The Varna system (Caste System)

The varna (or caste) system in Bali derives from Hindu traditions on Java dating back to about 1350 AD, imposed by the ruling Javanese aristocracy and priests (who naturally appointed themselves as the triwangsa or three higher castes) to maintain their power, social status and prestige. At first it was a division of profession (varna), but soon it was inherited into someone’s offspring (descendants) although it is not as strict as the system in India. On Bali, caste determines roles in religious rituals and the form of language (anggah ungguh Basa Bali) to be used in every social situation.

During the period of the Balinese kingdoms, it was forbidden to marry girls from higher castes. The ill-fated couple may be banished to the barren limestone islands of Nusa, or drowned in the sea. However most aspect of Balinese culture has proved to be adaptable-as Bali become more and more a part of Indonesia and the rest of the world.
Despite the persistence of honorific titles, the practical importance of one’s caste is diminishing, as status becomes more a matter of education, economic success and community influence. The importance of caste differences in language is mitigated by the use of ‘polite’ forms of Balinese language, or by using the national Indonesian language (Bahasa Indonesia), itself a sign of some status. In a traditional village, however, caste is still very much a part of life, and caste concepts are still absolutely essential to religious practices.

About 90% of Balis ethnic population belongs to the common sudra or jaba (“jaba” actually means the outsider although the real outsiders are actually those of the triwangsa or menak (brahmana, ksatrya and wesya)–the three higher castes) to which the rest belong. The triwangsa is divided into three castes, listed in order of importance:
Brahmana are high priests, with titles of Ida Bagus (male) and Ida Ayu (female);

Ksatriyasa (or satria) are nobility or royal families descendants, with tiles of Cokorda (males) and Cokorda Istri (female), Dewa (male) and Dewa Ayu or Desak (female), Anak Agung (male) and Anak Agung Istri (females); Wesia are the main caste of the ministers or warriors, with titles of Gusti Ngurah (male) and Gusti Ayu (female). Jaba-the commoner-only have the birth ordername with no title, but an honorific I (male) or Ni (female) is usually put in front of someone’s real name. Rites of Passage

All life cycles ceremonies in Bali have a deep religious meaning that is to ensure someone’s spiritual and material well being.

The first ritual is held at six month’s conception to pray for the well being of the baby. The next ceremony takes place after the baby’s birth, to bury his or her placenta (it is put inside of a yellow coconut) in front of sleeping house of the family. The following ceremonies afterwards are Kepus Pungsed (umbilical cord cut), Tutug Kambuhan (at the age of 42 days). Nelu bulanan or nyambution (at the age of 105days) when the baby’s name is announced (Basically there are only four first names: Wayan or Putu or Gde (the first born), Made or Kadek or Nengah (the second born), Nyoman or Komang (the third born) and Ketut (the fourth born). If there are more than four children, the same name order will apply to them: Wayan for the fifth, Made for the sixth, and so on).

The next important ritual is held when the baby is 210 days old, when the first birthday is celebrated in the Otonan ceremony. In this ceremony, the baby’s hair is cut for the first time and she or he permitted to touch the ground for the first time. In most Balinese families the first otonan (birthday) and the third one are such important occasion and they used to commission a shadow puppet play, the holy water (tirtha) is made by the dalang (puppeteer) to be used to purify the baby’s body and soul. When the teeth begin to appear, the ngempugin ceremony is held and the maketus ceremony marks the time when the last milk tooth falls out. This is the time when Kumara (baby’s protector angel) finish his duty.

When a boy or a girl reach the age of puberty, marked by the first time menstruation for a girl or a deepening voice of a boy, it is the time for menggah daha / taruna ceremony; which is frequently held together with mapandes or masangih (tooth filling ceremony), in order to spend less money. Its purpose is to delete symbolically the six someone’s bad characters such as: Aanger, Desire, Greed, Intoxication, Irresoluteness, and Jealousy by filling a small portion of the upper teeth to form a straight line.

Only a married man or woman can become a member of the village association and thus for a Balinese, he or her most important duty is to get married and to rise children to get descendant where any time he or she or their forefathers will be able to reincarnate.

The two most popular form of marriage is mapadik-marriage by request and ngerorod-marriage by elopement.

The third one, malegandang (elopement by force-against her will) is not done any more because it is against the law.