Preserving Local Wisdom in Rural Settlement Planning The case of Jatiluwih Village, Bali

1. the 5th International Workshop of the Rural Research and Planning Group (RRPG), • University Kebangsaan Malaysia, Kualalumpur, Malaysia, 26-28 Augustus 2014. Preserving Local Wisdom in Rural Settlement PlanningThe case of Jatiluwih Village, Bali Dr. Uton Rustan Harun, Ir., M.Sc Urban and Regional Planning Programme - Faculty of Technique Universitas Islam Bandung

2. INTRODUCTION • The preservation of local wisdom to be preserved not only by local people at the local level, but also need to be supported by the various parties in government at regional, national and the international level. • Local wisdom is facing the cultural changes community and the implementation of preservation have to be processed very carefully considered, so that harmoniously modernization of rural life meet sustainability. • Balinese society on the basis of Tri Hita Karana is very important in the planning of rural development as indicated in the Competition Idea for Planning and Designing Rural Sustainable at Jatiluwih, Tabanan. • Need to access more carefully a local wisdom, such as consider the rules of the daily activities, local tradition event and in the rule of building house and settlements

3. Profile of Jatiluwih Village • Jatiluwih Village declared as • a World Cultural Heritage by UNSECO. • Geographical Jatiluwih as an agricultural • village, located in the foothills of Mt Batukaru attached to the natural beauty, a ritual tradition (temple) and belief communities (sacre). • Local wisdom : the space has given rise to reflect the harmony and balance between Man-God-Environment relationship as manifestation of the concept of “Tri Hita Karana”, which is believed creating a good life of the society with a harmonizing balance his humans fellow, the Will of God, and sustained the environment. • Subak is a water resources managment institution wich is valuable in religious and social activities. • Subak of Jatiluwih has two characteristics that distinguish it from other local institutions are successful in creating a culture of innovation with its stunning beauty as the basis for ecological sustainability and the success of the democratic institutional management in rural decession making system.

4. Profile of Jatiluwih Village • Jatiluwih village, is tourist destinationthat offers a beautiful view of the countryside with terraced rice fields in Mt Batukaru. Located at an altitude of 700 meters above the sea level, the wheater isvery cool, comfortable live, where tourists enjoy the natural beauty, peaceful and sceneryof countryside. • The population of the village in 2013 was 2,684 Jatiluwih people (men = 1,289; women = 1,395 feminist village).The majority of the population are farmers (54%) • . • The main potential make Jatiluwih village as WCH is a merging of the natural beauty of terraced rice with the level of culture and wisdom of keeping this region spread over 14 subak closely related to farm life. Moreover, in this area there are 5 large active temple ceremony not only for local people but also for the people of Bali.

5. ceremonies associatedrural irrigation with the activity of the farmers , • MapagToya ceremony, the ceremony to pick up the water fountain. • Kempelan , is community meeting to open water channel activity to the source of water. • Plow in the upstream water control system, then the water will flow through the subak rice fields. • NgendagTanah Carik ceremony, the ceremony safety pleading to God while plowing the fields. • Ngurit ceremony, the nursery ceremony performed by all members of the subak in each cultivated fields. • Ngerasakin ceremony, the ceremony of cleaning up ( leteh ) left, when plowing. • Pangawiwit ceremony ( Nuwasen ), which is a good day for the ceremony looking for rice planting is done. • Ngekambuhin ceremony, the ceremony asking for a new child safety paddy grown rice is done at the age of 38 days. • Pamungkah ceremony, the ceremony in order to invoke the safety of the rice plant can grow well. • Penyepian ceremony, the ceremony in order to invoke the safety of rice plants protected from pests / diseases. • PengerestitianNyegaraGunung, which carry nyegara – gunung ceremony held in the PuraLuhurPuraLuhurPetali and Pekendungan. • Masaba ceremony , the ceremony before the harvest is done. • NgadegangBatari Sri ( BataraNini ), which is a symbolic ceremony visualize Him as Linga - Yoni. • Nganyarin ceremony, the ceremony began harvest. • Manyi , the rice harvest activities. • Mantenin ceremony, the ceremony to raise the rice granary or store grain in barns ceremony.

6. “All activities undertaken by the people is an implementation of the concept of Tri Hita Karana which makes nature ofJatiluwih and its will be preserved passed on from generation to generation to the next generations. This condition is in accordance with the alternative of tourismparadigm that supports sustainable tourism to minimize negative impacts and provide maximum benefit for local people to perpetrators of Tri Hita Karanamanifestation, the application of the concept

7. Settlement Pattern & Structure • Nista space • a place to interact with nature • Palemahan

8. Household Pattern & Structure • Nista Angga • a place to maintain animal or a place to dispose of waste • Palemahan

9. Dynamic of Triangga to Tri-mandalaconsept

10. Settlement Pattern & Structure • The settlements pattern usingconcept of ulu - teben. • North direction as the solar plexus and the south as teben. • Also oriented the highway toward Mt Agung. • Traditional houses consist of : • Angkul - angkul to function as an entry point . • Jineng to function as a repository of rice . • Bale to function as a place to carry out traditional ceremonies . • Bale meten to function as a bed . • Dapur, kitchen to function as a place for cooking . • Merajan to function as a sacred place . • Perunggu karang , a function as a sacred building.

11. The village planning focus is in the area of ​​Pekraman,Gunungsari that is part of Jatiluwih village. • The preservation principles include: • Dissemination of information about religious values ​​and culture that has been owned by the community. • Utilization of the area as a place of investment Tapovana medicinal use of plants for completeness and religious ceremonies . • Strengthening institutional structures and management customs in the management, the establishment and utilization of cultural assets and tourism. • The division of space according to the concept of Tri Hita Karana, that Parahyangan area is near the mountain and the road, and further space values ​​decrease away from both the orientation, Pawongan and Palemahan. Preserve local wisdom in Village Planning

12. The uniqueness of the house yard in Central Jatiluwih pattern : • Sanggah - merajan the yard in Central Jatiluwih are in the zone closest to the mountain and is always oriented to the street. • In the neighbourhood unit there are some families who have family connections among them. In the pattern of the original neighbour types of homes are owned by the same owner. In the yard there is a building meten, paon and barns and community meeting. Meten to stay, Paonfor cooking, barn as a storage agricultural products. • Placement of the building in a yard lined lengthwise direction perpendicular to the main road. • The hierarchy of the three different kinds of buildings whose function of the highest is Meten, Paon, and barn. Metens are in area closest to the mountain, kaja-kelod is Paon and barn. • There are Bale Gede/Bale SakaRoras buildings in a neighbourhood unit which is belong as a common property. Bale is usually serves as a communal activity such as religious ceremonies. But in a long neighbour with lots of families, Bale could be more than one. Preserve local wisdom in Village Planning

13. Building pattern

14. ARCHITECTURE • Sanggah, the sacre place of Family. • Bale Meten Building, Bale Meten function is as a bed and storage of precious heirloom items of family. • Pawon Building, Paon (kitchen) function is a facility for cooking. • Bale Gede Building, is a communal place like implementation religious ceremonies. There are two types of Bale Gede, namely : • a) Bale GedeSakaRoras. • b) Bale GedeSakaSia. • Barn / Jineng Building,is the principal existing building on every house yard where there are more than one building.

15. Rock placement procedures in strategic places such as forests consecrated as symbolic meanings of fertility by keeping the forest sustainability. • Purify and maintain vegetation including forestreplantings is useful as barriers to erosion and can save water bodies. • Stone structure placed in PuraManikSelakaBatukaru mountain ridge, intended to land on the rugged place is not exploited. • Utilization of location should pay attention to the continuity of ecosystem processes. • Protecting forests is part of a soil erosion control strategies. • Irrigation system in Jatiluwih using subak system, namely the management of waterways to irrigate rice fields conducted organize. Concepts of Preservation of Cultural Heritage Conservation

16. Spatial planning have to accomodate three ceremonies are: Gods Yadnya , PitraYadnya and BhutaYadnya . •  The need for space in the implementation of the Gods of Yadnya include the designation of holy places and the radius of its sanctity, infrastructure designation ceremony, in addition to the supporting infrastructure as well as beji (holy springs water), main roads, pedestrian streets, Subak path way, parking , toilets , bale Pesandekan, and others . •  The need for space in the implementation YadnyaPitra , among others Setra(grave yard), PempatanAgung, which is different than the intersection of four, main roads, pedestrian streets, pray at beji (holy springs water), and so on. • The need for space in implementingYadnyaBhuta , among others , the activities - BhutaYadnya relating to piodalan, BhutaYadnya activities are carried out periodically as TawurKesanga (Nyepi - fasting day), and others special ceremonies according to circumstances. Concept of Sacre Area of the Temple

17. Planning for ParhyanganArea are as follows :  Tourism visiting temples in Jatiluwih, on the designation for the tourists who come toJatiluih with regard to the procedures entry the temple, sacre area and shrine area and involving local tour guide. They visit temples PuraLuhurPucakPetali, TaksuPuraAgung, PuraBatuMadeg, PuraManik Galina, PuraBulakan, and PuraRambu Sedanat, and PuraResiBujangga (Shiva Buddha). Planning for PawonganArea is as follows :  Stage area for performing arts at night such as dance of ceremonial dance, welcoming dance or art Jatiluwih typical handicraft and other villages product. Developved house for home stay (lodging), parking area, a regional land mark such as barn, typical gate of Jatiluwih, guidance eco-tourist and unique culinary and handicraft, visit arts workshops (painting, sculpture) and markets other traditional products. Planning for PalemahanAreas ( rice fields ) is as follows :  Wedding Ceremony development is managed by the traditional institutional system and in collaboration with others rural organization. While tracking and bike paths in the rice fields, which made ​​the pathways , which is the center of tourism faciilities area. Set and managed by the existing system in the village Jatiluwih. Tracking of the village to Lake TamblinganJatiluwih for this already exists but still managed individually. Future will be developed to manage these institutions under Jatiluwih villages management. Concept of Settlement Pattern

18. CONCLUSION Creative Idea in the Sustainable Rural Planning is still available in the limited and narrow way of Modernization Rural Development. If rural industrialization has provided a polemic negative approach on the impact of changing to social structure and culture, then the eco-cultural tourism could generate more harmonious rural modernization. Rural development planning needs to access more very carefully consider the rules of the local tradition in the rule of building settlements. Tri Hita Karana as the basis of Baliness daily lifes, have established various planning rules in the various levels from macro-cosmos (settlement aswhole) to the micro-cosmos that is setting the spaces in the house. Adjustments can only be done in a forum of commutities to get a deal together so that there are no losers and keep the continuity with the harmonization of life for the next generations.

19. REFERENCE • Firman, Tommy (2000), Rural to Urban Land Conversion in Indonesia during Boom and Bust Periods, Land Use Policy 17: 13-20 • Global Travel Industry News, Bali’s Tri Hita Karana life philosophy recommended for APEC Sustainable Economic Development, 9 October 2013 • Gunn, C. A. (1994), Tourism Planning, Basics, Concepts, Cases. USA: • Krishna, Tri Hita Karana: Ancient Balinese Wisdom for Neo Humans, Anand Ashram Foundation, 2008 • Kuswartojo, T et al. 2005. PerumahandanPermukimandi Indonesia: UpayaMembuaterkembanganKehidupan yang Berkelanjutan. Penerbit ITB, Bandung • Taylor and Francis Gold, S. M. (1980), Recreation Planning and Design. New York: McGraw-Hill Book Co. • UNESCO, Cultural Landscape of Bali Province: the Subak System as a Manifestation of the Tri Hita Karana Philosophy

20. Thank You