Deconstructing Gender Stereotypes in Leak

Jurnal Komunitas 7 (1) (2015): 71-78. DOI: 10.15294/komunitas.v7i1.3597

ResearchJURNAL & Learning inKOMUNITAS Sociology and Anthropology http://journal.unnes.ac.id/nju/index.php/komunitas

Nengah Bawa Atmadja1, Luh Putu Sendratari2, I Wayan Rai3

1,2Sociology Education Major, Faculty of Social Science, Undiksha, Indonesia 3Sport, Health, and Recreation Education Major, Faculty of Sport and Health, Undiksha, Indonesia

Permalink/DOI: http://dx.doi.org/10.15294/komunitas.v7i1.3597

Received : January 2015; Accepted: February 2015; Published: March 2015

Abstract The belief of Balinese people towards leak still survive. Leak is a magic based on durgaism that can transform a person from human to another form, such as apes, pigs, etc. People tend to regard leak as evil. In general, the evilness is constructed in gender stereotypes, so it is identified that leak are always women. This idea is a power game based on the ideology of patriarchy that provides legitimacy for men to dominate women with a plea for social harmony. As a result, women are marginalized in the Balinese society. Women should be aware of so it would provide encouragement for them to make emancipatory changes dialogically.

Abstrak Kepercayaan orang Bali terhadap leak tetap bertahan sampai saat ini. Leak adalah sihir yang berbasiskan durgaisme yang dapat mengakibatkan seseorang bisa merubah bentuk dari manusia ke wujud yang lain, misalnya kera, babi, dll. Leak termasuk magi hitam sehingga dinilai bersifat jelek. Pada umumnya perempuan diidentikkan dengan leak sehingga melahirkan asumsi yang bermuatan steriotip gender bahwa leak = perempuan. Gagasan ini merupakan permainan kekuasaan berbasis ideologi patriarkhi dan sekaligus memberikan legitimasi bagi laki-laki untuk menguasai perempuan dengan dalih demi keharmonisan sosial. Akibatnya, perempuan menjadi termarginalisasi pada masyarakat Bali. Perempuan harus menyadarinya sehingga memberikan dorongan bagi mereka untuk melakukan perubahan secara dialogis emansipatoris.

Keywords: black magic; patriarchal ideology; woman marginalization; emancipatory movement.

How to Cite: Atmadja, N.B., Sendratari, L.P., Rai. I.W. 2015. Deconstructing Gender Stereotypes in Leak. Jurnal Komunitas, 7 (1): 71-78 doi: 10.15294/komunitas.v7i1.3597

 Corresponding author : ISSN 2086-5465 Address: JL. Ahmad Yani, No. 67, Banyuasri, Buleleng, Bali E-mail: [email protected] UNNES JOURNALS 72 Nengah Bawa Atmadja, et al, Deconstructing Gender Stereotypes in LeakStereotype of Leak =

INTRODUCTION critical social theory is used; especially post- The belief of Balinese people towards leak culturalist which assumes that man and still survives in their society until these days. woman relationship in a society is divided Leak is a magic practice which can result in into classes because there are imbalances a person to be able to transform into other of authority in capital-economy, social, cul- form like rangda, celuluk, dogs, pigs, apes, tural, symbolic, financial, and body which bicycle, cars, airplanes, carts, etc (Pekandel are legitimated by ideology with the result and Yendra, 2013: 61-64; Kardji, 1993: 53- that their relationships have power dimen- 68). This phenomenon is really interesting sion (Brooks, 2005: 69-137; Eagleton, 2007: so there are many people who study it. For 183-219). The ideology which legitimates example, Pekandelan and Yendra (2010, 2012, that practice is patriarchy or phallusentrism. 2013), Putra and Putra (2013), Subagia (2011), This ideology isn’t visible because it is inside Segara (2000), Kardji (1993), Atmaja (1993), human mind. In fact, it can also work sub- Pulasari (2013), Sumawa (2013),Yuddhianta- consciously (Takwin, 2003: 96-101). Autho- ra (2008), etc. There are also literary works rity is not only represented in the form of with leak themes such as Ki Balian Batur someone’s ability in determining a person’s (Supatra, 2012), Ki Gede Basur (Supatra, action by physical pressure, but also by lan- 2006), Calon Arang (Suastika, 1997), and so guage which has ideology nature in which on. In addition, Bali is rich of lontar (tradi- language is the place where ideology resi- tional document on lontar leaves) especially des (Baryadi, 2012: 20). The relationship of about leak like Lontar Aji Pengleakan, Lon- authority can be in the form of hegemony or tarAji Pangiwa, Lontar Aji Wegig, etc that domination which is indicated by the use of are kept in Gedong Kirtya in Singaraja and violence—physical, psychological, cultural, Balinese Cultural Documentation Center in or symbolic which leads to marginalization Denpasar. Those various studies complete of lower class by upper class or man to wo- each other in order to grasp a deep and com- man (Lubis, 2014a: 157-199; Bourdieu, 2010; prehensive picture of leak. For example, the Barker, 2004: 61-64). methods to obtain pengleakan, types of leak Based on this paradigm, it is hoped based on forms and mastering levels, the that the issue can be answered deconstructi- processes of being leak, the danger of leak vely. The objective of this study is not only to to human, and the methods to overcome in get the critical theoretical answer, but also religious and magical ways. to grow critical awareness especially to wo- Although the study about leak has men so that their position as lower class and been done so many times, leak is still in- the image as leak can be minimized through teresting to be studied academically. The dialog and emancipatory approach. There- reasons are; first, the studies of leak focus fore, the relationship between man and wo- on the religious-magical approach with the man can be equal in a rwa bhineda manner. result that critical studies are neglected. Se- cond, the issue of leak is really complex so METHODS there are aspects that need deeper and more This research employed critical social theo- comprehensive understanding. For examp- ry approach so the objective was not only to le, gender stereotype of image that a person find the meaning of a visible social reality, who can do ngleak is generally identified as a but also ideology or power act behind wo- woman (leak = woman). This believe emer- man image as leak. The references were text ges interesting questions to be studied criti- books and literary works with leak theme cally, which are “What is used to legitimate like Ki Gede Basur antara Asmara dan Ilmu gender stereotype that Balinese woman = Hitam (Suparta, 2006) and Ki Balian Batur leak?”, “Does this believe contain ideology antara Leak dan Titah Betari Danu (Suparta, which leads to women marginalization in 2012); and lontar, like Lontar Aji Pengleakan, Balinese society?” Lontar Aji Pangiwa, and Lontar Aji Wegig. In order to answer these questions, Besides, interviews were also done to some

UNNES JOURNALS Jurnal Komunitas 7 (1) (2015): 71-78 73 sources who understood about leak like Wa- intercourse. Dewi Uma agreed to do it for yan Watra (Lecturer of Universitas Hindu her husband’s recovery. Indonesia). He also gave some reading sour- When Dewi Uma gave the milk to ces to enrich the understanding about leak. Siwa, Siwa asked her how she got the milk. The data from these sources were ana- Dewi Uma claimed that the milk was ob- lyzed qualitatively by mean of deconstruc- tained by asking to a shepherd freely. Dewa tion method (Noerhadi, 2013: 232’ Faruk, Siwa was furious since he knew that the way 2012: 172-232). By this method, the chance Dewi Uma obtained the milk was by doing to uncover the hidden, contradictive, and sexual intercourse with the shepherd. Siwa internal inconsistent meaning in a text can knew it because he was the one who trans- be optimal (Lubis, 2014: 2-26) either related formed (mesiluman) into the shepherd to to denotative or connotative meaning (Bart- test his wife’s loyalty. hes, 2007: 82-89) in the context of Balinese When the fact was revealed, Dewa woman image as leak. Siwa cursed Dewi Uma to become Dewi The answers to those questions fo- Durga and made her live in Gandamayu cused more to the aspect of niskala so the graveyard. Dewi Durga protested by using validity, of course, could be debated in em- pengiwe. As the result, human being was pirically rational way. However, in post-mo- attacked by plague. Siwa, Wisnu, and Brah- dernism paradigm perspective, this idea can ma tried to solve the problem by the embo- be accepted academically. It is because in diment of bang, telek, and barong masks. studying a reality, post-modernism not only This teamwork successfully neutralized the stresses on deconstructionism, but also re- plague made by Dewi Durga (Segara, 2000). cognizes the existence of pluralism and rela- The embodiment of Siwa in the form of ba- tivism of truth. Thus, tolerance in any form rong was positioned as the opponent and at of truth, including the truth from small nar- the same time neutralized the negative as- ration is open as the way it is (Lubis, 2014: pect of Durga’s supernatural power. 2-26). Tanting Mas as the disciple of Dewi RESULTS AND DISCUSSION Durga Balinese people’s believe about leak is clo- The other mythology is the story of King Pa- sely related to Hindu belief, that is tantrism delengan. Unce upon a time, the king had (Surasmi, 2007: 41-57; Santiko, 1987: 218-219: a twin son and daughter in the form of pi- Redig, 2007). That believe can be found in glets (kucit). To eliminate the shame, both the mythology as follow; of them meditated in different places, which were in Pura Dalem for the male kucit, and Dewi Uma who was cursed to become a graveyard for the female kucit. Dewi Dur- Durga ga gave her pengiwe as her blessing to the Kardji (1993a: 13-32) and Segara (2000: 12- female kucit and she transformed herself 16) show that the mythology of leak can be into a beautiful young girl named Tanting found in the transformation story of Dewi Mas. On the contrary, the male kucit which Uma to become Durga. This condition meditated in Pura Dalem received blessing started from the intention of Dewa Siwa to from Dewa Siwa in the form of panengen test the loyalty of his wife, Dewi Uma. Dewa and then he transformed into a man named Siwa pretended to be sick and needed the Tanting Rat. one and only cure that was Cow’s milk. Siwa Both of them served in Dirah king- asked Dewi Uma to descent to the mortal dom. Tanting Rat was promoted to become world to get the milk. In her search, Dewi palace priest because he mastered ajipenen- Uma met a cow with its shepherd. Dewi Uma gen. Then he changed his name into Mpu asked for the milk. However, the shepherd Paradah (Sri Mpu Baradah). While Tanting insisted that he could give it with the condi- Mas, because of her beauty, became the con- tion that Dewi Uma was willing to do sexual sort of King Dirah. This marriage resulted

UNNES JOURNALS 74 Nengah Bawa Atmadja, et al, Deconstructing Gender Stereotypes in LeakStereotype of Leak = in the birth of a beautiful princess, Ratna lights (Ginarsa in Segara, 2000: 39). Manggali. However, because King Dirah didn’t respect Tanting Mas and her daughter, Tanting Mas was furious and then killed her husband by using ajipengliakan. Tanting Mas became a widow and appointed herself as the Queen with Walunateng Dirah as her title. Although Ratna Manggali was very pretty, there was no man willing to marry her because they were afraid of her mother’s pengliakan. Walunateng Dirah was very sad because she was worried that her daughter would be an old virgin. Walunateng Dirah wanted to marry her daughter to Erlangga, king of Kediri. Erlangga refused it because he was afraid to be leaked, which made Walunateng Dirah really angry. She released her anger by using pengleakan that caused plague. Kediri kingdom was saved because of Mpu Paradah. Walunateng Dirah was killed while her daughter, Ratna Manggali, and her men were pardoned and were educated so they could walk on the good path of life (Subagia, 2014; Kardji, 1993: 20).

Leak as the representation of Durgaism Both mythologies present the image that Dewi Uma, Siwa’s Sakti after being cursed to transform into Durga and then lived in graveyard. Balinese people describe Durga as Rangda—having demonic facial feature like in Figure 1. The description of Rangda like in picture 1 has religious-magical meanings as follow: 1. A tongue as long as the stomach repre- sents a continuous hunger and always Figure 1. Two models of Rangda as manifes- wants to kill and eat her prey. tation of Dewi Durga (Source: https://imag- 2. A flaming tongue means the symbol of es.search.yahoo.com/images/ downloaded on merciless magical burning. The oppo- 12 June 2014). nents will definitely be burned magical- ly which results in illness or even death. Dewi Durga in the form of Rangda is 3. Bulging and glaring eyes are the symbol worshiped in Pura Dalem—usually located of fury, cruelty, ruthlessness, selfishness, near graveyard. For that reason, it is not and believe that no one is able to surpass surprising if Pura Dalem commonly decora- her ability. ted with Rangda statue and/or keeping pra- 4. Long fangs are the symbol of wild ani- tima in the form of rangda as the symbol of malistic nature which is full of cruelty. worshiping for Dewi Durga. Pura Dalem as a 5. The flames above the head are the sym- place for worshiping Dewi Durga is believed bol of unrivalled supernatural power as the center of ajipengeliakan.

UNNES JOURNALS Jurnal Komunitas 7 (1) (2015): 71-78 75

When the mythology and the charac- Dewa : Dewi teristics of rangda are deconstructed, there Purusa : Pradana is an ideology behind them, which is dur- Purus (phallus) : Baga (vagina) gaism (Atmaja, 1993) or rangdaism. The ide- Man : Woman ology contains some ideas as follow: Siwa : Uma/Durga 1. Durgaism can result in woman’s beauti- Barong: Rangda ful physical form to transform (masilu- Tanting Rat : Tanting Mas man) into mythical demon or others like Paradah : Walunateng Dirah pigs, apes, dogs, etc. The transforma- Penengen : Pengiwe tion is also related to the character. For Ilmu kanan : Ilmu kiri example, from the character of a kind Pure Art : Dark Art and gentle woman into mythical demon White Magic : Black Magic woman character which are hot-head- Leak Sari : Leak pemaron ed, killer, selfish, cruel, vicious, savage, Leak petak (white) : Leak badeng (black) ghostlike, fearful, etc. Maintain : Destruct 2. This transformation is based on the High (Up) : Low (Down) magical ability included in durgaism, Good : Bad which is pengleakan. Right : Wrong 3. Durgaism which includes pengleakan is pengiwe, a dark art or black magic When we pay close attention to the because it has potential to harm other cognition structure which has rwa bhineada people. deconstructively, we can see that the basis 4. Durgaism as pengleakan can be ob- is man’s gender, which is phallus or purus tained by worshiping Dewi Durga who which is opposed to woman’s gender, which is positioned as the queen of leak. is vagina or baga. This differentiation is not 5. Pengleakan can be inherited or taught to a problem regarding in tantraism, as well other people by sisya for example. as rwa bhineda as stated by Atmadja (2014), 6. Pengleakan as pengiwe is a magical tech- Dewa (God) and Dewi (Goddess) are a pair nology for a woman to oppose man’s dialectically. Dewa is dysfunctional without hegemony and/or domination in life in his sakti, Dewi. For example, Siwa as the the society. The opposition can be in the God of destruction can have a role because form of subduing a man by using witch- of his sakti, that is Durga (Surasmi, 2007: craft or by using pengleakan destruc- 43; Pekandelan and Yendra, 2010: 8). tively. For example, the widespread of plague which results in massive death. Purusism Behind The Image of Woman 7. Pengleakan can be defeated by penen- = Leak gen, a pure magic or white magic. Penen- The ideal idea that man and woman or dewa gen is the supernatural power of a man. and dewi are complementary is not in line 8. Penengen is not only able to defeat with its social text. It is related to the exis- pengiwa, but also related to mercy to tence of fact that binary opposition between lead human being to leave the left path man and woman which is being related to (kiwa, adharma, bad deeds), and direct various forms of other binary oppositions, them to the right path (tengen, dharma, that are penengen and penggiwe and so good deeds). on will lead to good–bad, right–wrong, or maintain–destruct judgment. Thus, the re- If we pay attention to the idea above, it lationship between man and woman chan- will ensure Fiske’s opinion (2012: 207-216)– ges to become not neutral. Man as the sym- structuralism approach appears explicitly bol of penengen is associated with good and and implicitly that there is cognition struc- right which in result has potential to keep ture which binary oppose rwa bhineada, the harmony. In the contrary, woman as the they are: symbol of pengiwe is associated with bad

UNNES JOURNALS 76 Nengah Bawa Atmadja, et al, Deconstructing Gender Stereotypes in LeakStereotype of Leak = and wrong which in result has potential to lakism) which is related to penengen which destroy the harmony. means good and right. In the contrary, wo- The emergence of this idea is related man which is pictured to have pengiwe is a to the act of dominant ideology in Balinese quality of bad and wrong. This idea legiti- society, which is patriarchal ideology (At- mates man’s authority over woman, with the madja, 2010). This ideology has a very strong pretext if man doesn’t have control over wo- effect to Balinese society. It is proven in the man, then woman will easily do cruelty and fact that “….even God is managed in such harm by using durgaism. manner to legitimate the authority of pu- The general belief that leak is gene- rusa” (Atmaja, 1993: 38). Patriarchal ideolo- rally female makes Balinese women in the gy is focused to male, considering that the position of “problematic and ambiguous” word purusa which means man is changed (Faruk, 2012: 200). This means, woman in into purus which means male genital (phal- Bali can be positioned as subject and object. lus = purus). Thus, patriarchal ideology in When she is positioned as subject, there is the context of Balinese society can be called consequence. That is woman is easily trap- purus or purusism ideology. ped in durgaism which results in having Purusism not only puts purus as the bad natures that have potential to destroy symbol to differentiate man and woman, human’s life by using pengliakan. When she but also puts purus as the symbol of man- is positioned as object, woman, which is pic- liness or manhood to subdue woman as the tured as durgaism, makes implication that opponent—stereotyped as a weak being woman is positioned under the authority of (Endraswara, 2011: 241-244). Man’s virility is man. If woman is not controlled, the life’s symbolized by erected or stand tall purus. harmony will be disturbed. The strength of Balinese call unerected purus as purus layu. purusism ideology influence makes Bali- Purus layu makes it not possible for a man nese woman to be positioned as object rat- to do sexual intercourse. Hence, erected pu- her than subject. In connection with that, rus is not only as a symbol to manhood, but woman’s positioning as leak essentially in- also as a media to proof that he is a man that dicates that man makes woman as an object is able to subdue a woman (Umar, 2014: 78- with the pretext to create harmony for hu- 79). man being. In connection with that, it is interes- Man’s action, making woman as an ting to mention that Balinese language calls object easily creates abuse. By referring to purus as celak. The word celak itself is also Baryadi (2012: 35) abuse is not only in the recognized in Javanese language which me- form of physical abuse, but also symbolic ans close or dekat. The use of the word celak verbal abuse—using language or words, and (close) for purus denotatively makes sense symbolic nonverbal—using pictures, films, because the erected purus has function to performance, etc. The labeling that woman bring something close, attach, or even unite can ngleak is basically a symbolic verbal man and woman when they are doing sexu- abuse. In the contrary, the description that al intercourse. The equation of purus with woman who can ngleak has the form of apes, celak is not only means libidinal closeness, rangga, celuluk, and so on is a symbolic non- but also closeness in the context of authority verbal abuse. Both verbal abuses are probab- using purus as the asset. ly taking place simultaneously. Verbal abuse By referring to Hayong (2013: xvi-xvii) can become psychological physical abuse that “…. human being with his sexual nature like seclusion in society to woman who is which is revealed in mind and manner de- believed can do ngleak. termines his existence”. It is not enough with just in the form of doing celak to woman in Pengleakan As A Weapon For Oppressed private space, but it is also necessary in the Woman public space. This effort needs ideology le- Even pengleakan is opposed because of its gitimacy, which is purusism ideology (ce- destructive nature, pengleakan still must

UNNES JOURNALS Jurnal Komunitas 7 (1) (2015): 71-78 77 exist according to rwa bhineda—penengen lability of pengiwe gives space for woman is meaningless without pengiwe. Even pen- to subdue or even eliminate a man quietly giwe is useful for woman. That is as a tool using ajian pengleakan. By using penglea- to oppose oppression which is done by man kan, the woman’s purpose to avenge the (her husband). Kardji (1993: 20-21) exp- abuse is accomplished well without causing lained that there are some ajian to subdue disrupt to the harmony of social system. Re- man, they are pengasren, pengerger, penga- garding to that, it is no wonder that Atmaja sih-asih, penangkeb, and pengleakan. These (1993: 43) showed that it is acceptable for a are the sequence of actions that start from woman to use pengiwe including penglea- magic which results in making man seeing kan as long as it is a reasonable option after woman to look beautiful, then make him the one concerned received extreme politi- interested, then falling in love, continues to cal and cultural pressures. woman subduing the husband. When eve- Moreover, the use of pengiwe, in the rything has been done well, murder will be point of view of human nature which has done to offer the spirit to Dewi Durga in the anger, becomes make sense the way it is. By grave—called aji wegid or pengleakan (Kar- referring to Haryatmoko (2014: 59), anger di, 1993: 20-21). is a hidden power that operates in human The option of the action is understan- being. A person who is angry can do anyt- dable since the fact that oppressed woman hing unreasonably—anything to channel either structurally or culturally must be gi- the anger. In this context, Balinese woman ven a tool to release herself. The tool is not may become unreasonable in the context to in the form of physical object. It is because release herself from anger or structural and woman is not possible to use physical abu- cultural abuse which is done by man. The se to man. It is not only because physically application of this practice is by using peng- man generally stronger that woman—man’s leakan with hope that the objective is fulfil- body is strong, but also, no less importantly, led. However, the risk is still exist because because the application of purusism results the law of karma phala is still applied so that in cultural barrier for woman to oppose man the chance for the woman to get the retalia- (her husband)—husband is superior and tion of her negative deeds for the thing that must be obeyed. Not to mention the existen- she has done is exist—the hell’s door is open ce of Tri Hita Karana ideology that is applied the way it is. in Balinese society which compel human to develop harmonious relationship to each ot- CONCLUSION her—that includes woman must be harmo- Balinese people’s believe that leak is identi- nious with man. If the woman neglects it or cal with woman is legitimated by mythology in the contrary—man is obedient to woman, that closely related to Hindu. It is also st- society will condemn her by gossiping that rengthened by traditional stage performan- the wife is accused to be able to do ngleak. ce like Calon Arang. Thereby, Balinese peop- Thus, Balinese women are in a dilemmatic le see the mythology as something that is position. That is if they do not oppose, it will true so they accept it as cultural text, either be difficult for them to get out of either cul- cognitively or social practical in the society. tural or structural abuse. In the contrary, if That belief is closely related to rwa they oppose, disgrace or even physical abuse bhineda which regards man as upper class can be easily befall them. groups who has right to have control over In order to overcome this cultural di- woman who is lower class. The idea is also lemma, Balinese culture gives the way out. related to purusaism ideology as dominant That is providing pengiwe including penge- ideology in Balinese society. Man rules over liakan for woman. Pengiwe is a magical reli- woman not only because woman is in lower gious technology that is very important for class, but also because woman has poten- woman to overcome abuse that they are ex- tial to disrupt harmony as the result of the perienced. It is because, however, the avai- existence of durgaism. However, woman

UNNES JOURNALS 78 Nengah Bawa Atmadja, et al, Deconstructing Gender Stereotypes in LeakStereotype of Leak = may use durgaism as a tool to release her- Bali. Denpasar: CV Kayu Mas. self from oppression, either cultural or so- Lontar Aji Pengliakan (Dokumen Gedong Kirtya Sin- garaja Asal Lontar Saking Griya Sangket Side- cial, which is done by man. Durgaism in the men Nomor IIIC/5889, Singaraja, 2008). form of pengliakan existentially is the tool Lontar Aji Pangiwa (Alih Aksara Lontar tahun 1999 for losers—woman- to oppose the person tersimpan pada Kantor Dokumentasi Budaya who has defeated her - who is man. Bali, Propinsi Daerah Tingkat I Bali). Lontar Aji Wegig (Alih Aksara Lontar tersimpan pada Kantor Dokumentasi Budaya Bali, Propinsi REFERENCES Daerah Tingkat I Bali, tanpa tahun) Atmaja, J. 1993. Peran Wanita Sandiwara di Bali. Lubis, A.Y. 2014. Postmodernisme Teori dan Metode. Dalam Jiwa Atmadja ed. Kiwa – Tengen dalam Jakarta: PT RajaGrafindo Persada. Budaya Bali. Denpasar: CV Kayu Mas. Lubis, A.Y. 2014a. Teori dan Metodologi Ilmu Pengeta- Atmadja, N.B. 2010. Jogeg Ngebor Bali. Yogyakarta: huan Sosial Budaya Kontemporer. Jakarta: PT Larasan. RajaGrafindo Persada. Atmadja, N.B. 2014. Saraswati dan Ganesha sebagai Pekandelan, M.A. dan Yendra, I.W. 2006. Leak sari Simbol Paradigma Interpretativisme dan Posi- Rahasia Kesaktian Mpu Paradah. Surabaya: tivisme Visi Integral Mewujudkan Iptek dari Paramita. Pembawa Musibah Menjadi Berkah bagi Umat Pekandelan, M.A. dan Yendra, I.W. 2010. Tadah Kala Manusia. Singaraja: IbIIK Undiksha. Lahirnya Bhatara Kala Menimbulkan Mala- Barker, C. 2004. Cultural Studies Teori dan Praktik. petaka. Surabaya: Paramita. Terjemahan Nurhadi. Yogyakarta: Kreasi Wa- Pekandelan, M.A. dan Yendra, I.W. 2013. Leak Nga- cana. mah Leak. Surabaya: Paramita. Barthes, R. 2007. Petualangan Semiologi. Terjemahan Pulasari, J.M. 2012. Sihir Bali Kekatian Kiwa – Tengen S.A. Herwinato. Yogyakarta: Pustaka Pelajar. dalam Kanda Pat. Surabaya: Paramita. Baryadi, I.P. 2012. Bahasa, Kekuasaan, dan Kekerasan. Pulasari, J.M. 2013. Cakepan Alit Pengasih-asih Leak, Yogyakarta: Universitas Sanata Dharma. Manusa Lan Dewa-dewa. Surabaya: Paramita. Bourdieu, P. 2010. Arena Produksi Kultural sebuah Ka- Putra, I.G.K.M. dan Putra, G.S. 2013. Penangkal Ilmu jian Sosiologi Budaya. Terjemahan Yudi San- Hitam (Ilmu Putih). Denpasar: Percetakan toso. Yogyakarta: Kreasi Wacana. Bali. Brooks, A. 2005. Posfeminisme dan Cultural Studies Redig, I.W. 2007. “Kata Pengantar”. Dalam I Gusti Ayu Sebuah Pengantar Paling Komprehensif. Ter- Surasmi, Jejak Tantrayana di Bali. Denpasar: jemahan S. Kunto Adiwibowo. Yogyakarta: CV Bali Media Adhikarsa. Jalasutra. Santiko, H. 1987. Kedudukan Bhatari Durga di Jawa Eagleton, T. 2007. Teori Sastra suatu Pengantar Kom- Abad X-XV Masehi. Disertasi tidak diterbitkan. prehensif (Edisi Terbaru). Terjemahan Harfiah Jakarta: Universitas Indonesia. Widyawati dan Evi Setyarini. Yogyakarta: Jala- Segara, N.Y. 2000. Mengenal Barong dan Rangda. sutra. Surabaya: Paramita. Faruk. 2012. Metode Penelitian Sastra Sebuah Penjela- Suastika, I.M. 1997. Calon Arang sebagai Tradisi Bali. jahan Awal. Yogyakarta: Pustaka Pelajar. Yogyakarta: Duta Wacana University Press. Fiske, J. 2012. Pengantar Ilmu Komunikasi. Terjema- Subagia, J.M.M. 2011. Menyingkap Tabir Leak. Den- han Hapsari Dwiniungtyas. Jakarta: PT Raja- pasar: Yayasan Siwa Agung Jagadita. Grafindo Persada. Sunawa, I.W. 2013. Lontar Pengejukan Leyak. Sura- Haryatmoko. 2012. Etika Politik dan Kekuasaan. Ja- baya: Paramita. karta: Buku Kompas. Supatra, K. 2006. Ki Gede Basur antara Asmara dan Hayong, B. S. 2013. Membongkar Ketakutan Arkais, Ilmu Hitam. Denpasar: Penakom, Menemukan Etika Seksual. Dalam Ampy Kali, Supatra, K. 2012. Balean Batur antara Leak dan Titah Diskursus Seksualitas Michel Faoucault. Mau- Betari Danu. Denpasar: Bali Post. mere: Ledalero. Surasmi, I.G.A. 2007. Jejak Tantrayana di Bali. Den- Hendraswara, S. 2011. Metodologi Penelitian Sosiologi pasar: CV Bali Media Adhikarsa. Sastra. Yogyakarta: Caps. Umar, H.N. 2014. MendekatiTuhan dengan Kualitas Kardji, I.W. 1993. Kiwa-tengen dalam Budaya Bali. Feminim. Jakarta: Kompas Gramedia. Dalam Jiwa Atmadja ed. Kiwa – Tengen dalam Takwin, B. Akar-akar Ideologi. Yogyarakta: Jalasutra. Budaya Bali. Denpasar: CV Kayu Mas. Yudhiantara, K. 2008. Leak Mayoga Dikala Purnama. Karji, I.W. 1993a. Mistisisme dan Barong Bali. Dalam Surabaya: Paramita. Jiwa Atmadja ed. Kiwa – Tengen dalam Budaya

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