Branding is important to any industry. Putting an image in people’s minds and working it is what drives business. The whole ‘Bali aura’ is exactly that, conjuring up an image from the 1940’s of a tranquil tropical island, unspoilt by industry and rich in cultural tradition. Add on some idyllic scenes and a few topless local women in sarongs and you’ve got a package.

Here’s more from the Jakarta Post.

New tourism brand invokes Bali of peace

Following six months of intensive research, which included direct interviews with hundreds of Balinese residents and foreign visitors, the local government has finally unveiled its new tourism brand for the resort island.

The new brand is expected to unite the tourism industry under a single flag and battle cry in an effort to elevate the vital economic sector, which had been paralyzed by two terrorist attacks, environmental degradation and the locals’ increasing resentment toward tourism development.

“We hope this brand will give us new energy in our struggle to recover the industry, which for decades has been the backbone of the island’s economy,” Bali Tourism Agency head Nurdjaya said.

The new brand — comprising a logo, a tagline and a series of strategic recommendations — centers around the vision of making Bali known as “The World’s Place of Harmonious Peace”.

Teguh Mahasari, the engine behind the so-called Bali Reborn team responsible for preparing the new tourism brand, said the vision was the key, recurring message conveyed by a large majority of the research participants.

“It genuinely reflects the true aspiration of the Balinese people as well as the visitors’. Harmony, balance, peace and spirituality are several major themes that kept appearing in our interviews with people from a wide spectrum of society,” she said.

In the course of their research, the Bali Reborn team interviewed 900 Balinese individuals, from Hindu high priests to academic scholars, and from farmers to housewives in every regency of the island.

The results showed that over 50 percent believed “paradise” or “heaven” was the image that most correctly described Bali. This was followed by “balance” at 26.5 percent of respondents then by “harmony” at 21.9 percent. Curiously, “vacation” was only selected as the most suitable image by 16.5 percent of respondents.

Moreover, they also listed temple, culture, traditional customs and arts as the island’s most precious heritage. A staggering 73.5 percent majority viewed the temple as the perfect icon to represent Bali.

Meanwhile, 37.3 percent of 327 foreign visitors to Bali recalled “Island of the Gods” as the island’s most popular tagline. Only a minuscule 5.8 percent considered it to be Bali is My Life”, the most recent tagline, as popular.

“The team analyzed and interpreted the findings and then came up with this new brand,” Teguh said.

The brand concept was based on the ancient Balinese Hindu principle of Tri Hita Karana, the harmonious and balanced relationship between three primary elements: mankind, nature and God.

“That’s the philosophy behind our triangular-shaped logo. The triangle perfectly captures the stable relationship between the three elements,” Teguh said.

The spiritual nature of the brand is further reflected in the colors of the logo — red, black and white, the colors respectively associated with the Balinese Hindu trinity of Brahma, Wisnu (Vishnu) and Siwa (Shiva).

The final touch was the tagline “Shanti, Shanti, Shanti”, obviously taken from the daily Balinese Hindu prayer of Tri Sandhya. Literally meaning peace, shanti and its repetitive chant is a sacred invocation for a reign of peace in the three worlds — the under, middle and upper.

“Frankly, we want this brand to inspire the Balinese as much as the foreign visitors. With the increasing internal conflicts among Balinese, the people of this island needs peace as much as any other in this world,” Teguh stressed.

– I Wayan Juniartha

Bali’s image / aura is well understood and a recent survey among Balinese locals supports the idea that the local culture / icons represent Bali the best, over let’s say a ‘beach resort’. Bali’s customers come from all over the world and seek different things entirely. There are the party groups from Australia who come for the beach, shopping and evening pub crawls. The surfing crowd rarely goes more than a mile inland and the culture seekers sometimes avoid the Kuta / Seminyak scene altogether. So its a pretty mixed bag. In my opinion the image is not the problem. The problem is getting the image in front of enough people and dealing with some of the nonsense that goes on in Bali.

Points to be dealt with for marketing:
Bali is the most unique island in the world physically (diving, surfing, massive mountain calderas with fresh water lakes) and culturally (Bali has experienced a cultural transition with influences from Buddhism, Hinduism, Islam and a colonial period). Bali also has world class hotels, some great restaurants, spas and nightlife locations. Most people on their first visit to Bali are unaware of this. A friend of mine who has travelled extensively thought Bali was just another version of Phuket, palm trees, hotel and a beaches. The message needs to be put out there to make people realize their interests / needs / wants will be catered for.

Points to be dealt with locally:
If a tropical beach is part of your marketing plan then you had better take care of it. More villas mean more pollution and much of it goes straight into the ocean. Who wants to swim on Kuta / Legian / Seminyak beach if its a toilet?

Start working on an island wide garbage strategy. The 2 current strategies (chuck garbage everywhere or burn it) aren’t working. Chucking plastic garbage down every street and stream do nothing to help the tourist industry. Burning plastic garbage creates a really unpleasant situation, especially for the locals who have to breathe the air. On a recent trip to Gunung Batukaru, I rode through Tabanan after dark. For miles the air was a toxic fog of straw, plastic and other garbage. Locals burn small fires in the drainage gullies outside their houses to rid them of mosquitoes. They also pile on some garbage. When everyone is doing this tit creates a noxious atmosphere that is entirely unhealthy and unappealing. Heading up the mountain the air clears quickly, but you have to wonder what the people are thinking.

Local corruption:
This is an ongoing problem and is directly responsible for many of Bali’s problems. The roads deteriorate quickly because the materials used to make them are not sufficient. When a contract gets passed down for a new road, large chunks of funds get diverted, leaving only part of them money to finish the job. Road surfaces and the amount of tar used get slashed and so the road surface will no last. This mechanism is at play in the local education, with insufficient funds for materials. Without a decent education Balinese locals have to get in line for job behind the better educated Javanese who come to manage many of Bali’s hotels.

Seems like the tourist industry is a like a pack of headless chooks, but maybe this new branding is a start for something more constructive. (BaliBlog)
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Here is a short guide to accommodation in Sanur, featuring budget, mid-range and luxury accommodation options.

Sanur is a quiet version of Kuta that offers a decent selection of accommodation options. You won’t find the mega resorts of Nusa Dua, but will discover a price selection, with many small personal places situated close to the beach.

•Budget:

Agung & Sue Watering Hole
Jl. Hang Tuah 37,
North Sanur
(0361)288289
Family run budget place located 250 meters from the beach on Jl. Hang Tuah. Ideally located for people wanting to catch a boat the next day for Nusa Lembongan. Rooms are set in blocks, the better ones having AC.

Agung & Sue Watering Hole II
Jl. Danau Tamblingan 36,
Semawang
(0361)270545
Located 200 meters away from the quiet section of beach at the Blue Oasis Beach Club in Semawang. Budget rooms with fan and others with AC and family rooms. Clean rooms set in small compound with pool.

Coco Homestay
Jl. Danau Tamblingan 42
Sindhu
(0361)287391
Located 600 meters from the beach on busy Jl. Danau Tamblingan. Eight budget rooms with cold water / fan in family run place. Great for people looking for the absolute cheapest price.

Enny’s Homestay
Jl. Danau Tamblingan 172,
Semawang
(0361)287363
Located on Jl. Danau Tamblingan in Semawang. Enny’s is 600 meters from the beach and Hardy’s supermarket. Budget place offering 7 rooms, very clean and comfortable. Choice of cold water / fan or hot water / AC.

Jambu Inn
Jl. Hang Tuah 57
North Sanur
(0361)286501
Located right next to the beach at Jl. Hang Tuah. Easy to find as its next to the Diwangkara Hotel and less than 200 meters from Museum Le Mayeur. Nice garden with pool, 7 bungalows with porch and lounge. Choice of fan or AC.

Keke Homestay
Gang Keke 3 (look for Jl. Danau Tamblingan 96)
Sindhu
(0361)287282
Located down a small gang 600 meters from the beach. Budget rooms with cold water / fan. Five rooms in all, good for people who want a very cheap place in the center of town.

Luisa Homestay
Jl. Danau Tamblingan 40
Sindhu
(0361)289673
Very cheap place offering 13 fan rooms, some with hot water. Close to other cheap backstreet accommodation located 600 meters from the beach.

Pondok Prima
Gang Bumi Ayu 23
Sindhu
(0361)286369
Located on a small gang off of Jl. Danau Tamblingan in Sindhu. Very centrally located and just under 1km from the beach. Good selection of rooms and large bungalows. Pool & restaurant on premises set in nice garden. Choice of fan or AC.

Simon Homestay
Jl. Danau Tamblingan 164d
Batujimber
(0361)289158
Located 600 meters from the beach in Batujimber, just off of the main street down a quiet lane. Six family run rooms offering fan or AC.

Yulia Homestay 1
Jl. Danau Tamblingan 38
Sindhu
(0361)288089
Located on the main street across from the market in Sindhu, next to other cheap places. There are 23 good value bungalows in a family run compound, some with hot water, all with fan.

•Mid-range:

Respati Bali
Jl. Danau Tamblingan 33
Sindhu
(0361)288427
Located in the center of town in the busy main street. Six bungalows very well maintained in compound that extends to the beach. Pool, restaurant and AC rooms.

Rita
Jl. Danau Tamblingan 152
Batujimber
(0361)282630
Located close to the main street in Batujimber. Good value bungalows complete with a small kitchen area, TV and AC.

Hotel Segara Agung
Jl. Duyung 43
Semawang
(0361)288446
Located 2 minutes from the beach, on a peaceful lane in Semawang. Sixteen attractive bungalows in lovely garden and swimming pool. Rooms are large with choice of fan or AC. Family rooms available.

Swastika
Jl. Danau Tamblingan128
Batujimber
(0361)288693
Centrally located next to the Hardy’s supermarket in Batujimber. Large place with 78 rooms arranged in bungalows. The name denotes the Buddhist ‘wheel of the sun’ symbol. Choice of fan rooms which have garden bathroom, or AC rooms with garden view gazebos mostly. There is a good pool and the garden is very nice.

•Luxury:

Bali Hyatt
Jl. Danau Tamblingan
Semawang
(0361)281234
Located on the beach in Semawang. Set in 36 acres and featuring wonderful gardens, tennis courts, swimming pools and spa. Rooms are quality with hot water / AC. Families can have 1 child under 12 stay in their room for free.

Griya Santrian
Jl. Danau Tamblingan 47
Sindhu
(0361)288181
Located close to the action in Sindhu. Collection of 96 bungalows in expansive garden. Property extends down to the beach, 4 restaurants and a swimming pool. All rooms have hot water / AC.

Inna Grand Bali Beach
Near Jl. Hang Tuah
North Sanur
(0361)288511
The most high profile hotel in Sanur, due to its height and size. Choice of rooms set in main building or cottages. Restaurant, 3 swimming pools, tennis courts. Families can bring 2 children under 12 years for free if they share the parent’s room. All rooms have hot water / AC.

La Taverna
Jl. Danau Tamblingan
(0361)288497
Located on the beach in Sindhu. Decent bungalows in unique style, though not as luxurious as some of the other places. Nice verandas over looking the gardens, swimming pool. Rooms are all hot water / AC.

Hotel Sanur Beach
Jl. Danau Tamblingan
Semawang
(0361)288011
Massive place with 425 rooms located in Semawang at the extreme southern end of Sanur. Luxury place with swimming pools, tennis courts, spa, watersports center. Luxurious rooms all with hot water / AC.

Segara Village (Desa Segara)
Jl. Segara Ayu
Sindhu
(0361)288407
Located next to the temple in Sindhu. Selection of rooms styles with the choice being the upstairs garden-view bungalows. Gardens extending to the seafront, with swimming pools, tennis court, kid’s club, restaurant. All rooms with hot water / AC.

Tandjung Sari
Jl. Danau Tamblingan 41
Sindhu
(0361)288441
Centrally located on the beach in Sindhu. A high-end place featuring 28 private compounds with cottages. Antique Chinese floor tiling, Javanese furnishing and garden bathrooms. Swimming pool and beach-side restaurant. All rooms with hot water / AC. (BaliBlog)
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From a tiny village of Tenganan comes the rare geringsing cloth that put this little village among the best in textile technology. The geringsing cloth with its double ikat technique – a method in which resist patterns are applied to both the wrap and the welt before weaving, so that the final pattern appears only on completion – is the most spectacular ever produced by the textile art in Southeast Asia.

When someone encountered the geringsing for the first time, he is immediately captivated by the mute color of geringsing. Geringsing combines red and reddish brown tones, eggshell and dark blue or violet. These mute colors are obtained from natural pigment of outer layers of sunti root (morinda citrifolia) and indigo. The geringsing threads are dyed and cross-dyed several times with the natural pigments to achieve the wanted color and pattern. Since the geringsing is woven in loose tabby from cotton yarns, it produces certain uniformity in appearance.

All kind of geringsings share a basic pattern in which the cloth is divided into two corresponding ‘head’ portion at either end, serves as a frame for a large central panel that is in turn subdivided by arrange the motifs in various ways. Various motifs are used to fill the large central section. For example groups of geometric and abstract floral motifs may be repeated over the whole of central panel, horizontally, vertically or along the diagonal. Some kinds of geringsing have a quite different form of central section for example, the geringsing wayang type has large four-pointed stars with a crenellated motif surrounded by four scorpions devide the main field into semicircular segments. These segments contain stars, emblems, architectural elements, animals and Balinese wayang kulit (shadow puppet) figure.

For the residents of Tenganan village geringsing is not just an ordinary cloth, it is a sacred fabric which full of magical power to protect the wearer. The word ‘geringsing’ is derived from the word ‘gering’ means ‘pestilence’ or ‘plague’ and the word ‘sing’ means ‘no’, it means geringsing possess the magical power to ward off harm wrought by natural or supernatural enemies, and confer invulnerability on the bearer one.

Geringsing not just use for protection but also as a mark of the community membership, it is an incontestable evidence that the wearer belong to the village of Tenganan. Geringsing has become a kind of proprietary mark of Tenganan, a cloth that serves as a social insignia with which Tenganan residence adorn themselves whenever they received guest from neighboring village or when they go outside the village to visit a friend or pay homage to certain temples.

Some materials for this writing are taken from the book “Textile of Bali”. (BALIwww)
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When someone encounters a Balinese high priest (pedanda) in action, one can hardly miss the beauty of his or her hand gestures. This hand gestures are known as mudra. Mudra has been used by both Hindu and Buddhist priests for thousands of years. The word “mudra” means “sign” when the high priest utters the sacred incantation, his or her hands make certain gestures as signs to express the words of sacred incantation with movements.

In Bali mudra is called “patanganan”, or movement of the hand. These hand movements are part of three elements that must unite in order to communicate with God. These three element are mind (the memory of sacred incantation (mantra), voice (the utterance of sacred incantation), and movement (hand gesture that translate the sacred incantation into movement).

Balinese high priest use mudra in officiating a ceremony or cleanse his mind before officiating a ceremony. Mudra is also used for welcoming God, presenting offering to God, achieving something, or increasing healthiness of the body.

It is said that the Balinese dances is made based on the beauty of the mudra. But the most obvious influence of mudra can be found in the ancient statues of Bali. The hands of these statues were made various kind of mudra (sacred gestures) for example cin mudra (hand gesture to calm the restless mind), vakhayana mudra (hand gesture when speaking), sudarsana mudra (hand gesture when giving instruction), jnana mudra (hand gesture of contemplation), dhyana mudra and yoga mudra (hand gesture of meditation), vitarka mudra (hand gesture when giving lesson), bodhyagiri mudra (hand gesture when holding something), bhumisparsa mudra (hand gesture of calming the world), vara mudra (hand gesture of giving a bless), abhaya mudra (hand gesture of removing all obstacle), vismaya mudra (hand gesture of dismay), anjali mudra (hand gesture of giving homage), suci hasta mudra (hand gesture of pointing something), etc. (BALIwww)
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No ceremony, ritual, or offering is believed to be accepted by God without proper incantation (mantra) is chanted by a qualified priest or high priest to summon God from heaven and beg Him to accept the essence of the offerings and witness the ceremony or ritual. Balinese considered the mantra that is chanted by the priest as “finisher” (pemuput) of the ceremony, without it all offerings just a heap sewn coconut leaf, foods, fire and water.

The word ‘mantra’ means ‘form of thought,’ mantra is considered to be the original form of a thing, an immortal form, a formula that cannot be destroyed, and the source of all immortal form. Mantra is believed to be the first language of human, and as the first and the right language mantra serves as sacred expression that is used in a ceremony. Mantra is a holy vehicle which connects the devotees with God. Mantra contains the holy name of God and since His power is believed to be united with His holy name, mantra can be used to summon God or at least personification of His power to descent to the world of human.

Mantra consists of combination of sacred characters, arranged in one way or another to create a certain sound. In order to give the wanted effect, mantra must be sounded in a right way, according to its rhythm (svara) and sound (varna). Mantra has its own vibration and sound, if it is translated into another language, mantra lost its rhythm and turn into an ordinary sentence. Successfulness of a mantra also greatly depends on the holiness of the one who utters the mantra.

Though mantra that is used in Bali is countless in number, but it can be categorized into four groups based on the effect of the mantra:
1. Siddha (mantra that bestows a success)
2. Sadhya (mantra that full of help)
3. Susiddha (mantra that finishes the work)
4. Ari (conquer the enemy)

Mantra is used for various purposes such as attain salvation, worship the manifestation of the God, worship the ancestor spirit, communicate with gods, communicate with ghost or other spirits, summon power or ability from a super human (purusottama), summon God to accept the essence of offering and witness the ceremony, neutralize negative force, exorcise the evil spirits, cure a disease, create holy water, destroy plants, animal, and humans, control plants, animals, humans, spirits and gods, negate the effect of poison, and purify the body. (BALIwww)
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The most important part of all Balinese ceremony is a Holy water. Holy water accompanies every act of Hindu-Balinese worship from individual devotion at household shrine to island-wide ceremonies. Holy water acts as an agent of the power of a God, a container of a mysterious force. It can be cleanse spiritual impurities, fend off evil forces, and render the recipient immune to the attacks of the negative, or demonic, influences. In Bali, holy water is not a symbol, it a material container of mystical power, and as such, is sacred and holy in and of itself. The holy water strengthens and purifies everything it touches. Although there are many kinds and potencies of holy water, no matter where or by whom it is made and no matter whether its quantity is great or small, holy water is always a sacred and powerful agent.

The Balinese call holy water toya, from medium Balinese word for “water,” and often the High Balinese tirtha will be used. These are never confused with ordinary water, however, which everyone calls by its low Balinese name, yeh. The uses and potency of holy water vary according to how it is made, its source, and who makes it. The more powerful the mantra and the more elaborate the offering use to make it, the more mystic energy it contains. The more sacred the place from which it is obtain, the greater the sanctity of the holy water. The more exalted the status of the person who makes it, the greater its magical power.

Holy water is use in many different ways and need not always be the most powerful variety. The supply kept in the several shrines of family temples need not come from as remote or high as source as, say, the holy water needed for cremation or temple festival. And sometimes holy water from specific temple may be preferred because that temple emphasizes a particular manifestation the Hindu deity and that manifestation is the one to whom an appeal is being made. All holy water is sacred but some kinds are more powerful, more appropriate in a given situation than others.

Holy water requires special handling, it must be treated with respect and deference. The most powerful holy water from the most sacred source, prepared with the most magical mantras and most elaborate offerings by most exalted priest loses its power if treated casually or disrespectfully. On the other hand, clean water from the well of a house compound placed in a new container in the shrine of an ordinary family temple becomes powerful and effective holy water if the feeling of the user toward it are properly reverent.

The holy water must be kept in a clean container and must be handled with great respect. People often use a bungbung – a section of bamboo culm closed at one end and open at the other – to transport holy water. Ordinary large glass jars, with loose-fitting glass top, are quite commonly use. Villager often transport holy water in ordinary drinking glasses or bottles. These should theoretically be brand new and unused. Typical red clay pot are often use for temporary storage in temples where demand for holy water.

Any container of holy water is always held and passed to others using only the right hand. The container should be held as high as possible as it is being handled, preferably higher than heads of others nearby. If placed on the floor, step over, or handled excessively, holy water will loose its mystical power and be rendered in effective. Containers of holy water are usually store in the shrines of family and public temples.

Holy water is so essential of Balinese life that it is impossible to list all its uses. Those who are sick are made well by balians or pamangkus or pedandas who clean the spirits of their patients with holy water. A Balinese undergoes such as cleansing before and after any major trip. Everyone of the rites of passage involves the use of holy water. Shrines are sprinkled with it everyday. Those who go in trance are bought back from this state with holy water.

And one of the most devastating things that can happen to a family is to be denied access to holy water from the village temples. This is a dreadful punishment for a person who has been expelled from his banjar because of failure to comply with the religious or customary laws. Because it is so serious, it is not a common punishment. It means, in effect, that the person so expelled is ritually dead. And this applies not only to him but also to all members of his family.

Most of the materials for this writing are taken from Fred B. Eiseman, Jr’s Bali Sekala and Niskala Volume I. (BALIwww)
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Magic in Balinese life is an integrated part of daily life, there is no clear distinction between the real phenomenon and magical one. There is no word for “miracle” in Balinese language, since in everyday life; Balinese do not differentiate between miracle and common phenomenon. All phenomenons however strange it is, has an explanation and the favorite explanation from a Balinese for a weird event is “the imbalance” between the positive and negative force produces this strange event and a kind of ceremony is needed to restore the balance.

The adjective “sakti” that means “magically powerful” is the key word and the favorite word in Balinese magical. Everything that sakti (magically powerful) is deeply revered by the Balinese out of fear or respect. “Kesaktian“, is the noun form of the adjective “”sakti” (magically powerful), a word, that means “magical power”. On this noun, “kesaktian” (magical power) all Balinese magical activities is centered on. “Kesaktian” (magical power) is not something to be ridiculed or handled improperly. Used only by powerful people, it can be turned against anyone at any time, to his possible harm or even death. It is a powerful force, not to be trifled with. The “kesaktian” (magical power) is a secret art, no Balinese in his right mind will talk about this matter freely, a conversation of this matter is usually avoided. A Balinese who has many knowledge and ability on this subject will tend to keep quiet and refuse to admit that he knows something in relation with the “kesaktian” (magical power).

Balinese believes that “kesaktian” (magical power) can be acquired through four different ways.

1. By buying a “kesaktian” (magical power) from a Balian (witch doctor).
To obtain an instant magical power someone can buy an amulet, usually a drawing of sacred image and characters on a piece white cloth or for more powerful “kesaktian” (magical power) the Balian (witch doctor) will draw sacred characters all over the buyer’s body and give a magical power to the characters with a chant of sacred mantra and a particular offering.

2. Inheritance from the parents
Parents with a “kesaktian” (magical power) will transfer their “kesaktian” (magical power) to their child who accompanies them in their last moment (dying). This is the most dangerous “kesaktian” (magical power) and will likely to harm other people since the child does not know that he/she posses a “kesaktian” (magical power), and does not have any control to his/her newly inherit legacy.

3. Gift
A “kesaktian” (magical power) can be acquired trough a meditation in a sacred or spooky place such as in cemetery, cave, gorge or forest. God or other spiritual being will bestows the “kesaktian” (magical power) as a reward for his/her meditation. Sometimes a particular god will choose a person to become His servant. The chosen person will be given a “kesaktian” (magical power) usually a shamanistic power as reward for his/her services.

4. Study
A “kesaktian” (magical power) can also be acquired trough a deep and serious study on the palm leaf manuscripts. The manuscripts that contain a lesson on how to acquire a “kesaktian” (magical power) is called “Lontar Kawisesan“, the manuscript of power. A qualified teacher is needed in this learning process since the knowledge of “kesaktian” (magical power) is a dangerous knowledge, many Balinese end up with death or insane as result of studying the knowledge “kesaktian” (magical power) without a proper guidance. Before learning this secret art, the student has to purify himself/herself trough a certain ceremony, called “pawintenan” ceremony. Balinese believes that without this ceremony the knowledge of the “kesaktian” (magical power) will not enter the student mind since his/her body is still spiritually dirty.

The “kesaktian” (magical power) as the other things in Bali, is double-edged. It can bring many benefits to the people if it is used properly and can harm people, crops, or animals if falls to the wrong hand. (BALIwww)
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At the beginning of 7th century, a Balinese prince, the great Erlangga, became the king of a Javanese in east Java, the Kingdom of Daha. His mother, Mahendradatta, was a Javanese princess who ruled Bali with her Balinese husband, Dharmodayana, until the husband, suspecting her of practicing evil magic, exiled her to the forest.

When Erlangga’s father died, leaving Mahendradatta as a rangda or a widow, she conspired to use her band of pupils trained in the black arts to destroy Erlangga’s kingdom. Her chief grudge against Erlangga because of fancied insults to her beautiful daughter, Ratna Menggali – the noblemen of Daha had refused her in marriage for fear of her mother’s evil reputation and the failure of Airlangga to prevent his father ( Dharmodayana) to marry again.


Calonarang (Erlangga’s mother who practising evil magic) went with her pupils to the cemetery and they prayed and danced in honor of Durga Bhairawa, the deity of black magic, to help them destroy Daha. The goddess appeared and danced with them, granting her permission, warning the witch, however, to preserve the center of the kingdom untouched. The witches danced at the crossroads and soon people fell in great numbers.

Discovering the cause of the epidemic, Erlangga ordered his soldiers to go and kill the witch. They stole into her house while she slept and stabbed her in the heart , but Calonarang awoke unhurt and consumed the daring soldiers with her own fire. The witch went once more into the cemetery and danced with her pupils, dug out corpses, cutting them into pieces, eating the members, drinking the blood, and wearing the entrails as necklaces. Durga Bhairawa appeared again and joined in the bloody banquet, but warned Calonarang to be careful. The witches danced once more at the crossroads and the dreadful epidemic ravaged the land, the vassals of Erlangga died before they could even bury the the corpses they bore to the cemeteries.

The desperate king sent for Mpu Bharada, the holy man from Lemah Tulis, the only living being who could vanquish the witch. Mpu Bharada planned his campaign carefully. He sent Bahula, his young assistant, to ask for the witch daughter’s in marriage. Highly flattered, the mother gave her consent and after a happy and passionate honeymoon, Bahula learned from his wife the secret of Calonarang’s power. The possession of a little magic book which he stole and turned over to his master. The holy man copied it and had it returned before the disappearance could be noticed. The book was a manual of righteousness and had to be read backwards. The holy man was then able to restore life to those victims whose bodies had not yet decayed. Armed with the new knowledge, he accused the witch of her crimes, but she challenged him by setting an enormous Banyan tree on fire by a single look of her fiery eyes. Bharada foiled the enraged witch by restoring the tree, and she turned her fire against the holy man. Unmoved, he killed her with one of her own mantras, but she died in her monstrous form and Bharada, to absolve her of her crimes and enable her to atone for them, revived her, gave her human appearance, and then killed her again. (BALIwww)
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Before we talk about a Balinese stage, let us take a glance on what Oxford Advance Learners Dictionary has to offer on the word ‘stage’ in the context of theater – a raised area, usually in theater, etc. where actors, dancers, etc. perform. When we apply this definition on what is called stage by the Balinese, it is clear that there are only few stages in Bali. But when we define the word “stage” as Balinese define it – place to perform a performance, everywhere is a stage in Bali. For wherever there is a space to dance, to mount a play, there is the Balinese stage.

A stage in Bali can be the hamlet meeting hall (bale banjar), the temple court, the ground outside the temple, the courtyard of Balinese house, the outer courtyard of a palace, sometimes it maybe the village street, the football or volleyball field. Sometimes its floor is bare earth, covered by with palm leaf mating; its roof is the sky or an overhanging tree or as a shelter from sun and rain, a ceiling of woven coconut leaves supported on the pillars of bamboo. The décor maybe the gateway of a palace or temple, or the flight of steps leading up to it, or if there is no gateway available a temporary décor made of bamboo and cloth in the form of a door will do just fine.

As there are only few stable theaters, most of the stage properties are portable ones. There is the curtain in Arja, Topeng and Jauk, there are lances and umbrellas of Barong play, Gambuh and Baris and a Calonarang performance has a male papaya-tree, which must always be planted on the dance ground, as a favorite place for the witch and her disciples to play.

The Balinese stage is static, the change of scene, for example in a drama performance do not involve the change of stage’s décor. The conversation of the characters alone indicates where they happen to be at the moment; in a forest, on the sea shore, in a market place, palace court, or grave yard or journeying from one place to another. Peasants tramping round the stage are always on their way to the rice fields, or possibly put their trouble before the king, a king or guards will probably denote a palace; witch transformation or the great witch Rangda herself indicates a graveyard; women with offerings sign at a temple.

The progress of a journey is suggested by words, glances and deviations over very restricted space of the dance-ground. Things are seen afar, they grew nearer and finally the illusion given arriving at a distant place, though the end is the same as the beginning. Demons or divinities followed on their course through the air. The décor of Balinese stage is in the mind of the spectators.

Balinese stage is just a place for performing the performance. The actual stage is in the mind of the spectators since no décor can surpass the beauty of human imagination. (BALIwww)
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Leko is a type of social dance, may be a flirtation dance as a matter of fact. In old days, Leko was a palace dance, designed for the entertainment of the king, nowadays it is a popular social dance that anybody can enjoy and participate. It is performed by a pairs of female dancers and usually involves the audience. Leko can only be found in Western part of Bali, in the regency of Tabanan and Jembrana.

As any other dance performance in Bali, Leko performance is preceded by presenting a set of offering for the success of the performance by the priest or the elder of the troupe. After the process of presenting the offering is finished, the semara pagulingan orchestra which accompany the Leko performance play an introduction melody usually without a dancer. The musical accompaniment of Leko is not always the semara pagulingan, Leko troupe from Jembrana regency used bamboo instrument orchestra (tingklik or rindik).

When the introductory of the accompaniment orchestra is finished, a pairs of female dancers step out and stand in the middle of the stage, the accompaniment orchestra played introductory melody to the dancers. The dancers dance introductory dance for around 20 minutes.

At the end of introductory dance session, the ngibing (dancing with the audience) begins, accompanied by a special, very lively composition played in fast tempo. Each of the dancers carries a loose scarf in one hand and fan in the other. When the dancers begin the session, men shout from all over the audience, urging the dancers to choose from among them. Each dancer improvises with several men, in turn. When the dancers go out into the audience to select their partner, each dancer designates the lucky man by tapping him with her closed fan.

Once the male reaches the stage, the dancer wraps her scarf around his waist, and the two perform together for few minutes. Some men, better dancers than others, are permitted to dance longer than the rest. It is characteristic for the male partner to take the lead, and a good Leko dancer is esteemed for her skill following closely and responding deftly to dance overtures of her partner. The man usually attempts to get very close to the dancer but she always darts away in time to evade him. When the man wants to stop he unwrap the scarf around his waist and returns it to the dancer. (BALIwww)
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Living in Bali offers certain advantages including proximity to the beach. Not being a beach goer, my tan is the same as it was back in England, but having access to the fresh air is a pleasant thing. This morning Ika told me the tide was high and the waves seemed big. Investigating a while later it was true, the beach had mostly disappeared and the tide was way in. The predictions of stormy weather didn’t materialize although it is overcast.

In Indonesian the word for beach is pantai, the most famous beach being Pantai Kuta. As you get further up the coast, the amount of beach side development and beach activity drops off dramatically. In Seminyak in front of La Lucciola / Pura Petitenget, you’ll get wandering salesmen selling watches and kites, but other than that its just expats walking their dog and resort tourists lounging in front of their hotel.

I was taking the photo, the guy with the umbrella had to scoot up the slope as a swell charged in. So easy to get swept away if you’re not careful. Most surf shops handout free tide-charts, which will give you the schedule for the upcoming couple of weeks. For early morning beach runs you want the tide out (low tide) so the beach is wide and flat. There are little estuaries that cross the beach in Legian / Seminyak (I won’t say what comes out of some of them) and at low tide you can skip across them without getting your ankles wet. At high tide you’ll be knee deep, so I wear sandals.

Favourite places in Seminyak to enjoy a beach-side breakfast / lunch include KuDeTa (nice breakfast selection for 70,000rp) and La Lucciola.

For people staying in Seminyak hotels, a pleasant morning walk might be to stroll along the beach from Jl. Oberoi to Jl. Dhyana Pura, then head towards Jl. Seminyak and around to Jl. Oberoi. You’d get the fresh air of the beach and the interesting sights on the street. The loop will take about an hour. Best done a dawn as the temperature climbs fast.
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Padangbai has 5 major temples, Pura Dalem, located downtown, Pura Segara located next to the beach in between town and the main beach, Pura Telagamas, Pura Silayukti and Pura Tanjungsari in the eastern end of Padangbai.

Pura Dalem (the temple of the dead) is where cremation ceremonies happen. Pura Telagamas sits behind Pura Silayukti and is connected by a pathway. Pura Silayukti was the home of a priest named Empu Kuturan in the 11th Century and there is a 3-roofed meru (tiered structure) inside the temple.

A path from Silayukti leads to an ancient shrine overlooking the ocean. The shrine has a candi bentar (Balinese split gate) and some ancient rocks wrapped in cloth. A turtle shaped sarcophagus sits above the waves below.

Pura Tanjungsari is dedicated to Empu Bharadah, Kuturan’s brother who together with his brother spent time at the early Besakih temple site. These temples could make a an interesting hike after a morning at the beach. Simply go along the beach road to the end and up around the headland. Remember to bring a sarong and sash.
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Balinese temples differ slightly in their layout, but retain many similar elements. The most important part of of the pura (temple) is the jeroan (inner courtyard). The most important shrine in the jeroan is the padmasana, or Lotus Throne. Balinese Hinduism has many Gods, with many incarnations for example Brahma, Vishnu and Shiva (the Creator, Protector and Destroyer). They also believe the Supreme Deity is Sanghyang Widi Wasa. During the Galungan festival, the most important festival of the year, the Gods, and souls of their ancestors come down to Earth to sit in the jeroan receiving worship. They must be honored with ceremony, music, offerings and dance.

Sanghyang Widi Wasa is given a stone seat (Lotus throne) atop a sculpted tower. This padmasana (tower) is always located in the kaja-kangin corner of the courtyard, which is the closest point to Gunung Agung. The whole tower is supported on the back of the Cosmic turtle, or Bedawang, which carries the world on its back. What a wonderful imagination the Balinese have! The Bedawang has 2 helpers in the form of snakes. These are Naga Basukih and Naga Anantaboga and are part of the Balinese creation myth. In the temple I checked out south of Ubud, they had a little golden figure of a man at the top of the tower, symbolizing fertility it seemed.

Speaking of Cosmic Turtles, a class I took years ago used this little story to illustrate the subject of recursion.

After a lecture on cosmology and structure of the solar system, William James was accosted by a little old lady who told him his view of Earth rotating around the Sun, was wrong.

“I’ve got a better theory.” said the little old lady. “And what is that madam?” inquired James politely. “That we live on a crust of Earth, which is on the back of a giant turtle.”

“If your theory is correct madam.” he asked, “what does this turtle stand on?” “You’re a very clever man, Mr. James, and that’s a very good question.” replied the little old lady. “But I have an answer to it.” “And it’s this: the first turtle stands on the back of a second larger turtle, who stands directly under him.”

“But what does this second turtle stand on?” persisted James. To this, the little old lady crowed triumphantly, “Its no use Mr. James, it’s turtles all the way down.”

Adapted from J.R. Ross (1967)

Maybe the little old lay had been to Bali.
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Most kids love pets and in western countries we’re talking about cats & dogs. Here in Indonesia the wildlife is a bit more diverse and sometime doesn’t take to the young ones as expected. As the China Post reports, one unlucky lad got too close to a Komodo dragon.

Komodo dragons are the world’s largest lizards (though some Seminyak expats could give them a run for their money) and possess razor sharp teeth. Their mouths are a bacteria pit, containing more than 60 different disease inducing nasties (sounds like my ex-girlfriend). Deer and other mammals are prey to this creature and after one vicious bite, nature and the humid climate take care of the rest.

On this occasion the 3 meter, 166kg gecko ambushed the little lad in the dunny, giving him no chance. Villagers on Komodo report the lizards are usually okay. Komodo island is the place to see the dragons in their natural habitat. If you want to visit the national park there you’ll have to go via Flores or Timor, since there is no airport / accommodation on Komodo.
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Bali has 20,000 hotel rooms supposedly. Today is December 20th, which is high-season. That means prices are increased and rooms are harder to get. My friends from Oregon wanted to change hotels this morning. The Puri Cendana in Seminyak was nice, but they didn’t want to pay the 300,000rp price tag. Their combined requirements were, a cheaper place, close to the beach, AC, pool, double beds. At 7.30am I took the car back to the shop on Jl. Padma Utara, and walked home. Arriving at the Puri Cendana an hour later, Ollie and I jumped on my motorbike for a tour of the accommodation in Legian and Kuta. I had some places in mind, but he wanted to see the rooms.

We also needed to know the availability and current inflated price. It was an interesting exercise for me. Starting off in the Padma area in Legian and working our way across Jl. Melasti to Jl. Benesari, we viewed maybe 6 places all in the 250,000rp range. When a decent place has a restaurant, hot water, pool, AC and its high season, you are looking at 250,000rp+. I think many backpackers get it in their mind that Bali is cheap and expect 40,000rp a night. You can get that, but for a small guest house with no pool, restaurant, hot water, AC.

I knew the cheaper places would be on further down Jl. Benesari and Poppies II. We checked both of those streets and Poppies I, never really finding the prefect balance between pool, room and cost. Finally we decided to settle for two places, the Suka Beach Inn, that had a pool, twin beds and AC, for 150,000rp, for Toby and Maya, and the Beneyasa, which now has some AC rooms, double beds on the 3rd floor, for 120,000rp per night, for Ollie & Asia.

Having a motorbike allowed us to hit a dozen or more places, check out the rooms, talk about price, and get on to the next place. At this time of year (wet season) its hot and humid. You will be much better off with AC. After May and up to October a fan room will do. On many occassions, Ollie and I talked about price with the staff, them allowing us to leave without going for a cheaper rate. This shows me they know they’ll get customers.

Advantages of staying in these type of guest house rooms, is that you are close to everything. The beach is a 5 minute walk, bars and restaurants are within a 30 second stroll off of the property.
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MUSEUM BALI
Address : Mayor Wisnu Street,Denpasar
Opening Hours : Sundays-Thursday: 08.00-15.00, Fridays 08.00-12.30, Saturdays and public holidays closed
Facilities : Exhibitions and bookshop

MUSEUM PURI LUKISAN
Address : Jl. Raya Ubud, Bali
Opening hours :09.00-17.00 dailly
Facilities : Exhibitions and bookshop

NEKA ART MUSEUM
Address : Jl. Raya Sanggingan,Ubud
Opening hours :09.00-17.00 daily
Facilities : Art Gallery,gift shop

NYOMAN GUNARSA MUSEUM OF CLASSICAL AND CONTEMPORARY ART
Address : Jl. Pertigaan Banda No, 1, Takmung, Banjarangkan, Klungkung
Opening hours :10.00-17.00 daily
Facilities : Museum library, gallery

THE BLANCO RENAISSANCE MUSEUM
Address : Jl. Campuhan, Ubud
Opening hours :09.00-17.00 daily including weekends and public holidays
Facilities :The maestro’s studio, Mario Blanco’s gallery, library

MUSEUM RUDANA
Address : Jl. Cok Rai Pudak 44,Peliatan,Ubud
Opening hours : 10.00-17.00
Facilities : Art gallery, art studio and bookstore

AGUNG RAI MUSEUM of ART
Address : Jl. Pengosekan, Ubud, Bali
Opening hours : 09.00-17.00 daily
Facilities : Art gallery, and book shop

MUSEUM PENDET
Address : Bale Bali,Nyuh Kuning, Ubud
Opening hours : 10.00-17.00 daily
Facilities : Galleries and meeting room

MUSEUM SIDIK JARI
Address : Jl. Hayam Wuruk 175, Tanjung Bungkak Denpasar
Opening hours : 10.00-17.00
Facilities :Galleries, book shop

PUTRAWAN MUSEUM OF TRIBAL ART AT ALAM PURI VILLA
Address : Jl. Trenggana 108, Penatih, Denpasar
Opening hours : 10.00-17.00 daily
Facilities : Museum shop, library

RUNA JEWELRY MUSEUM
Address : Banjar Abiansemal, Lodtunduh, Ubud
Opening hours : 10.00-17.00 daily
Facilities : Museum shop

MUSEUM SUBAK
Address : Sanggulan Village, Jl. Gatot Subroto, Tabanan
Opening hours : Monday to Saturday 08.00-16.30, Fridays: 08.00-13.00, Sunday and Public holidays closed

MUSEUM LE MAYEUR
Address : Hang Tuah Street, Sanur
Opening hours : Sunday to Thursday 07.30-17.30, Fridays: 07.30-13.00, Saturdays and holidays closed

MUSEUM BULELENG
Address : Veteran Street,Singaraja
Opening hours : Open daily except public holidays

GEDONG KIRTYA
Address : Veteran Street, Singaraja
Opening hours : Monday to Thursday 07.30-03.30, Friday 07.00-12.30, Weekends and public holidays closed
Facilities : Art gallery, book shop

PURBAKALA ARCHAEOLOGY MUSEUM
Address : High Street, Tampaksiring
Opening hours : Monday to Thursday 08.00-03.00, Friday 08.00-12.00

THE DIOROMA MONUMENT TO THE STRUGGLE OF THE PEOPLE OF BALI
Address : Niti Mandala, Denpasar
Opening hours : Monday to Friday 08.30-04.30, Weekends 09.00-04.30, Public holidays closed

HEROES OF MARGARANA CEMETERY AND MONUMENT
Address : Kelaci Village, Tabanan
Opening hours : Monday to Friday 08.30-12.00, Sunday and public holiday closed
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A peasant of Manggis had a beautiful daughter called Ayu Manggis. She went with her father to the market at Gelgel to sell firewood. Now it came to the ears of the King Baturenggong that the smell of herurine was so delicious that even bees and bumble- bees were attracted by its fragrance. When he heard this he desired to possess her, for she must surely be of divine birth.The king commanded her father to give her to him, but he refused, for she was his only for a moment.

He made love with her while the father waited, after which he gave her back to him. And the king said: ‘if she has a daughter, let her keep the child. If it is a son, he shall come into the palace’ and she bore a son but she did not tell him who his father was, but kept him for herself. And when he grew up he asked after his father, and she said: ‘you have no father,’ and the boy said ‘how can that be? Every banana has to be planted. Whoever planted me is my father.’ So then she had to tell him. And when he heard who is his father was he went to Gelgel. And in Gelgel, under a great tree, was a stone on which the king sat when he gave audience.

And the small boy sat down on the stone. In vain the courtiers tried to chase him away, he would not move. So the headman went and told the king. And the king called the child to him and said: ‘how dare you sit upon that stone?’ whereupon he sat down beside the king and said: I am the son of Ayu Manggis, and you are my father.’ The king was delighted and took him into the palace among all his other children. And at night, when all the children were asleep the king saw one child’s head shining in the dark. But he could not see which, and when he brought a light he could no longer see the shining. So he made a mark with chalk. And next morning he saw it was his new son. And he called hi Dewa Kuning.

The minister Gusti tegehkuri went to Gelgel to ask if one of The Baturenggong’s family members would rule in Badung. And the king said he had a son called Dewa Kuning, and that he would send him. So the boy went to Badung and became the darling of all the people.

But Tegehkuri had a son too, and grew jealous of the boy, for he feared that his family might fall out of fashion. He assembled all his people and said: ‘If Dewa Kuning were to become king, none of you would ever have a chance again. I am of opinion that he should be removed before it is too late.’ So the palace was surrounded, while Dewa Kuning was in his room amusing himself with a slave-girl. And she persuaded Dewa Kuning to let her wrap him up in a mat and carried him out.

And e was taken care by a Gusti (nobleman), who had very beautiful daughter, Ayu Pahang. Dewa kuning fell in love with her, and was easily persuaded to marry her. And there was great feast made. According to the custom a present of food was sent to tegehkuri. And when he heard about the wedding he was very angry with his vassal Pahang, and made war on him. And Kuning fled with his wife to Alas Bangkal near Gianyar, and began to make garden and a graveyard there.

And because he was very popular many people settled around him, and soon a whole village sprang up, of forty households. And Ayu Pahang, while bathing, found a kris in the river bank. She washed it in the water-spout, and immediately the water dried up. And Kuning name it Thristy Giant (Raksasa Bedak).

Now Baturenggong’s brother, Sengening ruled in Klungkung. And his son went to Sukawati and built himself a palace. He had two sons called Patemon and Made. And the prince was very ill with swollen neck, but his children completely neglected him. Kuning, who was very kind-hearted, went to Sukawati to look after him, while his own children thought nothing but cockfights. And before he died Sengening said to Kuning: ‘in return to your kindness I bequeath to you my talisman, since my own children are not worthy of it.’ It was a palm leaf manuscript called Pamuter Bumi (the turning of the world). Then he died.

After the cremation his children came and took possession of all their father rice fields. But Kuning carried away the talisman to Bangkal to his house. And all people of Sukawati had much respect for him than they had for Sengening’s own sons. Kuning built a new palace on the place where a pedanda family lived. And they called it Gria Anyar (new house). Gusti Ayu Pahang had son named Dewa Manggis I and his descendants go down to the sixth generation became the King of Gianyar.
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January 2007

1 New Year's Day
20 1 Muharram 1428 H - Moslem New Year


February 2007

17 Tumpek Kandang - Special day of thanks for the gift of livestock
18 Chinese New Year


March 2007

16 Mekiyis or Melis - a purification ceremony held in welcoming "Nyepi". It is a long procession of Hindu adherents carrying temple effigies and other sacred symbols, heading to beaches or springs where the purification rituals are held, Throughout Bali.
18 Tawur Agung Kesanga - Held to welcome Nyepi holiday at every family compound; followed by procession of Ogoh-Ogoh (huge monster / evil dolls)
19 Nyepi - Balinese New Year; The I Saka New Year 1929, the day of absolute silence for Hindu followers
24 Tumpek Wayang or Tumpek Ringgit - Special day of thanks for the gift of Art.
31 Mohammed's Birthday - Moslem Holiday


April 2007

6 Good Friday - Christian holiday on which the Church keeps the anniversary of the Crucifixion of Jesus Christ
8 Easter - Christian holiday to commemorate the resurrections of Jesus Christ
14 Saraswati - Special day of thanks for the gift of Knowledge
18 Pagerwesi - Special day for meditation to enhance balance in the world
28 Tumpek Landep - Special day of thanks for the gift of metal


May 2007

13 Kuningan - Believed to be the ascendant day of ancestral holy spirits and deities, back to the eternity
17 Ascension Day - Christian holiday on the 40th day after Resurrection of Jesus Christ


June 2007

1 Vaishakha - Buddhist holiday to celebrate the birth anniversary of Gautama Buddha, the founder of Buddhism
1 Tumpek Uduh or Tumpek Pengatag - Special day of thanks for the gift of fruit-bearing plants
Mid Bali Art Festival XXIX - Exhibitions and Art Performances at Bali Art Center, Denpasar, until Mid July
27 Galungan - Praying for the victory of virtue (Dharma) upon evil (Adharma)


July 2007

7 Kuningan - Believed to be the ascendant day of ancestral holy spirits and deities, back to the eternity
28 Saraswati - Special day of thanks for the gift of Knowledge


August 2007

11 Isra Mi'Raj Prophet Mohammed - Muslim holiday to commemorate the 'enlightenment Day' of Prophet Muhammed
17 Indonesia Independence Day - A public holiday throughout Indonesia


September 2007

15 Tumpek Kandang - Special day of thanks for the gift of livestock


October 2007

13-14 Idul Fitri - Muslim festival to end fasting month
20 Tumpek Wayang - Special day of thanks for the gift of Art


November 2007

10 Saraswati - Special day of thanks for the gift of Knowledge
14 Pagerwesi - Special day for meditation to enhance balance in the world
29 Tumpek Landep - Special day of thanks for the gift of metal


December 2007

31 Idul Adha - Moslem holiday known as cattle sacrifice and hajj pilgrim
25 Christmas - Christian holiday to celebrate Jesus Christ' birthday
29 Tumpek Uduh - Special day of thanks for the gift of fruit-bearing plants
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Canggu is the coastal strip stretching from Kerobokan up to Tanah Lot. The classification of what Canggu is changes somewhat as areas get developed, but if you say you live in Canggu, amonst people will get thre idea. Back in 2003 there were not many people living in the Pererenan area, now that has changed with villas popping up like mushrooms. So what has Canggu got to offer and why do people move there?

Canggu can be accessed in 2 main ways from Kuta / Seminyak, firstly by taking Jl. Raya Canggu and locating the turnoff you need towards the beach and secondly, taking the ‘back way’ via Jl. Petitenget, to Jl. Batubelig, passing Desa Seni and the Canggu Club. People who have moved from the Seminyak area out to Canggu often say it takes them back 20 years, with the village scene, the ricefields and a totally different reality. For people working in the Kuta / Seminyak area, Canggu offers the last place you can realistically live and still commute to work each day.

Surfers are quite familiar with Canggu as the coast there has a small selection of beach breaks, enjoying bigger swell than down in Kuta. Expats make up the largest foreign influence in Canggu, renting villas for an extended period and living a quieter life than in Seminyak.

The first part of the Canggu area you’ll come to is Brawa. Following Jl. Raya Canggu from Kerobokan will get you to the turn off in 10 minutes, or you can take the ‘back way’ and navigate the local potholed roads to get over there. On the way to Pantai Brawa you could choose to go through Canggu Permai, the collection of alleys that is home to Javanese immigrants and other Balinese. Canggu Permai really feels like a Indonesian slum, rather than a village, but right after the kampung you are back in the rice fields.

Jl. Raya Batu Bolong leading to Canggu surfing beach and the elegant Hotel Tugu. Jl. Pantai Batu Mejan leads to Batu Mejan beach (Echo Beach) and the small selection of warungs there. The star attraction is The Beach House, serving western food and drinks, with live music and open air bbq on Sunday evenings. There is a sign for The Beach House on Jl. Raya Canggu to help you find the place. You’ll have to pay a parking fee of 1,000rp to the Balinese guys manning the barrier, but its worth the good time. Several hundred meters back fom the beach is a line of villas for rent, including Villa Tepikali and Villa Manggis.

Pererenan beach is aonther surfing spot with a selection of villas close by. Navigating your way around Canggu can be tricky at first, particularly at night, as the whole area is a mixture of Balinese villages that all look alike and rice fields.

The newest and most exciting project to come to Canggu is the Canggu Club. This place is a huge construction that jump out of the rice fields after you take the ‘back way’ via Jl. Batubelig. You’ll have to decide for yourself if you like large expensive sport facilities in the middle of a traditional setting, but the place is impressive.

Expats with kids often like Canggu because the Canggu school works with the Canggu Club’s sports facilities. Canggu offers less distractions than Kuta / Seminyak and could be a good place for a family.

Accommodation in Canggu

•Bolare Beach Hotel
(0361)730258
Mid-range place located between Batubelig and Brawa beach. Decent rooms with hot water / AC. Nice garden and restaurant.

•Pondok Wisata Nyoman
0812/394 5967
Budget place located at Pantai Pererenan close to the beach. Fan rooms and easy access for surfers. Surfwatch Cafe is right there.

•Tugu
(0361)731701
Located on Batu Bolong beach, this place offers a high level of luxury and an original style. The dining room is like a Chinese fantasy, with statues and antiques, around one long table. Accommodation is a set of teak houses elegantly furnished. Includess pool, spa, restaurant.

•Wanna Villa
(0361)730263
High-end accommodation at Brawa beach. Private luxury villas with all the mod-cons.

Pros for living in Canggu:
•Ricefields and long empty coastline
•Village style environment
•Cheaper rents than in Seminyak
•More cool new places cropping up, such as Sukerti’s, Canggu Club, The Beach House.
•Plenty of villa options
•The surfing
•Fresh air and not much traffic.

Cons for living in Canggu:
•The ricefields are getting smaller every year due to villa construction.
•One aspect of living in a village style environment is people know your business. If you plan on an active social life, you may not appreciate this. Some westerners do not adapt to living next to a village environment.
•Your eating options are limited and require a drive.
•Any nightlife activity requires a 20 minute+ drive there and back.
•The beaches in Canggu tend to be windswept and not overly attractive.
•Strong currents make swimming a hazard.
•On occassion the surf will contain sewage in certain places.
•Canggu itself is quiet, but Jl. Raya Canggu is at best a racetrack and at worst gridlock.

For people on holiday, 2 places to check out for dinner are Sukerti’s at Pantai Brawa, and Desa Seni close to the Canggu Club.
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Exploring a new place is a big part of the excitement for newcomers. Bali is accessible to first time visitors and the only thing you have to do to have an adventure and to escape the tourist scene is to get your own wheels. Forget day trips to Ubud and Kintamani, the good stuff is off of the main roads and exploring at a slow pace yields the best results. Hiring a car with driver is easy, simply tell a car rental place the day before what kind of car you need and for how long. Trips of several ways are no problem and the driver’s wage should be around 60,000rp-70,000rp over the price of the car rental, per day.

The mountain areas around Gunung Batukaru are some of the most stunning in Bali, main roads running north-south between Mengwi / Bedugal and Antosari / Pupuan. There is also another decent road from Tabanan through Penebel to the temple and hiking trail at Pura Luhur Batukaru. The hike to the summit of Gunung Batukaru takes 5-6 hours from the temple, the route being tree-covered most of the way, becoming clear at the summit. Those wishing to camp overnight on Gunung Batukaru might prefer to get clear of the tree line to avoid leeches. The views from the top of Batukaru at night must be amazing, given its central location in Bali and lack of people hiking. Once off of the main roads small often potholed roads appear, providing the east-west link and allowing locals to navigate the region and conduct inter-village commerce.

Once off of the main roads at night time there is no lighting, apart from the occasion local shop or house. Stars shine brightly on a clear night, the Milky Way and the Southern Cross dominant. Once off of the main roads there is no chance of finding a petrol station, but local road side petrol racks provide a safety net.

Driving north from Antosari through Pupuan and favourite lunch stop is Sanda Butik Villas, a lovely spot owned by Ted from Holland, set in a old coffee plantation. It was the Dutch who planted the cocoa and coffee in the highlands, to feed their love of both.

Around 5kms short of the junction with the Munduk road, is the small village of Kereran Pakranan (08 16 07S, 115 58 02E). At the roadside is a small bamboo shack selling drinks and a wooden platform for taking photos. The valley into which the village looks is quite lovely, rice fields occupying the flat land where forest once stood. The winding route down to Seririt on the north coast of Bali features beautifully fertile scenery, which reminds one of the size of the island and the fact that there are places that are still unspoilt and untouched by tourism.
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