The
House
As
an organic unit, the structure, significance, and function
of the home is dictated by the same fundamental principles
of belief that rule the village: blood-relation through
the worship of the ancestors; rank, indicated by higher
and lower levels; and orientation by the cardinal directions,
the mountain and the sea, right and left.
The
Balinese say that a house, like a human being, has a bead
- the family shrine; arms - the sleeping-quarters and the,
social parlour; a navel - the courtyard; sexual organs -
the gate; legs and feet - the kitchen and the granary; and
anus - the pit in the backyard where the refuse is disposed
of.
Magic
rules control -not only the structure but also the building
and occupation of the house; only on an auspicious day specified
in the religious calendar can they begin to build or occupy
a house. On our arrival we were able to secure a new pavilion
in the household of Custi only because the date for occupation
set by the priest was still three months off. We were strangers
immune from the laws of magic harmony that affect only the
Balinese and we could live in the house until the propitious
day'wlen the priest would come to perform the melasp2sin,
the ceremony of inauguration, saying his prayers over each
part of the house, burying little ' offerings at strategic
points to protect the inmates
from evil influences.
A Balinese home (kuren) consists of a family or a number
of related families living within one enclosure, praying
at a common family temple, with one gate and one kitchen.
The square plot of land (pekarangan) in which the various
units. of the house
stand is entirely surrounded by a wall of whitewashed mud,
protected from rain erosion by a crude roofing of thatch.
The Balinese feel uneasy when they sleep without a wall,
as, for instance, the servants must in the un walled Western-style
houses. The gate of a well-to-do family can be an imposing
affair of brick and carved stone, but more often it consists
of two simple pillars of mud supporting a thick roof of
thatch. In front of the gate on either side 'are two small
shrines (apit lawang) for offerings, of brick and stone,
or merely two little niches excavated in the mud of the
gate, while the simplest are made of split bamboo. Directly
behind the ' doorway is a small wall (aling aling) that
screens off
the interior, and stops evil spirits. In China I had seen
similar screens erected for the same purpose and once I
asked a Balinese friend how the aling aling kept the devils
from entering; be replied, with tongue in his cheek, that
unlike humans, they turned
corners with difficulty. The pavilions of the house are
distributed around a Well-kept yard of hardened earth free
of vegetation except for some flowers and a decorative frangipani
or hibiscus tree. But the land between the houses and the
wall is planted with coconut trees, breadfruit, bananas,
papayas, and so forth, with a corner reserved as a pigsty.
This is the garden, the orchard, and the corral of the house
and is often so exuberant that the old platitude that in
the tropics one has only to reach up to pluck food from
the trees almost comes true in Bali.
Curiously,
bamboo is not grown within the house. If it sprouts by itself
it is allowed to remain, but its growth is discouraged by
indirect means. Such is the magic of bamboo that only old
people may tackle, the dangerous job of planting it or digging
it out, and the first lump of earth dug must be thrown as
far away as possible. It is said that if this earth touches
someone, he will surely die, and it is only on certain days
that work concerning bamboo may be safely undertaken. Yet
life in Bal i would have developed along different lines
had bamboo not existed on the island. Out of bamboo they
make the great majority Of their artifact, houses, beds,
bridges, water-pipes, altars, and so forth. It is woven
into light movable. screens for walls, sun-bats, and baskets
of every conceivable purpose. The, young shoots are excellent
to eat, while other part are used, medicine. I was told
that the tiny hairs in the wrapping of the new leaves are
a slow and undetectable poison like ground glass and tiger's
whiskers. Bamboo combines the strength of steex-1 with qualities
of the lightest wood. It grows rapidly and without care
to enormous size. Social and economic differences affect
but little the basic structure of the home. The house of
a poor family is called pekarangan, that of a nobleman is
a jero and a Brahmana's is a griya, but these differences
are mostly in the name, the quality
of
the materials employed, the workmanship, and of course in
the larger -and richer family temple. The fundamental, plan
is based on the same rules for everyone. Only the great
palace (puri) of the local ruling. prince is infinitely
more elaborate, with a lily pond, compartments for the Radja's
brothers and his countless wives, a great temple divided
into three courts, and even special sections for the preservation
of the corpses and for the seclusion of " impure "
palace women during the time of menstruation.
The
household of Gedog, our next-door neigbbour in Belaluan,
was typical; the place of honour, the higher " north-east
" comer of the house towards the mountain," was
occupied by the sanggah kemulan, the family temple where
Gedog worshipped his ancestors. The sanggah was an elemental
version of the formal village temple: a walled space containing
a number of little empty god-houses and a shed for offerings.
The main shrine, dedicated to the ancestral souls, was a
little house on stilts divided into three compartments,
each with a small door. There were other small shrines for
the two great mountains - the Gunung Agung and Batur - and
for the taksu and ngrurah, the interpreter " and "
secretary " of the deities. In Gedog's house the altars
were of bamboo with thatch roofs, but in the home of Gusti's
uncle, the noble judge who lived across the road, the family
shrine was as elaborate as the village temple, with a moat.,
carved stone gates, brick altars., and expensive roofs of
sugar palm fibre. Such a temple is not a modest sanggah,
but receives the more impressive name of pemerajan . Noble
people pay special attention to the shrine for the deer-god
Mendiangan Seluang, the totemic animal of the descendants
of Madjapahit, the Javanese masters of Bali.
Next
in importance to the temple was the uma meten, the sleeping-quarters
of Gedog and his wife, built towards the mountain side of
the house. The met& was a small building on a platform
of bricks or sandstone, with a thick roof of thatch supported
by eight posts and surrounded by four walls. There were
no windows in the met6n and the only light came through
the narrow door. When one's eyes grew accustomed to the
darkness inside, one could see the- only furniture, the
two beds, one on either side of the door. In more elaborate
homes the platform of the met6n extends into a front porch
with additional beds. In Denpasar, where modernism is rampant,
many a front porch is embellished with framed photographs
ofrelatives, made by the local Chinese photographer. By
the door of Gedog's meten hunga picture of him with his
wife and children in ceremonial clothes, violently coloured
with anilines, sitting dignified and stiff against a background
of stormy clouds, draperies, columns, and halus-trades.
The generous photographer had added all sorts of extra jewellery
with little dabs of gold paint. I have seen the most amazing
objects banging, in the porches of Balinese homes: dried
lobsters, painted plates representing the snow-covered Alps,
Chinese paintings on glass, old electric bulbs filled with
water, aquatic plants growing out of them, postal cards
I of New -York skyscrapers, and so forth; objects prized
as exotic, rare things, as we prize their discarded textiles
and moth-eaten carvings. In one,house we found a picture
of Queen Wilhelmina; we asked who she was and the quick
reply came:` Oh! itu gouvermen - That is the Government."
The met6n is the sanctuary of the home; here heirlooms are
kept and the family's capital is often huried in the earth
floor under the bed. Normally the beads of the family sleep
in the metn, but being the only building. in
which privacy can be secured, they relinquish it to newly~-weds
or to unmarried girls who need protection. They shut themselves
into it at night, but otherwise the entire life of the household
is spent outdoors on the porch or in the surrounding open
pavilions,
each provided with beds for other members of the family.