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Jukut kakul

OVERVIEW:

The French are not the only ones to have a liking for snails. The Balinese gather snails in the rice fields. But you can use the canned variety. Cucumber, zucchini or any other summer squash can be used instead of green papaya.

INGREDIENTS:
200 gr unripe green papaya
1 liter chicken stock
½ cup spice paste for seafood
1 stalk lemon grass bruised
2 salam leaves
1 tbsp oil
48 canned snails, washed and drained
1 tsp salt
Freshly ground black pepper
Fried shallots to garnish

PREPARATION:
Peel the papaya, cut in half lengthwise and remove the seeds, then cut it lengthwise in 4 or 6 slices. Cut crosswise into slices about 0.5 cm thick.

Combine stock, spice paste, lemon grass, salam leaves and oil in a large pot. Bring to boil, and then simmer for 5 minutes. Add papayas and simmer until almost tender. Add the snails and continue cooking until the papaya softens.

Season with salt and pepper to taste and garnish with fried shallots.

Helpful hint: If you do not care for snails. You can substitute 12 dried black Chinese mushroom. Washed and soaked I warm water for 20minutes. Add them together with the papaya to ensure they will be tender by the time the papaya is cooked.


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Jukut Ares

Jukut Ares is made of baby banana tree mixed with ribs and meat (cow, pork, duck), and spices. It is usually served in Balinese ritual ceremonies, dished up for family and people who assisted in arranging the ceremonies. Jukut Ares is served with rice. It is available in many restaurants in Bali regencies, such as Denpasar.


OVERVIEW:
The tender center of young banana palms is used for this dish in Bali, these can be replaced by round cabbage, although this needs to be salted for only 10 minutes.

INGREDIENTS:
600 gr (1¼ lb) young banana palm stem
6 tbsp salt
½ cup basic spice paste
1.5 lt (6 cups) duck stock
2 salam leaves
1 stalk lemongrass, bruised salt to taste
½ tbsp black peppercorn, crushed fried shallots to garnish

PREPARATION:
Peel off hard outside layers of the banana stem, cut in half lengthwise and place flat side on carving board. With a sharp knife cut in thin slices. Sprinkle a flat tray with salt, place sliced banana stem on it and sprinkle generously with salt again. Marinade for 45 minutes. Place slices on top of each and press by hand to extract the juice. Repeat process until stems are very dry and soft. Rinse stems thoroughly under running water. Strain and dry well. Combine duck stock and spice paste and bring to boil. Add salam leaves and lemongrass. Simmer for 5 minutes then add shredded banana stem and bring back to boil. Simmer for one hour until stems are soft, but still crunchy. If using cabbage, the cooking time will be much shorter. Season to taste with salt and pepper and garnish with fried shallots.



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Cerorot

Cerorot
Cerorot is usually produced in Tenganan Village, Karangasem regency, but it is also produced in other regions in Bali. Cerorot is made of rice flour, brown sugar, and salt, wrapped in twisted coconut leaf, and steamed. This snack is served with coffee or tea. It can last for only one day.

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Hindu

Hinduism in Indonesia, also known by its formal Indonesian name Agama Hindu Dharma, refers to Hinduism as practised in Indonesia. It is practised by 93% of the population of Bali, but also in Sumatra, Java (especially by the Tenggerese people on the east), Lombok and Kalimantan. Only about 3% of Indonesian population is officially Hindu. In Java in particular, a substantial number of Muslims follow a non-orthodox, Hindu-influenced form of Islam commonly known as Kejawen/Agama Jawa and Abangan Islam. Partly due to the fact that every Indonesian citizen is required to be a registered member of one of the six acknowledged religious communities (Islam, Christianity [i.e. Protestantism or Catholicism], Hinduism, Buddhism and Confucianism). Inspired by the Hindu Javanese past, several hundred thousand Javanese converted to Hinduism in the 1960s and 1970s. When the adherents of the ethnic religions Aluk To Dolo (Sa'dan Toraja) and Kaharingan (Ngaju, Luangan) claimed official recognition of their traditions, the Ministry of Religion classified them as Hindu variants in 1968 and 1980. The Parisada Hindu Dharma changed its name to Parisada Hindu Dharma Indonesia in 1984, in recognition of its national influence spearheaded by Gedong Bagus Oka.

History
At the peak of its influence in the 14th century the last and largest among Hindu Javanese empires, Majapahit, reached far across the Indonesian archipelago. This accomplishment is interpreted in modern nationalist discourses as an early historical beacon of Indonesian unity and nationhood, a nation with Java still at its center.

That the vast majority of contemporary Javanese and Indonesians are now Muslims is the outcome of a process of subsequent Islamization. Like Hinduism before it, Islam first advanced into the archipelago along powerful trade networks, gaining a firm foothold in Java with the rise of early Islamic polities along the northern coast. Hinduism finally lost its status as Java's dominant state religion during the 15th and early 16th century, as the new sultanates expanded and the great Hindu empire Majapahit collapsed. Even then, some smaller Hindu polities persisted; most notably the kingdom of Blambangan in eastern Java, which remained intact until the late 18th century.

General beliefs and practices
Acintya is the Supreme God in Balinese Hinduism.

Practitioners of Agama Hindu Dharma share many common beliefs, which include:

* A belief in one supreme being called 'Ida Sanghyang Widi Wasa', 'Sang Hyang Tunggal', or 'Sang Hyang Acintya'. God Almighty in the Torajanese culture of Central Sulawesi is known as "Puang Matua" in Aluk to dolo belief.
* A belief that all of the gods are manifestations of this supreme being. This belief is the same as the belief of Smartism, which also holds that the different forms of God, Vishnu, Siva are different aspects of the same Supreme Being. Lord Shiva is also worshipped in other forms such as "Batara Guru" and "Maharaja Dewa" (Mahadeva) are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims.
* A belief in the Trimurti, consisting of:
o Brahma, the creator
o Wisnu or Vishnu, the preserver
o Ciwa or Shiva, the destroyer
* A belief in all of the other Hindu gods and goddesses (Dewa and Bharata)

The sacred texts found in Agama Hindu Dharma are the Vedas. Only two of the Vedas reached Bali in the past, and they are the basis of Balinese Hinduism. Other sources of religious information include the Puranas and the Itihasa (mainly Ramayana and the Mahabharata).

One of Hinduism's primary ethical concerns is the concept of ritual purity. Another important distinguishing feature, which traditionally helps maintain ritual purity, is the division of society into the traditional occupational groups, or varna (literally, color) of Hinduism: Brahmins (priests, brahmana in Indonesian), Kshatriya (ruler-warriors, satriya or "Deva"[1] in Indonesian), Vaishya (merchants-farmers, waisya in Indonesian), and Shudra (commoners-servants, sudra in Indonesian). Like Islam and Buddhism, Hinduism was greatly modified when adapted to Indonesian society.

The caste system, although present in form, was never rigidly applied. The epics Mahabharata (Great Battle of the Descendants of Bharata) and Ramayana (The Travels of Rama), became enduring traditions among Indonesian believers, expressed in shadow puppet (wayang) and dance performances.

The Indonesian government has recognized Hinduism as one of the country's five officially sanctioned, monotheistic religions. Partly as a result, followers of various tribal and animistic religions have identified themselves as Hindu in order to avoid harassment or pressure to convert to Islam or Christianity. Furthermore, Indonesian nationalists have laid great stress on the achievements of the Majapahit Empire – a Hindu state – which has helped attract certain Indonesians to Hinduism. These factors have led to a certain resurgence of Hinduism outside of its Balinese stronghold.

Hinduism in Bali
The Balinese Om symbol

Balinese Hinduism is deeply interwoven with art and ritual, and is less closely preoccupied with scripture, law, and belief than Islam in Indonesia. Balinese Hinduism lacks the traditional Hindu emphasis on cycles of rebirth and reincarnation, but instead is concerned with a myriad of local and ancestral spirits. As with kebatinan, these deities are thought to be capable of harm. Balinese place great emphasis on dramatic and aesthetically satisfying acts of ritual propitiation of these spirits at temple sites scattered throughout villages and in the countryside. Each of these temples has a more or less fixed membership; every Balinese belongs to a temple by virtue of descent, residence, or some mystical revelation of affiliation. Some temples are associated with the family house compound (also called banjar in Bali), others are associated with rice fields, and still others with key geographic sites. Ritualized states of self-control (or lack thereof) are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behavior. One key ceremony at a village temple, for instance, features a special performance of a dance-drama (a battle between the mythical characters Rangda the witch (representing evil) and Barong the lion or dragon (representing good)), in which performers fall into a trance and attempt to stab themselves with sharp knives.

Rituals of the life cycle are also important occasions for religious expression and artistic display. Ceremonies at puberty, marriage, and, most notably, cremation at death provide opportunities for Balinese to communicate their ideas about community, status, and the afterlife. (The tourist industry has not only supported spectacular cremation ceremonies among Balinese of modest means, but also has created a greater demand for them.)

A priest is not affiliated with any temple but acts as a spiritual leader and adviser to individual families in various villages scattered over the island. These priests are consulted when ceremonies requiring holy water are conducted. On other occasions, folk healers or curers may be hired.

Javanese Hinduism
Main article: Hinduism in Java

Both Java and Sumatra were subject to considerable cultural influence from the Indian subcontinent during the first and second millennia of the Common Era. Many Hindu temples were built, including Prambanan near Yogyakarta, which has been designated a World Heritage Site; and Hindu kingdoms flourished, of which the most important was Majapahit.

In the sixth and seventh centuries many maritime kingdoms arose in Sumatra and Java which controlled the waters in the Straits of Malacca and flourished with the increasing sea trade between China and India and beyond. During this time, scholars from India and China visited these kingdoms to translate literary and religious texts.

Majapahit was based in Central Java, from where it ruled a large part of what is now western Indonesia. The remnants of the Majapahit kingdom shifted to Bali during the sixteenth century as Muslim kingdoms in the western part of the island gained influence.

Hinduism has survived in varying degrees and forms on Java; in recent years, conversions to Hinduism have been on the rise, particularly in regions surrounding a major Hindu religious site, such as the Klaten region near the Prambanan temple. Certain ethnic groups, such as the Tenggerese and Osings, are also associated with Hindu religious traditions.

Hinduism elsewhere in the archipelago
Main article: Hinduism in Sulawesi

The Bodha sect of Sasak people on the island of Lombok are non-Muslim; their religion is a fusion of Hinduism and Buddhism with animism; it is considered Buddhist by the government.

Among the non-Bali communities considered to be Hindu by the government are, for example, the Dayak adherents of the Kaharingan religion in Kalimantan Tengah, where government statistics counted Hindus as 15.8 % of the population as of 1995[update]. Nationally, Hindus represented only around 2 % of the population in the early 1990s.

Many Manusela and Nuaulu people of Seram follow Naurus, a syncretism of Hinduism with animist and Protestant elements.

Similarly, the Tana Toraja of Sulawesi have identified their animistic religion as Hindu.

The Batak of Sumatra have identified their animist traditions with Hinduism.

The Tamils of Sumatra and the Indians in Jakarta practice their own from of Hinduism, the Indians celebrating Hindu holidays more commonly found in India, such as Deepawali[2]

Hindu holidays in Indonesia

Hari Raya Galungan - Galungan Celebrates the coming of the gods and the ancestral spirits to earth to dwell again in the homes of the descendants. The festivities are characterized by offerings, dances and new clothes.

Hari Raya Saraswati - Saraswati Balinese Hindu belief that knowledge is an essential medium to achieve the goal of life as a human being. This day celebrates Saraswati in Bali, a special day devoted to the Goddess of learning, science and literature. Saraswati rules the intellectual and creative realm, and is the patron saint of libraries and schools. For Balinese Hindus, she is celebrated as she succeeded in taming the wandering and lustful mind of her consort, Brahma, who was preoccupied with the goddess of material existence, Shatarupa. On this day no one is allowed to read or write, and offerings are made to the lontar (palm-leaf scripts), books and shrines.

Saraswati Day is celebrated every 210-days on Saniscara Umanis Wuku Watugunung and marks the start of the new year according to the Balinese Pawukon calendar. Ceremonies and prayers are held at the temples in family compounds, villages and businesses from morning to noon. Prayers are also held in school or any other learning institution temples. Teachers and students abandon their uniforms for the day in place of bright and colourful ceremony gear, filling the island with color. Children bring fruit and traditional cakes to school for offerings at the temple.

Hari Raya Nyepi - Nyepi is a Hindu Day of Silence or the Hindu New Year in the Balinese Saka calendar. The largest celebrations are held in Bali as well as in Balinese Hindu communities around Indonesia. On New Year's Eve the villages are cleaned, food is cooked for 2 days and in the evening as much noise is made as possible to scare away the devils. On the following day, Hindus do not leave their homes, cook or engage in any activity. Streets are deserted, and tourists are not allowed to leave hotel complexes.

Nyepi (Balinese New Year) is also determined using the Balinese calendar (see below), the eve of Nyepi falling on the night of the new moon whenever it occurs around March/April each year. Therefore, the date for Nyepi changes every year, and there is not a constant number of days difference between each Nyepi as there is for such days as Galungan and Kuningan. To find out when Nyepi falls in a given year, you will need information on the cycles of the moon for that year. Whenever the new moon falls between mid-March and mid-April, that night will be the night of great activity and exorcism island-wide, while the next day will be the day of total peace and quiet, where everything stops for a day.

Political context
While many Javanese have retained aspects of their indigenous and Hindu traditions through the centuries of Islamic influence, under the banner of 'Javanist religion' (kejawen) or a non-orthodox 'Javanese Islam' (abangan, cf. Geertz 1960), no more than a few isolated communities have consistently upheld Hinduism as the primary mark of their public identity. One of these exceptions are the people of the remote Tengger highlands (Hefner 1985, 1990) in the province of Eastern Java.

Official recognition
Officially identifying their religion as Hinduism was not a legal possibility for Indonesians until 1962, when it became the fifth state-recognized religion. This recognition was initially sought by Balinese religious organizations and granted for the sake of Bali, where the majority were Hindu. The largest of these organizations, Parisada Hindu Dharma Bali, changed its name to P.H.D. Indonesia (PHDI) in 1964, reflecting subsequent efforts to define Hinduism as a national rather than just a Balinese affair (Ramstedt 1998).

Religious identity became a life and death issue for many Indonesians around the same time as Hinduism gained recognition, namely in the wake of the violent anti-Communist purge of 1965-66 (Beatty 1999). Persons lacking affiliation with a state recognized-religion tended to be classed as atheists and hence as communist suspects.

Despite the inherent disadvantages of joining a national religious minority, a deep concern for the preservation of their traditional ancestor religions made Hinduism a more palatable option than Islam for several ethnic groups in the outer islands.

In the early seventies, the Toraja people of Sulawesi were the first to realize this opportunity by seeking shelter for their indigenous ancestor religion under the broad umbrella of 'Hinduism', followed by the Karo Batak of Sumatra in 1977 (Bakker 1995).

In central and southern Kalimantan, a large Hindu movement has grown among the local indigenous Dayak population which lead to a mass declaration of 'Hinduism' on this island in 1980. However, this was different to the Javanese case, in that conversions followed a clear ethnic division. Indigenous Dayak were confronted with a mostly Muslim population of government-sponsored (and predominantly Javanese) migrants and officials, and deeply resentful at the dispossession of their land and its natural resources.

Compared to their counterparts among Javanese Hindus, many Dayak leaders were also more deeply concerned about Balinese efforts to standardize Hindu ritual practice nationally; fearing a decline of their own unique 'Hindu Kaharingan' traditions and renewed external domination.

By contrast, most Javanese were slow to consider Hinduism at the time, lacking a distinct organization along ethnic lines and fearing retribution from locally powerful Islamic organizations like the Nahdatul Ulama (NU). The youth wing of the NU had been active in the persecution not only of communists but of 'Javanist' or 'anti-Islamic' elements within Sukarno's Indonesian Nationalist Party (PNI) during the early phase of the killings (Hefner 1987). Practitioners of 'Javanist' mystical traditions thus felt compelled to declare themselves Muslims out of a growing concern for their safety.

Under Suharto's Rule

The initial assessment of having to abandon 'Javanist' traditions in order to survive in an imminent Islamic state proved incorrect. President Sukarno's eventual successor, Suharto, adopted a distinctly nonsectarian approach in his so-called 'new order' (orde baru) regime. Old fears resurfaced, however, with Suharto's 'Islamic turn' in the 1990s. Initially a resolute defender of Javanist values, Suharto began to make overtures to Islam at that time, in response to wavering public and military support for his government.

A powerful signal was his authorization and personal support of the new 'Association of Indonesian Muslim Intellectuals' (ICMI), an organization whose members openly promoted the Islamization of Indonesian state and society (Hefner 1997). Concerns grew as ICMI became the dominant civilian faction in the national bureaucracy, and initiated massive programs of Islamic education and mosque-building through the Ministry of Religion (departemen agama), once again targeting Javanist strongholds. Around the same time, there were a series of mob killings by Muslim extremists of people they suspected to have been practicing traditional Javanese methods of healing by magical means.

In terms of their political affiliation, many contemporary Javanists and recent converts to Hinduism had been members of the old PNI, and have now joined the new nationalist party of Megawati Sukarnoputri. Informants from among this group portrayed their return to the 'religion of Majapahit' (Hinduism) as a matter of nationalist pride, and displayed a new sense political self-confidence.

In a Social Context
A common feature among new Hindu communities in Java is that they tend to rally around recently built temples (pura) or around archaeological temple sites (candi) which are being reclaimed as places of Hindu worship.

One of several new Hindu temples in eastern Java is Pura Mandaragiri Sumeru Agung, located on the slope of Mt. Semeru, Java's highest mountain. When the temple was completed in July 1992, with the generous aid of wealthy donors from Bali, only a few local families formally confessed to Hinduism. A pilot study in December 1999 revealed that the local Hindu community now has grown to more than 5000 households.

Similar mass conversions have occurred in the region around Pura Agung Blambangan, another new temple, built on a site with minor archaeological remnants attributed to the kingdom of Blambangan, the last Hindu polity on Java.

A further important site is Pura Loka Moksa Jayabaya (in the village of Menang near Kediri), where the Hindu king and prophet Jayabaya is said to have achieved spiritual liberation (moksa).

A further Hindu movement in the earliest stages of development was observed in the vicinity of the newly completed Pura Pucak Raung (in the Eastern Javanese district of Glenmore), which is mentioned in Balinese literature as the place where the Hindu saint Maharishi Markandeya gathered followers for an expedition to Bali, whereby he is said to have brought Hinduism to the island in the fifth century AD.

An example of resurgence around major archaeological remains of ancient Hindu temple sites was observed in Trowulan near Mojokerto. The site may be the location of the capital of the legendary Hindu empire Majapahit. A local Hindu movement is struggling to gain control of a newly excavated temple building which they wish to see restored as a site of active Hindu worship. The temple is to be dedicated to Gajah Mada, the man attributed with transforming the small Hindu kingdom of Majapahit into an empire.

A new temple is being built East of Solo (Surakarta) It is a Hindu temple that has miniatures of 50 sacred sites around the world. It is also an active kundalini yoga meditation centre teaching the sacred javanese tradition of sun and water meditation. There are many westerners as well as javanese joining in.

Although there has been a more pronounced history of resistance to Islamization in East Java, Hindu communities are also expanding in Central Java (Lyon 1980), for example in Klaten, near the ancient Hindu monuments of Prambanan.

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Nasi Kuning Bali (Balinese Yellow Rice)

Nasi Kuning Bali is a bit different from the common Nasi Kuning, especially from the spices and preparation. Nasi Kuning is usually served during Kuningan Day, the Balinese Hindhu Holy Day which comes every 210 days on Saniscara (Saturday) Kliwon Wuku Kuningan.
Nowadays, Nasi Kuning is also served in other ceremonies such as birthday party, thanksgiving ceremony, etc. Nasi Kuning is served with fried chili spices, kemangi leaf, and green-peas. It is not available in Balinese restaurants. Balinese people usually prepare it only for ceremonies.


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Sate languan

Sate Languan is made of sea fish, green coconut, spices, and brown sugar. It is a traditional food of Klungkung regency, but it can be found in all over Bali. Sate Languan is served in Balinese ritual ceremonies. It is better served right after grilled (while it is still hot). It can last for only one day.

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Ayam betutu (Roasted Chicken in Banana Leaf)

Ayam Betutu is made of chicken with spices inside. The spices consist of turmeric, ginger, kencur, galangal, onion, garlic, salam leaf, and chilies. All these spices are mixed and put inside the chicken. That is why it is called Ayam Betutu.
Ayam Betutu is usually served in Balinese traditional ceremonies such as Odalan, Otonan, wedding ceremony, etc.




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Urutan Celeng / Fried Pork Sausages

Urutan is Balinese sausage. It is made of pig’s intestines, stuffed with pork meat and spice paste inside, and fried until it is brownish. Urutan is usually served with Balinese rice wine.

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OVERVIEW:
This is always found in stalls selling roasted whole pig. Be Celeng, better known to visitors to Bali by its Indonesian name, Babi Guling. Not one part of the pig is wasted, and even the skin is deep fried as a crisp garnish. In Bali, this sausage is usually hung in a tree to dry to keep it away from the dogs and chickens.

INGREDIENTS:
600 gr (1¼ lb) boneless pork leg or shoulder, cut in 1 cm (1/2in) cubes
½ cup basic spice paste
1 tsp salt
1 tsp black peppercorns, crushed
2 tbsp tamarind pulp, seeds and fibres
removed vegetable oil for frying
1 meter (3ft) pork intestine or sausage casings

PREPARATION:
Combine pork meat with basic spice paste, salt, pepper and tamarind paste. Mix well for 5 minutes. Tie one end of pork intestines with string. Insert large round nozzle into pastry piping bag and fill it with the meat mixture. Place open end of intestine over nozzle of piping bag and fill intestine tightly. Tie end with string. Dry sausage for 8 hours on wire rack in oven at very low heat. Deep fry in oil over medium heat until golden brown.

This dish is traditionally served with lawar (Vegetable Salad made from green beans) or with young jackfruits.

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Lawar

Lawar is Balinese traditional food, well-known in all over Bali and available in many Balinese restaurants. Lawar is mixed vegetable with chopped meat, vegetable, spices, and coconut which tastes is sharpened with natural flavors.




There are various Lawar based on the materials for composing the cooking, such as Red Lawar, and White Lawar which is a large part made of coconut meat, and other is vegetable and meat. The vegetables which can be cooked into lawar normally are young bean fruit and jackfruit. Pork lawar is made of pork meat while Jackfruit Lawar is made of jackfruit. There is also Padamare Lawar, made of many kinds of Lawar.


Lawar is usually served with rice and other dishes. Lawar is the most favorite cooking during religious ceremony, family rituals or any family occasion. If there is a ceremony or any event of Bali tradition, Lawar is the first plan in cooking activity.

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Babi guling

Babi Guling is more well-known as ‘be guling’ in Bali. Actually, be guling can be made of other meats such as duck or chicken. Babi Guling is a kind of dish made of a whole suckling pig. It is cooked by taking out its whole bowel and stuffed the inside with spice paste and vegetables such as cassava leaf, then grilled and rolled over a charcoal made from dried coconut shells until it is well-done.
Babi Guling was originally made as a ritual offering in Balinese traditional ceremonies as well as religious ceremonies. But nowadays, it can be found in many restaurants and certain hotels in Bali area. The most well-known Babi Guling is from Gianyar regency.


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Alas Kedaton

The Alas Kedaton area is located with the regency of Tabanan located just north of the Kuta district and is only a half hour drive from Kuta where you will find the first true feeling of real Bali without any tourist development of any kind and large expanses of rice padi fields and tropical woodlands with quaint little tropical Balinese villages that are very traditional style with friendly Balinese locals and a variety of things to see that make Alas Kedaton a fantastic area to visit and for those who do not fancy staying among the hustle and bustle of the southern tourist areas then it is also the perfect place to stay in either the budget accommodation that is easy to find and the luxury accommodation which is usually of the traditional bungalow style and very comfortable and usually at a lower price then in the Ubud area.

One of the most popular and worthwhile points of interest in the Alas Kedaton area is the monkey forest which is a small forest that occupies a reasonably sized area and due to the Balinese Hindu respect and beliefs about monkeys, Alas Kedaton is also considered a holy area and also has some interesting temples and ancient stories and myths. The monkeys roam free in the yards and in the trees that have been preserved, some of which area extremely old and huge with thick trunks and covered with long vines. This is one of the few areas in Bali that is protected and where monkeys can breed and live in comfort and safety.

When entering the money forest you will find the monkeys have made it their own and inhabit the entire area including the temples and surrounding walls. The monkeys, thru to the fable have a habit of being cheeky and may snatch things that are hanging out of bags or pockets or even sometimes things that are being loosely gripped in you hands. This is usually down to the fact that many people bring food for the monkeys and you can buy bananas and other foods at the gates. The likelihood is that you will be robbed of these shortly upon entering the park and then probably not bothered again as you walk around. It is however worth keeping an eye on what they are doing although the experience of walking among these incredible primates is invigorating and highly memorable as well as being extremely cheap and located in the south west of Bali.

In the same area around Alas Kedaton there are also the bat caves and tree zones around the bats where the bats can be seen hanging out. These huge bats are quite a spectacle and the sight of these magnificent creatures in flight is incredible and very Indiana Jonesish. There are usually locals around that are used to handling the bats who will open out the bat’s wings so you can see their full size up close and their entire wingspans.

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Uluwatu Beach

For those fanatic surfers out there, I would surely have no need to describe Uluwatu for you. This is likely to be your beach haven and you know it inside out. Uluwatu beach is just that indescribable, perfect paradise for surfers. Besides the wonderful scenery accompanying the waves in this lovely place, there are also many small local cafes providing light snacks for those who want to fill their tummy before surfing. However, if you do not surf, it does not mean Uluwatu isn’t the place for you. Look out for all the sweet little moments served out to you on a plate in every nook and cranny of this amazing place.

The beach is right down the hill so you will have to go down several stairways to reach it. As I walking down, I saw a monkey swinging from one tree branch to another. I felt so at one with nature right at that point. Now, just before you finally reach the beach you will come to this cave with water drops on one side due to the high tide the night before. Beautiful!

Let me describe to you what I love about Uluwatu Beach… its white sandy beach with that handful of people sunbathing while the rest are far off in the distance trying the waves. I also like the idea of Uluwatu being a rocky beach, with all those corals right at the side of the coast. Do you know I had my own private pool right down at the beach! Yes, there are no tides or waves here and you can actually have a proper swim. Just stand on one end of the rock, examine some of the small sea fishes looking for food in the delightfully clear ocean. Wow… beyond my wildest imagination!

Just like many other places, here many resorts and first class spas offer to spoil you silly, completing your perfect holiday.

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Uluwatu in south Bali

Uluwatu is the very southwesterly point of the island of Bali and is important to Bali in both a spiritual way and a tourism way. Firstly it is the location of on of the most sacred 'directional temples' on the island that is said to influence everybody on the island and in the same way as Tanah Lot, it is dedicated to the spirits of the sea and must be visited by every Balinese person on a sacred festival which in the case Uluwatu is Galungan. The temple at Uluwatu is one of the largest in Bali and t is unclear why this area should be so sacred as the history is of the Uluwatu is uncertain and shrouded with myth. On thing that is for certain is that it has been visited by two of the most holy people ever to walk the soils of Bali who both have had their impact on the area. Firstly the Javanese Hindu priests Empu Kuturan who built most of the shine and temple and later Nirartha who added to the shrine. Today as it has been for years the temple has open doors to all who wish to enter in good spirit and it has become a cultural tourist attraction to come and visit the temple named Pura Luhur Uluwatu and witness not only its ancient and incredible intricacy and size but also it’s amazing traditional performances that are carried out from within. These performances involve traditional dress and costumed including women in beautiful outfits with traditional make up and men also with make up and often masks. The performances are elegant and also sinister with trance summoning and dancing as well as reenactments of some of the most fierce and bloodthirsty stories from the myths and legends.

Another interest of Uluwatu is its surfing breaks, there are actually five breaks that are named outside corner, the peak, racetracks and the bombie. The peak and the racetrack are the most consistent waves here that rarely flat due to Uluwatu being the swell's first stop after Antarctica. The other breaks come into play when the swell gets big and can be epic although unless this is the case then the water can be very crowded. There are safe areas to swim on the beach but there can be very strong swells around the cave that can rip you straight into the racetrack that is a powerful barrel breaking onto shallow reef.

There are a few places to stay and more being built. There are luxury and budget places as well as more located around Padang Padang although the new developments at dreamlands are sure to compete with tourists who stay in this area as Dreamlands is less than a 20 minute commute from Uluwatu. Uluwatu is a favorite spot to watch the sun set with a panoramic view of the coast, views of the island of Bali and the incredible white jagged cliffs that transform with the light. When you witness the energy of this are it is hardly surprising that the Balinese have deemed it one the most sacred and holy areas on the island.
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The War Dance - Gebug Ende

The Gebug Ende is a combination of dance and trial of prowess. It is usually performed by two to sixty male dancers who dance and fight on stage in pairs. Each dancer/fighter carries a one and a half metre long rattan stick as as a weapon and a shield called an ende. During the performance the two men try to beat one another with the stick while using the ende to protect themselves. The dance is called Gebug Ende as it literally means beating the ende or shield. One cannot afford to make mistakes in this dance as otherwise injury results.

The Gebug Ende is quite unique as it has certain rules that have to be followed by the participants. Led by a jury, this dance starts with two dancers, while the rest sit in a circle, cracking jokes and singing, while waiting their turn. The jury decide which of the two contestants loses the game and has to leave the stage. Then they will call the next men to the stage. This continues until all have had a turn. Sometimes the fight becomes very fierce and the dancers get thrown of the stage from the blows of the rattan stick. Bruises and wounds are common in this ritual.

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Legong truna jaya

The Trunajaya dance describes the emotions of a young man through love and passion. The dance movements reflect the theme of courtship and love.

Truna meaning 'single' and jaya meaning 'to win' immediately gives an understanding of the dance. Ironically, the dancer are young women who take on the role of young men. The women wear a 'destar' normally worn by men and an unusual loin-cloth called a 'kancut'. The Trunajaya is normally danced by a single female but sometimes two, dancing together in synchronous movements and to the mesmorotic sounds of the 'Gong Kebyar', a fast, rhythmic beat which goes in harmony to the dance. The dance was created by Wayan Wandres, from Singaraja, Northern Bali.




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