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THK and Hotels (3)
Disruption
Always Begins at “Palemahan”
Introduction
Tri Hita Karana Tourism Awards & Accreditations
(THK Awards) in 2005 is five years old.
However, there are people still putting
it into question, “What is the background
of executing this program? Why does this
program target hotels? Does not the hotel
‘only’ appeal for capital and
profit/loss, while THK puts forward harmony
and togetherness principles? Is it possible
that both poles—capital and profit
on the one hand, while harmony and togetherness
spirit on the other hand—can coalesce?
So, what is the concrete result of the THK
Awards after five years?
Bali Travel News, starting from the 14th
edition carries comprehensive articles around
the carrying out of THK Awards. Based on
the background of the program launched,
its method and execution mechanism up to
the positive impact comes into view after
five years.
Change
of Bali’s looks in plain view, indeed,
at all times begins from the palemahan (physical
environment) aspect in which in cultural system
can be analogized to material or artefactual
subsystem. Afterwards, hurts the pawongan
aspect (social subsystem). And ultimately,
stains the parahyangan aspect (thinking pattern/spiritual
values subsystem). What is the concrete example?
At subak (traditional irrigation organization
in Bali) environment, for instance, the evident
disruption always comes into existence at
physical environment: irrigated rice-field/non-irrigated
dry-field undergoes transfer of function to
supermarket, shopping complex, mall, hotel,
villa and so forth. Then, it influences the
social subsystem: kerama subak (member of
subak) loses their ties of common interest
and is threatened with disperse. At the end,
it spreads to thinking pattern/value/conceptual
subsystem. The change of this thinking pattern,
sooner or later, has an effect on the behavior
and deed. For example, due to the loss of
ties of common interest and the threatening
of disperse of subak member resulting in the
maintenance of sanctum facility (Bedugul and
Ulun Suwi temples, temple of the Subak)—in
which constitutes a supporting facility of
the implementation of parhyangan aspect—is
automatically getting harder. In the long
run, this hefty burden can affect the religious
system (religious emotion, spirit or deed
shifts so they later impact on its religious
values).
Alike kismet is also encountered by the bendega
(fishermen) community. Initial ‘disruption’
appears in the form of beach/sea ‘blockade’
(palemahan) by hotel/restaurant, villa or
marine sport owner so fishermen (pawongan)
lost their ties of common interest and prefer
to break up. At long last, religious values
and ritual activities that become the main
supporting means of the implementation of
parhyangan aspect (at Segara Temple, or fishermen’s
community) comes to be embezzled.
Hamlets and customary villages (desa pakraman)
that govern and accommodate the three media
of implementation of THK concept (sanctum/temple,
holy man/saint and sacred activity/spirituality)
are not free from the conflict sap. There
have been certain persons that have accomplished
to ‘take advantage’ the customary
village and kahyangan tiga (three sanctuaries)
and kahyangan jagat (territorial and public
temples) for the sake of political interest.
The example in plain view, politicians are
frequently seen to pay homage by the general
election and ‘take the oath’ to
kahyangan jagat temple to elect one of certain
socio-political institution/party, regent
or mayor candidate, governor or president.
Well, as long as the practice of unethical
politic continues to flourish, so the stimulation
to the arising of arrogance (violence after
violence) will be more difficult to block
up. As a consequence, psychological inconvenience
comes into view that at the end makes the
life’s burden harder and harder. Therefore,
the discourse on ‘sustainable Bali’
that has spread to nearly all city corners
and every nook and cranny of the village will
become merely a jargon. Because, in the midst
of arrogance and political practice that disobey
ethics can stimulate the growth of communalistic
sentiment that tends to more influence the
political culture than public legislation.
The arising problems will become greater and
more complicated if the collusion, corruption
and nepotism (KKN) virus are let flourish
on the one hand and togetherness spirit gradually
grows faint and disappears on the other hand.
Both of these epiphytes on many occasions
pump the birthing of individualistic and commercialistic
attitude. Its manifestation varies. Some may
make every cultural and ritual activity into
commodities, while the crueler considers that
faith or religious artifact as enemies that
are worth bombing or annihilating.
Tri hita karana does not hope for them at
all. Tri hita karana mandates harmony and
togetherness principles. Harmony here is universal,
arising based on the awareness that humans
cannot survive without the support of the
nature. Furthermore, humans are impossible
to live solitarily, however, he should live
in-groups, integrate and cooperate with other
fellow humans. Finally, the most essential,
human—either individually or in-group—should
have beliefs that nature and individual/groups
are created. The Creator should be believed
to have more power than that of humans and
nature itself. He is God.
To maintain the existence of humans, nature
and belief in God is required harmonious relation
so that enable to give bliss and convenience
to all living beings on this earth. Harmonious
relation between human and nature is called
palemahan in THK concept, harmonious relation
between human and fellow humans called pawongan
and eventually, harmonious relation between
human and God called parhyangan. (BTN/B. Ashrama)
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