the poor are effect on the formation of unplanned indifferent to their lives and become new families due to early marriage lazy to work. As compensation for and pre-marital pregnancy; 2) Relying this apathy, a pragmatic attitude also on women as workers, while men do appears, characterized by habitual not take on economic roles and tend patterns that prioritize things that are to commit acts of domestic violence, considered practical and can be enjoyed both physically and psychologically, immediately without going through the undoubtedly efforts to get out of work process that takes into account poverty will be hampered; 3) Deviation a considerable length of duration, of family consumption patterns, namely energy and continuous efforts; (c) spending money only for the sake of Being dependent on the assistance of grati›cation and not being able to delay other parties, which is closely related pleasure. to the laziness to work, making their poverty condition a way of attracting

98 IM Pidada Manuaba, IBG Yudha Triguna, and IGB Wirawan

(3) Cultural Poverty in the Social are nuances of gambling fate because Domain with their income they are not enough to Cultural poverty in the social meet their daily needs, but they dare to domain can be seen in: 1) Marginal risk it in hope of gaining victory. feelings, that is, feelings that make the agency capacity disappear in the Implications of the Cultural Pov- poor because they do not dare to erty of the Hindus in Karangasem voice their interests. This is a form of Regency cultural poverty in the social sphere (1) Implications for Religion because various social practices that Implications for religion can are counterproductive to efforts to be assessed by looking at the alleviate poverty do not gain control understanding, the practice and the of the poor who are the subjects. The socio-religious life of the poor Hindus existence of various customary, social, in Karangasem Regency, such as: 1) religious, and other social institutions The weakness of sraddha ‘thrust’ and in Karangasem Regency which hamper bhakti ‘adherence’, namely the low the opportunity of poor people to access work ethic of the poor can also be their income proves the weak power seen as an implication of the weak of the poor in social structures because understanding and practice of the of feelings of being marginalized in Hindus on the principle of sraddha, them; 2) Resistance to community especially the teachings of karmaphala empowerment, characterized by being ”deed and its fruit‘. The resignation reluctant to take part in empowerment accepts the conditions of poverty as programs such as coaching, counseling destiny, the apathy that hard work will or skills training because it does not not change fate, and the implementation provide direct results that can be of activities that are based on the enjoyed. Another attitude is to accept transactional-religious spirit to change programs given by the government, destiny. 2) The religious formality: it but only intended to obtain momentary is characterized by the implementation pleasure, not empowered for the future; of religious activities that are not based 3) The counter-productive crowd, on concepts, understanding, or simply namely gathering activities with implementing without knowing the metuakan and gambling such as metajen meaning behind the activities carried (doing cock ›ghting) meceki (card out. 3) The restructuring of the socio- gamling) and buying lottery. These religious system suggests an idea crowd activities not only eliminate the to accommodate the interests of the opportunity of the poor to work and poor as not only to be enjoyed by the earn income, but also imply that there poor themselves, but all the elements

99 Cultural Poverty Within the Life of Hindu Poor People in Karangasem Regency included in the system. Therefore, the change, meaning that ignorance of transformation of the socio-religious education results in low levels of public system that is more oriented towards education. Inability to meet family decreasing the religious burden of the health standards, such as the adequacy Hindus will become a new religious of nutrition and reproductive health pattern that is widely accepted in the give birth to poor families with large social structures. numbers of children with poor health. (2) Implications for Culture The mentality of being lazy, apathetic, The implications of cultural poverty and unproductive results in low income can be understood in the following since these habits are preserved. The ways: 1) inheritance of subculture blockage of access to social change of poverty can be understood that can be seen in aspects of development, cultural poverty in the form of values, circulation, and social progress. The attitudes, and behaviors of the poor social change tends to slow down, even people inherits a subculture of poverty stagnate because various processes of among the Hindu poor in Karangasem social transformation are hampered by Regency. The poor build a map of their the subculture of poverty that occurs in own meanings and ways of life that they the realm of individuals, families, and believe to be true and this is perpetuated social. The education, the economics, through narratives that are within the and the communication as the three dominant culture. For example, when main drivers of social change do not a dominant culture sees the importance go well because of the cultural barriers of education for children, even the poor inherent in cultural poverty. choose to work with them. Another 3) The expansion of customary example of other poverty subcultures functions is one of the characters of can also be seen from the habits of poor the poor who is observed by the adat people begging for help from others. In prajuru is more afraid of customary dominant cultures, the begging behavior rules, rather than positive legal rules is generally considered inappropriate, because of God‘s intervention and social even embarrassing, so most people will sanctions in the adat system. For this avoid it. But this is not the case with reason, the role of adat in overcoming the poor who seem to have no mental social problems is indeed quite large barriers to making it a job. This way of because the customary institutions life and map of meaning are inherited also have members who intersect and handed down cross-generation with other community members, the because there is no new value system citizens (krama) who are Hindus. That that can break the chain. is, the expansion of adat functions to 2) The blockage of access to social overcome social problems, such as the

100 IM Pidada Manuaba, IBG Yudha Triguna, and IGB Wirawan cultural poverty, is undoubtedly carried Regency are illiterate, and/or the level out as a cultural movement by using the of education is relatively low. The potential of adat which has the binding cultural poverty in the form of values, power for all of its families. attitudes, and real behavior can also occur in communities that are not in Closing the category of poor. The customary The cultural poverty in Karangasem system in Karangasem Regency has Regency shows the reality of poverty great potential to participate in the caused by various factors that are efforts to overcome cultural poverty, intertwined with one another: the if the cultural poverty of the Hindus in natural, structural, cultural and Karangasem Regency is not handled educative. These are the major factors properly it can hamper the social change in cultural poverty because of the fact especially in aspects of development, that most poor people in Karangasem circulation, and social progress.[]

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