Serokadan customary village, Apuan, Susut, is not only famous for its natural and pristine potential. The area adjacent to Apuan village also has a cultural heritage in the form of Candri Manik Temple and a number of the other arts remaining to survive am
Celebrating the Çaka New Year (Nyepi) for Hindu community at Tegallalang village, Ubud village, Ubud subdistrict (Gianyar) may be different from other villages in Bali. Primarily the parade of ogoh-ogoh is held on the day before the Pengerupukan. The ogoh-ogoh in the form of a giant statue made of wood and paper was collaborated with performing arts in combination with dance and gamelan music.
Chief of Tegallalang customary village, Pande Wayan Karsa, said that every ogoh-ogoh was made according to the theme or story featured because the ogoh-ogoh paraded should include the theme arranged into the art of entertainment. “Ogoh-ogoh is paraded and performed in the village square with the hope to increase the creativity of young people,” he said.
Atmosphere in parading the ogoh-ogoh was very festive, so the Ubud–Tegallalang road section was crowded. Local people and travelers comingled, even jostled one another to watch the ogoh-ogoh parade. “Implementation of the ogoh-ogoh parade graced with fragmentary show always gets extraordinary support from the Gianyar government, so it becomes an excellent extravaganza,” he said.
Tegallalang customary village consisted of seven administrative hamlets, but the number of ogoh-ogoh reached 25 pieces and even more. It happened because each hamlet sent more than 3 pieces. By and large, the ogoh-ogoh was categorized into the level of youth (high school), teenager (junior high school) and children (elementary school). “They are very creative in making the ogoh-ogoh itself along with the arrangement of the dance,” he explained.
Jero Bendesa Karsa said that it had become a tradition and indeed was an agreement of each hamlet chief, hamlet figures and youth leaders at Tegallalang village. “The agreement has been made through a general assembly implemented around 2007,” he explained.
He added, if the parade of the ogoh-ogoh held on the Pengerupukan, the time was not enough because the procession of welcoming and escorting the deities took very long time, namely from the morning until evening and accomplished around 9 -10 o’clock. “Well, after parading the ogoh-ogoh, it frequently kindles a friction or misunderstanding so that it will result in a problem on the road,” he said.
Then, associated with the implementation of a series of Nyepi ritual, Jero Bendesa said that it was similar to procession carried out at other villages in Bali. Nevertheless, the tradition at Tegallalang was that three days before the Pengerupukan, the community of Tegallalang had welcomed the deities to be enthroned at village temple. The next day was to perform melasti (purificatory rite) procession to Masceti Temple at Keramas village. If the ceremony belonged to small scale, then the melasti procession was only made to Tirta Empul Temple located at Tegallalang village.
At the evening, devotees presented ayaban oblation at the temple. On carrying the ogoh-ogoh (the day before Pengerupukan), the sanctified effigies or deities remained at village temple. Right on the Pengerupukan day, it was resumed with nyobya caru at the temple intersection, precisely at the intersection of Tegallalang subdistrict head office. Then, it was followed at the intersection of village and people’s home. After that, about seven o’clock at night the procession was repatriating the sanctified effigies to each temple.
The next day, the village implemented the four abstinences, namely amati karya (not working), amati geni (not lighting fire or turning on lamp), amati lelungan (not traveling) and amati lelanguan (no entertainment). If there were people who violated, a sanction remained to be imposed. “In the past, there was a resident who was traveling at our village, so the violator was subject to sanction for doing pecaruan again,” he concluded. (BTN/015)
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