The Historical Evolving of Eight Administrative Regions
The province of Bali is divided eight Kabupaten, or administrative districts. Each has its elected Bupati, a district head who leads an assembly and branches of civil and military provincial offices. These districts correspond geographically to the eight major Balinese kingdoms remaining at the end of the 18th Century.

Up until the decline of the Dewa Agung, who ruled as absolute monarch over the entire island of Bali from his seat in Gelgel, Bali comprised a single unit with the various princes of each region serving their “Divine” leader. By mid 17th Century, as the powers of the presiding Dewa Agung and his imperial court began to subside with the loss by Di Made of one ill-advised battle after another in Blambangan, Sumbawa and Lombok, the allegiance of the other Balinese princes faded rapidly. The Gelgel Palace was subsequently proclaimed to be under a curse by his successor, Gusti Sidemen, and a new Palace built in Klungkung, but the new court never attained the same pomp and glory of the original seat of power.

Without the cohesive ruling authority of the Dewa Agung blood feuds, jealousy and intrigue soon led to military conflict, and there emerged about a dozen independent little kingdoms that struggled intermittently with each other for power over the various regions, a situation that the Dutch colonialists were soon to capitalize on. Eight of these surviving kingdoms still exist in a different form, the Regencies of Badung in the south, Gianyar, Bangli, Klungkung, and Karangasem in the east, Tabanan and Negara in the west, and Buleleng in the north.

The history of the last years of rule of these eight Balinese kingdoms is a much disputed and extremely complex scenario of power and politics, warring and conspiracy. The Dewa Agung and his recently removed kingdom in Klungkung survived, but never regained the powers of the former golden age. The kingdom of Gianyar evolved as a centre of traditional Balinese culture, and even became quite a strong military power. The Dewa Agung’s military and political powers first passed to the large northern states of Buleleng, the first focus of foreign commerce and international intervention, then to Karangasem, the large eastern state, and eventually to the Dutch.

Ruled by members of the same royal family, the two states of Buleleng and Karangasem, between which a filial love-hate relationship persisted, became the two powerful entities in Bali.

Buleleng’s ruler, Gusti Panji Sakti, managed by the and of the 17th Century to maneuver an authoritative rule over Karangasem and Djembrana, whilst manipulating the local Javanese kingdom of Blambangan through military support. Buleleng and Mengwi were ruled together by him for most of the 18th Century, until Karangasem rose to power. Meanwhile, Karangasem took the opportunity to make war upon Sumbawa and Makasar dominated Lombok, which was becoming thoroughly Islamized. By mid-17th Century the Raja of Karangasem had divided Lombok into four minor kingdoms, ruled by semi-loyal Balinese princes. He then proceeded to covert Jembrana.

Amongst this complicated web of politics, power and aggression, the state of Gianyar suddenly emerged as a rival to Klungkung and a military threat to Buleleng, Karangasem, Mengwi and Buleleng. Then Buleleng rebelled against Karangasem in 1823, forcing Radja Gusti Gede Ngurah Lanang to flee to Lombok, from whence he still made on-going attempts to regains power in his home territory whilst dominating the four little squabbling kingdoms in Lombok.

The consequent turbulence within both Bali and Lombok made both ripe targets for the Dutch, who could sanctimoniously don the role of peacemakers in imposing western rule and order. The imposition of Dutch rule turned out to be a difficult and costly task. It was not until the shocking puputans of 1906 in Badung and 1908 in Klungkung that Dutch colonial power was finally established, and the price paid in both human life and the destruction of a Dynasty caused world wide protest. This inglorious victory was a bitter pill to swallow. It did, however, cause the Dutch to completely review their policies, and they embarked upon a unique preservation policy of “ethical” rule, which they implemented through the eight existing districts that have survived until today.

Badung Regency
The Regency of Badung covers less than one tenth of the island, but it is the most highly populated region and plays an important role in modern in Bali, as the seat of provincial Government is in Denpasar, Bali’s capital city. The major tourist resort of Sanur, Kuta and Nusa Dua form the southern constituents of the regency, and to the north it stretches as far as Mengwi and Sangeh, a mosaic of highly productive rice fields interspersed with meandering rivers that have carved many deep valleys through the landscape on their journey from the mountains to the sea. ...read more

Bangli Regency
The regency of Bangli has some of the most superb scenery on the island of Bali. The mountains of Abang (2152 meters) and Batur (1717 meters) tower high over a mountainous territory and the deep Caldera Lake, Danau Batur lies tranquilly below. A ridge-top road with stupendous views on either side passes through windswept mouton villages where dwell a mountain people who through centuries of struggle for survival in a climate of extremes have developed a distinctive nature.  ....read more :

Klungkung Regency
The region of Klungkung has played a most important role in Bali’s history. It was the seat of rule of Bali’s history. It was the seat of rule of Bali’s most powerful dynasty of rajas, the Dewa Agung, under whom the island was united during a glorious period of rich cultural influence. The great Japanese general, Gajah Mada, pacified and united Bali towards the end of the 13th Century, incorporating the is land into the Majapahit Empire.  ....read more :

Karangasem Regency
The main town of the Regency of Karangasem, Amlapura , was ravaged by lava during the 1963 eruption of Mouth Agung. Most of the lower area of the town was destroyed, and homeless refugees were taken into the royal palace, high on the town, for shelter and food.   ...read more

Tabanan Regency
The regency of Tabanan in the west has a turbulent history not unlike that of its neighbors. According to rather hazy accounts, the first Raja of Tabanan, Arya Damar, was appointed by the fallen Majapahit Emporer, who assigned him an extensive kingdom consisting of a large amounts of the lands to the south, Tabanan and Mengwi, in appreciation of his valiant services in subduing the island of Bali.  .....read more

Gianyar Regency
The Regency of Gianyar covers nearly 36,500 hectares, a narrow strip of land with the southern border just a few kilometers from the outskirts of Denpasar, and the northern-most point high on the slopes that lead to the caldera of Mount Batur. Gianyar City, the centre of regional administration, is the capital of a former kingdom, which covered an equivalent area of land a thousand, or more years ago.  ....read more

Buleleng Regency
The northern region of Buleleng stretches from east to west in a narrow coastal strip backing onto foothills that reach up to the central mountain ranges. Along the coastline rice fields reach almost to the sea, and there are a series of lovely secluded beaches, perfect for water-sports and skin-diving, with colorful underwater coral grottos. .....read more

Jembrana Regency
The Regency of Jembrana is a rugged area covering a large strip of the southwest coast of Bali. The western tip of the island is separated from East Java by a narrow strait, serviced by a regular ferry service between Gilimanuk and Ketapang. ....read more
 

Bali Culture
Bali culture is totally unique and permeates through every aspect of life. The influence of Hinduism the main religion is evident in the music, drama, art, costumes and festivals which take place daily.

You'll encounter a festival almost every day, celebrating the cycle of birth, death and rebirth. Anthropologists believe that the Balinese are descended from the ancient Chinese, the Indians and Arabs from the west, and others who came to the island directly or via Java.

The Bali Aga (The Original Balinese)
The original Balinese or Bali Aga, are a unique ethnic group that still live and practice a way of life that pre-dates modern civilization. The Bali Aga are thought to be the original inhabitants of Bali who fled imperialistic invaders, eventually finding refuge in the solitude of Bali's remote mountains. Only two villages remain - which until recently, were firmly shut away from the rest of the world, hidden in the hills of East Bali.

Located just west of Candi Dasa lie the villages of Tenganan and Trunyan, isolated across the vast Lake Kintamani. The villages, home to the Bali Aga, are shut off by a solid wall surrounding the entire village. The wall is only broken by means of four gates, each facing north, south, east and west. Within these walls lies a massive Banyan tree surrounded by a low wall of uncut stones, making up a small enclosure for a very sacred temple. Tenganan has only recently opened up to outsiders although strict rules still apply, especially concerning marriage to outsiders. Tenganan has wonderful fabrics, including the renowned double weave ikat cloth.

The villagers of Tenganan are tall and slender with very pale complexions and refined manners. The men folk still wear their hair long and have a communistic system which does not recognize individual ownership of property. Every house in Tenganan looks exactly alike, with a flight of steps leading to a small gate opening into a courtyard with sleeping quarters, kitchen, and a long house for storage. A small empty shrine, signifies a place where spirits may rest when they visit their descendants.

Tenganan owns huge tracts of fertile and well cultivated lands capable of satisfying the needs of the village; and also making Tenganan one of the richest in Bali.

A people known for their filed and blackened teeth, the Bali Aga are said to bring the spirits of their ancestors down to Earth for protection through sacrifices. The Bali Aga leave the bodies of their dead in the jungle to be carried away by the spirits, and they are believed to have possibly eaten parts of their headmen's bodies to absorb magic powers. Family clans are ruled by a council of elders who are also religious priests. The Bali Aga revere the forces of nature and the spirits of their ancestors, with whom they continue to live as a great family of both the living and the dead.

Bali Aga Rites
The Tenganans practice an ancient rite known as mekare kare, the ritual blood sacrifice. This is not as gory as it sounds, but an event where all villagers get involved in an annual ritual combat, using thorny pandan leaves to draw blood.

Each combatant hits his opponent with the aim of drawing blood. The ritual fight will be held every time there is a temple ceremony is Tenganan, which tends to fall in the fifth month of the Balinese calendar.

The fighting and the blood are real, and all participants come well prepared, carrying weapons of a rotan-woven shield and a bundle of thorny pandan leaves, used to scratch the opponent's skin until it bleeds.

Before the fight begins, participants drink rice wine or tuak, fermented local palm, to symbolize brotherhood and sportsmanship. But when the selonding music fills the air, a volley of fierce jeers, insults, cheers and shouts are thrown to instill fear. And the fighting begins.

The fighting is judged by a mediator, most probably a prominent figure of the village, and usually lasts for a fierce 5 to 10 minutes. The first person to draw blood with the thorny weapon is victor, and the person he draws blood from is the vanquished. Both victor and vanquished are broken up by the mediator as soon as blood is drawn.

As the injured are treated with traditional liquid medicines, and all fighters recover their strength, the whole village prepares food and drink for an elaborate feast which must follow the Balinese sacrifice of human blood.

Balinese culture has also got a population control mechanism in their child naming practices, and this is not only confined to the Bali Aga, but encompasses every Balinese. Every first born is named Wayan, second born Made, third Nyoman, and the fourth Ketut. Anymore children will see a repeat of the names following the order. But this practice definitely is a big hint and subtle reminder to stop at a maximum of four!

Balinese Religion
Nearly everything in Bali carries a religious significance from creating stone and wood carvings, cremation ceremonies, trance dances and gamelan music, are intended to please and appease the gods.

As most pleasing and appeasing rituals take place in a temple, temples are, undisputedly, the most important structure in Balinese culture, providing a pleasant resting place for the gods during their stay on the island.

Every house on the island has its own shrine, a resting place for ancestral spirits. Even the paddy fields have a shrine for Dewi Sri, the Rice Goddess. Each village has three temples, the Pura Puseh, dedicated to the villagers' ancestors, the Pura Desa, used for official celebrations, and the Pura Dalem or the temple of death, specially dedicated to the deities of death and of cremation.

Cremation Ceremonies
The Ngaben or Cremation Ceremony is a very important part of Balinese culture. The ceremony is performed to send the dead from death to the next life. When death descends on a Balinese, the village kul kul will sound, hanging in the village temple tower to announce the departure of the deceased.

The body will then be placed at the Bale Delod, and the deceased treated as if sleeping. No tears are shed as the Balinese believe that the deceased will return shortly to be reincarnated into the family.

The Priest will then consult the Dewasa for the day of the ngaben ceremony. On the appointed day, the body of the deceased is placed inside a coffin, which is then placed inside a wadah, or sarcophagus shaped in the form of a buffalo. It is actually a temple structure made of paper and light wood.

The funeral procession then leaves for the cremation site, carrying the wadah. The most important part of the ngaben is the burning of the wadah, with fire taken from a holy source, thus sending the deceased to the after-life, to prepare for a future reincarnation.