New architectural landmarks
For a look at modern Bali, go first to Taman Puputan square. Facing
the museum and the Jagatnatha Temple one sees the heavy-set, new
military headquarters. On the far right, the Balinese Catur Mukha
"God of the Four Directions" gazes impassively through
one of its four faces at the statue of the fallen heroes of the
puputan. The Javanese-pendopo-styled governor's residence closes
the inventory of power symbols in the center of town. "Chinese"
Denpasar and the main markets are a few blocks away, on JI. Gajah
Mada, JI. Tharmin and A. Hasanuddin.
For modern Balinese architecture, do not miss the new administrative
complex in Renon. It is a landmark made to stay, a projection
of Balinese architects into their own future. Go also to the Werdhi
Budaya Art Center. New shrine of the island's culture, it hosts
a museum of the Balinese arts as well as stages for dance and
theater. On its monumental Ksira Arnawa stage are held equally
monumental displays of modern Balinese choreography. For the local
color, definitely don't miss the Pasar Malam. Pekambingan night
and food market
Experiment in integration
This new urban space continues to welcome waves of new immigrants
- Balinese as well as non-Balinese. As such, it represents an
experiment in national integration. Inland Balinese indeed make
up the majority of the population. The northerners and southern
princes and brahmans were here first. Early beneficiaries of a
colonial education, they took over the professions and the main
administrative positions and constitute, together with the local
nobility, the core of the native bourgeoisie. Their villas - with
their roof temples, neo-classical columns and Spanish balconies
- are the modern "palaces" of Bali.
More recently, a new Balinese population has settled here, attracted
by jobs as teachers, students, nurses, traders, etc. Strangers
among the local "villagers," these Balinese are the
creators of a new urban landscape and architecture. Instead of
setting up traditional compounds with their numerous buildings
and shrines, they build detached houses with a single multi-purpose
shrine. In religious matters, they are transients - retaining
ritual membership in their village of origin, praying to gods
and ancestors from a distance through the medium of the new shrine.
They return home for major ceremonies, to renew themselves at
the magical and social sources Of their village of origin.
Apart from the Balinese majority, there are several non-indigenous
minorities in Denpasar, comprising a quarter of the total Population.
Muslim Bugis came to Bali as mercenaries as early as the 18th
century. They have their own "banjar' in the village of Kepaon,
where they live alongside the Balinese, speaking their language
and intermarrying with them. Old men of Pemecutan will show you
a "Bugis" shrine in a small temple near the family cremation
site.
The Chinese came early as traders for the local princes. They
integrated easily, blending their Chinese and Balinese ancestry.
They also have a shrine, the Ratu Subandar or "merchant king's"
shrine up in Batur, next to the shrines of Balinese ancestral
gods. New Chinese, often Christians, have arrived, attracted by
the booming economy of Bali.
There are also Arabs and Indian Moslems who came in the thirties
as textile traders and have since become one of the most prosperous
local communities. They live in the heart of the city, in the
Kampung Arab area, where they have a mosque.
Most migrants, however, are Javanese and Madurese, known collectively
as "jawa." They fill the ranks of the civil service
and the military (Sanglah and Kayumas areas) as well as the working
classes, skilled and unskilled (Pekambingan, Kayumas, "Kampung
Jawa" areas). New actors on the Balinese social stage, they
introduce new habits - food selling, peddling, etc. They are also
builders of new housing: shacks and tiny houses that bring Denpasar
into line with other cityscapes of modern Indonesia.
Thus Denpasar is very much a place where the theme of nation-building
is played out. It brings together within earshot of one another
the high priest's mantra, the muezzin's call, and the parson's
prayer. "Eka Wakya, Bhinna Srutti" - "The Verbs
are One, the Scriptures are Many" - so goes the local saying.
Balinese tolerance within a national tolerance.
|
