"After the artillery fire stopped, the prince went there with his followers, women and children totalling around one hundred people, and there, hidden from our view, they stabbed each other with kris. We found them together in a heap, the prince buried under the bodies of his faithful followers, as if to show that they wanted to protect him, even in death. And the most beautiful young women we had seen in Bali lay lifeless next to their children." From a Dutch eyewitness report.
September marks the 100th anniversary of the Badung Puputan – the culmination of a series of confrontations between the Dutch and the Balinese Rajahs. As the Dutch soldiers waited outside the palace gates of Badung (in what is now Denpasar) four bearers brought out the Rajah on a jewelled palanquin, followed by his retinue of wives and children and retainers. They were dressed in white wearing their finest kris and jewels. They set him down, 100 metres from the Dutch and at a signal from the Rajah, a priest set a dagger into his heart. His retinue followed suite, each stabbing themselves and falling to the ground. The stunned Dutch soldiers fired into the ranks as more people poured out from the palace. Later they ransacked the bodies and razed the palace. Somewhere between 600 and 2000 people died that day. While it signified the end of a kingdom, for the Balinese rajahs, surrender was not an option and to live under Dutch rule was unthinkable.
Although in the country of the former colonial rulers of the Netherlands, this tragic historical event has long been forgotten, in Bali, however, it is well remembered and has been commemorated every year since 1973.
A series of events led up to the Puputan which was the culmination of the Dutch struggle to expand their power in Bali. Actually, the colonial government had been in North Bali since the mid nineteenth century, but they could not take full control of the island until they had conquered the last two kingdoms of South Bali which happened through bloody war in 1906 and 1908 respectively. These clashes both ended with Puputan in both Badung and Klungkung.
Even though the wars were predictable, what is interesting, especially for the Puputan Badung, is how it evolved and how the Rajahand his people came to the war. A few years before the war, the Dutch had launched diplomatic efforts against East and South Bali's kingdoms in order to gain political control over the whole island. Some kings or rajas like Karangasem and Gianyar reactive positively and co-operated willingly while the Rajahs of Bangli and Badung reacted against their would be rulers. From the early 1900s, the Raja of Bangli created more problems for the Dutch than his colleague in Badung. Subak (irrigation-water) disputes and land-border disagreements generated by the Rajah-backed people of Bangli, caused significant social and political instability on the island, especially in South Bali, which disturbed the colonial government's plans for control.
When the Dutch-flagged Chinese cargo-ship Sri Kumala was wrecked off Sanur in 1904 in Sanur beach, the Dutch saw their chance to push for control and the focus shifted from Bangli to Badung. It all began with the report of the ship's owner who said that the ship was confiscated by the people of Sanur, Badung. Based on the report, the colonial government in North Bali ordered the King to pay a hefty fine. The King of Badung, Tjokorda Made Denpasar denied that the confiscation took place, arguing that the people on the beach helped the ship crew ashore and rescue goods from the ship. Regardless of what really happened, the tension between the King and the Dutch rose until a military intervention became inevitable.
The Badung Rajah was encouraged by his advisers to pay the fine to avoid unnecessary conflict. But the Rajah, a great author of classical Balinese literature, refused the advice, insisting that his beloved people had done nothing wrong. He argued it was not a matter of money or fine to be paid, but a point of honour against the Dutch.
Following diplomatic failure, the Dutch imposed a blockade on the Badung territory, forbidding trade with the other Bali kingdoms in an attempt to suppress the Rajah's power. This tactic caused the Rajah to maintain his position for almost two years (since 1904) leading to the fullscale military attack in September 1906.
Dutch troops landed in Sanur bristling with soldiers and weapons. Denpasar was attacked from the East by cannonfire, while thousand of the Rajah's supporters confronted them with the traditional weapons of kris and bamboo spears. The Rajah and his followers held a last prayer to show their commitment to guarding their homeland. During the prayer, the followers were blessed and given tirta pangentas, holy water that is usually sprinkled over a cremated body to release his/her spirit from the body. This holy water symbolises the determination of the followers to die, so that when they die in the war there is no need for more holy water. The rajahs troops were no match for the Dutch. Their kris and bamboo spears had little effect against cannon fire and guns.
The peak of the war took place on September 20th, the day when the Badung Raja was killed, followed by thousand of his people. The Dutch sources tend to downplay the total number of victims, Balinese sources mention higher, and the estimated number of deaths is somewhere between 600 and 2000. The Dutch military chief, General Rost van Tonningen in his brief speech prior to the return of his army to Tanjung Priok (Jakarta), said how few the victims were from both sides. He added that the victims were regretted.
The annual commemoration is marked by a flag raising ceremony and cultural performance at Puputan Badung Park, in Denpasar, where the war took place a century ago. School students around Denpasar municipality are also invited to join with a decorated bicycle carnival. Sign boards or posters that carry themes on the importance of 'puputan spirit' are placed around the town. Prior to the anniversary, a dance or Balinese gamelan orchestra of the baleganjur genre is held to bring the celebration alive. The winner is then invited to the evening performance at Puputan Badung Park. A dance drama fragment that carries the theme of the war is performed. The memory of the past and the spirit of bravery is kept alive in the public memory.
The last Puputan happened two years later in Klungkung when the Rajah objected to the Dutch attempt to impose an opium monopoly. The Klungkung rajah struck his kris into the ground, expecting a chasm to appear and swallow his enemies, following an ancient prophesy. It didn't happen. A bullet killed him and his six wives knelt by him, each driving kris into their hearts. A major puputan followed and the palace was burned down, ending the 600 year rule of the Majapahit empire's descendents in Bali. The Balinese also commemorate Puputan Margarana, which falls every November 20th., commemorating the war between the people and Dutch army who wanted to re-colonise Indonesia after independence was declared in 1945.
Puputan, which means "ending" or "finish" is a form of ritual self sacrifice known only in Bali. For the people of Bali, what is more important nowadays is not the war but the spirit of puputan. The word is used in various contexts, including political, cultural, and even in sport. It is often interpreted as 'fight all out in achieving goals' or 'spirit of encouragement' against any challenges in the post-colonial era. Thus, the common use of the word 'puputan' not so much reflects the public's memory of the war but more of the importance of the struggle and bravery in making Bali's future better.
September marks the 100th anniversary of the Badung Puputan – the culmination of a series of confrontations between the Dutch and the Balinese Rajahs. As the Dutch soldiers waited outside the palace gates of Badung (in what is now Denpasar) four bearers brought out the Rajah on a jewelled palanquin, followed by his retinue of wives and children and retainers. They were dressed in white wearing their finest kris and jewels. They set him down, 100 metres from the Dutch and at a signal from the Rajah, a priest set a dagger into his heart. His retinue followed suite, each stabbing themselves and falling to the ground. The stunned Dutch soldiers fired into the ranks as more people poured out from the palace. Later they ransacked the bodies and razed the palace. Somewhere between 600 and 2000 people died that day. While it signified the end of a kingdom, for the Balinese rajahs, surrender was not an option and to live under Dutch rule was unthinkable.
Although in the country of the former colonial rulers of the Netherlands, this tragic historical event has long been forgotten, in Bali, however, it is well remembered and has been commemorated every year since 1973.
A series of events led up to the Puputan which was the culmination of the Dutch struggle to expand their power in Bali. Actually, the colonial government had been in North Bali since the mid nineteenth century, but they could not take full control of the island until they had conquered the last two kingdoms of South Bali which happened through bloody war in 1906 and 1908 respectively. These clashes both ended with Puputan in both Badung and Klungkung.
Even though the wars were predictable, what is interesting, especially for the Puputan Badung, is how it evolved and how the Rajahand his people came to the war. A few years before the war, the Dutch had launched diplomatic efforts against East and South Bali's kingdoms in order to gain political control over the whole island. Some kings or rajas like Karangasem and Gianyar reactive positively and co-operated willingly while the Rajahs of Bangli and Badung reacted against their would be rulers. From the early 1900s, the Raja of Bangli created more problems for the Dutch than his colleague in Badung. Subak (irrigation-water) disputes and land-border disagreements generated by the Rajah-backed people of Bangli, caused significant social and political instability on the island, especially in South Bali, which disturbed the colonial government's plans for control.
When the Dutch-flagged Chinese cargo-ship Sri Kumala was wrecked off Sanur in 1904 in Sanur beach, the Dutch saw their chance to push for control and the focus shifted from Bangli to Badung. It all began with the report of the ship's owner who said that the ship was confiscated by the people of Sanur, Badung. Based on the report, the colonial government in North Bali ordered the King to pay a hefty fine. The King of Badung, Tjokorda Made Denpasar denied that the confiscation took place, arguing that the people on the beach helped the ship crew ashore and rescue goods from the ship. Regardless of what really happened, the tension between the King and the Dutch rose until a military intervention became inevitable.
The Badung Rajah was encouraged by his advisers to pay the fine to avoid unnecessary conflict. But the Rajah, a great author of classical Balinese literature, refused the advice, insisting that his beloved people had done nothing wrong. He argued it was not a matter of money or fine to be paid, but a point of honour against the Dutch.
Following diplomatic failure, the Dutch imposed a blockade on the Badung territory, forbidding trade with the other Bali kingdoms in an attempt to suppress the Rajah's power. This tactic caused the Rajah to maintain his position for almost two years (since 1904) leading to the fullscale military attack in September 1906.
Dutch troops landed in Sanur bristling with soldiers and weapons. Denpasar was attacked from the East by cannonfire, while thousand of the Rajah's supporters confronted them with the traditional weapons of kris and bamboo spears. The Rajah and his followers held a last prayer to show their commitment to guarding their homeland. During the prayer, the followers were blessed and given tirta pangentas, holy water that is usually sprinkled over a cremated body to release his/her spirit from the body. This holy water symbolises the determination of the followers to die, so that when they die in the war there is no need for more holy water. The rajahs troops were no match for the Dutch. Their kris and bamboo spears had little effect against cannon fire and guns.
The peak of the war took place on September 20th, the day when the Badung Raja was killed, followed by thousand of his people. The Dutch sources tend to downplay the total number of victims, Balinese sources mention higher, and the estimated number of deaths is somewhere between 600 and 2000. The Dutch military chief, General Rost van Tonningen in his brief speech prior to the return of his army to Tanjung Priok (Jakarta), said how few the victims were from both sides. He added that the victims were regretted.
The annual commemoration is marked by a flag raising ceremony and cultural performance at Puputan Badung Park, in Denpasar, where the war took place a century ago. School students around Denpasar municipality are also invited to join with a decorated bicycle carnival. Sign boards or posters that carry themes on the importance of 'puputan spirit' are placed around the town. Prior to the anniversary, a dance or Balinese gamelan orchestra of the baleganjur genre is held to bring the celebration alive. The winner is then invited to the evening performance at Puputan Badung Park. A dance drama fragment that carries the theme of the war is performed. The memory of the past and the spirit of bravery is kept alive in the public memory.
The last Puputan happened two years later in Klungkung when the Rajah objected to the Dutch attempt to impose an opium monopoly. The Klungkung rajah struck his kris into the ground, expecting a chasm to appear and swallow his enemies, following an ancient prophesy. It didn't happen. A bullet killed him and his six wives knelt by him, each driving kris into their hearts. A major puputan followed and the palace was burned down, ending the 600 year rule of the Majapahit empire's descendents in Bali. The Balinese also commemorate Puputan Margarana, which falls every November 20th., commemorating the war between the people and Dutch army who wanted to re-colonise Indonesia after independence was declared in 1945.
Puputan, which means "ending" or "finish" is a form of ritual self sacrifice known only in Bali. For the people of Bali, what is more important nowadays is not the war but the spirit of puputan. The word is used in various contexts, including political, cultural, and even in sport. It is often interpreted as 'fight all out in achieving goals' or 'spirit of encouragement' against any challenges in the post-colonial era. Thus, the common use of the word 'puputan' not so much reflects the public's memory of the war but more of the importance of the struggle and bravery in making Bali's future better.
0 Comments:
Post a Comment