AND “KOTA PUSAKA”
2.6 The Heritage City Network of Local, National and International
Preservation Agency office (BPCB) in the village of Bedulu. Thus Bedulu Village and next to that, Pejeng, more solid existence as the center of the ancient Balinese royal golden age was recorded at the time of King Udayana. Meanwhile, natural Pakerisan Upper River Region (Pura, Subak, etc.) Is also a natural area that is very important for the people of Bali’s Gianyar and also the general population. In this region (the village of Tampaksiring and Manukaya village, in the district. Tampaksiring), there are several sources of water as the main source of water Pakerisan River, to irrigate some water control system in the district. Gianyar. The main spring in the region and Pura Pura Tirta Empul Mangening.
The temple has been widely known as a place of worship for the people of Bali, and the water that comes from springs in the temple area is believed to be holy water, and therefore sacred by residents in Bali. Pakerisan River upstream region has been designated as a World Cultural Heritage (WBD), and therefore it needs to be preserved. Other natural areas, which has evolved as a cultural district is at each center of the kingdom, which used to exist in every district in the district. Gianyar (Gianyar, Blahbatuh, Sukawati, Ubud, Payangan, Tegallalang and Tampaksiring). In every area of the township center, there are relics of Puri, there intersections or catuspatha grand. In the vicinity there is a market, and often there is also a Chinatown area. The core area will be, needs to be organized and developed, so that the area was developed into a tourist destination area. Thus, the region will provide economic benefits to the surrounding communities.
2.6 The Heritage City Network of Local, National and
Gianyar regency. Perspective space to bring zoning Cultural Heritage. Zoning Heritage Culture-based districts in Gianyar district includes seven zones, namely: (1) Zoning Sukawati, (2) Zoning Blahbatuh, (3) Zoning Gianyar, (4) Zoning Sukawati, (5) Zoning Ubud, (6) Zoning Tegalalang, and (7) Zoning Payangan.
Based on the Cultural Heritage area indicator in Gianyar developing zoning-Pejeng Bedulu-Tampaksiring rich archaeological heritage, historical and religious. Then, based on the book of history Gianyar from prehistoric times to the new era-modern (Sutaba et al., 2007), is also developing zoning Gianyar city as an Urban Heritage to centers Catus Pata, Puri Gianyar, squares, markets, local communities, kawasanan pencinaan (ethnic Chinese) which in total represent Gianyar as heritage Cities with architectural heritage, housing, art, tradition and literature, wastra, culinary, art and others.
In the perspective of Kronos (time), the identity and character of cultural heritage reflects the diversity of Gianyar regency periodization: the period of ancient civilizations, medieval civilization, a new civilization and modern. The period of ancient civilizations (Ancient Balinese) is represented through a variety of Cultural Heritage era of King Udayana (XI century).
Period mid civilization represented through a variety of Cultural Heritage era of King Gianyar (XVI century) and the period of modern civilization is represented through Cultural Heritage independence era (post- 1945). To that end, the government Gianyar Regency has a variety of planning programs that will be developed in different regions. The core of the development of TSB, is to support the district. Gianyar as a heritage area.
Meanwhile, the development of the region should be able to lead to the welfare of the surrounding community. As for the condition of the area planned for development of the area, as shown in the following table.
Table. Development Plan to support the Structuring and Preservation of Hetitage City Program (P3KP)
No. Zone / Area Land Use Wide
scale (Ha)
KDB (%) KLB
(%) Building’s tall 1. One Day Cul-
tural Tour Throughout Pak- erisan River re- gion. Starting from Subak Museum in Masceti Beach (Medahan Village / Keramas) Gian- yar - Pura Sam- uan Tiga (Bedulu Pejeng, and BPCB Office) - Pakerisan River bank (Tam- paksiring).
- - - -
2. The centre of ev- ery districts in Gianyar (Gian- yar, Blahbatuh, Sukawati, Ubud, Te g a l l a l a n g , Payangan, and Tampaksiring).
As the center of development of Catuspatha city.
Preservation of the castle, traditional market develop- ment, culinary, offices for govern- ment and private sector.
Not higher than a co- conut trees (max. 4th floor).
3. Pakerisan River bank, in Tam- paksiring.
Preservation of temple, water spring, Subak sys- tem (Pulagan, Ku- lub Atas and Kulub Bawah).
Here are some structuring and preservation programs of Gianyar heritage city in the field of physical development particularly in relation to socio-cultural policy fields:
Gianyar communities, especially those who has Bali cultural backgrounds and Hinduism, from the structure of the surface, it does have in common with the people of Bali in general.
However, if we look closely at the deep structure, the religious social life has its own uniqueness. Our task (local government, civil society, entrepreneurs, scholars and humanists) are doing the foundation, maintenance, utilization and development in order to achieve visionary long-term goals, either on the cultural elements of surface structure or deep cultural elements. Balinese culture that is practiced by the people of Gianyar is certainly also part of cultural elements which are universal (as summarized from various sources by Koentjaraningrat (1974: 82) into (i) equipment and supplies of human life, (ii) livelihood, (iii) social system, (iv) language, (v) arts, (vi) the knowledge system and (vii) religious, so that the practice of social and cultural life of society in Gianyar is one of the cultural diversity of the universal culture elements. If the seven elements of culture is being a reference for developing the lifestyle of the people of Gianyar, then the center of our attention should be directed to the changing that occur in their orientation. The orientation change occurs from a traditional agrarian society (characterized by socio-centric) towards the industrial society which based on capital-centric.
As usual Balinese people in general, in every transition form, the elements still characterizes the daily relegi in Gianyar society.
As part of Gianyar communities we certainly have pride in the achievements of this community both in the past and present.
Masterpieces in the field of Balinese arts (dance, percussion, painting, literature and sound), Balinese architecture, Balinese culinary and so become an inherent characteristic and can be labeled as valuable work. However, because of the times, Gianyar communities also faced with various social, cultural and economic issues. The appearance of social, cultural and economic
issues can not be separated from the weakening of the mental attitude of people to maintain their identity as Balinese people
“outside-in” in the face of external pressure. All of the pressures were, unfortunately, responded with a shortcut, which led to: the appearance is more important than the content (for example, find funds from gambling to build a temple and a big ceremony), consumerism (e.g. conversion to secondary needs), completion problems with conflict (e.g. the border village economic background resulting in physical attacks), the implementation of tri hita karana is unbalanced (e.g. rivers and the sea become a landfill because there is no support facilities / infrastructure of the Government). All that can be classified as a “dark side”
that is growing in Gianyar society that need to be addressed systematically to slow it or to stop it. Therefore, if people want to be styled Gianyar, then the “dark side” should be changed into “bright side”. There are seven policies that are needed to be developed:
1. Enhancing the role of Pakraman Village as a basis for the development of ethics, morality and spirituality based on the teachings of Hinduism, especially on an ethical framework and Tatwa, not just a ceremonial framework.
2. Empowering the role of Subak (rice paddies and fields) as supporters of Balinese culture; not letting the land use to increasingly widespread.
3. Encouraging the community through the institutions of traditional organizations (Pakraman village, banjar, tempekan, pemaksan penyungsung pura) in order to avoid gambling as a source of financing religions and cultures.
4. Preserving and developing the Balinese arts (music /
gamelan, dance, swara and oral literature and literary writing) through empowerment of sekaa, galleries, artists, writers and humanists.
5. Preserving the values of cultural heritage, history, heroism and potential of cultural heritage that are still alive.
6. Rescuing, taking care, studing, revitalizing and documenting the culture of verbal forms that are stored in folklore (oral) and codices.
7. Increase public awareness on hygiene and environmental health.
Each of the seven policy are interrelated between spirituality, ethics, morality and everyday behavior that lead to the deepening of the Bali identity who relied on Hinduism. More detailed explanation for each of the policy are as follows:
The program of activities based on socio-cultural policy are as follows:
Policy 1:
Enhancing the role of Pakraman village as a basis for the development of ethics, morality and spirituality based on the teachings of Hinduism, especially on an ethical framework and Tatwa, not just a ceremonial framework. Two flagship programs that can be done with regards to the first Policy is as follows. First, enlightenment program led by the Hindu Association and the Council of Regency Pekraman Village. Both religious institutions and traditional institutions should set Bisama which is rooted in religion to encourage people performing the ceremony in an honest and responsible. It means the ceremony must consider the ethics and philosophy, so that activity which is contrary to the purpose
of religion is avoided. For example, the implementation of a large ceremony had to walk though the financing of the sales profit of the temple, the estate, gambling massively and continuously.
Both these institutions must often meet with pekraman villagers, the sulinggih, community leaders, prajuru villages and hamlets.
Second, to encourage all that can be realized, through Local Government Department of Culture in collaboration with Hindu Association and the Assembly Pekraman Village, can do some sort of Competition Conduct annual Religion and Culture at the local level Gianyar.
Policy 2:
Empowering the role of Subak (rice paddies and fields) as supporters of Balinese culture; not letting the land use increasingly widespread. At least four programs can be implemented for water control system that can contribute maximumly to support the material needs of cultures and religions activities, those are: (1) set policy at the local level Gianyar to prohibit farmers (rice paddies and fields) to landusing the productive land, (2) help farmers in the form of objects and not money in land management activities (eg, seed, fertilizer, pesticide, tractors, irrigation channels) and post-harvest (eg, marketing and processing of the crop), (3) Held a Subak Competition, (4) development of Subak.
Policy 3:
Encouraging the community through the institutions of traditional organizations (Pakraman, banjar, tempekan, pemaksan penyungsung temple and water control system) in order to avoid gambling as a source of financing religions and cultures. In Bali today, especially in the district of Gianyar, theere are more established big wantilan which id used to gambling games or tajen.
Wantilan tajen exists at: Mas Ubud Village, Pejeng Sembuwuk village, Sukawati village (in the Pura Dalem), Tebongkang
Village, Ketewel village, Guwang Village, Kemenuh Village, and so forth; not including the permanent formless tajen wantilan, for example, in the Lembeng village, and so forth. In the village of Mas and in the village of Ketewel, according to our observations (we do not find a source that is accurate), some of the proceeds from land conversion ends among tajen. Unfortunately, gambling has been done as a way to find funds to finance the construction of the temple and religious ceremony, which in terms of religious ethics and Tatwa, it is not justified. Gambling is also a cause of impoverishment of society. Gianyar local government should be very concerned with such negative phenomena. Indonesian Goverenment indeed has banned gambling, but the reality on the ground is very hard prohibited, especially tajen which is the massive and continuously be done. Programs that need to be done by Gianyar local government, among others: (1) the negation of aid for the pekraman village who maintain gambling facilities and the pekraman village who led gambling continues to grow (tajen and so on); (2) race village without gambling.
Policy 4:
Preserving and developing the Balinese arts (music / gamelan, dance, swara and oral literature and literary writing) through empowerment of sekaa, galleries, artists, writers and humanists.
Art of Bali is part of Balinese life because of its presence not just as positive entertainment community, but also an offering for the God or part of Hindu religious ceremonies. Therefore, the Government should continue to support Gianyar both materially and morally to the actors of the art, both individuals and groups or organizations (banjar, sekaa, galleries, and so on). The programs need to support appearance and quality frequencies of the arts, among others: (1) hold a dance performance or percussion regularly every month in the city of Gianyar to subsequently contested; (2) provides awards to actress and humanists who have demonstrated masterpiece;
(3) facilitate and provide guidance to sekaa-sekaa arts (dance / percussion and pesantian) in hamlets; (4) the revitalization of rare art, which is an attempt to preserve the rare art in Gianyar regency. To promote sustainability of the artistic creation activities are necessary in the form of competition: (a) the Bali Arts Festival Gianyar regency level; (B) The Dharma Gita Utsawa Giianyar district level.
Policy 5:
Preserving the values of cultural heritage, the history of heroism and potential of cultural heritage that still exist. The spatial concept from royal centers in the past, the centers of resistance of heroes against the invaders and cultural heritage, that are still alive, are given real attention , The programs can be realized are:
(1) facilitating environmental regulation outside the castle as a form of relics of the concept of Catus Patha (pattern arrangement of the intersection of the great, economic centers (near the market), the administrative center (castle), the center relegius (near Geria)); ( 2) Completed the Heroes Grave garden level with one meseum in Gianyar and Gianyar public struggle diorama; (3) to revitalize the cultural heritage that is still alive (agriculture, architecture, papyrus manuscript, and so on).
Policy 6:
Rescuing, taking care, studying, revitalizing and documenting the culture of verbal forms that are stored in folklore (oral) and old manuscripts. Verbal forms of culture associated with the language and literature, both oral and written realm, are given a real concern that the pattern of cognition Balinese continues to be understood. Balinese language as the most important element in Balinese culture should be maintained and developed from generation to generation. Threats to this is unusually strong language, both from within and from outside. The threat from
within can be seen from the weakening of the attitude of the Balinese language speakers aged toddlers to teenagers towards the language. Meanwhile, the threat from the outside comes from the dominance of national languages and international economic challenges, globalizationi and communication technologies, as well as the lack of state attention. Balinese literature also faces similar problems caused by the pressure, which is almost the same. Therefore, the Government of Gianyar need to make the program as follows: (i) issue a decree on the protection and development of the language, literature and the Balinese primarily aimed at preschool, elementary school, junior and senior high school (existing Regulation Gianyar Regent about it in 2013; (2) facilitating extracurricular activities at each school that makes the language, literature and the Balinese as activity creations verbal;
(3) inventoring, documenting and revitalizing the literary works of oral and written literature (Latin script or script Bali), both literary traditions (classical and ancient) and modern literature.
Policy 7:
Increase the public awareness on hygiene and environmental health. Hindu community in Bali has a conceptual reference concerning three harmony of social relationships (Tri Hita Karana): a relationship with God (Parahyangan), relationships with fellow human beings (pawongan), and the relationship with nature (palemahan). Indeed, the people of Bali has many advantages in all three relationships, but specifically regarding on palemahan, there are still many things that need to be improved.
Consider, for example, beaches all along the Gianyar (the same thing also happened in other areas), as if it has become a garbage dump. Trash it came from the household garbage and trash result of cultural activities are discharged into the river. We certainly can not blame the public and the government, but there must be a long-term programs, which can be done: (1) The Government
of Gianyar facilitate the availability of landfill in each district, (2) Government of Gianyar provide first vehicle carried the waste to every Pekraman village and its maintenace submitted to the Pekraman village, (3) Government of Gianyar install the retaining wire mesh trash in the river mouth. The purpose of it all is to create a clean environment on an ongoing basis and encourage a clean lifestyle as devotion to nature. In addition, as a tourist destination, Bali (especially Gianyar) can be respected and getting a visit because of its cleanliness.
2.6.2 National Net of Hetirage City
In 2008, the Mayor of Surakarta, Joko Widodo (currently President of RI 2014-2019 period) intensify the programs assigned to the city through an international symposium organized by the OWHC. The initiator of the symposium is Suhadi that emphasizes excellence universal values must be implemented and maintained.
That time BPPI introduce an institution, called the Indonesian Heritage Cities Network (JKPI) with its chairman is Sawahlunto the Mayor and Joko Widodo the Vice Chairman, who was then mayor of Surakarta. BPPI established in Sawahlunto with the aim of encouraging cooperation between local government and central government. When it was discussed that the meaning of a city is not only about the city itself, but also including sub- districts and districts in Indonesia. The underlying reason that authority and autonomy are at the city level or region or district.
This means that the mayor or regent plays an important role in designing the program.
JKPI second congress was held in the city of Ternate, while the third congress held in Surabaya and fourth konres in Singkawang. JKPI members amounted to 51 cities / counties (composed of 37 cities and 14 counties).
Table 4. JKPI Members (Indonesian Heritage Cities Net) No City/ District No City/ District
1 Surakarta City 27 Pontianak City
2 Ternate City 28 Semarang City
3 Sawahlunto City 29 Salatiga City 4 Pekalongan City 30 Bukit Tinggi City 5 Pangkalpinang City 31 Langsa City
6 Jogyakarta City 32 Bangka Barat District
7 Blitar City 33 Central Jakarta City
8 Palembang City 34 Sungaipenuh City
9 Denpasar City 35 Tegal City
10 Ambon City 36 Banjarnegara District
11 Surabaya City 37 Brebes District
12 Medan City 38 Gianyar District
13 Banda Aceh City 39 Ngawi District
14 Bogor City 40 Padang City
15 Cirebon City 41 Banyumas District
16 Banjarmasin City 42 Buleleng District
17 Malang City 43 Karangasem District
18 Sibolga City 44 Purbalingga District 19 Lubuk Linggau City 45 Singkawang City 20 North Jakarta City 46 Tidore Kepulauan City
21 Madiun City 47 Bangli District
22 Jakarta Barat City 48 Batang District
23 Palopo City 49 Cilacap District
24 Bengkulu City 50 Kepulauan Seribu District
25 Bau-Bau City 51 Tegal District