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Female Deities in Balinese Society: Local Genious, Indian Influences, and Their Worship

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Female Deities in Balinese Society: Local Genious, Indian Influences, and Their Worship International Journal of Interreligious and Intercultural Studies (IJIIS) ISSN: 2654-2706, Volume I, Number 1, October 2018 FEMALE DEITIES IN BALINESE SOCIETY: LOCAL GENIOUS, INDIAN INFLUENCES, AND THEIR WORSHIP I Ketut Ardhana Faculty of Cultural Science, Universitas Udayana Universitas Hindu Indonesia (UNHI), Denpasar-Bali < [email protected]> Abstract One of the main issues that has been discussed in Indonesia regarding the democracy process in a modern world is about the feminism and gender issues. On the one hand, women are con- sidered to play limited roles, whilst on the other hand, the men have always been considered to play a signi›cant role. This can be traced back in the long process of the Balinese history not only in terms of political aspect, but also in the context of socio cultural aspects. It is important to look at what has happened in the Balinese societies, since Bali is known as a Hindu mozaic in Southeast Asia. The Balinese society has its own culture based on local culture that is strongly infiuenced by the Indian or Indic culture. The Balinese society is a patrilineal system, in which a man has a higher position, but in fact it was even Bali had a woman princess, who was of mixed Javanese and Balinese heritage, a wife of King Udayana of Bali between the 10th and 11th century. Both of them were considered as the Balinese kings at the same time. In the era of these two kings they were successful in integrating between Hinduism and Buddhism. Until now, the Balinese believe the soul of Mahendradatta as Durga. The main questions that will be addressed in this paper are ›rstly: how do the Balinese interpret the female deities? Secondly, how do they worship them? Thirdly, what is the meaning of this worship in terms of religious and cultural aspects in the modern and postmodern time? By discussing these issues, it is expected that we will have a better understanding on how the Balinese worship the female deities in the prehistoric, classical, and modern times in the context of a global or universal culture. Keywords: Local genious, women and feminism deities, Hinduism, Balinese culture. 42 I Ketut Ardhana Introduction mosaic in Southeast Asia (Ramstedt, One main issue that has been 1999: 403). The Hindu religion in Bali discussed in Indonesia regarding the is named as Water Religion or Agama democracy process in a modern world Tirtha. The meaning of water or “tirtha” revolves around feminism and gender refers to the River of Sindhu in India issues. This can be understood since (Ardhana, 2016: 1). At the present there are many differences between time, there are a number of common the social roles and expectations of grounds between Balinese Hinduism men and women. On the one hand, the and Indian Hinduism. For instance, in women are considered to play a limited Indian Hinduism many people look role, while on the other, the men play a upon Brahman as the supreme God. signi›cant role. This development can In Balinese Hinduism, many people be traced back to the long process of take upon Sanghyang Widhi Wasa as Indonesian history in the context of its the supreme God. The Balinese term political and social cultural aspects. of Sanghyang Widhi Wasa is just like It is important to look at what Brahman, since Sanghyang Widhi has happened in the Minangkabau Wasa is believed to encompass global and the Balinese societies, since dualities. This can be seen in Kakawin both these societies are renowned Sutasoma, written by Mpu Tantular as to be strongly concerned about their follows: cultural heritage in comparison to other “Rwaneka dhatu winuwus war-a Budha societies in Indonesia. In the case of the :iswa. Bhineka rakwa ringapan kena parwanosen. Mangkang jinatwa kalawan predominantly Islamic Minangkabau siwatwa tunggal. Bhineka tunggal ika tan society in West Sumatra, which was hana dharma mangrwa”. infiuenced by Hinduism in an earlier In the Balinese terminology, it is period, women hold a higher social well known as Rwa Bhineda, in which position than men under the matrilineal the ideology of unity and diversity later system. In Bali, where most of the developed. population are Hindus and are under a In Balinese Hinduism, Sanghyang patrilineal system, men hold a higher Widhi Wasa is believed to have position than women. The difference several avatars, and most of the Hindu of the position is signi›cant in how Gods and Goddesses of Bali were we should understand the cultures of traditionally merged. Indeed, there both the Minangkabau and the Balinese are similarities between the beliefs society in the context of modern and of Balinese Hinduism and Indian post modern Indonesia. Hinduism. However, a number of It is important to note that Bali is Balinese Hindu beliefs and practices the only one and the latest of a Hindu were merged into Balinese Hinduism 43 The Feminim Deities in the Balinese Society: Local Genious, Indian Infiuences, and Its Worship due to historical links that the Balinese how do Balinese worship these female shared with the Javanese, particularly deities? Thirdly, what is the meaning during the golden age of Hindu of this worship in terms of religious Javanese culture, namely, the Kediri and cultural aspects either in modern period in the 10th and 11th century. or postmodern time? By discussing Kieven notes that there are many ritual these issues, it is expected that we will and religious practices in Bali such as have a better understanding of how the the concept of Kundalini in the context Balinese worship the female deities in of Pitrayadnya, which supports the idea the prehistoric, classical, and modern of tantra rituals sraddha (Kieven, 2014: times within the context of a global or 107). Pitrayadnya is a ritual or Hindu universal culture. By analysing these ceremony for the ancestors, starting issues, it is expected that we will have from the death to the holy ceremony in a better understanding of how the Bali. Balinese worship the female deities These kinds of religious issues in relation to the notion of sustainable have had their roots in the long religious and cultural developments process of Indonesian history from and in the context of the strengthening prehistoric period to classical history, the Indonesian and global or universal and we can see now in the modern culture. and postmodern times. Hence, to have a better understanding of these Oral Tradition and Folklore of issues it is important to look at what Female Deities in Bali happened in the prehistoric period, Based on the archeological and later when the Balinese society got historical accounts, the ancient Javanese Indian or Indic infiuence in terms of the and Balinese cultures were, in many spread of Indianisation or Hinduism. respects, infiuenced by the Indian or Additionally, one needs to touch on the Indic culture. These infiuences, as classical Balinese history regarding how Eiseman (2000) notes, were engaged at the Balinese people have interpreted a highly evolved level, and fiourished the role of female deities in the long as far back as 3000 BCE along the period of Balinese history, in which banks of the River Sindu, now called can be seen the dominant role of Hindu Indu. It is from this name of River Javanese culture in creating present day Sindu or Indus that the word —Hindu“ Balinese culture. derived (Eiseman, 2000: 14). Early Therefore, in this paper I would contacts between India and Indonesia like to focus on several issues: began 2000 years ago until today. In ›rstly, how have the Balinese people fact, Balinese culture has been strongly interpreted the female deities? Secondly, infiuenced by the Indian culture, with 44 I Ketut Ardhana its components very much based on cultural traditions in villages such as Indian or Hindu philosophy, indigenous Trunyan and Tenganan that were built animism and ancestral worship that are before the Hindu era. still being practised today. In southeastern Indonesia, in Ardika (2012: 2) notes that Sumbawa, for instance, there is archeological excavations at Sembiran considerable evidence that shows how and Pacung in north eastern Bali its traditions could be closely linked to unearthed several types of Indian Hinduism in regards to the legends of pottery as well as glass and carnelian Bima. While it is still unclear about beads. He adds that Sembiran and the previous rajas, the Ninth Raja is Pacung produced the largest collection believed to have begun human history of Indian potteries in Southeast Asia. In in Sumbawa. The ninth Raja, Maharadja addition, he argues that there were direct Pandu Dewanata ruled the Paradise, contacts between Bali and India in the called Kahyangan. He had ›ve children, ›rst century. Philosophy has been the namely, Dharmawangsa, Sang Bima, main wellspring of ideas and Hinduism Sang Dewa, Sang Lula or Kula, and and Buddhism which originated in Sang Rajuna. It is told that the ›rst India, which has been travelling beyond child stayed in the Paradise while the the frontiers of their origin to Southeast other children went to Java and ruled Asia for more than two thousand years the island. Later other traditions claim (Timbul Haryono 2012: 41-42). In that Sang Bima was brought by a bird addition, Heine-Geldern (1956: 1) notes to Bima where he established a kerajaan that this philosophy had spread to the or kingdom (Ardhana, 2000: 34—35). Southeast Asian regions such as Java This evidence shows the attempt of at the beginning of the century. The legitimisation of the Biman kings as development of the Indian civilization the descendants of ancestors who were was not a coercive expansion in Java; in Javanese Hindus. In addition to this, fact local people had shown their loyalty there is also the belief in a mythological to the original Indian culture against snake, called naga, that is believed to be outside infiuences.
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