THK Application at Hotel (2)

Socio-Cultural Conflicts
as an Illustration

The integrative-holistic and balanced-harmonious development with nature as recommended by the concept of tri hita karana (THK), as a matter of fact, has a great opportunity to be implemented in Bali. Apart from the THK concept that explicitly drapes over a number of regional legislation (Perda) of Bali, it is also has religious values in the Balinese culture that is inspired by Hinduism and reflected in various aspects of societal life, there is hardly any sector in the life of a Balinese community (Hindu) that is 100% profane. The boundary between profane and sacred territories in the Balinese life (Hindu) looks somewhat delicate.
As it has been explained in article of previous editions, the Regional Legislation (Perda) of Bali implements the THK concept as a philosophical base, amongst them, Perda No.3/1991 on Cultural Tourism; No.4/1996 on Provincial Region Lay-out Master plan (RTRWP); No.16/2002 on Strategic Plan on Bali’s Development 2002-2005.
Legislation that is based and inspired by these cultural, aesthetical and spiritual values should be able to keep exploitative-destructive behavior away from nature and also muffle the socio-cultural conflicts in society. However, in fact, after over three decades—since 1971—the cultural tourism that was based on THK, developed in Bali and hotels grew rapidly, the accusation addressed to the tourism industry, as environmental and cultural annihilators has become progressively stronger. Similarly, socio-cultural conflicts frequently rise. It frequently occurs as an internal conflict of hotel management (between management and employees), among the hotel management and the surrounding community.
Various socio-cultural conflicts in the past—like during the New Order administration era—were overcome by violence or military intervention. The communication among those who were in conflict on the one hand, and the public authority holder (government) on the other, almost always took place unequally, so the grass root conflicts were not entirely identified and perfectly unbridgeable. Consequently, the solution was not comprehensive up to the roots, so it exploded easily and exploded again—just like flames in a husk.
As an illustration, in November 1992, the intention of the government through the Office of Ministry for Culture and Tourism to determine Besakih Temple as a cultural reserve and historical building heritage, was opposed by most people of Bali. This intention was proposed to the public again and again, it was also then opposed in the same way. One of its main causes was its less steady socialization. Even, in November 1992, people’s enthusiasm to oppose this government intention became harder. Non-Government Organizations and young Hindu figures were even ready to take the government to court if it insisted on it’s intention. They also called them into question, why was the grandeur Kudus Mosque that was an heritage of Hindu ages, impressive Demak Mosque the heritage of prominent religious leaders or a Cathedral Church in Jakarta not made into cultural reserves?
The greater socio-cultural conflict rose again when the government permitted the mega project of Garuda Wisnu Kencana (GWK) at Bukit Pecatu (Badung) in June 1993. The community, non-government organizations and students hand in hand opposed the policy. During the period from June-December 1993, people gathered in the streets tens of times. However, the project still kept on running. Of course, at the time was the reign of New Order—in which for 32 years it had been hardly ever willing to give in. Centralistic, top-down, violent and repressive actions were the main characters of the government then.
While the mega project of GWK had still not been finished another case, Bali Nirvana Resort (BNR) at Tanah Lot (Tabanan) arose in November 1993. This case was immensely sensational. People and students went on the streets many times to oppose the project but it kept on working. It was just like the proverb saying ‘the dog is barking but the desert caravan keeps on passing’—people may be on strike, but the government persists on continuing its intention.
Thereafter, another case of Padanggalak in Eastern Denpasar (October 1997) rose; followed by the Selasih Golf Course at Payangan, Gianyar (November 1997); and Turtle-based Tourism at Serangan Island, Southern Denpasar (April 1998).
Even though the remarkably conspicuous pros and cons marked off with prolonged demonstrations to counter all projects, the government persistently maintained it’s policy. Only by the determination of Besakih as a cultural reserve and the Padanggalak project could be cancelled. The mega project of GWK and BNR kept on making moves. Meanwhile, the Selasih Golf Course and Turtle-based Tourism Project of Serangan still have been unresolved up to now.
Ultimately, the socio-cultural, blended with political conflicts burst violently in October 1999 with people cutting down trees, setting fire to government offices, the building of the house of representatives and a tourism college, broke down the wall of the Nusa Dua tourist resort and inflicted damage on tens of cars. Elsewhere, hotel employees demonstrated sporadically and local people set up a blockade of the entrance gates to some hotels at Jimbaran (Badung), Tanah Lot (Tabanan) and Manggis (Karangasem) that almost paralyzed their operations. To prevent such cases to come into view again, the need to implement the THK concept, that respects highly the principles of togetherness and harmony, must be followed.

(BTN/Berata Ashrama)