From Agriculture to Tourism. A Different Harvest?

Estimated reading time: 10 minutes

From Agriculture to Tourism. A Different Harvest?… Earlier this year, we attended a community discussion at Rumah Intaran in Bengkala Kubutambahan. Discussions together with guest speakers architect Popo Danes and activist and community figure Putu Ardana. Raising the issues related to ‘the transitional shift from agricultural based economy to that of tourism in Bali.’ A topic already familiar to Sawidji, as our interactions and activities often address concerns relating to culture and environment. However, we have had the good fortune to be in discourse with Popo Danes and Putu Ardana over many months which sheds further light on the complexity of tourism’s effects on Bali’s present developments.

Within Sawidji, our dialogue branches out from art-related processes and initiatives. Nonetheless, it struck me keenly that a thread that connects many of our friends is centred on mutual concerns. The changes in Bali’s development have complex layers and are sensitive to discussion due to various stakeholders.

Given all of that, it is important to raise sound observations in a neutral forum. To raise awareness and better understanding of the inevitable consequences of choices made today. Let frustrations change into constructive contributions toward a more complete understanding of the present issues we all face, as we are all part of this island’s future, whether we are artists, writers, architects, activists, politicians or business owners. We are all receivers of Bali’s generosity. In this spirit, our discussions aim to enrich rather than polarise.

In saying that, I’d like to share a conversation with Popo Danes that touches on the issues discussed that day at Rumah Intaran.

From Agriculture to Tourism. A Conversation with Popo Danes

Popo: When we talk about the transition of our agricultural ecoomy to that of tourism, the words of Putu Ardana comes to mind. ‘Mining of civilisation’. This is how he describes where we are at and what we are doing presently in our present economic focus.

Popo: When one builds strategies to increase the stability and strength of our economic position, the building needs to be parallel. Physical building and people building. We are fast to take action to build a strong economy, but not to develop our civilisation.

As many Balinese feel the economic benefits of tourism, perhaps inadvertently, many things are neglected to consider for their long-term effects. Particularly in view that these changes are happening at no slow rate. By global standards, Bali’s growth in property development is like a mushroom blooming in the dark with no visibility of its true voracity and shape. Suddenly, the lights come on, and we see an infestation.

Agriculture Central to Balinese Culture

Popo: Tourism is not for everyone. In Bali, our heritage and background are in agriculture and farming. It has become the social structure for us. It is our way to express our spirituality, and even our religious expression is very agricultural. The way we look for good days, our offerings. The Penjor, for example, is made from things we receive from nature.

This is contextual religion based on how we live together with nature. The relationship with nature is take and give, and there are ways for us to show our respect. However, another creature has come in, and this is ‘capital’. This creature is a few levels above money.

The Impact of ‘Capital’ on Balinese Cultural Ecosystem

The difference between money and capital is soundly clarified. And why this difference has such a specific impact on Balinese culture. Before there was money, a recognised currency, there was still a bartering system. Even when there is a recognised currency, bartering is still practised. The bartering system is an important integration between the economic and social aspects of a community. Villages interconnect with each other, and this interconnecting web enlivens the communal nature of Balinese culture.

Popo: In the past, we can still barter. A person from another village would come to our village and bring gula aren and exchange it for rice. Because that is what they needed to live.. but once there is capital and money that involves a larger system. a wider system change of a much larger scale began.

The land is being purchased not to build a home but for a ‘kawasan‘. This purpose of development is no longer a simple thing but a bigger construct introducing many foreign elements. The majority of local people cannot undertake this level of transaction that involves ‘capital‘. International capital.

The Breaking Down of Balinese Assets

In Bali, the social, traditional structure is that land is inherited by the son. It is a patriarchal system. As is the case in most traditional Asian cultures. It is the agricultural land that is now passed down through ‘warisan‘ inheritances. In the new times now, there are new interests. Land is often being sold, split apart into smaller pieces to meet the changing priorities of the new generation. Large functional agricultural properties are being split into smaller sections and are no longer as profitable to cultivate for agriculture.

Popo: There is a lot of fertile land that is not managed very well. Since the beginning of tourism, attention from the local government toward the farming industry has decreased. This is an acknowledged fact. In contrast, other countries give sufficient attention to farming, so much so that it allows them to undertake efficient production, which floods the Indonesian market with their agricultural products.

A Shift in Mindset

Tourism can be a very tempting industry. In agriculture, we have landowners, farmers, and labourers, but tourism provides many more layers of employment opportunities. The presence of tourism creates new jobs and income for various segments of society.

Now, Balinese who were never accustomed to holding large sums of money are suddenly selling their land without understanding how to manage their finances sustainably. Their income is often not sustainable; it gets spent quickly, leading to diminishing personal assets.

Balinese culture includes ceremonial structures and guidelines for rituals at home, in rice fields, shops, offices, temples, and farms. We need a healthy cultural transformation. While Balinese people are now in an industrial setting, their mindset remains very rural, even as they transition into a more urban and industrialised era.

A Changing Socio-Economic Landscape

Throughout our discussion, we understand that presently, we face a social-economic structure that has changed significantly. There is a movement in social and professional life, as well as emerging new industries, including segments within government and tourism. Yet, within this changing landscape, social culture still requires individuals to perform their responsibilities diligently.

Popo: Balinese people strive to honour their spiritual and religious lives as a form of respect toward the Creator. As social structures become more complex, perhaps a climate of competition persists. Rituals are often determined by an individual’s social status, and Balinese religion is practised according to one’s capacity. There are levels of rituals that must be undertaken based on socio-economic status.

Popo: In this social heterogeneity, prestige is measured, leading many Balinese to feel pressured to fulfil these rituals. A common response is to sell assets to meet these expectations. This is a contributing factor to the shift from agriculture to tourism.

From Agriculture to Tourism. A Different Kind of Harvest

The ‘progress’ that has swept across Bali as a global destination is akin to a tsunami. But it is not one earth-shattering shift resulting in the giant waves. This is a combination of gradual changes brought forth by many influences. The change has occurred, the clock may be rewound however, Time cannot. The land that once was fertile and flourishing in its relationship to Dewi Sri is now in a jarring transition. We are on the precipice. Many feel we are at a point of no return.

In place of rice fields and forests, the core profit that sustains Balinese society is now tourism. An industry that entices its consumers by marketing Balinese culture but does not have the fundamental relationship that integrates Balinese cultural behaviours. This dominant industry uses culture but cannot support or nourish it. It gives profit (not necessarily to Balinese), but it does not sustain culture.

This is perhaps why the words of Putu Ardana were where Popo Danes began. It is the mining of civilisation. When you build the economy, it has to equally build civilisation. Otherwise, our harvest is financial, but on the reconciliation sheet, there has to be accountability for our losses as well.

Learning From the Past to Safeguard Cultural Sustainability

The shift in Bali’s primary economic drivers from agriculture to tourism is influenced by many complex factors. While the progress and benefits of this change are clear, the rapid pace of development has brought unforeseen challenges. The overdevelopment seen in South Bali, driven by tourism, highlights these issues.

The discussion at Rumah Intaran aimed to unite different communities and stakeholders to explore alternative strategies for managing development in North Bali. We can learn from the challenges faced by South Bali and strive for a balanced approach that fosters tourism while maintaining a strong connection to agricultural roots in North Bali. This could help ensure sustainable growth for the region.