Destinasi Pariwisata Indonesia-The
cultural landscape of Bali consists of five rice terraces and their water temples
that cover 19,500 ha. The temples are the focus of a cooperative water
management system of canals and weirs, known as subak, that dates back to the
9th century. Included in the landscape is the 18th-century Royal Water Temple
of Pura Taman Ayun, the largest and most impressive architectural edifice of
its type on the island. The subak reflects the philosophical concept of Tri
Hita Karana, which brings together the realms of the spirit, the human world
and nature. This philosophy was born of the cultural exchange between Bali and
India over the past 2,000 years and has shaped the landscape of Bali. The subak
system of democratic and egalitarian farming practices has enabled the Balinese
to become the most prolific rice growers in the archipelago despite the
challenge of supporting a dense population.
Outstanding Universal Value
Brief synthesis
A
line of volcanoes dominate the landscape of Bali and have provided it with
fertile soil which, combined with a wet tropical climate, make it an ideal
place for crop cultivation. Water from the rivers has been channelled into
canals to irrigate the land, allowing the cultivation of rice on both flat land
and mountain terraces.
Rice,
the water that sustains it, and subak , the cooperative social system that
controls the water, have together shaped the landscape over the past thousand
years and are an integral part of religious life. Rice is seen as the gift of
god, and the subak system is part of temple culture. Water from springs and
canals flows through the temples and out onto the rice paddy fields. Water temples are the focus of a cooperative
management of water resource by a group of subaks . Since the 11th century the
water temple networks have managed the ecology of rice terraces at the scale of
whole watersheds. They provide a unique response to the challenge of supporting
a dense population on a rugged volcanic island.
The
overall subak system exemplifies the Balinese philosophical principle of T ri
Hita Karana that draws together the realms of the spirit, the human world and
nature. Water temple rituals promote a harmonious relationship between people
and their environment through the active engagement of people with ritual
concepts that emphasise dependence on the life-sustaining forces of the natural
world.
In
total Bali has about 1,200 water collectives and between 50 and 400 farmers
manage the water supply from one source of water. The property consists of five
sites that exemplify the interconnected natural, religious, and cultural
components of the traditional su b ak
system, where the subak system is still fully functioning, where farmers still
grow traditional Balinese rice without the aid of fertilisers or pesticides,
and where the landscapes overall are seen to have sacred connotations.
The
sites are the Supreme Water Temple of Pura Ulun Danu Batur on the edge of Lake
Batur whose crater lake is regarded as the ultimate origin of every spring and
river, the Subak Landscape of the Pakerisan Watershed the oldest known
irrigation system in Bali, the Subak Landscape of Catur Angga Batukaru with
terraces mentioned in a 10th century inscription making them amongst the oldest
in Bali and prime examples of Classical Balinese temple architecture, and the
Royal Water temple of Pura Taman Ayun, the largest and most architecturally
distinguished regional water temple, exemplifying the fullest expansion of the
subak system under the largest Balinese kingdom of the 19th century.
Subak
components are the forests that protect the water supply, terraced paddy
landscape, rice fields connected by a system of canals, tunnels and weirs,
villages, and temples of varying size and importance that mark either the
source of water or its passage through the temple on its way downhill to
irrigate subak land.
Criterion
(iii): The cultural tradition that shaped the landscape of Bali, since at least
the 12th century, is the ancient philosophical concept of Tri Hita Karana . The
congregations of water temples, that underpin the water management of the subak
landscape, aim to sustain an harmonious relationship with natural and spiritual
world, through an intricate series of rituals, offerings and artistic
performances.
Criterion
(v): The five landscapes within Bali are an exceptional testimony to the subak
system, a democratic and egalitarian system focused on water temples and the
control of irrigation that has shaped the landscape over the past thousand
years. Since the 11th century the water temple networks have managed the
ecology of rice terraces at the scale of whole watersheds. They provide a
unique response to the challenge of supporting a dense population on a rugged
volcanic island that is only extant in Bali.
Criterion
(vi): Balinese water temples are unique institutions, which for more than a
thousand years have drawn inspiration from several ancient religious
traditions, including Saivasiddhanta and Samkhyā Hinduism, Vajrayana Buddhism
and Austronesian cosmology. The ceremonies associated with the temples and
their role in the practical management of water together crystallise the ideas
of the Tri Hita Karana philosophy that promotes the harmonious relationship
between the realms of the spirit, the human world and nature. This conjunction
of ideas can be said to be of outstanding significance and directly manifest in
the way the landscape has developed and is managed by local communities within
the subak system.
Integrity
The
property fully encompasses the key attributes of the subak system and the
profound impact that it has had on the landscape of Bali. The processes that
shaped the landscape, in the form of irrigated, terraced agriculture organised
by the subak system, are still vibrant and resilient. The agricultural areas
are all still farmed in a sustainable way by local communities and their water
supplies are democratically managed by the water temples.
None
of the component parts is under threat but the terraced landscape is highly
vulnerable to a range of social and economic changes, such as changes in
agricultural practices and increasing tourism pressures. The management system
will need to provide support to sustain the traditional systems and to provide
benefits that will allow farmers to stay on the land.
Furthermore
the setting of the various sites is fragile and under pressure from development
particularly associated with tourism. The visual setting for the five sites
extends beyond the boundaries and in many instances beyond the buffer zones. In
a few cases some adverse development has already occurred. It will be essential
to protect the wider context of the sites to avoid further loss of visual
integrity. The management of water is also a critical element in maintaining
the visual quality of the property.
Authenticity
The
authenticity of the terraced landscapes, forests, water management structures,
temples and shrines in terms of the way they convey Outstanding Universal Value
and reflect the subak system is clear.
The
overall interaction between people and the landscape is however highly
vulnerable and, if the sites are still to reflect the harmonious relationship
with the spiritual world and the ancient philosophical concept of Tri Hita
Karana , it will be essential for the management system to offer positive
support.
The
village buildings have to a degree lost some of their authenticity in terms of
materials and construction, although they are still functionally linked to the
landscape.
Protection and management requirements
The
broad legal framework for the protection of the property was established by
Provincial Decree of 2008 for conservation and spatial planning for the
proposed sites. A specific legal framework for the areas has been established
by a Memorandum of Understanding between the Government of Bali and Regencies
of Bali for the Establishment of the Strategic Area of Bali. This agreement
legally codifies conservation and spatial planning for the five sites,
including tangible and intangible heritage and agricultural and forest
ecosystems within the site boundaries. The Provincial Decree is based on
National Law No. 26/2007, and National Government Decree No. 26/2008,
concerning spatial planning and the establishment of National Strategic Areas
for conservation of critical cultural landscapes.
Most
subaks possess written legal codes, called awig-awig , which detail the rights
and responsibilities of subak membership. Awig-awig , or traditional customary
laws and regulations, including subak management and the traditional protection
and conservation of cultural properties are covered by regulations of Bali
Province Number 5 (2005) Section 19, that clarify zoning for protected sacred
sites such as temples, based on local awig-awig . Rice terraces within the
sites are also protected against large-scale tourism development by Tabanan
Regency Decree No 9/2005.The temples and archaeological sites are currently
protected under National Law No.5/1992 concerning Items of Cultural Heritage.
The component sites are designed as Strategic Areas which may receive unusual
levels of support from the Provincial Government.
A
Management Plan has been adopted by the Provincial Government of Bali. This
Plan puts in place a management system that aims to sustain traditional
practices and deflect inappropriate development. The uses established
management principles of ‘adaptive co-management by diverse stakeholders’ and
modifies these to suit the Balinese context. It connects individuals,
organisations, agencies, and institutions at multiple organizational levels by
means of a democratic Governing Assembly.
Regulation
of the Government of Bali No. 17, 2010 approved the creation of the Governing
Assembly of Bali Cultural Heritage. This Decree sets out the composition of the
Governing Assembly that includes representatives from different government
departments and empowers subak community members to jointly undertake a major
role in the management of the sites. To foster links between Ministries with an
interest in the property, two inter-Ministerial Committees have been put in
place, under the Coordination of the Ministry for People’s Welfare.
All
of the properties and their component parts are living sites still in heavy and
continuous use by the local community. These sites are communally maintained by
the subak system in the traditional manner. Temple maintenance is in the hands
of the community who traditionally contribute funds and materials, and also
volunteer labour for routine conservation measures that are carried out in
cooperation with the local government and the Archaeological Office for
Bali-NTB-NTT Province who provide the necessary expertise.
To sustain the living landscape ways will need
to be found to provide more support to support the traditional systems and to
provide benefits that will allow farmers to stay on the land. The protection of
the setting of the landscapes will also be essential in order to protect the
source of water that underpins the subak system.Source :
Unesco
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