そして、祭りと芸能の島、最後の楽園、バリ島
農民は、ダンサーでもあり、絵描きでもあり、ミュージシャンでもある
ここが、バリ島の凄いところ － 晴耕雨読
最重要ポイントは？
Systemとして、捉えていること
意味は？ ブラフマンの下に、System化された棚田である・・・
irrigation system
灌漑システム
irrigation
【名-1】かんがい、注水、〔川・湖などから〕水を引くこと
【名-2】洗浄
【形】かんがい用の
【＠】イリゲイション、【分節】ir・ri・ga・tion
トップダウンはヒンドゥの神々
ブラフマン
ビシュヌ、ガルーダ、シバ
ミドルアウトはお寺
ボトムアップは農民
生贄の豚
photo by Aoyagi YoSuKe
SUNDAY, JULY 1, 2007
Bali
I visited Bali on 2005,too.
帰国日の夕方、宿屋の木に電飾を取り付けていた。
電飾
クリスマスツリーに巻きつけて、ピカピカ光る電飾。専門でないので誤りがあるかもしれません。
昔の電飾はサーモスタットで制御していた。直列接続。1個が死ぬと繋がっている電球は全滅。宿屋の木に巻きつけていた電飾は発光ダイオード製。並列接続。一人が死んでも他は生きている。発光の速度も制御でき自由自在。ビニールのチューブに封入され防水もばっちり。どちらの電飾もいいが、僕は古い人間なので昔ながらの電飾に色気を感じる。微妙だし綺麗。発光ダイオード製は人工的すぎる（最近では東京でもよく見かける）。バリ島にはいいのかもしれない。都会では昔ながらの電飾が似合う？ 古さと新しさのマッチング？
笑い話？ バビ・グリン（子豚の生贄？）
昨夜のディナーはバビ・グリン(子豚の丸焼き）だった。帰りに立ち寄ったバーで、「バビ・グリンを食った」とバーテンのAliに言った。
Ali 「それは、犬の丸焼きだ。昨日、このあたりから犬が一匹消えた」
僕 「The dog's name was Ali. Why are you here? 」
Ali 「。。。。。」
僕の一本勝ち（笑）
たしか、モハメド・アリはムスリムだったはず。
ということは、僕のKO(慶応？)勝ち？
一万円札の肖像画の人が慶応大学の創始者！ やはり、慶応勝ちだな（笑い）
AO
帰国日の夕方、宿屋の木に電飾を取り付けていた。
電飾
クリスマスツリーに巻きつけて、ピカピカ光る電飾。専門でないので誤りがあるかもしれません。
昔の電飾はサーモスタットで制御していた。直列接続。1個が死ぬと繋がっている電球は全滅。宿屋の木に巻きつけていた電飾は発光ダイオード製。並列接続。一人が死んでも他は生きている。発光の速度も制御でき自由自在。ビニールのチューブに封入され防水もばっちり。どちらの電飾もいいが、僕は古い人間なので昔ながらの電飾に色気を感じる。微妙だし綺麗。発光ダイオード製は人工的すぎる（最近では東京でもよく見かける）。バリ島にはいいのかもしれない。都会では昔ながらの電飾が似合う？ 古さと新しさのマッチング？
笑い話？ バビ・グリン（子豚の生贄？）
昨夜のディナーはバビ・グリン(子豚の丸焼き）だった。帰りに立ち寄ったバーで、「バビ・グリンを食った」とバーテンのAliに言った。
Ali 「それは、犬の丸焼きだ。昨日、このあたりから犬が一匹消えた」
僕 「The dog's name was Ali. Why are you here? 」
Ali 「。。。。。」
僕の一本勝ち（笑）
たしか、モハメド・アリはムスリムだったはず。
ということは、僕のKO(慶応？)勝ち？
一万円札の肖像画の人が慶応大学の創始者！ やはり、慶応勝ちだな（笑い）
AO
http://www.readersdigest.com.au/content/printContent.do?contentId=137779
Irrigation Systems in Bali
Bali’s emerald rice terraces are a photographer’s dream. They are also home to the world’s oldest continuously used irrigation system, run on a unique mix of religious, agricultural and social traditions.
By Rachel Sullivan
From Religion and ritual have been central to the subak system for hundreds of years. According to Dr Wayan Windia of Bali's Udayana University, this unique form of irrigation was created by Rsi Mar- kandya, a Hindu holy man. He is said to have first visited the Indone- sian island with 800 followers from nearby Java some time in the late 8th century.
"They cleared forest and established Taro village, in the Gianyar regency, about 50 kilometres north of present-day Denpasar," says Wayan, referring to Bali's capital. But in order to grow rice on Bali's rich volcanic soils, the immigrants had to cut terraces and an irrigation system into the steep face of the mountains. Rsi Markandya's followers formed into cooperatives known as kesuawakan. This was the origin of the word subak, from sawah, the name given to the first irrigated fields, says Wayan.
By 1023, the system had become culturally widespread, encouraged by royalty who obviously saw the results of irrigation in improved rice crops."Ancient inscriptions suggest that subaks, and the water temple system that governs them, had become well established by 1071," Wayan says. The fact that the system is still in operation today is a tribute to the pioneers that devised it. The predominant religion in Bali is Hinduism, with more than 90 percent of the island's 3.5 million people considering themselves
Hindu. Balinese Hinduism, however, has evolved independently from the form practised in India, along the way incorporating elements of ancient beliefs that predated the arrival of Hinduism.
"Rice cultivation is very important for the Balinese," says Ketut Suparta, whose family has been farming rice in western Bali for as long as anyone can remember. Ketut, his eight siblings and their families still help his father on their ancestral paddies."Not only is rice our main food," he says,"it also has an important ceremonial role in the religious rites that govern much life in Bali."
Water Wisdom
The most effective rice cultivation requires flooding and draining of flat fields at precise stages of growth. While Bali has plenty of water, it varies with the annual monsoon rains and mostly flows in deep river gorges, far below the fertile fields. These factors combined to make life difficult for early rice farmers.
To solve these problems, the subak farmers diverted water from high mountain lakes into tunnels, aqueducts and channels. They used a hierarchy of weirs and terraces and a network of contour-following irrigation canals and tunnels. Using carefully planned staggered planting schedules and water allocations, this gave all farmers access to sufficient water to grow their crops. The hidden workings of the subak system start with a high mountain weir constructed of logs, earth and stones, which diverts water into tun- nels. Then an aungan, a water tunnel that can reach up to 3 kilometres long, is dug by hand. As the diverted river pours down the steep slopes, more tunnels feed water to the top of the next rice terrace. A simple wooden rudder-like structure, or a sluice gate, divides water propor- tionally according to the size of the rice area, an allocation known as tektek.
"The subak tunnels are not built in proportion to the volume of water that passes through them," notes subak expert and anthropologist Steve Lansing from the University of Arizona in the United States."Expansion of the irriga- tion area was accomplished not by enlarging existing tunnels, but by adding extra tunnels, often only a short distance from existing ones." This demanded a high degree of con- sensus from all subak members.
Equal Voices
Each subak group is made up of all the farmers whose fields depend on a single water source. They and their families work cooperatively to maintain their irrigation works and look after the water temples which are the spiritual core of the subaks."The daily ritual for subak members is little changed in the last 1,000 years," notes Nyoman Sutawan, emeritus professor of agriculture at Udayana University."But it's not just the rituals of farming - it's religious and traditional culture too. Rice paddy cultivation is impossible without water, and be- cause the Balinese believe that water is a gift from God, the farmers make offerings to Dewi Sri, the goddess of prosperity, in gratitude," he says.
Rituals are performed and offerings made at each stage of the cultivation process: watering the land; preparing the soil; making the nursery beds; transplanting the seedlings at 42 and 70 days of growth; and harvesting and storing rice in the granary (rice barn). Water temples are evident throughout the irrigation network (see box). These temples mark every junction right up to the spiritual heart of the island-wide network, Lake Batur, a volcanic crater lake.
Depending on local drainage patterns, subaks usually transcend village boundaries, and may even occupy a whole hillside. The island's 1,000-plus subaks are also unique in that they transcend the caste system, giving all members of the cooperative equal voice in making decisions about planting schedules, maintenance works and other matters - no matter if they are a prince or pauper.
However, the subaks don't always run smoothly. Non-cooperative members, or those seen as not sharing their burden, face sanctions - from a nominal fine right up to having their precious water shut off."Further up the hierarchy a decision may be made to shut off a whole subak's water, if, for example, the members haven't been attending meetings or contributing sufficiently," says Lansing. Fortunately these episodes are usually short-lived; most members generally work hard to make a har- monious ongoing relationship and maintain social order."We work together to maintain the irrigation networks and their terraces, something that also helps to bind and strengthen the community," says Ketut Suparta. So the good farming practice gives rise to social order too.
Artificial yet Sustainable
"The alternating flow of water between wet and dry phases causes minerals leached from the rich volcanic soils to circulate, form nitrogen and natural fertilisers, and preserve nutrients in the soil," says Lansing."And by synchronising cropping routines (called kertamasa) over a sufficiently large area, it's possible to deprive rice pests of food and habitat, rendering pesticide use unnecessary."
Adding to this virtuous cycle, roving duck and goose herders are granted free passage to bring their flocks to recently harvested fields. The ducks and geese eat any pests and add beneficial droppings to the soil - just as they have been doing for centuries.
"This system dates back hundreds of years," says Ketut Suparta."The duck farmers pay a 'tax' or nominal fee to the chairman of the subak that allows them free access to the fields; that money is then spent on maintaining and upgrading the irrigation network."
Rice at a Price
Yet this highly sophisticated organic production cycle has faced a series of threats, including the introduction of "miracle rice" by the Indonesian New Order Government in the 1960s."Introduced to boost crop production without a fallow period, miracle rice also brought negative consequences," says Sutawan. Be- cause the farmers no longer adhered to the kertamasa planting schedule, severe pest outbreaks happened resulting in pesticide use - and damage to both the fields' and the farmers' health.
The New Order Government also imposed technology-driven changes to the Bali irrigation infrastructure." Conflicts occurred between subaks that were suddenly forced to share a dam, where previously each had its own," he says.
But central government officials eventually recognised the value of the subak system, and today, although some farmers still grow miracle rice, they have returned to the planting routines decided by the subaks. Today, moves are being made to add many of Bali's rice terraces to the UNESCO World Heritage cultural register. The campaign focuses on subaks and water temples, preven- tion of unregulated development and restoration of traditional farming practices. The move has broad support."The local government wants to revitalise and empower the subaks partly because of the role they have played not only in food security but also in preserving our traditional rural culture and the environment," says Sutawan."While other things can be vola- tile, the ebb and flow of subak rice cultivation has continued quietly as it has for a thousand years."
Ancient irrigation around the World
Throughout history, the problem of providing enough water has caused en- gineers to develop intriguing solutions (as pictured clockwise from top). like the balinese, the incas, a power- ful pre-columbian society based in modern-day Peru, were also faced with steep slopes and heavy rainfall. They reached the zenith of their engineering achievements at machu Picchu, where engineers used bronze and stone tools to construct watertight stone canals that supplied inhabitants with fresh water and irrigated the farming steps as well. Roman aqueducts, many of which still stand today in places like Pont du Gard in southern france, and Segovia, Spain, transported gravity-fed water incredibly efficiently and supported the Roman empire's expansion. The Qanat or Karez system, which dates from the iron age, is widespread in drier parts of asia, the middle east and africa. examples can be found in Pakistan and in the Turfan Oasis at the foot of china's Tianshan mountains where an underground canal runs from an underground reservoir out to farms and towns on the arid plains. ancient irrigation around the World
"They cleared forest and established Taro village, in the Gianyar regency, about 50 kilometres north of present-day Denpasar," says Wayan, referring to Bali's capital. But in order to grow rice on Bali's rich volcanic soils, the immigrants had to cut terraces and an irrigation system into the steep face of the mountains. Rsi Markandya's followers formed into cooperatives known as kesuawakan. This was the origin of the word subak, from sawah, the name given to the first irrigated fields, says Wayan.
By 1023, the system had become culturally widespread, encouraged by royalty who obviously saw the results of irrigation in improved rice crops."Ancient inscriptions suggest that subaks, and the water temple system that governs them, had become well established by 1071," Wayan says. The fact that the system is still in operation today is a tribute to the pioneers that devised it. The predominant religion in Bali is Hinduism, with more than 90 percent of the island's 3.5 million people considering themselves
Hindu. Balinese Hinduism, however, has evolved independently from the form practised in India, along the way incorporating elements of ancient beliefs that predated the arrival of Hinduism.
"Rice cultivation is very important for the Balinese," says Ketut Suparta, whose family has been farming rice in western Bali for as long as anyone can remember. Ketut, his eight siblings and their families still help his father on their ancestral paddies."Not only is rice our main food," he says,"it also has an important ceremonial role in the religious rites that govern much life in Bali."
Water Wisdom
The most effective rice cultivation requires flooding and draining of flat fields at precise stages of growth. While Bali has plenty of water, it varies with the annual monsoon rains and mostly flows in deep river gorges, far below the fertile fields. These factors combined to make life difficult for early rice farmers.
To solve these problems, the subak farmers diverted water from high mountain lakes into tunnels, aqueducts and channels. They used a hierarchy of weirs and terraces and a network of contour-following irrigation canals and tunnels. Using carefully planned staggered planting schedules and water allocations, this gave all farmers access to sufficient water to grow their crops. The hidden workings of the subak system start with a high mountain weir constructed of logs, earth and stones, which diverts water into tun- nels. Then an aungan, a water tunnel that can reach up to 3 kilometres long, is dug by hand. As the diverted river pours down the steep slopes, more tunnels feed water to the top of the next rice terrace. A simple wooden rudder-like structure, or a sluice gate, divides water propor- tionally according to the size of the rice area, an allocation known as tektek.
"The subak tunnels are not built in proportion to the volume of water that passes through them," notes subak expert and anthropologist Steve Lansing from the University of Arizona in the United States."Expansion of the irriga- tion area was accomplished not by enlarging existing tunnels, but by adding extra tunnels, often only a short distance from existing ones." This demanded a high degree of con- sensus from all subak members.
Equal Voices
Each subak group is made up of all the farmers whose fields depend on a single water source. They and their families work cooperatively to maintain their irrigation works and look after the water temples which are the spiritual core of the subaks."The daily ritual for subak members is little changed in the last 1,000 years," notes Nyoman Sutawan, emeritus professor of agriculture at Udayana University."But it's not just the rituals of farming - it's religious and traditional culture too. Rice paddy cultivation is impossible without water, and be- cause the Balinese believe that water is a gift from God, the farmers make offerings to Dewi Sri, the goddess of prosperity, in gratitude," he says.
Rituals are performed and offerings made at each stage of the cultivation process: watering the land; preparing the soil; making the nursery beds; transplanting the seedlings at 42 and 70 days of growth; and harvesting and storing rice in the granary (rice barn). Water temples are evident throughout the irrigation network (see box). These temples mark every junction right up to the spiritual heart of the island-wide network, Lake Batur, a volcanic crater lake.
Depending on local drainage patterns, subaks usually transcend village boundaries, and may even occupy a whole hillside. The island's 1,000-plus subaks are also unique in that they transcend the caste system, giving all members of the cooperative equal voice in making decisions about planting schedules, maintenance works and other matters - no matter if they are a prince or pauper.
However, the subaks don't always run smoothly. Non-cooperative members, or those seen as not sharing their burden, face sanctions - from a nominal fine right up to having their precious water shut off."Further up the hierarchy a decision may be made to shut off a whole subak's water, if, for example, the members haven't been attending meetings or contributing sufficiently," says Lansing. Fortunately these episodes are usually short-lived; most members generally work hard to make a har- monious ongoing relationship and maintain social order."We work together to maintain the irrigation networks and their terraces, something that also helps to bind and strengthen the community," says Ketut Suparta. So the good farming practice gives rise to social order too.
Artificial yet Sustainable
"The alternating flow of water between wet and dry phases causes minerals leached from the rich volcanic soils to circulate, form nitrogen and natural fertilisers, and preserve nutrients in the soil," says Lansing."And by synchronising cropping routines (called kertamasa) over a sufficiently large area, it's possible to deprive rice pests of food and habitat, rendering pesticide use unnecessary."
Adding to this virtuous cycle, roving duck and goose herders are granted free passage to bring their flocks to recently harvested fields. The ducks and geese eat any pests and add beneficial droppings to the soil - just as they have been doing for centuries.
"This system dates back hundreds of years," says Ketut Suparta."The duck farmers pay a 'tax' or nominal fee to the chairman of the subak that allows them free access to the fields; that money is then spent on maintaining and upgrading the irrigation network."
Rice at a Price
Yet this highly sophisticated organic production cycle has faced a series of threats, including the introduction of "miracle rice" by the Indonesian New Order Government in the 1960s."Introduced to boost crop production without a fallow period, miracle rice also brought negative consequences," says Sutawan. Be- cause the farmers no longer adhered to the kertamasa planting schedule, severe pest outbreaks happened resulting in pesticide use - and damage to both the fields' and the farmers' health.
The New Order Government also imposed technology-driven changes to the Bali irrigation infrastructure." Conflicts occurred between subaks that were suddenly forced to share a dam, where previously each had its own," he says.
But central government officials eventually recognised the value of the subak system, and today, although some farmers still grow miracle rice, they have returned to the planting routines decided by the subaks. Today, moves are being made to add many of Bali's rice terraces to the UNESCO World Heritage cultural register. The campaign focuses on subaks and water temples, preven- tion of unregulated development and restoration of traditional farming practices. The move has broad support."The local government wants to revitalise and empower the subaks partly because of the role they have played not only in food security but also in preserving our traditional rural culture and the environment," says Sutawan."While other things can be vola- tile, the ebb and flow of subak rice cultivation has continued quietly as it has for a thousand years."
Ancient irrigation around the World
Throughout history, the problem of providing enough water has caused en- gineers to develop intriguing solutions (as pictured clockwise from top). like the balinese, the incas, a power- ful pre-columbian society based in modern-day Peru, were also faced with steep slopes and heavy rainfall. They reached the zenith of their engineering achievements at machu Picchu, where engineers used bronze and stone tools to construct watertight stone canals that supplied inhabitants with fresh water and irrigated the farming steps as well. Roman aqueducts, many of which still stand today in places like Pont du Gard in southern france, and Segovia, Spain, transported gravity-fed water incredibly efficiently and supported the Roman empire's expansion. The Qanat or Karez system, which dates from the iron age, is widespread in drier parts of asia, the middle east and africa. examples can be found in Pakistan and in the Turfan Oasis at the foot of china's Tianshan mountains where an underground canal runs from an underground reservoir out to farms and towns on the arid plains. ancient irrigation around the World
MONDAY, AUGUST 9, 2010
Balinese Art, From Majapahit Kingdom to Recent History
Image via WikipediaHindu-Javanese: Majapahit Kingdom
Recent history
Prior to 1920s, Balinese traditional paintings were restricted to what is now known as the Kamasan or Wayang style. It is a visual narrative of Hindu-Javanese epics: the Ramayana and Mahabharata, as well as a number of indigenous stories, such as the Panji narrative. These two-dimensional drawings are traditionally drawn on cloth or bark paper(Ulantaga paper) with natural dyes. The coloring is limited to available natural dyes: red, ochre, black, etc. In addition, the rendering of the figures and ornamentations must follow strictly prescribed rules, since they are mostly produced for religious articles and temple hangings. These paintings are produced collaboratively, and therefore mostly anonymously.
There were many experiments with new types of art by Balinese from the late nineteenth century onwards. These experiments were stimulated by access to new materials (western paper and imported inks and paint), and by the 1930s, new tourist markets stimulated many young Balinese to be involved in new types of art.
In the 1920s, with the arrival of many western artists, Bali became an artist enclave (as Tahiti was for Paul Gauguin) for avant-garde artists such as Walter Spies (German), Rudolf Bonnet (Dutch), Adrien-Jean Le Mayeur (Belgian), Arie Smit (Dutch) and Donald Friend (Australian) in more recent years. Most of these western artists had very little influence on the Balinese until the post-World War Two period, although some accounts over-emphasise the western presence at the expense of recognising Balinese creativity.
On his first visit to Bali in 1930, the Mexican artist Miguel Covarrubias noted that local paintings served primarily religious or ceremonial functions. They were used as decorative cloths to be hung in temples and important houses, or as calendars to determine children's horoscopes. Yet within a few years, he found the art form had undergone a "liberating revolution." Where they had once been severely restricted by subject (mainly episodes from Hindu mythology) and style, Balinese artists began to produce scenes from rural life. These painters had developed increasing individuality.
This groundbreaking period of creativity reached a peak in the late 1930s. A stream of famous visitors, including Charlie Chaplin and the anthropologists Gregory Bateson and Margaret Mead, encouraged the talented locals to create highly original works. During their stay in Bali in mid 1930s, Bateson and Mead collected over 2000 paintings, predominantly from the village of Batuan, but also from the coastal village of Sanur. Among western artists, Spies and Bonnet are often credited for the modernization of traditional Balinese paintings. From the 1950s onwards Baliese artists incorporated aspects of perspective and anatomy from these artists. More importantly, they acted as agents of change by encouraging experimentation, and promoted departures from tradition. The result was an explosion of individual expression that increased the rate of change in Balinese art. The 1930s styles were consolidated in the 1950s, and in more recent years have been given the confusing title of "modern traditional Balinese painting". The Ubud painters, although a minority amongst the artists working in the 1930s, became the representatives of the new style thanks to the presence of the great artist Gusti Nyoman Lempad in that village, and to the patronage of the traditional rulers of Ubud. The key points of the Ubud Style included a concentration on the depiction of daily Bali life and drama; the change of the patron of these artists from the religious temples and royal houses to western tourists/collectors; shifting the picture composition from multiple to single focus.Despite the adoption of modern western painting traditions by many Balinese and Indonesian painters, "modern traditional Balinese painting" is still thriving and continues by descendants/students of the artists of the pre-war modernist era (1928-1942). The schools of modern traditional Balinese painting include: Ubud, Batuan, Sanur, Young Artist and Keliki schools of painting.
Modern traditional painting
The pre-War modernisation of Bainese art emanated from three villages: Ubud, where Spies settled, Sanur on the southern coast, and Batuan, a traditional hub of musicians, dancers, carvers and painters. The artists painted mostly on paper, though canvas and board were also used. Often, the works featured repetitive clusters of stylized foliage or waves that conveyed a sense of texture, even perspective. Each village evolved astyle of its own. Ubud artists made more use of open spaces and emphasized human figures. Sanur paintings often featured erotic scenes and animals, and work from Batuan was less colorful but tended to be busier.
Ubud painting
Ubud has been the center of art for centuries, with the surrounding royal houses and temples as the main patrons. Prior to the 1920s, traditional wayang style paintings dominated the subject matters, although Jean Couteau[4] believes that both secular and religious theme paintings have long been co-existing in the form of the expression of the unity of opposites (Rwabhinneda in Balinese belief system).
Under the patronage of the Ubud royal family, esepcially Tjokorda Gde Agung Sukawati, and with Rudolf Bonnet as a chief consultant, the Pitamaha Art Guild was founded in 1936 as a way to professionalise Balinese painting. Its mission was to preserve the quality of Balinese Art in the rush of tourism to Bali. The board members of Pitamaha met regularly to select paintings submitted by its members, and to conduct exhibitions throughout Indonesia and abroad. Pitamaha was active until the beginning of the second world war in 1942.The subject matters shifted from religious narration to Balinese daily life. Ubud artists who were members to Pitamaha came from Ubud and its surrounding villages; Pengosekan, Peliatan and Tebasaya. Among them were: Ida Bagus Made Kembeng of the village of Tebesaya and his three sons Ida Bagus Wiri, Ida Bagus Made and Ida Bagus Belawa; Tjokorda Oka of the royal house of Peliatan;Anak Agung Gde Sobrat, Anak Agung Gde Meregeg, I Dewa Putu Bedil, I Dewa Nyoman Leper, Anak Agung Dana of Padangtegal; I Gusti Ketut Kobot, I Gusti Made Baret, I Wayan Gedot, Dewa Putu Mokoh of Pengosekan; and I Gusti Nyoman Lempad. Artists from other areas also participated, including Pan Seken from Kamasan, I Gusti Made Deblog from Denpasar, and some of the Sanur artists.
Pitamaha has been by the descendents of the Ubud artists, and has now come to be identified with the period of the 1930s. Noted Ubudian artists include I Ketut Budiana, I Nyoman Meja, I Nyoman Kayun, A.A. Gde Anom Sukawati, I Gusti Agung Wiranata, and Ida Bagus Sena
Batuan painting
The Batuan school of painting is practiced by artists in the village of Batuan, which is situated ten kilometers to the South of Ubud. The Batuan artisans are gifted dancers, sculptors and painters. Leading artists of the 1930s included I Nyoman Ngendon, and a number of members of leading brahman families, including Ida Bagus Made Togog. Other major Batuan artists from the pre-modernist era include I Dewa Nyoman Mura (1877-1950) and I Dewa Putu Kebes (1874-1962), who were known as sanging; traditional Wayang-style painters for temples' ceremonial textiles.
The western influence in Batuan did not reach the intensity it had in Ubud. According to Claire Holt, the Batuan paintings were often dark, crowded representations of either legendary scenes or themes from daily life, but they portrayed above all fearsome nocturnal moments when grotesque spooks, freakish animal monsters, and witches accosted people. This is particularly true for paintings collected by Margaret Mead and Gregory Bateson during their field studies in Bali in 1936 to 1939.[3] Gradations of black to white ink washes laid over most of the surface, so as to create an atmosphere of darkness and gloom. In the later years, the designs covered the entire space, which often contributed to the crowded nature of these paintings.
Among the early Batuan artists, I Ngendon (1903-1946) was considered the most innovative Batuan School painter. Ngendon was not only a good painter, but a shrewd business man and political activist. He encouraged and mobilized his neighbours and friends to paint for tourist consumption. His ability in portraiture played an important role in teaching his fellow villagers in Batuan more than Spies and Bonnet. The major Batuan artists from this period were: I Patera (1900-1935), I Tombos (b. 1917), Ida Bagus Togog (1913-1989), Ida Bagus Made Jatasura (1917-1946), Ida Bagus Ketut Diding (1914-1990), I Made Djata (1920-2001), and Ida Bagus Widja (1912-1992). The spirit of the Pitamaha period is still strong and continues by contemporary Batuan Artists such as I Made Budi , I Wayan Bendi (b. 1950), I Ketut Murtika (b. 1952), I Made Sujendra (b. 1964), and many others. I Made Budi and I Wayan Bendi paintings capture the influence of tourism in modern life in Bali. They place tourists with their camera, riding a motorbike or surfing in the midst of Balinese traditional village activities. The dichotomy of modern and traditional Balinese life are contrasted starkly in harmony. I Ketut Murtika ( still paints the traditional story of Mahabharata and Ramayana in a painstaking details with subdued colors. His painting of the Wheel of Life viewed from the Balinese beliefs system shows his mastery of local legends and painstaking attention to details. I Made Sujendra, an art teacher at a local art school, depicts old Balinese folklore with a modern eye and a high degree of individuality. Rejecting excessive decoration and relying on the composition itself, I Made Sujendra is successful in depicting tensions in his work and the old Batuan style of 1930s.
Sanur painting
Unlike Ubud and Batuan which are located in the inland of Bali, Sanur is a beach resort. Sanur was the home of the well known Belgian artist Le Mayeur de Mepres, who lived with a Balinese wife (Ni Polok) and had a beach house in Sanur beach.
Tourists in 1930s came to Bali on cruise ships docked in Sanur and made side trips to Ubud and neighboring tourist sites. Its prime location provided the Sanur artist with ready-access to Western tourists who frequented the shop of the Neuhaus Brothers who sold balinese souvenirs and tropical fishes. Neuhaus brothers became the major art dealer of Sanur paintings.
The beach around Sanur, full of outriggers and open horizon, provided local artists with a visual environment different from the Ubud and Batuan, which are located in the hinterland.The playful atmosphere pervades the Sanur paintings, and are not dictated by the religious iconography[5]. It is lighter and airy than those of Batuan and Ubud with sea creatures, erotic scenery and wild animals drawn in rhythmic patterns; often in an Escher-like manner. Most early works were black and white ink wash on paper, but at the request of Neuhaus, latter works were adorned with light pastel colors often added by other artists specializing in coloring a black and white drawings. Their name code is often found at the margin.
The Sanur school of painting is the most stylized and decorative among all modern Balinese Art. Major artists from Sanur are I Rundu, Ida Bagus Nyoman Rai, I Soekaria, I Poegoeg, I Rudin, and many others. I Rudin, who started to paint in mid 1930s, draws simple balinese dancers in the manner of the drawings of Miguel Covarrubias.
Young Artist painting
The development of the Young Artist School of painting is attributed to the Dutch artist Arie Smit, a Dutch soldier who served during the 2nd world war and decided to stay in Bali. In the early 1960s, he came across children in the village of Penestanan near Tjampuhan drawing on the sand. He encouraged these children to paint by providing them with paper and paints.
Their paintings are characterized by "child-like" drawings that lacks details and bright colors drawn with oil paint on canvas. By 1970s, it attracted around three hundred peasant painters to produce paintings for tourists. In 1983, the National Gallery of Malaysia held a major exhibition on the Young Artist paintings from the collection of Datuk Lim Chong Kit.
Two early examples of the Young Artist School are shown here. The painting by I Wayan Pugur (b. 1945), was executed when he was 13 years old and was exhibited at the San Francisco Museum of Modern Art in 1964, as part of a traveling exhibition in the United States in 1964-1965. This early drawing, executed on paper, exhibits the use of bright colors and a balanced composition. The drawing space is divided into three solid-color areas: dark blue, bright yellow and magenta in between showing the influence of the Wayang painting tradition. The leaves of the large tree with the snakes show the juxtaposition of complementary colors. The faces of the figures were drawn with no details, yet the snakes have eyes and long tongues.
Major artists from the Young Artist School are I Wayan Pugur, I Ketut Soki, I Ngurah KK, I Nyoman Londo, I Ketut Tagen, I Nyoman Cakra, Ni Ketut Gampil, I Nyoman Mundik, I Wayan Regog and many others.
Keliki miniature painting
In the 1970s, miniature paintings emerged from Keliki, a small village north of Ubud, led by a local farmer I Ketut Sana.[6] The sizes range from as small as 2 x 3 inch to as large as 10 x 15 in. I Ketut Sana learnt to paint from I Gusti Nyoman Sudara Lempad from Ubud and from I Wayan Rajin from Batuan. He combined the line drawing of Lempad and the details of the Batuan school. Every inch of the space is covered with minute details of Balinese village life and legends drawn in ink and colored with watercolor. The outcome is a marriage between the youthfulness of the Ubud school and the details of the Batuan School. The Keliki artists proud with their patience to paint minute details of every objects meticulously that occupy the drawing space.
Illustrated on the left is a drawing by I Lunga (c. 1995) depicting the story of Rajapala. Rajapala is often referred to as the first Balinese voyeur or “peeping Tom.” According to the story, Rajapala catches sight of a group of celestial nymphs bathing in a pool. He approaches stealthily, and without their knowledge, steals the skirt (kamben) of the prettiest, Sulaish. As her clothing contains magical powers enabling her to fly, the nymph cannot return home. Rajapala offers to marry her. She accepts on the condition that she will return to heaven after the birth of a child. With time, she and Rajapala have a healthy young son. Years pass, and one day, Sulaish accidentally discovers her clothing hidden in the kitchen. Understanding that she has been tricked, she takes leave of her husband and son and goes back to her heavenly abode.
Major artists from the Keliki Artist School are Sang Ketut Mandera (Dolit), I Ketut Sana, I Wayan Surana, I Lunga, I Wayan Nengah, I Made Ocen, I Made Widi, I Wayan Lanus, Ida Bagus Putra, Sang Nyoman Kardiana (Sabuh) and many others.
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