Bongan Village was designated as a Tourism Village officially on November 6, 2018 under the Decree of the Regent of Tabanan Number 180/457/03 / HK & HAM / 2018. Several villages in Tabanan Regency are agricultural areas, including Bongan Village which has 208 hectares of agricultural land from a total of 445 hectares of the village area. However, the tourism object relied on by the village is the result of cultural heritage and tradition such as Kebo Iwa Site, Mesuryak Tradition, and Ngaben Tikus Ceremony.
The stakeholders have established relationships with Udayana Bali Indonesia University related to the model of developing and managing tourist destinations, both in the process of forming the organization and its sustainability. One form of tangible support from the university by bringing students for field trips to there.
Besides, the manager of the tourist village can also take advantage of Bali Starling’s captivity in Banjar Bongan Kauh, beautiful rice field panorama, and tracking tourism. But over time, starting in 2019, the Tourism Village area has also begun to explore another potential in the form of cultural heritage sites in the Bongan Jawa Village, Bongan Tabanan Village, Bali.
Like the explanation and description above, Bongan Tabanan Bali Tourism Village also relies on cultural heritage, bail tangible or intangible, one of which Mesuryak Tradition and Telaga Suman Temple. Both of them are located in Bongan Jawa Village, Tabanan Village, Bali. From the perspective of the Theory of Practice by Pierre Boudieu, the emergence of the practice of religious life in Bongan Village is closely related to the local habits.
The tradition then grew and made a new medium in the form of purified water, which is a unity with the house of worship. Until now, some local people or tourists who want to perform rituals at Telaga Suman Temple can clean themselves in the area (Grembeng Area). Tourists can go to the house of worship, which is located above the site. From the perspective of Pierre Bourdieu, these longstanding habits have created habitats there, thus forming a parallel structure.
To build a Telaga Suman Temple and maintain the practice of compaction there, we need a facility that is then called by Pierre Bourdieu Capital. According to the story, Made Retug was the wealthiest person in the village. The indicator of his wealth is the vast ownership of rice fields, one of which is now the site of the Suman Telaga Temple. The temple building was initially located at the end of the most extensive rice field owned by I Made Retug, a hard worker who later produced a lot of capital.
Due to its contact with the Western world (Dutch colonial era), there was an intellectual change in the model of thinking (capital). Thus, it also had an impact on beliefs and religion, I Made Retug also converted to Christianity. After transferring the ownership of the rice fields, the existence of the temple still located there. He gave permission and allowed the temple to stand firm. Thus the tradition will continue.
What about the Mesuryak Tradition? Before becoming a traditional practice, the activities related to that belief were initially carried out by people that are socially respected (having capital). In the context of capital, people who carry out these rituals are economically wealthy and socially occupying certain classes. One of the economic capital presented at the event was in the form of Uang Kepeng (perforated coins) thrown up for visitors to fight over.
What about Masuryak Tradition from the perspective of Chris Barker’s Commodification Theory? In this study, Masuryak Tradition in the object of Bongan Tabanan Tourism Village in Bali has only slightly changed, and even then, due to the context of the age. The change only lies in the use of ritual media, which initially used Kepeng Money, then (mostly) replaced with rupiah (Rp.) Coins and paper. The fractions also varied because of some used Rp. 1,000.00 to Rp. 100,000.00.
Thus, they can display authentic cultures through the tourism sector and aware of the value and uniqueness in their products through applications that are still limited by spatially and temporally defined subjects and objects. Through the tourism business, people also know how their lives are in the past and their position in the present and the future to create an identity that distinguishes from the other people.
Author: Nuruddin
Link
https://produccioncientificaluz.org/index.php/utopia/article/view/32086
S.S Nuruddin, W Ardika, Y Kristianto, G.A.O Mahagangga, I.B Suryawan, I.M Sendra. 2020. Portrait of tourism object in Bongan Tabanan Bali village: Cultural studies perspective.
