Tumpek Uduh

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VOLUME 28(1) JANUARY-JUNE 2019
Tumpek Uduh Ceremony as an education medium in
the preservation of natural environment in Bali: A case
study in Canggu Village, Kuta Utara District, Badung
Regency, Bali, Indonesia
NI WAYAN KARMINI, NI M ADE RUASTITI
and GEDE YOGA KHARISMA PRADANA
e-mails: [email protected] [email protected]

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ASIA LIFE SCIENCES 28(1): 115-139, 2019
The Asian International Journal of Life Sciences
Tumpek Uduh Ceremony as an education medium in the

preservation of natural environment in Bali: A case
study in Canggu Village, Kuta Utara District, Badung
NI WAYAN KARMINI1, NI MADE RUASTITI2*

3
This research aimed to explore the values of local wisdom in the Tumpek Uduh
Ceremony, as an educational medium in the preservation of the natural environment in
Canggu Village, Kuta Utara District, Badung Regency, Bali, Indonesia. Tumpek Uduh , also
known as Tumpek Pengatag or Tumpek Wariga, is one of the Hindu holidays aiming to carry
out ritual ceremonies asking for fertility in Canggu, Kuta, Bali. Commonly, advanced and
modern societies will think more critically, effectively and efficiently. It is different from
what the people do in Canggu Village, Kuta, Bali. Even though they have developed and are
modern, and live in the area of tourism. However, they continue to celebrate Tumpek Uduh
to invoke fertility until now. The questions are: (1) How is the form of the Tumpek Uduh
Ceremony in Canggu, Kuta, Bali?; (2) What are the functions of the ceremony at Canggu,
Kuta, Bali?, and (3) what are the implications for the people in Canggu, Kuta, Bali in this
global era?
This study applied a qualitative method. The data collection was carried out by
observation, document studies and interviews with related parties. The data analysis was
conducted in a qualitative descriptive way using several theories in an eclectic way, i.e.
religious theory, structural functional theory and Abaham Maslow’s basic needs theory.
The findings showed that the people in Canggu Village, Kuta, Bali celebrated Tumpek
Uduh in the form of a ritual ceremony for the birth of plants. They patted and applied marrow
porridge to the trees so that they produce a lot of fruit. It can be seen from the educational
material about Tumpek Uduh which is packaged in the form of brochures, posters, leaflets,
pamphlets and audio visuals. Until now, the people of Canggu, Kuta, Bali continue to celebrate
Tumpek Uduh because it has implications for the growth of attitudes and adaptive behavior
towards nature, behavioral growth to protect the environment and the growth of behavior for
environmental conservation as an effort to preserve sustainable tourism in Bali.
Keywords: Tumpek Uduh, educational medium, preservation of natural environment,

sustainable tourism, tourist area of Canggu, Kuta, Bali, Indonesia
1
Hindu Education Department, Hindu University Indonesia, Denpasar, Bali, Indonesia
2
Faculty of Performing Art, Denpasar Institute of the Arts, Bali, Indonesia
3
Hotel Management Department, International Bali Institute of Tourism, Denpasar, Bali, Indonesia
*
Corresponding author: e-mail - [email protected]
Received 20 February 2019; Accepted 10 March 2019
Karmini, Ruastiti & Yoga 2019
INTRODUCTION
Bali is a destination tourism that is very famous for its unique culture. The
uniqueness of Balinese culture is reflected in its life that becomes one with religion
and art that it has. The small island of Bali with a population that is mostly Hindu
has a lot of sacred buildings in the form of temples. It makes a lot of tourists called
Bali as the Island of the Gods. In fact, since it has a lot of art, Bali is also often
given called as an art island (Kartodirdjo 1987: 47).
Bali is a tourist destination that is very crowded with foreign tourists. The beauty
of nature and the life traditions of the Balinese people are in great demand by tourists. It
is closely related to the existence of two famous painters, Walter Spies and Rodulf
Bonnet, who introduced Bali through the world of painting. Crowds of tourists visiting
Bali encourage various tourism products to grow and develop in this area; for instance,
hotels, natural tourism products, surfing in the Canggu Kuta area, rafting in Sayan
Ubud Village, and so on. Besides having beautiful beaches and nature, Bali is also
known to have thousands of temples (Hindu holy places). Therefore, Balinese people
seem to be busy carrying out various religious rituals at any time. In addition to
Galungan, Kuningan, and Nyepi days, Hindus in Bali also carry out religious
ceremonies that are repellent, fertility ceremonies, and nature preservation. Although
tourism development is lately growing very rapidly throughout Bali, however, the
touristarea of Canggu Kuta Bali still maintains its agricultural land. With the predicate
as an agricultural area, Bali has one of the most relevant ceremonies known as the
Tumpek Uduh ceremony. This ceremony has a noble meaning related to the balance of
human relations with nature. This is a concrete manifestation of the actions of Hindus
in Bali in applying the concept of Tri Hita Karana (three causes of the balance of the
universe).
Ideologically, the life of a developed and modern society will tend to apply
certain strategies to increase their income in order to meet their lifestyle needs. In
this regard, people’s lives will tend to be involved in the construction of the
capitalist market accompanied by a series of social relations, commodity flows,
capital, technology and ideology from various cultures around the world. They will
also place capitalistic economy in a central and dominant position in their social
networks. This condition made them busy pursuing and competing to win the battle
in obtaining financial benefits. As what Ritzer revealed (2004: 636), in this current
era, people will tend to involve market construction so that it will indirectly drag
the society into the tide of the capitalistic economy.
However, the reality is different from what happened in Canggu Village, Kuta
Bali. In the midst of globalization that is identical to the capitalistic economy, the
people in the area are still celebrating Tumpek Uduh which is held every 210 days
or 25 days before the Galungan holiday which coincides with saniscara kliwon
wuku wariga (Balinese calendar). Philosophically, Tumpek Uduh has meaning as
an expression of gratitude and thanks for the gift of Hyang Widhi Wasa (God
Almighty) in the form of plant fertility in producing abundant food for mankind.
The effort to transform the values of Tumpek Uduh Ceremony is an effort to
preserve the environment and compile educational materials to foster public
awareness in environmental conservation.
116 Asia Life Sciences 28(1) 2019

Tumpek Uduh Ceremony as an education medium in the preservation...
Tumpek Uduh Ceremony as an education medium in the preservation of natural

environtment in Bali. Tumpek Uduh Ceremony reminds the people of Canggu
Village to always maintain a harmonious relationship with nature (palemahan), as
a tangible manifestation of the application of one of the concepts of Tri Hita
Karana (the balance of human relations with God, humans with humans, and
humans with the nature).
The society of Canggu Kuta Bali, which is busy struggling with the routine of
their daily lives in the context of the tourism industry, continues to preserve the
tradition until now. In fact, there is a stigma in the community that implementing
tradition is related with old -fashion and orthodox society, and so on. However, the
reality is that the people in Canggu Kuta Bali Village still preserve the celebration
until now.
This phenomenon naturally raises a number of questions that can only be
answered by using an in-depth research. Therefore, this research, which is located
in Canggu Kuta Bali Village, was conducted by critically examining the matters
related to the Tumpek Uduh Ceremony to know and understand the ideology
underlying the people in the area to preserve this tradition even though they are
already classified as advanced and modern society.
The rapid development of tourism in the Canggu Village has changed many
agricultural lands into tourism supporting facilities such as lodging, food stalls and
surfboard rentals. The rise in construction of tourism facilities has resulted in a
narrowing of agricultural land. The development also has an impact on the
destruction of the surrounding natural environment, as the irrigation system begins
to be disrupted because many waterways are covered by buildings. Meanwhile, the
development of Balinese cultural tourism is oriented towards sustainable tourism
development.
The sustainable tourism development strategy applied by Bali today is guided
by the principles of sustainable development; i.e. development that guarantees:
(1) ecological sustainability; (2) continuity of socio-culture, and (3) economic
continuity (Anom 2010: 5). However, Canggu Village seems to continue to strive
and maintain sustainable tourism which is now threatened with various facts which
tend to reduce the potential of natural resources and the environment. Tourism in
the village has reduced agricultural land and has damaged ecosystems and the
environment in the area. The construction of villas, restaurants and other tourism
facilities has made use of living areas in the form of land, gardens and rice fields;
therefore, the beauty of the environment is increasingly threatened.
Canggu Village, Kuta Utara District, Badung Regency is a fertile agricultural
area. In addition to agriculture, Canggu Village also began to be known as a very
good tourism area. Tourists begin to come to this village because Canggu Village is
located adjacent to the Tanah Lot Temple, which has long been a spiritual tourism
icon. The location of Canggu Village is on the edge of the beach which is quite
good for the location of water-surfing sports. As the result, the village has never be
deserted by tourist visits.
The development of tourism in Canggu Village has referred to the government
policies of the Bali Province that Bali tourism is developed by taking into account
Asia Life Sciences 28(1) 2019 117

the natural potential and socio-cultural potential of the Balinese people. The role of
tourism in development contributes to strategic areas in national development; such
as, creating and expanding employment, creating and expanding business fields,
increasing the income of the community and government, encouraging
environmental preservation, encouraging preservation and development of national
culture, encouraging improvement in other sectors of development, expanding the
archipelago, strengthening national unity, fostering love of the homeland, and
encouraging regional development. Tourism is one of the sectors that the
government relied on to obtain foreign exchange from non-oil and gas income
(Karyono 1997: 89).
The development of tourism also provides many benefits for Bali people,
including expanding business opportunities; the widespread employment; increased
income of the community and government; encouraging cultural preservation and
historical fragments; encouraging the maintenance of the environment;
maintenance of security and order; encouraging improvement and growth in the
development of other sectors; and broadening the horizon of the archipelago and
strengthen the unity of the nation, and fostering the love of the country.
Community-based tourism has many advantages (Yoeti 1997: 95-99).
Bali Island, which has a majority of Balinese Hindus, is very well-known as a
tourist destination due its unique culture and natural beauty. The beauty of Bali’s
natural panorama has turned Bali into a tourist destination that is highly sought
after by local and foreign tourists. The small island of Bali has many interesting
attractions including: Ubud as a center for art and relaxation, Kuta Beach, Sanur
Beach, Seminyak Beach, Jimbaran Beach, Nusa Dua and Canggu which is famous
for the beach and surfing as shown in Figure 1.
Figure 1. A tourist surfing in the Canggu Kuta Bali tourist area. (Photo: wisatania.
com 2019)

Baum (1994: 108) stated that Bali is the key to Indonesia’s tourism which is a
world tourism destination. Since Ngurah Rai Airport opened in 1969, there has
been an increase in arrivals of foreign tourists to Bali in the 1980s. According to
him in 1991, Indonesia established the “Visit Indonesia Year” program which
resulted in an increase of 1.9 million people to 2.1 million people. The emergence
of the Teluk Wars has also affected the arrival of tourists to Indonesia, especially
Bali. However, even in the 1990s tourists came to Indonesia and Bali out of what
they were expecting.
The research findings of Burns and Holden (1997), about Bali tourism,
especially in relation to the strategies that will be used to carry out the routine
development of Bali tourism or tourism strategies, must be used by Balinese people
in accordance with the conditions and resources of the Balinese people.Study on
environmentally sound and sustainable tourism and cultural tourism in Bali has
been carried out by Burns and Holden (1997). Bali tourism research, especially on
the application of community-based tourism and Bali tourism that has local and
sustainable wisdom has also been conducted by Bagus (2002) and Ardika (2003).
Munuaba (1998) in his article entitled “Tourism Planning Strategy in People’s
Dimension” stated that, tourism development planning that has absolute populist
dimensions requires a strategic planning that is perceptual agreement with vision,
mission, goals, objectives, work plans, and starting point equations, that tourism is just
a tool to improve welfare. Therefore, it must be used effectively and efficiently, so that
the negative impacts can be minimized as much as possible. It requires the existence of
holistic, systemic planning and strict enforcement of legislation. Tourist visits can
certainly improve the quality of life of the people in the destination. It also requires the
participation of the local population in the decision-making process, including the type
of development that the population wants. In addition, sustainable development has the
meaning of preserving culture and landscape and at the same time increasing people’s
income and reducing negative impacts.
Bali tourism development, besides being able to support the efforts to
strengthen the socio-cultural aspects of the Balinese people, must also be able to
maintain the existing natural potential. Tourism must be able to preserve the
environment and not the other way around; environmental damage. Environmental
damage due to tourism in Bali needs to be anticipated by actively involving
Balinese people. In this case, the local wisdom of the Balinese community needs to
be lifted and turned on to support environmental conservation efforts. Among the
local wisdom is the Tumpek Bubuh (Tumpek Uduh, Tumpek Wariga) ceremony
held on the day of Saniscara Kliwon Wuku Wariga every 210 days. The Tumpek
Uduh Ceremony carried out by the Balinese community can be interpreted as an
effort to preserve the environment.
The Tumpek Uduh Ceremony is carried out in the context of worshiping the
Almighty God in its manifestation as Dewa Sangkara, the God of plants. The basis of
this ceremony is philosophical thinking to give before enjoying. In the context of the
preservation of biological resources, it means that before humans enjoy or use
something (read : natural products), it must be preceded by planting or maintaining

trees, as our devotion to God Almighty (Ida Hyang Widhi Wasa) who has bestowed
His grace on humans.
In addition to Tumpek Uduh, the Balinese people also held the Tumpek
Kandang Ceremony on the Saniscara Kliwon Wuku Uye day to express their
gratitude to God the Almighty in its manifestation as God Pasupati, the creator of
animals or pets. Pets are a part of the environment that also needs to be preserved.
Because with domestic animals created by the Almighty God, humans can obtain a
source of life in the form of proteins that are needed by the human body. In
addition, by maintaining domestic animals, humans can also fulfill their other life
needs by selling these animals and then buying various other necessities from the
proceeds of the sale (Suda 2010).
The existence of the Tumpek Uduh Ceremony in the lives of Balinese people,
especially in Canggu Village, Kuta Utara District, Badung Regency, has not given
significant meaning in efforts to preserve the environment in Bali. Supposedly, the
values of local wisdom contained in the Tumpek Uduh Ceremony can be implemented
to support environmental conservation efforts. This research was conducted on the
basis of educational values in Tumpek Uduh in an effort to preserve the environment in
Bali. This research revealed the Tumpek Uduh Ceremony in Canggu Village, Kuta
Utara District, Badung Regency in order to foster community awareness of the
environment as well as clean and healthy lifestyle.
This phenomenon raises public concerns. So, to anticipate this problem, the
Tumpek Uduh Ceremony is held so that environmental damage can be avoided.
This study aims to explore the values of local wisdom in the Tumpek Uduh
Ceremony in Canggu Village, North Kuta District, Badung Regency, Bali.This
research on Tumpek Uduh Ceremony, which is also called Tumpek Pengatag or
Tumpek Wariga which is one of the Hindu holidays for the balance of nature in
Canggu Village, was conducted due the imbalance between assumptions and
reality that occurred in the real situation. Commonly, advanced and modern
societies will think more critically, effectively, and efficiently. It is different from
what the people do in Canggu Village, Kuta, Bali. Even though they have
developed and are modern, and live in the area of tourism, however, they continue
to celebrate Tumpek Uduh to invoke fertility until now. The questions are: how is
the form of the Tumpek Uduh Ceremony in Canggu, Kuta, Bali? What are the
functions of the ceremony at Canggu, Kuta, Bali? and what are the implications for
the people in Canggu, Kuta, Bali in this global era?.
The principles of local wisdom in environmental management are not contrary to
the principles of environmental management as stipulated in the Republic of Indonesia
Law Number 23 of 1997. This form of local wisdom can be seen in the Tenganan
Pagringsingan Village through religious and magical behavioral patterns that
prioritizing the principle of harmonization of human life with God, humans with
humans, and humans with their environment. In Hinduism, it is called Tri Hita Karana.
In addition, the close trust of indigenous people is supported by megalithic historical
evidence. These behavioral patterns are in the form of local wisdom such as social
organizations related to environmental management in the

form of customary villages, forest area restrictions that prohibit logging that is not
in accordance with the provisions of customary law.
Prohibitions on forest areas are strictly guarded by the prohibition of cutting
down trees specified in customary village law. These principles are contained in
the form of customary village law which regulates a very strict and consistent
system of environmental management. The application is accompanied by material
and immaterial sanctions.
The principles of local wisdom in managing the environment, in its
functionalization, can enrich the principles of national environmental management
because this principle comes from the legal ideals of the society. It creates
voluntary legal compliance because the substance regulated in law is in accordance
with their legal ideals to achieve a sense of justice, comfort, and inner well-being.
In addition, the sustainable use of natural resources is also useful for the benefit of
the next generation. These principles have become part of the spirit of life adopted
by native people so that it will facilitate the application and attachment of the
society to the legal provisions that have been regulated by customary village. These
principles, if they are adopted in the process of establishing legislation, will
provide reinforcement of local wisdom which will be part of supporting the
achievement of the objectives of environmental management in the Republic of
Indonesia Law Number 23 of 1997.
Environmental preservation is closely related to the enforcement of environmental
law. In this regard, Harahap (1997) wrote a book entitled “Some Overview of the
Judicial System and Dispute Resolution”. He mentioned that the enforcement of
environmental law is related to one of human rights; i.e. the protection of every person
for environmental pollution or environmental protection. This is based on various
demands for environmental protection rights, among others: first, protection of
productive and enjoyable harmony between man and his environment; second,
protection for prevention or eliminating damage to the environment and biosphere and
stimulating health and human welfare; third, the protection rights of air pollution
caused by factories and motor vehicles from toxic gases of carbon monoxide, nitrogen
oxide and hydro carbon, so that the air is free from pollution; fourth, guaranteeing the
protection of pollution of industrial, land and sea waste, so that all water sources are
protected from all forms of waste pollution.
The Balinese people have their own philosophy in protecting the
environment. In this connection, Wiana (2010) wrote a paper entitled “Reward
Glory in Maintaining Forest Sustainability”. According to Wiana, in the Hindu
philosophical level, the principle of forest protection can be seen in a number of
sacred literatures. This principle is summarized in Sad Kertih as stated in the Book
of Purana, especially regarding Wana Kertih, which is an effort to preserve the
forest. Sad Kertih is six concepts in preserving the environment consisting of Atma
Kertih, an effort to purify Atma, Samudra Kertih, an effort to preserve the ocean,
Wana Kertih, an effort to preserve the forest, Danu Kertih, an effort to preserve
freshwater sources on land, Jagat Kertih, an effort to preserve the harmony of
social relations that are dynamic and productive based on truth, and Jana Kertih, an
effort to maintain individual quality.

Forests, in Lontar Bhuwana Kosa VIII 2-3, are referred to as sources of

natural purification where patra (plants) and pertiwi (land) are fusion of all things
dirty in this world. For instance, the Holy Ayurveda III.51.5 literature states:
“Indraa ya dyaava osadhir uta aapah. Rayim raksanti jiyaro vanani ” means:
without protecting these natural resources human beings will never get a safe,
peaceful and prosperous life. Furthermore, in the Pancawati book as quoted by I
Ketut Wiana, it describes three functions of the forest to build sustainable forests
(Wana Asri). It includes Maha Wana which is a wilderness as a source and
protector of various biological sources in it. Maha Wana is also a natural reservoir
that will store and drain water throughout the year. In addition, Tapa Wana means
the place of the holy people to establish a hermitage or pasraman. In this pasraman
the holy prayers continue to be recited and the holy teachings are also implanted
into the hearts of the people who come and beg for guidance forthe saints. The last
is Sri Wana, which means the forest as a source of building economic prosperity to
protect and maintain the sustainability of trees along with the richness of flora and
fauna in them (Wiana 2010).
Hindus in Bali highly respect the existence of trees and environmental
sustainability. The respect of Hindus for the trees is one form of worship of God
Wishnu and God Wasundari. In the mythology of Linggod Bhawa, it was
mentioned that God Wishnu as the God of Water transformed into a black pig
looking for the lower end of the Lingga Yoni. In the search, God Wishnu met and
married God Wasundari (motherland). From this marriage Bhoma (Sanskrit
language for tree) was born. This illustrates natural events where the water that
meets the earth (pertiwi) gives birth to trees. The real manifestation of this respect
can be seen from the Tumpek Uduh ceremony held by every Wuku Wariga. Figure
2 shows a form of human respect for trees at the Tumpek Uduh Ceremony at
Canggu Village, Kuta Bali.
Figure 2. Tumpek Uduh Ceremony ritual in Canggu Village, Kuta Bali. (Photo: Ni
Wayan Karmini 2018)

The community in Canggu Village Kuta Bali means Tumpek Uduh as the day
of Sanghyang Sangkara’s arrival who safeguards the life safety of all plants (trees)
to thrive, avoid pest and disease, and provide better and more abundant results.
Even on the road, trees are often circled with poleng (black and white) cloth. It has
a high philosophical meaning in which the ancestors teach to “humanize the
environment”, so that the trees will be treated like treating humans. Humans are
expected to avoid cutting trees. However, if this has to be done, then every tree
cutting must always be followed by planting another tree next to the felled tree.
This tradition even has been maintained until now.
The principle of forest protection and environmental preservation contained
in various national legal instruments, especially in Law No. 41 of 1999 concerning
Forestry is actually rooted in customary law. Since the kingdom in Bali, the Mantri
Juru Kayu profession has been known or is now known as the Minister of Forestry.
Lontar Manawa Swarga stated “whoever cuts trees without the King’s permission,
he/she will be fined five thousand kepeng”. The sanction was followed by spiritual
sanctions in the form of imposition of a curse so that his/her head is bald for people
who cut trees carelessly (Wiana 2010).
Regarding environmental conservation in the Tenganan Pegringsingan area,
Permana et al. (2010) wrote an architectural article entitled “Changes in the Pattern of
Traditional Spaces of Traditional Villages in Tenganan Pegringsingan”. In the article
published in the e-Journal (Volume 3 Number 1, November 2010), Faculty of
Engineering, Brawijaya University, it was concluded that: The socio-cultural
characteristics of the customary village communities of Tenganan Pegringsingan are
very unique. It is a culture of Bali Aga (Original Bali) that is still well preserved. The
life of the people is always based on tradition and maintained by the existence of
village law. In the spatial distribution system, the Tenganan Pegringsingan traditional
village follows the concept of “Tapak Dara”, a concept of a meeting between the wind
direction of kaja- kelod (north- south) and its axis in the middle. It means achieving a
balance through the union of Bhajana Alit (humans and karang paumahan or home
yards) with bhuwana agung (village yard). For Tenganan people, this spatial concept
means self-protection from enemy attacks (Jaga Satru). Space patterns in residential
units also refer to the four directions of the wind. In the middle there is a house yard.
Each building in a residential house is oriented to the yard of the house. There are six
building units in each village house. The buildings are sanggah kaja, sanggah kelod,
bale buga, bale meten, bale tengah, and kitchen. Every building has its own value
structure. In addition, in a basic concept, nothing has changed from the traditional space
pattern of Tenganan Pegringsingan. There is only a shift in the value of the space. This
shift is influenced by political, social culture, and the economicaspects (livelihood) of
the people. The shift that occurred in the pattern of occupancy unit space was caused by
factors of house renovation which had strong correlations and livelihoods, income
levels, building functions and people’s knowledge of customary law, all of which had
sufficient correlation.
Efforts to preserve the environment in Bali also means sustainable tourism
development efforts. Tourists visit Bali because they are interested in the socio-
cultural potential of the Balinese Hindu community and because of the enchanting

natural resources. In this connection, Suradnya (2006) wrote a thesis entitled

“Analysis of Bali Tourist Attraction Factors and Their Implications for Regional
Tourism Planning in Bali”. By using factor analysis, eight factors of attraction for
foreign tourists to visit Bali were successfully identified which included:
reasonable tourist product prices, culture in various manifestations, the beach with
all its attractions, the convenience of traveling, extensive opportunities for
relaxation, image or big name of Bali, natural beauty, hospitality of the native
people. Based on the findings of this research, for planning the development of
Bali as one of the world’s tourist destinations, the eight factors of attraction can be
used as consideration so that tourist perceptions of Bali are maintained.
Those are some of the research findings related to environmental protection.
Various studies can be used to add insight in an effort to assess the implementation
of the values contained in the Tumpek Uduh Ceremony in an effort to preserve the
environment in Canggu Village, Kuta Utara District, Badung Regency.
MATERIALS AND METHODS

Duration and place of study. Results of Tumpek Uduh Ceremony as a medium for
education in preserving the natural environment in Bali: A case study in Canggu
Village, North Kuta Sub-District, Badung Regency, Bali was conducted for three
years. The research on Tumpek Uduh Ceremony as a medium for education in
natural environment conservation in bali was conducted in the village of Canggu,
North Kuta, Badung Regency due to the following reasons: (1) Canggu villagers
routinely carry out the Tumpek Uduh Ceremony; (2) Canggu Kuta Utara village
which is known as a tourist destination; (3) the village of Canggu Kuta Utara is the
location closest to the residence of the researcher, and (4) research on Tumpek
Uduh in Canggu Kuta Utara village is most in line with the research plan.
Materials. Material objects from the research about Tumpek Uduh Ceremony as an
education preservation of natural environment in Bali: Case study in Canggu
Village, North Kuta District, Badung Regency, Bali centered on Tumpek Uduh
Ceremony. While the object of the research study is formally from Tumpek Uduh
Ceremony as an education medium in the preservation of natural environment
centered on the environment and the media of education.
Methods. Research on Tumpek Uduh Ceremony as an education medium in the
preservation of natural environment in bali: case study in Canggu Village, Kuta
Utara District, Badung Regency, Bali used qualitative methods. Secondary data
from the research were obtained from references on Balinese culture, anthropology
and Hinduism education through library studies. Primary data were collected
through observation and interview techniques with informants. All data related to
Tumpek Uduh Ceremony as an education in natural preservation of natural
environmental in Bali: Case study in Canggu Village, Kuta Utara District, Badung
Regency, Bali, were analyzed using basic needs theory, religious theory and
functional structural theory.

preservation... RESULTS AND DISCUSSION
Local wisdom values in Tumpek Uduh Ceremony. Tumpek Uduh Ceremony is a
memorial ritual that aims to make Balinese people realize how big and important
the role of plants in sustaining life. Tumpek Uduh Ceremony gives a deep signal
and meaning that humans love nature and the environment that have contributed to
their lives and livelihoods. Tumpek Uduh, which is also often called Tumpek
Pengatag, the momentum of love for nature is directed at plants. It is about how
big is the role of plants in giving life to humanity. Almost all human life needs
come from plants, starting from food, clothing to shelter (Anonymous 2015).
Generally, there are local wisdom values contained in the Tumpek Uduh
Ceremony. Local wisdom is an important part of Balinese culture (Pradana & Parwati
2017, Pradana 2018b). In the life of the Balinese Hindu community in the Canggu
Village, Tumpek Uduh Ceremony is held as a manifestation of human consciousness
and faith as part of nature, a form of respect for nature, as well as an effort to maintain
soil fertility and preserve the environment. This view is in accordance with the
principle of Tri Hita Karana, that humans must be in harmony with the natural
environment (palemahan), in addition to being in harmony with their fellow humans
(pawongan), and their God (parahyangan). The Canggu community adheres to
Hinduism and views the principle of balance in environmental management in three
ways: the balance between humans and God, humans and humans, and humans and the
environment. This principle in Hinduism is called Tri Hita Karana. In Sanskrit Tri
means three, Hita means long/ prosperous/happy, and Karana means cause/because.
So, Tri Hita Karana means three (things) that cause survival and prosperity. The three
causes of welfare, safety, and happiness are created from a balanced and harmonious
relationship between humans and God, humans and humans, humans and nature in a
unified whole. In Bali, the three forms of relations are each called parahyangan,
pawongan, and palemahan. Based on the study of anthropologists, this Tri Hita Karana
is local wisdom. Tri Hita Karana has an element of the universe (macrocosm) which
includes: natural/ physical environment, man as the driver of nature, and God who
animates the universe. In humans (microcosm), the elements of Tri Hita Karana
include angga sarira (gross human body), prana (power or energy) that activates
humans, and atman (souls of human life-sustaining substances) (Ashrama 2005: 27).
In cosmological consciousness, humans are part of the cosmos (nature).

The surrounding natural environment is seen as part of human existence itself.
Humans are a microcosm and this universe is a macrocosm. The residents of
Canggu Village live their lives in harmony with their natural environment. The
tradition of Tumpek Uduh Ceremony is a human expression as an integral part of
nature. In addition, the environment is a basic need for human life. Humans as a
microcosm are an inseparable part of the natural environment. Furthermore, the
universe (macrocosm) is a place or “big house” that guarantees human life itself. In
this case, environmental preservation is a basic human need for its survival.
This is in accordance with Maslow’s theory of basic human needs that the
environment is a place needed to live life (Jarvis 2006). According to Hindu beliefs,
nature and its contents are God’s creation. The concept of Tri Hita Karana mandates

that the relationship between God and His creation is always harmonious,
enjoyable and balanced. One way to maintain harmony and balance of relations is
through the development of a spatial culture whose manifestations contain three
main parts related to the concept of luan-teben (sacral-profane). These three main
parts in the traditional Balinese space rules are known as Tri Mandala which
means: tri (three), mandala (zone/region).
Tri Mandala means the division of the zone into a toga: utama mandala
(most sacred zone) for shrines, madya mandala (zone that has a value of between/
middle) for residential buildings, nista mandala (the most profane outermost zone,
in Bali it is commonly called jaba sisi, teba, lebuh or telajakan. The concept of Tri
Hita Karana basically promotes harmony and principles of togetherness in human
life. In the context of developing the principles of togetherness and harmony in line
with an integrative-holistic approach to sustainability. This approach development
does not only reduce material-economic aspects, but it also considers
environmental, socio-cultural, and aesthetic/spiritual dimensions so that it can last
forever (Ashrama 2005: 48).
Human life as God’s creature and its position as a social being has a very high
dependence on the environment to be able to live optimally. Human interaction
with the environment can be categorized into two forms of ecosystem, that consist
of natural and artificial ecosystems. One of the important natural resources in
Indonesia is the forest area as the largest living natural resource. In this regard,
Hardjasoemantri (1991: 3) stated that forests for humans have two main functions
that include ecological functions (forests absorb carbon from the air and restore
clean oxygen to humans) and economic functions (humans have used forests from
generation to generation). Human use of forests is the harvesting of forest products,
especially timber.
Humans and their natural environment can indeed influence each other.
Humans affect nature and nature affect humans. It means that humans in relation to
nature must take into account other values besides technical and economic values.
It brings the consequence that threats to nature cannot be accounted for to other
parties but to human attitudes themselves, as personal ones independently and
members of the community (Hardjasoemantri 1991: 5).
Humans are part of the ecosystem and are managers of the system. The
emergence of environmental damage is an influence on human actions that give
consequences to the environment. In Indonesia, human relations with the
environment have become one with their culture. Thus, human beings act as parties
who benefit from nature and as parties who serve nature through efforts to preserve
the environment. In this regard, the human environment can be classified into three
that consists of: (a) physical environment, i.e. everything that is around humans in
dead forms such as mountains, air, water, rivers, sunlight, and others;
(b) biological environment, i.e. everything that exists around humans in the form of
living organisms other than humans such as animals, plants, microorganisms, etc.,
and (c) social environment, i.e. the environment that has aspects of attitude, such as
social attitudes, psychological attitudes, spiritual attitudes, etc. (Nurjaya 1985: 7).

In addition, the Tumpek Uduh Ceremony carried out by Hindu communities

in Canggu Village is a form of their behavior to respect the nature. It is reflected in
several ceremonies conducted by residents of Canggu Village. It is also reflected in
the Tumpek Uduh Ceremony held on the day of Saniscara Kliwon Wuku Wariga
every 210 days. This attitude of respect for nature is in accordance with the
mythology of the forest area as a protector of humanity. In this case, there is a
cosmological view that humans are part of nature. Basically, plants have all the
attributes of a God, and plants are saviors of humanity. If humans destroy plants,
then humans destroy the “guards of humanity”. All beings including humans and
animals will live safely and prosperously on this earth if the cleanliness of the
earth’s atmosphere is maintained in all ways for the success of this purpose in life
(Atharvaveda VIII.2.25, in Titib 2004). In the tradition of Balinese society, living
things are grouped into three groups based on a combination of pramana (main
power).Plants are classified as creatures of ekapramana, animals as dwipramana
and humans as tripramana. Plants as creatures ekapramana, characterized by the
dominance of wind power (energy).
Plants have a core strength in the ability of nutritive soul. Plants have the
independence of the ability to grow, breed and defend themselves. Animals as
dwipramana creatures are characterized by the ability of bayu and sabda, which is
one ability to speak as a means of protecting their generation (appetitive soul).
Humans, as tripramana creatures, are characterized by their thinking abilities
(thought); besides nutritive and appetitive abilities. On the basis of this
understanding and reality, the presence of humans is very dependent on the
existence of plants. Moreover, traditional societies recognize the existence of plants
as creatures that have a protective power against humans. The pattern of the norm
system adopted is the main reason why forests are seen as sacred areas. Salvation is
not interpreted as worship, but a form of respect for plants as part of knots in the
notation of life reality or samodhaya. Samodhaya does not only concern the reality
of life but is wider than that; i.e. life support systems. The study of deep ecology
recognizes that the reality of all creatures and systems of life support has value for
themselves and is not only valuable on the basis of human interests.
The people of Canggu Village see that humans are part of nature. This view is
a local wisdom. Local wisdom is part of culture and more specifically is part of
traditional knowledge systems. In addition, some local wisdom that has universal
values such as historical, religious, ethical, aesthetic, scientific, and technological
is called local genius (Geria 2005: 3).
Substantially, the main points of the contents of local wisdom include the
elementsof local concepts, folklore, religious rituals, local beliefs, various taboos
and recommendations that are manifested as a system of public behavior and
habits. Functionally, one dimension of local wisdom in environmental management
is the dimension of methods and approaches that prioritize policies and dimensions
of direction and objectives that emphasize harmony, balance and sustainability.
In the mind of religious customary people, humans are required to maintain
the balance of the universe. If human becomes greedy, damages the balance of

nature, or is not in harmony with nature, it will cause shock in the universe which
can be a natural disaster.
The Canggu Village community as an agrarian society manifests the concept
of harmony of life with the environment through the Tumpek Uduh ritual, which is
a ritual in the form of offerings before the Almighty God as a gratitude to the
Creator of Nature which has provided human resources useful for human survival.
The survival of the Balinese people is inseparable from the implementation of
cultural traditions on Hindu religious holidays (Pradana et al. 2016). As Balinese
Hindu community in general, the people of Canggu Village are religious
communities. In the concept of religious society, various elements in the life of
society are sacred value which must be distinguished from a number of other
elements of profane value in accordance with the classification of opposition
binaries. Some parts of the plants / trees around the temple/ customary land are
sacred environments. They must maintain their beauty.
The Balinese Hindu community in Canggu Village respects nature as an
environment which is manifested in the form of a Tumpek Uduh Ceremony which is a
ritual that is in accordance with religious ceremonial theory. It is the extraordinary
power theory which was introduced by a British anthropologist R.R. Marett (1909).
According to Marett, this awareness is too complex for the new human mind to feel at
their initial level of life on this earth. The basis of all religious behavior arises because
of a feeling of inferiority towards the symptoms and events that are considered normal
in human life. Nature, where the symptoms and events originated, was considered by
humans as a place where forces exceeded the forces known to man in his natural
surroundings; what so-called the Supernatural. The universe, including plants, has
supernatural forces (Koentjaraningrat 1985: 12).
The essence of the Tumpek Uduh Ceremony teaches that people are in
harmony with the environment (palemahan) and able to maintain plants and the
beauty of the environment. By maintaining the beauty of plants and natural
environment, the condition of soil fertility is also maintained. Some farmers in Bali
try to cultivate land adaptively. They use compost and manure to maintain soil
fertility. However, some farmers in Bali have used chemical fertilizers which can
actually cause damage to soil conditions and reduce its fertility. For this reason, the
values contained in Tumpek Uduh on the need to maintain soil fertility and
preserve the environment must be realized. The values of greening teachings, as
well as friendly treatment of the environment need to be more socialized more
intensively, so that the values of Tumpek Uduh can be transformed into caring and
loving behavior towards nature.
The practice of environmental preservation can directly maintain soil fertility.
This is evidenced, among others, by the behavior of the people of Canggu Village
who seek to uphold the law as local wisdom. It was proven to be able to maintain
the fertility of rice fields and customary village yards. Humans have an obligation
to safeguard and protect living things and green areas, including village gardens
and forests. Protection of nature is an effort to protect humans themselves. The
earth is a complex adapted system that is able to adjust itself in the face of change,
especially changes caused by humans. Safeguarding and protecting agricultural

areas, plantations and village forests means maintaining the existence of humanity
because humans are one of the scales in the life of the universe (Permana 2010).
The human attitude that is in harmony with preserving nature is in accordance
with structural functional theory which has a balance basis. Community life will
run normally if each element or institution performs its functions properly. This
theory emphasizes orders and ignores conflicts and changes in society (Ritzer,
1992: 25). Tumpek Uduh Ceremony is a manifestation of obedience to the natural
law that the happiness of Balinese Hindus can be achieved if humans are able to
adapt in harmony with their natural environment. The universe, including the earth,
is the most special planet in the history of science, because the earth is the only
planet that can be inhabited by humans. The earth is considered holy, because the
earth can meet human needs. Earth is analogous to motherland and forest area also
called mother earth. The name Mother Earth almost applies to all ethnic
archipelago. Land as mother of earth is material and has sacred value. Somvir in
Permana (2010) stated that Mother Earth benefits all life.
The feeling of deep love for land is because agriculture gives life to humans.
The earth is called hiranyavaksah, because it has a golden chest, which is full of
potential resources. The constellation of the universe and the earth as their
characteristics are expressed in the following order. The universe has sun, moon,
planets, galaxies with clusters of stars. Earth has mountains, rivers, seas, clouds,
and solid earth material which is covers by gusts of wind. Earth has a variety of
plants ranging from grasses, shrubs, trees, and life in the sea (Reg. Samhita).
The Tumpek Uduh Ceremony can directly support the efforts to preserve the
potential of nature as tourism capital in Canggu Village. The sustainability of
tourism requires the conversion of capital in its productive relationship (Pradana
2017). In general, capital or tourism sources can be grouped into 3 that include
natural potential, cultural potential, and human potential. Natural potential consists
of physical potential, flora, and fauna. These three natural potentials can be tourist
attractions that play the same role, but one attraction can stand out more. In
general, tourists are more interested in the outdoors such as mountains, forests and
beaches. The potential of culture, in its broadest sense, does not only include high
culture but includes customs and all activities in the midst of society. Human
potential is a capability that exists in humans that can be used for tourism purposes.
Canggu Village is a tourism area because the area in Kuta Utara of Badung
Regency has a very strategic tourism potential. Canggu Customary Village keeps a
very high charm. Natural wealth in the form of beautiful panoramas in the village
environment and the beauty of beaches and agro- tourism in the vicinity of Canggu
Village is very suitable to be a tourist attraction that has a high bargaining value.
Before arriving at Canggu Beach, tourists who visit Canggu Village can also enjoy
the natural beauty of the countryside (See Figure 3).

Figure 3. Rural landscape along the road to Canggu Beach.(Photo: Ni Made

Ruastiti 2018)
Similarly, the Batubolong Temple archaeological site can also be used as an

object tourism icon in Badung Regency that is located in the Canggu Customary
Village. Batubolong Temple is one of the archaeological sites that is a tourist
attraction in Canggu Village besides a panoramic view of beautiful rural rice fields.
The existence of Batubolong Temple is associated with the story of Empu Kuturan.
In Lontar Empu Kuturan and Lontar Lokakranti, it was mentioned that in the XI
century, when King Udayana held a meeting in Samuan Tiga, Bedulu, Gianyar
accompanied by his empress, Mahendradatta and accompanied by a Purohita
named Empu Kuturan (Bali Post, 28 December 2005).
According to the history believed by the native peoplep, during his holy journey
in Bali, Empu Kuturan discovered a rock near the sea to the south of Linggasana
(Tabanan). At that place, Empu Kuturan saw an old man meditating solemnly. Empu
Kuturan rebuked the hermit. However, the hermit was not awakened from his
meditation. After the hermit was awake, he had a dialogue with Empu Kuturan and the
place of dialogue was agreed upon both to be named Parang Bolong. Besides, Empu
Kuturan gave the name of the hermit with Dukuh Dadap Sakti.
According to Lontar Tutur Ida Pedanda Sakti Wawu Rauh, the collection of I
Gede Suci, Puseh Temple Leader of Banjar Pipitan Canggu, related to Lontar
Dwijendra Tatwa, it was mentioned that Batubolong Temple was established
related to Anjangsana Ida Danghyang Dwijendra aka Danghyang Nirartha aka Ida
Pedanda Sakti Wawu Rauh who visited Bali in 1489 AD, XV century. Butubolong
Temple located on Canggu Beach is shown in Figure 4.

Figure 4. Batubolong Temple. (Photo: Ni Wayan Karmini 2018)
Literally, the name Batubolong consists of two words, namely “batu” means stone
and the word “bolong” means hole. So Batubolong means a hollow stone. Batubolong
Temple includes the kahyangan jagat which specializes in Pangulun Danu/Ulun Suwi
with the emergence of tirtha empul which is also the purse of Ida Batara in Batur.
Batubolong Temple on Canggu beach is a holy place to worship Ida Dang Hyang
Dwijendra (Ida Pedanda Sakti Wawu Rauh) and Empu Kuturan. The Batubolong
Temple was already existed in the reign of King Dalem Ktut Kresna Kepakisan of the
16th century. Batubolong Temple is called the place of worship of God Wisnu.
Batubolong Temple or Segara Batubolong is patirthan of Batur Temple.
Environmental preservation efforts in the Kuta Village area are referred to as
movements to realize clean, beautiful and sustainable Canggu that are in line with
the principles of Tri Hita Karana, i.e. the harmony of relations between humans
and each other (pawongan), harmony of relations between humans and God
(prahyangan). harmony of relations between humans and the natural environment
(palemahan). Policies that are oriented towards upholding the value of Tri Hita
Karana are upheld by the Hindu society in Bali. This is consistent with the
ecological concept that humans are only part of living things and are part of the
web of life (Capra 2002: 372).
In line with regional autonomy, the management of tourism objects including
the cultural heritage of the Batubolong Temple needs to involve the local
community. The management of cultural resources is not only the responsibility of
the local government, but also involves the local community.
Management of cultural heritage or community-based regional cultural
attractions (community-based management) in this area needs to be developed
(Ardika 2007: 120).

Transformation of Tumpek Uduh values in the preservation of natural

environment. The essence of Tumpek Uduh’s lesson is respect for the environment.
Balinese society with its transcendental awareness, seeks to treat plants and trees as
part of the palemahan life. It borrows Capra’s (2001) term that the environment is
part of the webs of life that cannot be separated from human life.
Awareness of the environment is a global problem that endangers the future
of Earth. This threat is very surprising because it occurs in a short time and cannot
be returned to its original form (irreversible). Efforts to preserve the environment
are the responsibility of all inhabitants of the earth. Similarly, Balinese people try
to conserve their environment through the practice of Hindu religious teachings in
cultural activities (2018a). In this regard, Tumpek Uduh Ceremony has found its
relevance. The teaching to love and maintain trees, to be friendly to the
environment needs to be transformed into real action.
The ritual of Tumpek Uduh Ceremony should support the greening movement
in Bali. The Tumpek Uduh Ceremony can be developed into an educational
medium about environmental health that can be applied from elementary school to
university. Health education material implemented into the School Health Business
package that cares about the environmental health around the school and the
surrounding community can be used as a fostering place to implement this Tumpek
Uduh teaching. Furthermore, the transformation of the Tumpek Uduh teachings for
environmental health can also be marketed to the Balinese community through the
institution of the traditional banjar and banjar dinas as maintenance of
environmental health and waste management in the banjar system.
The transformation of the Tumpek Uduh values can also be carried out by rural
communities to maintain the plants in gardens, rice fields, and home yards. The efforts
and actions to implement Tumpek Uduh’s teachings can be synergized with the
greening movement that is packaged through a living pharmacy program in the yard
and the arrangement of city landscapes to maintain clean, beautiful, and pleasant
environments. Efforts to use the home yard as a living pharmacy as initiated through
one of the main programs of the group of women can be developed properly. Tumpek
Uduh’s teachings that support environmental preservation are very much in line with
the efforts to reforest around the home grounds.
The Tumpek Uduh Ceremony can be used as a means to cultivate the Clean
and Healthy Life Behavior Education (PHBS). PHBS in Canggu Village in the
Balinese community has been carried out among the early ages in schools, namely,
through the School Health Business program. Students in elementary school, junior
high school, and senior high school have implemented this School Health Business
program.
At the family level, the education efforts of the Living and Healthy Behavior
(PHBS) can be started with a greening movement that is packaged through a family
pharmacy program living in the yard. The family life pharmacy program that has
been promoted by a group of women can be developed to support the arrangement
of city landscapes in maintaining a clean, beautiful and pleasant environment.
Clean and Healthy Life Behavior Education (PHBS) can also be carried out
through an effort to adapt waste management to the environment at the village or

banjar level. Adaptive waste management efforts can increase public awareness at
banjar level for the environment by implementing the teachings contained in
Tumpek Uduh Ceremony.
The teachings contained in the Tumpek Uduh Ceremony can be transformed
into a vehicle for environmental conservation education. The environmental
education vehicle from the teachings of Tumpek Uduh can be packaged as
environmental health education materials to foster a love and concern for
environmental preservation efforts. Based on the suggestions from the informants
who have been interviewed, there are several forms of educational material that can
be developed from the Tumpek Uduh Ceremony teachings. The transformation of
Tumpek Uduh’s teachings can be manifested in various forms of education related
to environmental health. Among them are educational packages to the community
in an effort to cultivate the Clean and Healthy Life Behavior Education (PHBS),
school health development, environmental health and environmental preservation
efforts. The teachings of Tumpek Uduh need to be supported by all parties,
including the government to protect the preservation and beauty of the
environment, including protecting forests from damage. Efforts to preserve the
environment in Bali are very important because it is able to preserve the
sustainable tourism development in Kuta. Similarly, the sustainability of cultural
tourism attractions requires the support of cultural owners (Ruastiti et al. 2018).
Canggu as a tourist village, is strongly supported by the tradition of Tumpek
Uduh Ceremony. Tumpek Uduh Ceremony strongly supports tourism potential in
Canggu Village. Canggu Village is an area that supports tourism in North Kuta.
According to the type and object, Canggu Village has various types of tourism.
According to Pendit’s concept (2002: 38-43), the type of tourism potential that
develops in Canggu Village is cultural tourism, agricultural tourism, maritime
tourism, and nature reserve tourism. Cultural tourism is a tourist activity that aims
to see and learn about people’s conditions, cultures, and customs of other peoples
or tribes. Agricultural tourism is an object and tourist attraction that is supported by
the existence of agricultural land, rice fields and plantations, seed fields, etc. which
groups of tourists can visit and review it with the aim of study or just wandering
and enjoying the fresh variety of plants and the fertility of various types of
vegetables and fruit around the plantation they visited.
Maritime or marine tourism is a type of tourism that is related to water sports
activities, especially on lakes, straits, beaches, bays, or high seas such as fishing,
sailing, diving by taking photos, surfing competitions and others. The potential of
marine tourism in Canggu Village is supported by the potential of the waves on
Canggu Beach. Canggu Beach can be reached in around 30 minutes from Kuta
tourism center. This beach has interesting waves for tourists who want to do
surfing activities.
On this beach there are also large rocks on the beach as a place to enjoy the
sunset panorama in the afternoon while enjoying culinary tours. Nature reserve
tourismis a type of tourism that is associated with the potential of cultural sites in
the local village in the form of nature reserves, protected parks, mountainous forest
areas and so on whose preservation is protected by law. The potential of nature

reserve tourism in Canggu Village is the site of Batubolong Temple (Sutika 2013:
70).
The effort to uphold the principle of Tri Hita Karana will be very meaningful
for sustainable tourism development in Bali. Sustainable cultural paradigms
include maintaining the quality of natural and cultural resources, increasing the
welfare of the local community, and the realization of tourist satisfaction (Ardika
2006). The synergy between the quality of people’s culture and the environment is
very potential in realizing tourist satisfaction (Pradana & Pantiyasa 2018).
According to Soemarwoto (1991: 69), structuring in every human relationship
with the environment causes every human action on the environment based on
binding legal rules, so that the principle of sustainability will get optimal results.
That’s because environmental risks not only occur naturally, but can also occur
through other technological and socio-cultural factors intentionally or
unintentionally. Environmental benefits and risks have a close relationship.
Something can be both a benefit and a risk at the same time, so the attachment
between benefits and environmental risks also appears to be that taking
environmental benefits will always pose environmental risks.
The Tumpek Uduh teachings can be used as a vehicle to reduce environmental
risks. Balinese people who carry out the Tumpek Uduh Ceremony consciously try
to care for and protect plants, trees and their environment. In this case, the Tumpek
Uduh teachings actually become an educational vehicle for environment and
health. More broadly, the Tumpek Uduh ritual also teaches that Balinese Hindus
have an awareness to protect the environment. The Balinese people have their own
philosophy in protecting green areas, including rice fields and green lane areas in
Canggu Village. The principle of protecting green areas, rice fields, and forests is
in the context of efforts to preserve the environment contained in various national
legal instruments, especially in Law No. 41 of 1999 concerning Forestry which is
actually based on customary law.Since the kingdom in Bali, the Mantri Juru Kayu
profession has been known or is now known as the Minister of Forestry. Lontar
Manawa Swarga stated whoever cuts trees without permission, he/she will be fined
five thousand kepeng. The sanction was followed by spiritual sanctions in the form
of imposition of a curse for people who cut trees carelessly (Wiana 2010).
Tumpek Uduh teachings can be transformed into a package of educational
materials in the form of brochures, posters, leaflets, pamphlets and audio visuals.
Material packages related to environmental health have direct or indirect
implications. The Tumpek Uduh Ceremony can be transformed into educational
material related to environmental health and preservation. The discourse is also a
reflection of a socially influential environment (Pradana 2013). Furthermore,
Tumpek Uduh’s educational materials which are packaged in the form of
brochures, posters, leaflets, pamphlets and audio visuals have implications in
fostering behavior that safeguards the environment and the development of Clean
and Healthy Behavior (PHBS), improving environmental health, and strengthening
waste management programs.
PHBS education can be carried out in the school environment through the
School Health Business program, in the family/ household environment, as well as

in the wider community such as banjar residents and even the general public. In the
banjar community environment, for instance, efforts to enforce the principles of PHBS
and waste management programs in the local environment can be conducted.
Furthermore, the principles of PHBS and the feeling of environmental love can also be
implemented for the general public. Besides having direct implications in the effort to
conduct PHBS and preserve the environment, the Tumpek Uduh teachings have direct
implications in fostering behavior that supports environmental conservation efforts.
Efforts to preserve the environment are a form of sustainable development, i.e. a
development process that optimizes the benefits and suitability of available natural and
human resources. “Sustainable” can be interpreted as sustainability that involves
physical, social, and political aspects by taking into account the management of natural
resources including forests, land, and water, management of the impact of development
on the environment, and human resources development. This condition can be achieved
if institutional instruments include multisectoral elements which include government,
private sector, and international agencies.
Efforts to preserve the environment in Canggu Village are also constructive
steps in supporting sustainable tourism development. Tourism as one of the
development sectors cannot be separated from its connection with sustainable
development that has been proclaimed by the government in accordance with
national development goals. Multisectoral tourism is a very complex phenomenon
and is difficult to define by default to be universally accepted. Thus, it raises
various perceptions of understanding of tourism, either as industry, as an activity,
or as a system.
By maintaining the beauty and efforts to preserve the environment, the people of
Canggu Village have become the subject of sustainable tourism development in their
villages. Besides developing economic prosperity, they continue to preserve the
environment (ecology) and Balinese cultural traditions. Thus, the development of
tourism in the Canggu Adat Village is supported by the existence of ecological capacity
(the ability of the natural environment to meet tourist needs), physical capacity (the
ability of facilities and infrastructure to meet tourist needs), and social capacity (the
ability of the destination to absorb tourism without causing negative impacts for local
people), as well as economic capacity (the ability of the destination area to absorb
commercial ventures but still accommodate local economic interests).
In addition, tourism in Canggu Village includes sustainable tourism, which is
a level of long-term tourism activity that maintains social, economic, natural
environment and cultural environments. Sustainable tourism is expected to be able
to prosper the wider community within a culture-oriented development framework.
Tourism development should not be viewed from an economic aspect alone,
but must also be viewed from a broader perspective, i.e. from the aspects of
politics, culture, development ethics, human resources, religion and culture,
leadership and community participation.
Canggu Village has become one of the tourist destinations in Bali that is
visited by domestic and foreign tourists. The attraction of Canggu Village is not
only on tourist attractions in the form of its natural beauty, but also the unique
cultural traditions of the native people in the village. Environmental conservation

efforts in Canggu Village are in accordance with the principles of sustainable

tourism development; namely the construction of tourist objects and attractions. It
is carried out by taking into account: the ability to encourage the development of
the nation’s economic and social development, religious values, customs, views,
values that live in the community, cultural preservation and environmental quality,
and the continuity of the tourism business itself (Law No. 9/1990, Article 6).
Efforts to uphold the law to preserve and conserve the environment of
Canggu Village are very necessary. This is in accordance with the Code of Tourism
Ethics (WTO) which states that “tourism is a factor of sustainable development”
(Article 3; WTO General Assembly 1999).
In addition, efforts to maintain the cleanliness and beauty of the environment
in Canggu Village strongly support the principle of sustainable tourism
development in accordance with Tri Hita Karana; i.e. the concept associated with
the inner happiness of the Balinese Hindu society. Mantra (1996) argued that Tri
Hita Karana is a balance between humans and their fellow humans (pawongan),
humans with their environment (palemahan) and human relations with His God
(parahyangan). Efforts to uphold the principle of Tri Hita Karana (THK) will have
much meaning for sustainable tourism development in Bali. Ardika (2006) stated
that the paradigm of sustainable cultural tourism includes maintaining the quality
of natural and cultural resources, increasing the welfare of local society, and the
realization of tourist satisfaction.
CONCLUSION AND RECOMMENDATION

Based on the description above, it can be celebrated by Canggu Kuta Bali
Village collected by Tumpek Uduh in the form of a ritual ceremony for rare plants,
suburban plants and productive plants. At the Tumpek Uduh Ceremony at Canggu
Kuta Bali village, they prioritize the celebration as a form of appreciation for
productive plants because the plants have produced many economic and health
benefits for the Canggu Villager, Kuta Bali.
The manifestation of local wisdom values in the tradition of the Tumpek Uduh
Ceremony in Canggu Village, Kuta Bali contributes to informal education for
preserve the natural environment and build the embodiment of the results of the
development of natural and fertile soils for the desired natural resources of Bali.
The Canggu Kuta Bali Village Community continues to celebrate Tumpek
Uduh Because this ceremony serves as a constructive medium for environmental
conservation education about local wisdom values. It can be seen from the
educational material about Tumpek Uduh which is packaged in the form of
brochures, posters, leaflets, pamphlets and audio visuals.
Until now, the people of Canggu Kuta Bali are still celebrating Tumpek Uduh
because it has implications for the growth of adaptive attitudes and behavior
towards nature, behavioral growth in preserving the natural environment and the
growth of Clean and Healthy Behaviors (PHBS) and behaviors that support
environmental conservation efforts to protect sustainable tourism.

preservation... AUTHORS’ PROFILES
Ni Wayan Karmini is a Lecturer in Hindu University, Indonesia. The last study was
completed in 2011 at the Udayana University graduate program. Previously, the lady earned
a Bachelor’s degree from Udayana University in 1984 and a Master’s degree from an
Indonesian Hindu university in 2006. Now, this lady becomes a Lecturer on Educational
Psychology, counseling, education theories, education managements and the philosophies of
Hindu education.
Ni Made Ruastiti is a Lecturer in Performing Art, Faculty of Indonesia Art Institute
Denpasar, Bali. After finishing Strata 1 Program in Performing Art, since 1992 she has been
appointed a teaching staff member at the said institution where she is currently teaching.
From 1999-2001, she was a teaching staff member of the Faculty of Performing Art,
Indonesia Institute of the Arts Denpasar, Bali then, pursued her Masteral Program in
Cultural Studies at the School of Postgraduate Studies of Udayana University. From 2004 to
2008, she pursued her Doctorate Program at the School of Postgraduate Studies of Udayana
University. In addition to teaching, she is also a reliable practitioner, observer and writer of
matters pertaining to Performing Art.
Gede Yoga Kharisma Pradana is a Lecturer in the International Bali Institute of Tourism.
He completed a Post-graduate in cultural studies at Udayana University in 2016. Previously, he
successfully completed a study of anthropology and cultural studies in 2010 and 2012 at the
Udayana University. He is also a Lecturer in research methodology, tourism philosophy,
sustainable tourism, sociology of tourism, cultural tourism and cross cultural study.
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ASIA LIFE SCIENCES
The Asian International Journal of Life Sciences
ISSN 0117-3375
Volume 28 Number 1 January-June 2019
CONTENT
115 Tumpek Uduh Ceremony as an education

medium in the preservation of natural
environment in Bali: A case study in Canggu
Village, Kuta Utara District, Badung
NI WAYAN KARMINI1, NI MADE RUASTITI2*
3
1Hindu Education Department, Hindu University

Indonesia, Denpasar, Bali, Indonesia
2Faculty of Performing Art, Denpasar Institute of the
Arts, Bali, Indonesia

3Hotel Management Department, International Bali
Institute of Tourism, Denpasar, Bali, Indonesia

*Corresponding author: e-mail - [email protected]

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e-mails: [email protected] [email protected]

Tumpek Uduh Ceremony as an education medium in the

NI WAYAN KARMINI1, NI MADE RUASTITI2*

Keywords: Tumpek Uduh, educational medium, preservation of natural environment,

116 Asia Life Sciences 28(1) 2019

Tumpek Uduh Ceremony as an education medium in the preservation of natural

Asia Life Sciences 28(1) 2019 117

118 Asia Life Sciences 28(1) 2019

Asia Life Sciences 28(1) 2019 119

120 Asia Life Sciences 28(1) 2019

Asia Life Sciences 28(1) 2019 121

Forests, in Lontar Bhuwana Kosa VIII 2-3, are referred to as sources of

122 Asia Life Sciences 28(1) 2019

Asia Life Sciences 28(1) 2019 123

natural resources. In this connection, Suradnya (2006) wrote a thesis entitled

MATERIALS AND METHODS

124 Asia Life Sciences 28(1) 2019

In cosmological consciousness, humans are part of the cosmos (nature).

Asia Life Sciences 28(1) 2019 125

126 Asia Life Sciences 28(1) 2019

In addition, the Tumpek Uduh Ceremony carried out by Hindu communities

Asia Life Sciences 28(1) 2019 127

128 Asia Life Sciences 28(1) 2019

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Figure 3. Rural landscape along the road to Canggu Beach.(Photo: Ni Made

Similarly, the Batubolong Temple archaeological site can also be used as an

130 Asia Life Sciences 28(1) 2019

Figure 4. Batubolong Temple. (Photo: Ni Wayan Karmini 2018)

Asia Life Sciences 28(1) 2019 131

Transformation of Tumpek Uduh values in the preservation of natural

132 Asia Life Sciences 28(1) 2019

Asia Life Sciences 28(1) 2019 133

134 Asia Life Sciences 28(1) 2019

Asia Life Sciences 28(1) 2019 135

efforts in Canggu Village are in accordance with the principles of sustainable

CONCLUSION AND RECOMMENDATION

136 Asia Life Sciences 28(1) 2019

Asia Life Sciences 28(1) 2019 137

138 Asia Life Sciences 28(1) 2019

The papers published in Asia Life Sciences are indexed/covered by SCOPUS,

Asia Life Sciences 28(1) 2019 139

The papers published in Asia Life Sciences are indexed/covered by SCOPUS,

Asia Life Sciences is a recipient of the Journal Accreditation

Printed on acid-free papers

140 Asia Life Sciences 28(1) 2019

The papers published in Asia Life Sciences are indexed/covered by SCOPUS,

Asia Life Sciences is a recipient of the Journal Accreditation Award of the

Printed on acid-free papers

Asia Life Sciences 28(1) 2019 141

115 Tumpek Uduh Ceremony as an education

NI WAYAN KARMINI1, NI MADE RUASTITI2*

1Hindu Education Department, Hindu University

Arts, Bali, Indonesia

Institute of Tourism, Denpasar, Bali, Indonesia

©Rushing Water Publishers Ltd. 2019 Printed in the Philippines

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