Subak

The Harmony of

GOD
MAN
AND NATURE
 Contents
Daftar Isi
The Harmony of God, Man,
and Nature in Traditional
Water Management in Bali
Subak: A Cultural Heritage
Thousands of Years Old
Application of Tri Hita Karana
in the Subak System
Subak as a Manifestation
of Tri Hita Karana
Parhyangan Aspect (God)
Pawongan Aspect (Human)
Palemahan Aspect (Nature)
Maintaining Subak
Sustainability
Harmoni Tuhan, Manusia, dan Alam
dalam Tata Kelola Air Tradisional di Bali
Subak: Sebuah Warisan Budaya yang
Berusia Ribuan Tahun
Penerapan Tri Hita Karana
dalam Sistem Subak
12
Subak sebagai Manifestasi
Tri Hita Karana
16 Aspek Parhyangan (Tuhan)
20 Aspek Pawongan (Manusia)
25 Aspek Palemahan (Alam)
32
Mempertahankan
Kelestarian Subak
The beauty of the terraced rice
fields in Jatiluwih Village is the main
attraction for tourists.
 The Harmony
of God, Man,
and Nature in
Traditional Water
Management
in Bali
It
wa s 7 a . m . Ra i , 42 , c l e a n e d
irrigation canals for his rice fields.
“Each member of the Subak
sys te m h a s b ot h r i g h t s a n d
responsibilities. For instance, I
am in charge of ensuring that the
canal used to irrigate my rice field is clean.,”
said the man, whose full name is Wayan Rai
Adiwinata. In addition to being a farmer, he
earns additional income by working as a tour
guide in the Jatiluwih terraced rice field of
Tabanan Regency in Bali.
Jatiluwih Village is a well-known tourist
destination, both for local and foreign visitors.
The stunning terraced rice fields, set against
Mount Batukaru’s backdrop, are the tourists’
main draw. According to the Tabanan Regency
Tourism Office, it is predicted that Jatiluwih will
receive 403,002 visitors in 2023.
Harmoni Tuhan, Manusia,
dan Alam dalam Tata Kelola
Air Tradisional di Bali
Waktu baru menunjukkan pukul 7 pagi. Rai (42)
tampak sibuk membersihkan saluran irigasi
yang mengalirkan air ke sawahnya. “Dengan
sistem subak, setiap anggota memiliki hak dan
kewajiban. Contohnya, saya bertanggung jawab
atas kebersihan saluran irigasi yang mengarah
ke sawah yang saya miliki,” ungkap pria yang
memiliki nama lengkap I Wayan Rai Adiwinata itu.
Selain berprofesi sebagai petani, ia juga mencari
tambahan penghasilan dengan bekerja sebagai
pemandu wisata di area sawah terasering
Jatiluwih, Kabupaten Tabanan, Bali.
Desa Jatiluwih merupakan salah satu daerah
tujuan wisata yang populer di kalangan wisatawan
lokal maupun mancanegara. Keindahan sawah
terasering dengan latar Gunung Batukaru menjadi
daya tarik utama bagi para wisatawan. Sesuai
data di Dinas Pariwisata Kabupaten Tabanan,
daerah tujuan wisata Jatiluwih dikunjungi oleh
403.002 wisatawan selama tahun 2023.
 Jatiluwih Village is an amazing place located in
Penebel District, Tabanan Regency. It’s spread
across an area of 22.33 km2 and is only 47 km
away from Denpasar City, 26 km from Tabanan
City, and 13 km from the sub-district government
center. The natural beauty of this place is just out
of this world, especially the terraced rice fields set
against the stunning backdrop of Mount Batukaru.
People from all over the world visit here to take in
the mesmerizing views.
Although Jatiluwih Village’s tourism sector is
growing, agriculture remains the main economic
activity. With a population of 2,885, approximately
90% of the residents work as farmers.
During his visit to Jatiluwih Village on May 3rd,
2024, Minister of Tourism and Creative Economy,
Sandiaga Uno, mentioned that UNESCO
designated Subak Jatiluwih as a World Cultural
Heritage Site in 2012.
2
Desa Jatiluwih memiliki luas 22,33 km², terletak
di Kecamatan Penebel, Kabupaten Tabanan.
Desa ini berjarak 47 km dari Kota Denpasar,
26 km dari Kota Tabanan, dan 13 km dari
pusat pemerintahan kecamatan. Terkenal akan
keindahan alamnya, pemandangan sawah
berundak-undak dengan latar belakang Gunung
Batukaru menarik wisatawan untuk berkunjung.
Meski sektor pariwisata terus berkembang,
pertanian merupakan kegiatan ekonomi utama
di Desa Jatiluwih. Dengan jumlah penduduk
2.885 jiwa, sekitar 90% penduduknya memiliki
profesi sebagai petani.
Dalam kunjungannya ke Desa Jatiluwih
(3/5/2024), Menparekraf Sandiaga Uno
menyebutkan bahwa Subak Jatiluwih ditetapkan
oleh UNESCO sebagai Warisan Budaya Dunia
pada 2012.
Subak is the sustainable and democratic
management of water resources for agriculture
in Bali (Roth & Sedana, 2015). Subak reflects the
philosophy of Tri Hita Karana. Tri Hita Karana
means three causes of happiness, namely, the
harmonious relationship between man and God
(parhyangan), man with man (pawongan), and
man with the environment (palemahan) (Roth &
Sedana, 2015). A subversive system that applies
democratic and egalitarian farming practices
enables the Bali people to become Nusantara’s
most productive peasant farmers
Subak adalah yaitu tata kelola sumber daya
air untuk pertanian di Bali yang berkelanjutan
dan demokratis (Roth & Sedana, 2015). Subak
mencerminkan filosofi Tri Hita Karana. Tri Hita
Karana bermakna tiga penyebab kebahagiaan,
yaitu terjalinnya hubungan harmonis antara
manusia dengan Tuhan (parhyangan), sesama
manusia (pawongan), dan manusia dengan
lingkungan alam (palemahan) (Roth & Sedana,
2015). Sistem subak yang menerapkan
praktik pertanian demokratis dxan egaliter
memungkinkan masyarakat Bali menjadi petani
padi paling produktif di Nusantara.
Most Balinese people living as farmers and
fishermen. This is because the land in Bali is very
fertile with volcanic soil from active volcanoes.
3
4

Subak was formed because

Balinese farmers needed a
water source. There is a desire
to coordinate the use of water
sources to irrigate rice fields.
 Subak:
A Cultural
Heritage
Thousands of
Years Old
V
olcanoes dominate the Bali landscape
and provide fertile soil. Mixed with a
wet tropical climate, all of that makes
Dewata Island an ideal place to plant
crops. Water from the river is drained
into the canals to irrigate the valley. This enables
the power of the paddy to be carried out both on
the flat land and on the mountain terrace.
Water resources should be managed with fairness,
transparency, cooperation, and balance and
distributed based on the needs of the community.
Subak, which is a traditional Balinese irrigation
system, was created to address the need for
water among Balinese farmers. The system allows
farmers to coordinate the use of water resources
to irrigate their rice fields. This was explained by
Prof. Dr. Ir. I Ketut Suamba, M.P., a lecturer at the
Faculty of Agriculture, Udayana University, Bali.
Subak: Sebuah Warisan
Budaya yang Berusia
Ribuan Tahun
Deretan gunung berapi mendominasi lanskap
Bali dan menyediakan tanah subur. Dipadukan
d e n g a n i k l i m t ro p i s b a s a h , s e m u a i t u
menjadikan Pulau Dewata sebagai tempat ideal
untuk bercocok tanam. Air dari sungai dialirkan
ke kanal-kanal untuk mengairi sawah. Hal ini
memungkinkan budi daya padi dilakukan baik
di lahan datar maupun di teras pegunungan.
Sumber daya air harus dikelola dengan
prinsip-prinsip keadilan, keterbukaan, harmoni
dan kebersamaan, didistribusikan sesuai
dengan kepentingan masyarakat. “Subak
terbentuk karena ada kebutuhan petani Bali
terhadap sumber air. Ada keinginan untuk
mengoordinasikan penggunaan sumber
air guna mengairi sawah,” tutur Prof. Dr. Ir. I
Ketut Suamba, M.P., dosen Fakultas Pertanian
Universitas Udayana, Bali.
 People in Bali have been farming rice fields and
moors since way back in 882 AD. There’s an
inscription called Sukawana A1 that’s the oldest
one in Bali, and it has the word “huma” in it, which
means rice field. So, we know that folks in Bali have
been farming for a long time to get their food.
It is believed that the earliest known written
records of attempts to measure rice fields
date back to the 11th century AD, specifically
in the Klungkung Inscription. In 1072 AD, King
Anak Wungsu left an inscription that read,
“mmasukatang huma di kadandan di errara di
kasuwakan rawas.” This can be translated to
“measuring rice fields in Kadandan on Yeh Aa
in Subak Rawas.” (Callenfels, 1926, in Purwita,
1993: 41).
6
Volcanoes dominate the Bali
landscape and provide fertile soil.
Mixed with a wet tropical climate,
all of that makes Dewata Island an
ideal place to plant crops.
Kegiatan bertani di lahan sawah dan tegalan
untuk memenuhi kebutuhan pangan telah
dilakukan di Bali sejak tahun 882 Masehi. Hal itu
ditunjukkan dengan ditemukannya kata “huma”
yang berarti sawah dalam prasasti tertua di Bali,
yaitu Prasasti Sukawana A1 (Purwita, 1993: 42).
Sedangkan catatan tertulis mengenai usaha-
usaha mengukur sawah baru diketahui pada
abad ke-11 Masehi dalam Prasasti Klungkung.
Dalam Prasasti peninggalan Raja Anak
Wungsu pada tahun 1072 Masehi itu tertulis,
“…. masukatang huma di kadandan di errara di
kasuwakan rawas.” Kata-kata dalam prasasti
tersebut dapat diartikan sebagai berikut: “….
mengukur sawah di Kadandan pada Yeh Aa
dalam Subak Rawas.” (Callenfels, 1926 dalam
Purwita, 1993: 41)
Subak is a term that comes from kasuwakan,
an ancient word first mentioned in the 1071 AD
Pandak Badung Inscription.
The Trunyan A. Inscription contains insights
into the structure of Subak. It features the
term “serdanu,” which may refer to the person
responsible for overseeing lake water affairs.
The term “pekaseh” refers to the individual
in charge of managing the allocation and
dissemination of water for rice cultivation within
a designated subak region in Bali.
Historical sources reveal that the origin of
Subak can be traced back to Bali in 1343. At
that time, an official known as Sedahan was
appointed with the responsibility of organizing
several Subak. The Sedahan’s duties included
managing the collection of three agricultural
taxes. This information is documented in
Negarakertagama.
It can be deduced from ancient records that
the Balinese people have been implementing
traditional water management systems for
thousands of years.
Kata subak sendiri merupakan istilah baru yang
kemungkinan besar berasal dari kata yang lebih
kuno, yaitu kasuwakan. Kata ini pertama kali
disebutkan dalam Prasasti Pandak Badung yang
berangka tahun 1071 Masehi.
Keterangan mengenai pengorganisasian
subak baru diketahui salah satunya dari
Prasasti Trunyan A. Di dalam prasasti tersebut
terdapat kata serdanu yang mungkin berarti
kepala urusan air danau. Jika artinya memang
demikian, kata ser yang berarti penghulu atau
pemimpin itu kemudian berkembang menjadi
kata pekaseh. Pakaseh mengacu pada orang
yang bertugas mengatur penggunaan dan
pembagian air untuk sawah-sawah dalam suatu
wilayah subak di Bali.
Mengenai asal-usul subak terdapat juga
pada sumber lain yang memberi informasi
yang cukup jelas. Dalam Negarakertagama
disebutkan bahwa sejak tahun 1343 di Bali 7
diangkat seorang asedahan yang bertugas
mengorganisasikan beberapa subak. Pejabat
ini yang sekarang disebut dengan sedahan
mendapat kepercayaan untuk mengurus
pungutan tigasana atau pajak pertanian.
Dari catatan-catatan kuno tersebut dapat
disimpulkan jika masyarakat Bali telah mengenal
sistem pengelolaan air tradisional sejak ribuan
tahun lalu.

Subak is a term that comes

from kasuwakan, an ancient
word first mentioned in the
1071 AD Pandak Badung
Inscription.
Kata subak sendiri merupakan istilah baru yang
kemungkinan besar berasal dari kata yang lebih kuno,
yaitu kasuwakan. Kata ini pertama kali disebutkan
dalam Prasasti Pandak Badung yang berangka tahun
1071 Masehi.
 Balinese people depend heavily on
agricultural products for their living.
This dependence also encourages
the development of various cultural
philosophical values which aim
to maintain harmonious relations
between humans and nature. One of
them is the Tri Hita Karana philosophy.

8
 Application of
Tri Hita Karana
in the Subak
System
B
ali is a stunning Indonesian island
noted for its breathtaking landscapes
and distinct cultural traditions. Balinese
society has traditionally been agrarian,
with farmers and fishermen being the
majority of the population. This is owing to the
fertile volcanic soil created by active volcanoes,
which allows for grain and fish cultivation in the
area. Environmental factors significantly influence
the Balinese way of life (Zhang, 2019).
The Balinese community depends heavily on
agriculture for their livelihood. This has led to the
development of cultural and philosophical beliefs
aimed at preserving the balance between humans
and nature. The Tri Hita Karana philosophy is a
notable example, emphasizing the importance of a
harmonious relationship between humans, nature,
and the divine realm.
Penerapan Tri Hita Karana
dalam Sistem Subak
Bali adalah sebuah pulau di Indonesia yang
terkenal dengan keindahan bentang alam
dan keunikan budayanya. Secara tradisional,
masyarakat Bali adalah masyarakat agraris.
Sebagian besar masyarakat Bali bermata
pencaharian sebagai petani dan nelayan. Ini
karena lahan di Bali sangat subur dengan tanah
vulkanis dari gunung berapi aktif. Keadaan alam
sekitar sangat memengaruhi moda kehidupan
masyarakat (Zhang, 2019).
Masyarakat Bali sangat bergantung hidupnya
dari hasil bumi. Ketergantungan ini pun
mendorong berkembangnya berbagai nilai
filosofi budaya yang bertujuan untuk menjaga
keharmonisan hubungan manusia dan alam
(Tarigan et al., 2013). Salah satunya adalah
filosofi Tri Hita Karana.
 Tri Hita Karana refers to three sources of
happiness: the formation of a harmonious
relationship between humans and God
(parhyangan), other humans (pawongan), and
humans and the natural world (palemahan). This
philosophy is the Balinese people’s fundamental
cultural philosophy, passed down through
generations. The majority of Balinese people
profess Hinduism; therefore, its teachings are
deeply ingrained in rituals.
The value of Tri Hita Karana has become an
inseparable and fundamental part of Balinese.
The three elements of Tri Hita Karana are mutually
sustainable, so they cannot be separated both in
their meaning and implementation in a lively hood.
Robert M.Z. Lawang states in the book Social
Change in Rural Bali: Duality, Indigenous
Awakening, and Local Democracy that the
essence of Tri Hita Karana is about happiness
10 and harmony. Balinese Hindus only feel happiness
if their relationship with God, nature, and fellow
humans is harmonious. This philosophy becomes
the local identity of the Balinese people, which is
built on two main pillars, namely God and nature.
The application of the Tri Hita Karana philosophyis
also evident in the practice of Subak. The
agricultural sector in Bali needs a lot of water for
the irrigation of rice fields. The Subak organization
clearly shows how harmonious relationships
between people, as the embodiment of Tri Hita
Karana, can be best implemented. In addition, in
Subak, it is also implied that humans must be able
to adapt to God, fellow humans, and nature.
The value of Tri Hita Karana
has become an inseparable and
fundamental part of Balinese.
Nilai Tri Hita Karana menjadi bagian yang tak terpisahkan dan
mendasar bagi masyarakat Bali.
Tri Hita Karana diartikan sebagai tiga penyebab
kebahagiaan, yaitu terjalinnya hubungan harmonis
antara manusia dengan Tuhan (parhyangan),
sesama manusia (pawongan), dan manusia
dengan lingkungan alam (palemahan). Filosofi
ini merupakan filosofi budaya asli masyarakat
Bali yang diwariskan secara turun-temurun.
Masyarakat Bali mayoritas memeluk agama Hindu
sehingga ajaran agama ini juga terjalin kuat dalam
praktik adat istiadat.
Nilai Tri Hita Karana menjadi bagian yang tak
terpisahkan dan mendasar bagi masyarakat
Bali. Ketiga unsur Tri Hita Karana saling
berkesinambungan sehingga tidak dapat
dipisahkan baik dalam pemaknaan maupun
implementasinya ke dalam kehidupan sehari-hari.
Robert M.Z. Lawang dalam buku Perubahan Sosial
di Pedesaan Bali: Dualitas, Kebangkitan Adat,
dan Demokrasi Lokal menyebutkan bahwa inti
dari Tri Hita Karana adalah tentang kebahagiaan
dan keharmonisan. Masyarakat Hindu Bali baru
merasakan kebahagiaan jika hubungannya
dengan Tuhan, alam, dan sesama manusia
berlangsung harmonis. Filosofi ini menjadi identitas
lokal masyarakat Bali yang dibangun atas dua pilar
utama, yaitu Tuhan dan alam.
Penerapan filosofi Tri Hita Karana juga tampak
jelas dalam praktik subak. Sektor pertanian
di Bali banyak membutuhkan air untuk irigasi
sawah. Organisasi subak dengan jelas
menunjukkan bagaimana hubungan selaras
antar manusia, sebagai perwujudan dari
Tri Hita Karana, dapat dilaksanakan sebaik-
baiknya. Selain itu, di dalam subak juga tersirat
bagaimana manusia harus mampu beradaptasi
dengan Tuhan, sesama manusia dan alam.
 in Subak, it is also implied that
humans must be able to adapt to
God, fellow humans, and nature.

11
 Subak as a
Manifestation of
Tri Hita Karana
In
managing water resources for
agriculture, Balinese people reflect
on the value of Tri Hita Karana. The
appreciation of the value of Tri Hita
Karana influences the perception of
Balinese people towards water resources because
12
it is considered an element of purification. Water
has always been respected, appreciated, and
even an important ingredient in every religious
ceremony.
In everyday life, water is considered the
source of life for the agrarian Balinese
people. Therefore, the management of water
resources is handed over to authorized
institutions. The institution in question can
be in the form of formal institutions, such as
Subak and government agencies, or informal,
such as indigenous groups.
Subsequently, the organization created
regulations to ensure equitable water usage
and the long-term preservation of water
reserves. The Balinese develop their own
set of customs, known as “awig-awig,” to
maintain peace and adhere to the Tri Hita
Karana philosophy. Furthermore, awig-awig
controls the sustainability of the natural
world. As demonstrated by the subordinate
system, mutual collaboration among societies
is likewise based on this conventional rule.
Subak sebagai Manifestasi
Tri Hita Karana
Dalam tata kelola sumber daya air untuk
pertanian, masyarakat Bali berefleksi pada
nilai Tri Hita Karana. Penghayatan nilai Tri Hita
Karana memengaruhi persepsi masyarakat Bali
terhadap sumber daya air karena dianggap
sebagai elemen penyucian dan pemurnian. Air
selalu dihormati, dihargai, dan bahkan menjadi
bahan penting dalam tiap upacara keagamaan.
Dalam kehidupan sehari-hari, air dianggap
sumber kehidupan bagi masyarakat Bali yang
agraris. Oleh karena itu, pengelolaan sumber air
diserahkan pada institusi berwenang. Institusi
yang dimaksud dapat berupa institusi formal,
seperti subak dan instansi pemerintah, maupun
informal, seperti kelompok masyarakat adat.
Institusi kemudian mengembangkan aturan
demi mewujudkan pemanfaatan air yang
adil dan pemeliharaan sumber air secara
berkelanjutan. Masyarakat Bali menciptakan
sendiri berbagai aturan adat (awig-awig) untuk
mencapai keharmonisan sesuai filosofi Tri
Hita Karana. Awig-awig adalah struktur bagi
sistem sosial Bali yang mengontrol perilaku
masyarakat agar senantiasa menjaga kesucian
pura dan tempat sakral lainnya. Selain itu, awig-
awig juga mengatur soal kelestarian alam.
Aturan adat ini juga menjadi landasan bagi kerja
sama antar masyarakat seperti yang terlihat
dalam sistem subak.
 Pelinggih used for worship God. Located
at the edge of the rice field, usually at the
entrance of the water into the field.
T h e s u b - i n s t i t u t i o n p ro m o t e s e q u i t y,
fairness, and access guarantees when
m a n a g i n g a n d u s i n g wa te r re s o u rc e s
following environmental conditions,
according to Tarigan (2016). The Tri Hita
Karana manifestation is most easily seen in
its most visible form as Subak. The practice
of irrigation water management is based on
norms established by the subjects to promote
peace. Traditionally, subjects are autonomous
entities with complete autonomy over how
much water is used, how crops are grown,
and how disputes are resolved. Subsidiary
organizations can also handle irrigation
pipeline construction and maintenance (Yekti
et al., 2017).
13
Kelembagaan subak memegang prinsip
kebersamaan, keadilan, dan keterjaminan akses
dalam pengelolaan dan pemanfaatan sumber
daya air sesuai kondisi lingkungan (Tarigan,
2016). Subak adalah bentuk manifestasi Tri Hita
Karana yang paling nyata dan dapat diobservasi
dengan jelas. Praktik pengelolaan air irigasi
dilakukan dengan berlandaskan norma yang
dibuat sendiri oleh krama (anggota) subak agar
mencapai keharmonisan. Secara tradisional,
subak sebenarnya adalah lembaga independen
yang memiliki kebebasan penuh untuk mengatur
penggunaan air, pola tanam, serta penyelesaian
sengketa. Organisasi subak juga bisa mengatur
perihal pembangunan dan pemeliharaan saluran
irigasi (Yekti et al., 2017).
 Parhyangan Aspect (God)
Balinese believe the greatness of Ida Sang
Hyang Widhi Wasa (God) will give life to the
world. Humans have limitations; a medium is
used to express devotion or respect for Ida
Sang Hyang Widhi Wasa. Respect is expressed
through offerings or ceremonies (yadnya)
based on a sincere, selfless attitude.
Another way to express gratitude to the
Creator is through agricultural ceremonies that
serve as offerings. Since all that the Balinese
people enjoy comes from His benevolence,.
Agricultural ceremonies are also a legacy of
the ancestors. Thus, it is the Balinese people’s
responsibility to implement and maintain it.
Subak, a religious socio-agrarian institution
in Bali, has historically prioritized ritual
ceremonies based on the Hindu religious
14
system. Morality and tatwa are also the
foundations of ritual rites. A person’s belief
in adopting Hinduism is based on the divine
teaching known as tatwa. As opposed to
morality, which is the fundamental code of
ethics for acting morally in public.
The close influence of Hinduism in Subak, Bali,
is seen in numerous ceremonies carried out by
its members. Farmers’ ceremonies are highly
essential in Subak’s life.
Aspek Parhyangan (Tuhan)
Masyarakat Bali meyakini akan kebesaran
Ida Sang Hyang Widhi Wasa (Tuhan) yang
memberikan hidup dan kehidupan di dunia.
Karena manusia memiliki keterbasan, maka
digunakanlah suatu media untuk menyatakan
rasa bhakti atau hormat kepada Ida Sang Hyang
Widhi Wasa. Hormat itu diungkapkan melalui
media persembahan atau upacara (yadnya)
yang didasari oleh sikap tulus tanpa pamrih.
Persembahan dalam bentuk upacara pertanian
tersebut juga menjadi sarana untuk menyampaikan
syukur kepada Sang Pencipta. Karena rahmat-
Nya merupakan sumber dari segala sesuatu yang
dinikmati oleh masyarakat Bali.
Upacara pertanian juga merupakan warisan
dari leluhur. Maka merupakan suatu kewajiban
bagi masyarakat Bali untuk melaksanakan dan
melestarikannya.
Subak sebagai sebuah organisasi sosio agraris
religius di Bali selalu mengutamakan upacara
ritual yang dijiwai oleh sistem religi agama
Hindu. Upacara ritual juga didasari oleh tatwa
dan susila. Tatwa adalah ajaran ketuhanan
yang mejadikan landasan keyakinan seseorang
dalam memeluk agama Hindu. Sedangkan
susila adalah tata dasar berkehidupan atau
beretika dalam berinteraksi di masyarakat
dengan berlandaskan kebaikan.
Eratnya pengaruh agama Hindu dalam subak
di Bali ditunjukkan dalam berbagai upacara
yang dilakukan oleh anggotanya. Upacara yang
dilakukan oleh para petani merupakan kegiatan
yang sangat penting dalam kehidupan subak.
The religious activities carried out are a
reflection of gratitude to Dewi Sri as a
manifestation of Ida Sang Hyang Widhi
Wasa (God). Balinese farmers give thanks
because the goddess has bestowed
prosperity on them.
Ceremonies are held from the start of rice
planting until the conclusion of harvesting. The
religious ceremonies express thanks to Dewi Sri,
a manifestation of Ida Sang Hyang Widhi Wasa
(God). Balinese farmers express appreciation
since the goddess has bestowed riches on them.
Water is regarded as exceedingly important
and a gift from God. As a result, Subak holds
a particular celebration to commemorate the
existence of water, known as the mendak toya
(fetching water) event.
Furthermore, Kutanegara and Putra (1999)
state that subak cannot be separated from
water (irrigation). Hinduism in Bali places a
high value on water. Balinese Hinduism is
sometimes referred to as the Tirta religion (Holy
Water religion). The majority of Bali’s population
practices this type of Hinduism.
Dewi Sri statue as a landmark of Jatiluwih.
Upacara-upacara dilakukan sejak sebelum
menanam padi hingga saat memasukkan
panen ke lumbung. Aktivitas keagamaan yang
dilaksanakan merupakan cerminan dari rasa
syukur kepada Dewi Sri sebagai manifestasi Ida
Sang Hyang Widhi Wasa (Tuhan). Para petani
Bali mengucap syukur karena sang dewi telah
menganugerahkan kemakmuran kepada mereka.
Air dianggap sangat bernilai dan merupakan
karunia dari Tuhan. Oleh karena itulah, subak
menyelenggarakan upacara khusus untuk
menghormati keberadaan air, yaitu upacara
mendak toya (menjemput air).
Selanjutnya Kutanegara dan Putra (1999)
mencatat bahwa subak tidak bisa dilepaskan
dengan air (irigasi). Agama Hindu di Bali sangat
menghormati keberadaan air. Oleh karena itu,
agama Hindu Bali dikenal pula sebagai agama
Tirta (agama Air Suci). Ini merupakan bentuk
agama Hindu yang dipraktikkan oleh mayoritas 15
penduduk Bali.
 Balinese believe that water represents the
existence of the Vishnu, one of the incarnations
of the One God who is revered as the world’s
custodian of life. While the wife of Lord Vishnu is
Dewi Sri, The goddess is also associated with rice.
Water and rice plants are respected by Balinese
farmers. Their respect was expressed through
ceremonies that were held on an annual and
continuous schedule during each planting
season cycle.
Religious elements in the farming system are
shown in the list below:
• The use of wariga to determine a good day to
start planting
• Religious rites are implemented according to
the types and phases of the whole agricultural
process, beginning with soil cultivation and
ending with the mantenin ceremony (keeping
rice in the barn).
16 • There are many Subak temples or holy places.
Pura Luhur Tirta Empul is a place
to fetch holy water to start a
series of Subak ceremonies in
the Pakerisan area
Masyarakat Bali percaya bahwa air sebagai
wujud dari Dewa Wisnu, salah satu manifestasi
dari Tuhan Yang Maha Esa yang dipercaya
sebagai pemelihara kehidupan di dunia.
Sedangkan istri dari Dewa Wisnu adalah Dewi
Sri. Sang dewi ini juga dikaitkan dengan padi.
Para petani Bali menghormati keberadaan air
dan tanaman padi. Rasa hormat itu diwujudkan
dengan berbagai upacara yang dilaksanakan
secara rutin dan siklus yang terus berulang
dalam satu musim tanam.
Unsur-unsur keagamaan dalam sistem pertanian
dapat dilihat dari beberapa hal, seperti:
• Penggunaan wariga untuk menentukan hari
baik dalam memulai menanam.
• Pelaksanaan upacara keagamaan menurut
jenis dan tahapannya untuk keseluruhan proses
pertanian, mulai dari mengolah tanah sampai
upacara mantenin (menyimpan) padi di lumbung.
• Adanya beberapa pura subak atau tempat suci.
Determining the best day to begin farming
activities based on the Balinese calendar.
Farmers are hampered by water supply;
therefore, selecting excellent days has become
less rigorous over time. Farmers, on the other
hand, avoid performing agricultural chores on
particular days, such as prewani, ingkel wong,
pasah, or odalan Dewi Sri.
Subak features a number of Subak temples
where rituals can be held.
• Ulun Suwi Temple, or Ulun Empelan Temple,
is generally built near an empelan, or primary
water source, as a site of adoration for God in
His representation as God of the Water (Vishnu).
• The Bedugul Temple, located in the center of
Subak rice fields, was created to worship God
as Dewi Sri, the goddess of fertility.
• Ulun Carik Temple (Sanggah Catu). This
temple is often constructed simply in each
area of Subak.
There are 16 ritual ceremonies performed
individually and together, ranging from irrigation
water collection rituals to post-harvest ritual
rites. Additionally, all Subak members participate
in a ceremonial rite. There is also a Subak ritual
rite performed with other Subaks at temples
near dams, lakes, and other water sources. In
addition, farmers perform rituals on their rice
fields. Essentially, every time farmers conduct
activities in their fields, they always do rites first.
Subak engages in different ceremonial actions
as part of his cultural customs.
Penghitungan hari baik untuk memulai aktivitas
bertani dilakukan dengan menggunakan
kalender Bali. Seiring dengan berjalannya waktu,
penghitungan hari baik tidak seketat dulu,
pasalnya petani terbentur masalah ketersediaan
air. Meski demikian, para petani menghindari
hari-hari tertentu seperti prewani, ingkel wong,
pasah atau odalan Dewi Sri dalam melakukan
kegiatan pertanian.
Untuk melaksanakan upacara pada subak,
pada umumnya subak memiliki beberapa pura
subak seperti:
• Pura Ulun Suwi atau Pura Ulun Empelan yang
umumnya dibangun di dekat empelan atau
sumber air utama sebagai tempat pemujaan
Tuhan dalam manifestasinya sebagai dewa air
(Dewa Wisnu).
• Pura Bedugul, dibangun di tengah-tengah
hamparan persawahan subak, sebagai tempat
pemujaan Tuhan dalam manifestasinya sebagai 17
Dewi Sri atau dewi kesuburan.
• Pura Ulun Carik atau Sanggah catu. Pura
ini umumnya dibangun secara sederhana di
masing-masing areal anggota subak.
Ada 16 kegiatan upacara ritual yang dilakukan
secara individu maupun bergotong royong,
mulai dari ritual pengambilan air irigasi sampai
upacara ritual pascapanen. Selain itu, juga ada
upacara ritual yang dilakukan seluruh anggota
di tingkat subak. Ada pula upacara ritual subak
yang dilakukan bersama subak-subak lain di
pura yang berada di dekat bendungan, danau
dan sumber air lainnya. Di samping itu, petani
juga melaksanakan ritual pada lahan sawahnya
masing-masing. Pada dasarnya, setiap kali
petani akan melaksanakan kegiatan di lahan
sawahnya, maka mereka selalu melakukan
kegiatan ritual sebelumnya. Berbagai kegiatan
ritual tersebut merupakan praktik budaya yang
dilakukan oleh subak.
Ulun Carik Temple is generally built simply in each
subak member’s rice field area, where rituals are
carried out in their respective rice fields.
 There are 16 ritual ceremonies performed by the farmer in Subak

Mapag Toya Ngendagin/ memungkah/ Pengwiwit/ngurit Nuasen nandur

Before starting to flow rice nuasen tedun Preparing seedling Transplanting of
field. Fetch holy water from Starting to flow rice field work. To wish to the seedlings. To wish to
Pura Luhur. Pray to God for To have permission from the God for having good have good transplanting
enough irrigation water for God (Fertility God living on the seedling before and good growth of
farming. ricefield) that farmer is transplanting process seedlings transplanted
preparing the land for planting

Ngulapin Ngeroras Mubuhin Neduh/Ngebulanin

After transplanting of
seedling and there are
seedling damage. To wish
18 to the God in order that the
rice crop will grow well
After 12 days After 15 days of rice. After 35 days of rice.
transplanting. To wish Pray to God so that the Pray to God so that the
to the God in order rice plants can grow rice plants can grow
that the rice crop will abundantly abundantly
grow well

Nyungsung/Ngiseh Biukukung/Miseh/ Nyiwa Sraya Ngusaba/Ngusaba

/Ngelanus/Dedinan
After 42 days of rice.
Pray to God so that the
rice plants can grow
abundantly
Ngiseh After the rice blooms nini/ Mantenin
After 70 days of rice. evenly in the fields. Pray Dewi Sri
Pray to God so that the to God so that rice plants On the eve of harvest.
rice plants can grow can continue to grow Pray to God for a
abundantly abundantly and produce bountiful crop
a good harvest

Mebanten manyi Ngerasakin Mantenin Ngerestiti/

At Harvest time.
Memohon kepada
Tuhan agar
pelaksanaan panen
dapat berjalan dengan
lancar
After harvest. Expressing After storaging harvested Nangkluk merana
gratitude to God that the rice. To say thanksgiving If there is vulnerable
harvest has gone well and to the God in which diseases. To wish the
starting the process of farmer could storage the God in order that there
getting ready for the harvested rice is no past and
following one diseases any more
A ritual or ceremony performed by the farmer
in SubakIn addition, the Pekelem ceremony is
held each year. This ritual is performed in order
to preserve water supplies and to pray to God
to ensure that water is always available. During
the Pekelem rites, sacrifices are presented.
Sacrifices might take the form of ducks,
chickens, dogs, or buffalo. Jatiluwih Village
believes that Lake Tamblingan in Buleleng
Regency is the primary source of water for
agriculture. As a result, the Pekelem Subak
Jatiluwih ritual takes place near the lake.
Subak members and authorities continue to
execute a variety of religious ceremonies.
Jatiluwih Village believes that Lake
Tamblingan in Buleleng Regency is the
primary source of water for agriculture.
Foto: Wikipedia
Selain itu, ada upacara Pekelem yang
dilaksanakan setiap tahun. Upacara ini dilakukan
dalam rangka pelestarian sumber-sumber air
dan memohon kepada Tuhan agar air selalu
tersedia. Pada upacara Pekelem, kurban
dipersembahkan. Kurban-kurban tersebut
dapat berupa itik, ayam, anjing, hingga kerbau.
Menurut kepercayaan di Desa Jatiluwih, sumber
air utama bagi pertanian berasal dari Danau
Tamblingan di Kabupaten Buleleng. Maka
upacara Pekelem Subak Jatiluwih pun dilakukan
di danau tersebut.
Rangkaian upacara ritual keagamaan tersebut
masih terus dilaksanakan oleh para anggota
dan pengurus subak.
19
 Pawongan Aspect (Human)
Pawongan is an organization that establishes a
subak irrigation system and promotes harmonious
relationships among subak members.
Subak, being an independent entity, has
regulations that regulate how its members
conduct organizational operations. These
laws serve as recommendations to prevent
departures from their obligations and
responsibilities, as well as the exercise of their
rights. The management and members of the
subak must comply with all regulations.
The rules that apply in the subak organization
are known as awig-awig subak. The application
of awig-awig subak is expected to create
peace and order in the subak environment.
If there are administrators or members who
violate it, sanctions will be imposed.
20
The format and substance of awig-awig differ
widely between subaks. Well, each subak has
its own unique characteristics. Generally, awig-
awig subak contains regulations for activities
that members are not permitted to engage in.
This includes all types of punishments inflicted
on its violators.
Subak members normally follow all current
reg u lat ions a nd a re h ig h l y terri f ied of
repercussions if they break them. Farmers
have sentiments of humiliation, particularly
if they are sanctioned with water cuts for a
certain length of time.
Furthermore, farmers are afraid that the
harvest will fail if they violate the rules. “If
someone breaks the rules, believe it or not,
it will be a failure,” said Wayan Mustra (53),
Pekaseh Subak Jatiluwih.
Aspek Pawongan (Manusia)
Pawongan menandakan adanya organisasi yang
mengatur sistem irigasi subak serta hubungan
harmonis antara anggota subak.
Subak sebagai suatu lembaga yang otonom
memiliki ketentuan-ketentuan yang mengatur
para anggotanya dalam melakukan kegiatan-
kegiatan organisasi. Ketentuan-ketentuan
tersebut menjadi pedoman agar tidak
terjadi penyimpangan-penyimpangan dalam
melaksanakan tugas dan tanggung jawabnya
serta dalam menggunakan hak-haknya. Semua
ketentuan itu harus dipatuhi oleh pengurus
maupun anggota subak.
Aturan-aturan yang berlaku dalam organisasi
subak dikenal dengan sebutan awig-awig
subak. Penerapan awig-awig subak ini
diharapkan dapat menciptakan ketenteraman
dan ketertiban di lingkungan subak. Bila ada
pengurus atau anggota yang melanggarnya,
ada sanksi yang akan dijatuhkan.
Format dan isi awig-awig sangat bervariasi
antara subak yang satu dengan lainnya. Pasalnya
setiap subak mempunyai kekhasannya masing-
masing. Pada umumnya awig-awig subak
memuat ketentuan-ketentuan yang berkaitan
dengan hal-hal yang tak boleh dilakukan oleh
para anggota. Termasuk segala bentuk sanksi
yang dikenakan terhadap pelangggarnya.
Para anggota subak umumnya menaati segala
aturan yang ada dan sangat takut akan sanksi
bila melanggar aturan. Para petani pun memiliki
perasaan malu apalagi jika sampai terkena
sanksi berupa pemutusan air selama jangka
waktu tertentu.
Selain itu, petani takut bila terjadi gagal panen
jika mereka melanggar awig-awig subak. “Kalau
ada yang melanggar aturan, percaya atau tidak
percaya, pasti panennya gagal,” ungkap I Wayan
Mustra (53), Pekaseh Subak Jatiluwih.
 21

Subak is also based on togetherness and kinship.

Without the spirit and spirit of mutual cooperation
among farmers, it is impossible for an independent
farmer irrigation organization to be realized.
 Those who commit breaches are frequently
revealed publicly during Subak meetings.
Include the type of punishment that must be
enforced on him.
The management structure of the Subak
organization varies according to the scale of
the rice fields and the number of members.
For example, in Subak Jatiluwih, there are
Pekaseh (subak head), Penyarikan (writer),
and Kesinoman (director). This Kesinoman is
responsible for delivering information from
Pekaseh to Subak members.
Generally, Subak members are divided into
three groups, namely:
1. Krama pengayah (active member). They
are Subak members who actively participate
in Subak activities. Examples include mutual
aid in maintaining and repairing Subak
22 infrastructure, religious rites performed by
Subak, and Subak gatherings.
2. Krama pengempel or krama pengoot
(passive member). For some reason, the
passive subak members are not actively
involved in subak activities. But instead,
they pay with a quantity of rice (or money),
called a sampler. The size of these bearings
is usually agreed upon in subsequent
meetings before the growing season.
3. Krama leluputan (special member). Special
members are released from a number of
subaccount duties. This is a result of the roles
they play in society. Stakeholders include,
for instance, bendesa adat (traditional village
leaders), perbekel (village chiefs), pinandita in
a temple, or sulinggih (pedanda).
Siapa yang melakukan pelanggaran biasanya
diumumkan secara terbuka dalam rapat subak.
Termasuk bentuk sanksi yang harus dikenakan
kepadanya.
Susunan kepengurusan organisasi subak
bervariasi sesuai dengan luas area persawahan
dan jumlah anggotanya. Misalnya di Subak
Jatiluwih, ada pekaseh (kepala subak),
penyarikan ( juru tulis), dan kesinoman
( juru arah). Kesinoman ini bertugas untuk
menyampaikan informasi dari pekaseh kepada
para anggota subak.
Pada umumnya, anggota subak dibedakan
menjadi 3 kelompok, yaitu:
1. Krama pengayah (anggota aktif). Mereka
adalah anggota subak yang secara aktif
terlibat dalam kegiatan-kegiatan subak.
Misalnya gotong royong pemeliharaan dan
perbaikan fasilitas subak, upacara-upacara
keagamaan yang dilakukan oleh subak, dan
rapat-rapat subak.
2. Krama pengempel atau krama pengoot
(anggota pasif). Karena alasan tertentu, anggota
pasif subak tidak terlibat secara aktif dalam
kegiatan di subak. Namun sebagai gantinya,
mereka membayar dengan sejumlah beras (atau
uang), yang disebut pengoot atau pengampel.
Besarnya pengoot ini biasanya disepakati dalam
rapat subak menjelang musim tanam.
3. Krama leluputan (anggota khusus). Para
anggota khusus dibebaskan dari berbagai
kewajiban subak. Hal ini disebabkan karena
mereka memegang jabatan tertentu di dalam
masyarakat. Contohnya pemangku (pinandita
di sebuah pura), bendesa adat (pimpinan
desa adat), perbekel (kepala desa), ataupun
sulinggih (pedanda).
 23

Subak activities are based on the

spirit of mutual cooperation or mutual
assistance, mutual trust and respect.
 In addition to the subak awig-awig, members
have meetings to establish agreements. Subak
meetings in Jatiluwih Village take place once a
month. One of the meeting’s goals is to hear
farmers’ issues or complaints. In addition,
subak meetings are organized to establish the
timing of rituals and the optimum day to begin
village planting. The group also decided on
the sorts of crops that should be grown and
how gotong royong should be implemented to
maintain the irrigation network.
In order for pla nting activities to work
smoothly, they require cooperation among
m e m be rs , w h ic h s h ows a h a rm o n io u s
relationship in society, especially among
subak members. For example, in order to get
clean water for the field, the subak members
must clean the irrigation channels together.
Subak activities are founded on the principles of
24
mutual collaboration, support, trust, and respect.
Subak is likewise built on community and
kinship. An independent farmer irrigation group
cannot exist without the spirit of gotong royong
among farmers. Similarly, if there is no feeling of
community and mutual trust, it is impossible to
conduct collective activities in Subak.
Subak activities are founded on the principles of
mutual collaboration, support, trust, and respect.
Subak is likewise built on community and kinship.
An independent farmer irrigation group cannot exist
without the spirit of gotong royong among farmers.
Aktivitas-aktivitas subak dilandasi oleh semangat gotong royong atau tolong-
menolong, saling memercayai dan menghargai. Subak juga berasaskan kebersamaan
dan kekeluargaan.
Selain awig-awig subak , para anggota
juga mengadakan rapat untuk mencapai
kesepakatan-kesepakatan. Di Desa Jatiluwih,
rapat subak diadakan setiap sebulan sekali. Salah
satu tujuan rapat tersebut adalah penyampaian
masalah atau keluhan yang dialami oleh petani.
Selain itu, rapat subak juga dilakukan untuk
menentukan pelaksanaan upacara serta hari
baik untuk memulai untuk mulai melaksanakan
pengolahan tanah serta penanaman. Penentuan
jenis tanaman yang harus ditanam serta
pelaksanaan gotong royong untuk merawat
jaringan irigasi juga ditentukan dalam rapat.
Agar kegiatan bertanam dapat berjalan dengan
lancar, dibutuhkan kerja sama antar anggota
subak. Hal ini menunjukkan hubungan yang
harmonis di masyarakat, terutama anggota
subak. Contohnya, agar bisa mendapatkan
air bersih untuk sawah, anggota subak harus
bersama-sama membersihkan saluran irigasi.
Aktivitas-aktivitas subak dilandasi oleh
semangat gotong royong atau tolong-
menolong, saling memercayai dan menghargai.
S u b a k j u g a b e ra s a s ka n ke b e rs a m a a n
dan kekeluargaan. Tanpa adanya jiwa dan
semangat gotong royong di kalangan petani
maka organisasi irigasi petani yang mandiri
mustahil dapat terwujud. Demikian juga halnya
jika tidak ada rasa kebersamaan dan saling
memercayai, kegiatan-kegiatan kolektif sulit akan
terselenggara dengan baik di subak.
Palemahan Aspect (Nature)
Prof. Suamba indicated that Subak was
established due to farmers’ demand for water.
Farmers began by progressively clearing the
forest to make way for rice crops. It eventually
became a rice field with a Subak irrigation
system. Farmers also removed moorland to
create rice fields, which ultimately evolved into
one of the tempek. Tempek, also known as
empelan or munduk, refers to rice fields that
get irrigation water from a single source in a
subak region.
As the tempek grows larger and more difficult
to coordinate, it might develop into a subak.
Subaks that receive irrigation water from a
single source grow into subak gede. Subak
Gede might later grow into a larger institution
known as Subak Agung (Sutawan et al., 1991).
Hills, forest streets, valleys, rivers, or natural
boundaries are the boundaries of Subak.
There is strict separation between village
administration and subak administration in
irrigation matters.
Aspek Palemahan (Alam)
Seperti yang dijelaskan oleh Prof. Suamba,
subak terbentuk karena adanya kebutuhan
petani akan air. Awalnya petani sedikit demi
sedikit membuka hutan untuk dijadikan
persawahan. Maka akhirnya menjadi area
persawahan dengan sistem irigasi subaknya.
Selain itu, petani juga membuka lahan
tegalan menjadi lahan sawah yang kemudian
berkembang menjadi salah satu tempek.
Tempek (empelan atau munduk) adalah
subsubak atau merupakan satu kompleks
persawahan yang mendapat air irigasi dari satu
sumber tertentu dalam suatu areal subak.
Kalau tempek jadi semakin luas wilayahnya
dan sulit dikoordinasikan, maka tempek bisa
berkembang menjadi subak. Subak-subak
yang mendapatkan air irigasi dari satu sumber
akan berkembang menjadi subak gede.
25
Selanjutnya subak gede bisa berkembang
menjadi suatu lembaga yang lebih besar yakni
subak agung (Sutawan dkk, 1991).
Batas-batas subak bisa berupa bukit, hutan,
jalan, jurang atau lembah, sungai, dan batas alam
lainnya yang mudah diidentifikasi. Secara tegas
ada pemisahan antara administrasi desa dan
administrasi subak dalam urusan keirigasian.
Hills, forest streets, valleys, rivers, or natural
boundaries are the boundaries of Subak.
 A subak’s shared water supply can come from
one or more of the following sources: empelan
or dams, springs, leakage, or seepage from the
subak above.
The irrigation network of the Subak system
includes (Sumarta, 1992):
• Empelan, or dam, is a water level-raising
building (weir) or bungas (intake building) .
• Telabah (channels), which consist of :
telabah gede (primary channel), telabah
pemaron (secondary channel), telabahcerik
(tertiary channel), tali kunda (quaternary
channel), pengutangan (sewer),. Telabah
can be an aungan (tunnel) channel when the
channel cuts through the hills.
• Temuku (divider building) consists of: temuku
aya (primary divider building), temukupemaron
(secondary divider building), and temuku cerik
26 (tertiary divider building).
• Complementary buildings consist of :
abangan (gutter), pekiuh (side spillway
building), petaku (building falls), jengkuwung
(water tunnel), keluwung (culvert), titi
(bridge), and telepus (siphon).
• The main facilities of subak irrigation for
each subak member are pengalapan (water
dam), jelinjing (ditch), and cangkangan (a
container or tools to put water into cultivated
rice fields).
Sumber air bersama dari sebuah subak bisa
diperoleh dari satu atau lebih sumber-sumber
berikut: empelan atau bendungan, mata air, tirisan
atau rembesan dari subak-subak di atasnya.
Jaringan pengairan pada sistem subak meliputi
(Sumarta, 1992):
• Empelan atau dam, ini merupakan bangunan
peninggi muka air (bendung), bungas
(bangunan pengambilan).
• Telabah (saluran) yang terdiri atas: telabah
gede (saluran primer), telabah pemaron
(saluran sekunder), telabah cerik (saluran
tersier), tali kunda (saluran kuarter),
pengutangan (saluran pembuangan). Telabah
dapat berupa aungan (terowongan) apabila
saluran menembus perbukitan.
• Temuku (bangunan bagi) terdiri dari: temuku
aya (bangunan bagi primer), temuku pemaron
(bangunan bagi sekunder), dan temuku cerik
(bangunan bagi tersier).
• Bangunan pelengkap terdiri dari: abangan
(talang), pekiuh (bangunan pelimpah samping),
petaku (bangunan terjun), jengkuwung
(gorong-gorong), keluwung (urung-urung), titi
(jembatan), dan telepus (siphon).
• Fasilitas yang utama dari irigasi subak
untuk setiap petani anggota subak adalah
berupa pengalapan (bendungan air), jelinjing
(parit), dan sebuah cakangan (satu tempat
atau alat untuk memasukkan air ke bidang
sawah garapan).
 27

Temuku to control and divide water flowing.

 If there are two or more cakangan next to
each other in a rice field site, the height of the
cakangan corresponds to the subak irrigation
facilities. This implies that the ease and fluidity
with which water flows into each farmer’s rice
fields are consistent. Farmers, on the other
hand, may accept variations in cakangan hole
width as long as they correspond to the size of
their rice fields. Subak members work together
to create, maintain, and manage the usage.
How do you figure out how much water each
farmer gets? For each area of rice fields, the
amount of water is based on the number of
ayahan, which means “seed distribution.” The
number of workers, or “ayahan unit,” that Subak
members use to do things like fix up houses,
do studies, or do other things.
One ayahan is equal to one wit tenah. One
ayahan is equal to one with tenah. This means
28
that a seed weighing approximately 25 kg
acquires one unit of water.
One ayahan is equivalent to one wit tenah. This
means that the seeds weigh little more than
25 kg when water is supplied by a single unit.
One unit of water corresponds to one tektek.
Tektek is the only provider of air conditioning
in Subak. A single tektek is a large amount of
water that has been displaced by a surface
with a diameter of 8–10 cm and a height of
around 1 cm. A single tektek is not always the
same as another subak. One tektek is often
defined as an inch of palm length from the tip
of the thumb to the tip of the extended little
finger. The land area required for about 25 kg of
seeds is 0.3–0.5 hectares.
Farmers get a share of water under the Subak
system based on the deliberation established
by member debates, or krama Subak. Water
distribution adheres to the Tri Hita Karana concept.
Jika di suatu lokasi bidang sawah terdapat dua
atau lebih cakangan yang saling berdekatan
maka ketinggian cakangan-cakangan tersebut
adalah sama. Hal ini berarti kemudahan
dan kelancaran air mengalir masuk ke
sawah masing-masing petani sama. Namun
perbedaan lebar lubang cakangan masih
dapat ditoleransi yang disesuaikan dengan
perbedaan luas bidang sawah garapan petani.
Pembuatan, pemeliharaan, serta pengelolaan
dari penggunaan fasilitas irigasi subak
dilakukan bersama oleh anggota subak.
Lalu bagaimana menentukan jumlah air yang
diperoleh oleh setiap petani? Pembagian air
untuk setiap petak sawah sesuai dengan jumlah
ayahan atau pembagian benih (wit). Satuan
ayahan artinya satu satuan tenaga kerja (orang)
yang harus dikeluarkan bila anggota subak
mengadakan aktivitas, misalnya memperbaiki
telabah, bangunan bagi atau aktivitas lain.
Satu ayahan sama dengan satu wit tenah.
Ini berarti benih seberat kurang lebih 25
kg memperoleh air satu unit. Satu unit air
sama dengan satu tektek (kecoran). Tektek
merupakan satuan dasar pembagi air di subak.
Satu tektek adalah banyaknya air yang mengalir
lewat penampang berlebar kurang lebih empat
jari tangan atau 8-10 cm, dengan kedalaman
sekitar 1 cm. Satu tektek tidak selalu sama untuk
subak satu dengan subak lainnya. Kadang-
kadang satu tektek dipakai panjang rentang
ujung ibu jari dengan ujung jari manis. Ukuran
lahan yang memerlukan sekitar 25 kg benih
adalah 0,3- 0,5 Ha.
Melalui sistem subak, para petani mendapatkan
bagian air sesuai dengan ketentuan yang
ditetapkan oleh musyawarah dari anggota atau
krama subak. Pembagian air juga dilandasi oleh
filosofi Tri Hita Karana.
 29
Renewable energy electricity generating turbines (top) from Subak
irrigation flows to be used by local village residents.
 With the rules regarding water distribution, water
theft is rare. In addition to not wanting to violate the
rules, farmers are also afraid of the “guards” of
tempek or subak. “The guard is usually in the
form of a Bedugul temple built in the middle of
rice fields. Although the temple is a building, it
is considered a ‘guard’ by farmers,” added Prof.
Suamba.
If there are multiple subak in close proximity and
one of them lacks water, the subak collaborates
to share water.
The notion of fairness is also highlighted in the
distribution of water among Subak members. As
a result, Subak members continue to consider
deliberatively adding this tektek unit to their
agreement. This increase takes into consideration
both the closeness of irrigated rice fields and the
soil’s porosity.
30 Rotational water distribution is used when the
flowing water is inadequate to irrigate the whole
rice field area in one subak. Subak is divided into
smaller sections known as tempek. For example,
Subak Jatiluwih has seven tempek. Furthermore,
a cycle of providing water to each tempek is
maintained. A patelik, or pangliman, is generally in
charge of supervising the water rotation pattern.
In addition to the rotation, the Subak system is
also known as the arrangement for providing
water with the Nyorog system, or nugel
bungbung. In this approach, planting time
does not coincide. The wide Subak is divided
into three blocks or areas (upper, middle, and
lower). The upstream rice field region receives
water first (known as ngulu). The rice fields in
the center get water after the upstream portion
has completed farming the land (known as
maongin). Furthermore, the most downstream
rice field region receives water after the middle
subak has completed cultivating the land
(known as ngasep). The difference in water
feeding for each component is between 2 and
4 weeks.
Dengan adanya aturan mengenai pembagian
air, pencurian air jarang terjadi. Selain tidak
mau melanggar aturan, petani juga takut akan
“penjaga” tempek atau subak. “Penjaga itu
biasanya berupa pura Bedugul yang dibangun
di tengah-tengah hamparan sawah. Meski
pura adalah bangunan, itu dianggap sebagai
‘penjaga’ oleh petani,” tambah Prof. Suamba.
Bila ada beberapa subak dalam jarak yang
berdekatan dan salah satunya mengalami
kekurangan air, maka subak bekerja sama untuk
saling berbagi air.
Prinsip keadilan juga ditekankan dalam
distribusi air antar anggota subak. Oleh
karena itu satuan tektek ini masih ditambah
dengan kesepakatan para anggota subak
m e l a l u i m u syawa ra h . Pe n a m b a h a n i n i
mempertimbangkan jauh dekatnya sawah
yang diairi serta porositas tanah.
Apabila air yang mengalir tidak cukup untuk
mengairi seluruh area sawah dalam satu
subak, maka pemberian air dilakukan dengan
cara rotasi. Subak dibagi-bagi menjadi bagian-
bagian yang lebih kecil yang disebut tempek.
Contohnya di Subak Jatiluwih ada 7 tempek.
Selanjutnya diadakan rotasi pemberian air pada
masing-masing tempek. Pola rotasi biasanya
diawasi oleh patelik atau pangliman (petugas
yang ditunjuk untuk mengawasi pergiliran air).
Selain dengan cara rotasi, pada sistem subak
juga dikenal pengaturan pemberian air dengan
sistem nyorog atau nugel bungbung. Pada
sistem ini, waktu tanam tidak bersamaan. Subak
yang luas dibagi menjadi 3 blok atau bagian
(hulu, tengah dan hilir). Area sawah yang berada
di hulu mendapat air paling dahulu (disebut
ngulu). Area sawah yang berada di tengah
memperoleh air setelah bagian hulu selesai
mengolah tanah (disebut maongin). Selanjutnya
area sawah yang paling hilir memperoleh air
setelah subak bagian tengah selesai mengolah
The planting cycle is typically determined by the
amount of water available during the season.
During the rainy season, farmers grow rice
simultaneously. During the period of drought, water
availability decreases, and the planting schedule
is organized (nyorog or nugel bumbung) or on a
rotation basis (gadon).
The Subak organization arranges the schedule
and planting cycle details. For example, from
sowing rice seeds (ngurit) to planting rice seeds
(nandur) until the end, all types of rice can be
planted. Types of rice that are planted are
Su ba k orga nizations reg ulate pla nting
schedules and patterns in detail. For instance,
the restrictions on rice seed sowing (ngurit), the
duration of rice planting (nandur), and the final
date, along with the varieties of rice permissible
for planting, are long-lived rice, or Balinese rice
(tebek taun), and short-lived rice (tebek cicih). This
planting pattern arrangement is outlined in awig-
awig or by agreement (perarem) after a members’
meeting (paruman) before rice planting is carried
out. If the farmer violates this agreement, the
awig-awig subak or perarem will apply sanctions
(Norken et al., 2015).
tanah (disebut ngasep). Perbedaan pemberian
air masing-masing bagian berkisar antara 2
sampai 4 minggu.
Dalam hal pengaturan pola tanam, umumnya
sangat bergantung pada ketersediaan air yang
tergantung dari musim. Pada musim hujan
dilakukan penanaman padi secara serempak
(kerta masa). Sedangkan di musim kemarau
dan air berkurang, dilakukan pengaturan jadwal
penanaman (nyorog atau nugel bumbung) atau
dengan sistem bergilir (gadon).
Organisasi subak mengatur jadwal dan pola
tanam secara rinci. Misalnya, batas waktu
mulai menyemai benih padi (ngurit), batas
waktu mulai menanam padi (nandur) sampai
batas akhirnya, termasuk jenis padi yang
boleh ditanam. Jenis padi yang ditanam adalah
padi berumur panjang atau padi Bali (tebek
taun) dan padi dengan umur pendek (tebek
cicih). Pengaturan pola tanam ini dituangkan 31
dalam awig-awig atau dengan kesepakatan
(perarem) setelah dilakukan melalui rapat
anggota (paruman) sebelum penanaman
padi dilakukan. Bila kesepakatan ini dilanggar
maka petani bersangkutan akan dikenai sanksi
sesuai dengan yang diatur dalam awig-awig
subak atau perarem (Norken dkk, 2015).
Rotational water distribution is
used when the flowing water is
inadequate to irrigate the whole
rice field area in one subak.
 Maintaining Subak
Sustainability
32
L
and conversion is one of the threats
to Subak’s sustainability. For example,
land conversion has occurred mostly
in North Kuta, Mengwi, and Abiansemal
sub-districts (Pemkab Badung, 2017).
The conversion of land into built-up land
primarily takes the form of green open areas,
rice fields, and moorland (plantations). Some
land conversion also occurred in forest and
riparian areas. According to the Badung Regency
Government report, the conversion of rice fields
in Badung is around 70 hectares per year.
Several regulations were developed to handle
the issue of land conversion. “For example,
in Subak Jatiluwih, awig-awig added a ban on
selling agricultural land,” Mustra said. Mustra also
hoped that the government would participate
in the land sale and transfer. “If there is a ban
on building buildings in the basement for sub-
members, then the government should not build
there,” he said.
Mempertahankan
Kelestarian Subak
Alih fungsi lahan menjadi salah satu ancaman
bagi kelestarian subak. Misalnya alih fungsi yang
terjadi sebagian besar di Kecamatan Kuta Utara,
Mengwi, dan Abiansemal (Pemkab Badung,
2017). Lahan yang berubah fungsi menjadi lahan
terbangun sebagian besar berupa daerah terbuka
hijau, sawah, dan tegalan (perkebunan). Sebagian
alih fungsi lahan juga terjadi di daerah hutan dan
sempadan sungai. Menurut laporan Pemkab
Badung, alih fungsi lahan sawah di Badung sekitar
70 Ha per tahun.
Untuk mengatasi masalah alih fungsi lahan,
berbagai aturan dibuat. “Misalnya dalam awig-
awig Subak Jatiluwih, ditambahkan larangan untuk
menjual lahan pertanian,” Mustra menjelaskan.
Sebagai pekaseh, Mustra juga berharap kerja
sama pemerintah soal penjualan dan alih fungsi
lahan ini. “Bila ada larangan mendirikan bangunan
di persawahan bagi para anggota subak, maka
pemerintah pun sebaiknya tidak membangun di
sana,” tambahnya.
In addition to settlements,
rice fields serve both
tourist and economic
purposes.
In addition to settlements, rice fields serve
both tourist and economic purposes. Prof.
Suamba voiced his hope: “Although some Bali
residents sell their land, they now regret losing
their forefathers’ inheritance. So, I hope this
prevents future land transactions.”
Meanwhile, the Subak Lestari initiative, which
began in 2016, works to preserve Subak.
This initiative focuses on a number of subaks
in Tabanan, which is one of the districts
with huge tracts of agricultural land. Subak
members receive training and are offered
many benefits, including increased rice selling
prices and tax exemptions. According to Prof.
Suamba, the Subak Lestari program is still
active today. He believes that the subaks he
builds will serve as an example for others on
the Island of the Gods.
33
Selain untuk permukiman, lahan sawah juga
beralih fungsi untuk kebutuhan pariwisata
serta komersial. Prof. Suamba mengungkapkan
harapannya, “Meski sebagian masyarakat Bali
menjual lahan sawahnya, kini muncul penyesalan
karena menjual peninggalan leluhur. Jadi, saya
berharap hal ini dapat mencegah alih fungsi
lahan di masa depan.”
Sementara terkait pelestarian subak, ada
program Subak Lestari yang dimulai pada
tahun 2016. Program ini menyasar sejumlah
subak di Tabanan yang menjadi salah satu
kabupaten dengan lahan produktif yang masih
luas. Anggota subak dibina dan diberikan
beberapa kemudahan, seperti harga jual
padi yang lebih tinggi dan dibebaskan dari
pembayaran pajak. Menurut Prof. Suamba,
program Subak Lestari ini masih berjalan
hingga kini. Ia berharap jika subak-subak
binaan itu bisa menjadi contoh bagi subak-
subak lainnya di Pulau Dewata.
 Preserving Subak
The continuity of the Subak system has
faced challenges, particularly over the
last 30 years. Various issues, such as
land use changes, social and economic
transformations, and climate change,
have been identified as factors leading
to the disappearance of some Subak
organizations in urban areas. However,
efforts have been made by various
parties, including Subak members, the
government, educational institutions,
and non-governmental organizations. It
is hoped that through the World Water
Forum 2024, Subak will inspire the world
in the stewardship of water.
Settlements

Land Conversion Socio-Cultural

Land conversion is considered
THREAT the greatest challenge to the
Subak system. However, this
issue is a consequence of various
accompanying factors such as
population growth, uncontrolled
tourism areas, financial burdens on
Climate farmers, and more.
Change
Climate change is
warming the earth
Plant Diseases
and altering rainfall
patterns. Both Warming temperatures are
direct and indirect suspected of increasing
effects pose new the types of plant diseases
challenges to the attacking rice. There is a positive
Subak system. correlation between rising
temperatures and the increase
in pests. Efforts to combat
pests are continuously being
undertaken.
Changes
Population growth forces farming
families to divide their rice fields,
reducing family income. Tourism
creates job opportunities that
attract young people from farming
families. The intense pressure of
living expenses often makes selling
land an unavoidable choice.
Changes in
Water Flow
Shifts in rainfall patterns
affect planting schedules
and water flow levels.
Although this presents a
challenge, some Subaks
are adapting to these
changes.
 Protected rice fields

Rice fields

Protecting Rice Fields

The government has designated 67,774
hectares of Protected Rice Fields for
Bali. Obtaining permits for land-use
changes will be made more difficult for
these protected rice fields.
ACTION
TAKEN
Strengthening
Collaboration
The principle of pawongan strengthens the community to discuss
and find solutions. Collaboration among the community, government,
private sector, and NGOs continues to address the challenges
faced by Subak. One such initiative is the establishment of the
Subak Working Team within the Cultural Preservation Agency
XV. Additionally, Subaks have already been collaborating in water
management through Subak Gede and Subak Agung formations.

Cross-Subsidization from Tourism Capacity Building

Collaboration between tourism and Subak is also For the Balinese, Tri Hita
happening. Revenue from tourism in certain areas can Karana is not just ceremonial
subsidize Subak activities. This reciprocal relationship or an attraction; it is the
positions Subak as a tourist attraction while tourism essence of life. Farmers are
supports the sustainability of Subak. provided with the latest land
cultivation knowledge. Young
people from farming families
also receive training to actively
participate in preserving Subak
 “The existence of Subak is critical because the
agricultural sector is a source for meeting the
community’s primary needs.” Prof. Suamba stated
that if Subak doesn’t engage in empowerment
efforts, the era of globalization will erode its
traditional agricultural organization.
When questioned about young guys who do not
want to be farmers, Mustra and Rai confirmed.
According to both, farmers do not earn as much
money as other professions. If this is the cause
of young people’s lack of interest in farming,
it jeopardizes Subak’s sustainability. Mustra, a
pekaseh in Subak Jatiluwih, advocated paying
farmers’ salaries. Subak Jatiluwih has grown in
popularity as a tourist attraction, demanding
farmers’ efforts to ensure the region’s survival.
Prof. Suamba has different thoughts regarding
the declining interest of young people in working
in the agricultural sector. The number of workers
36 rises along with population growth. On the other
hand, agricultural areas do not increase in size. This
makes young people look for other jobs outside
the agricultural sector.
“Apart from that, there’s the issue of business
capacity. This signifies that a person’s energy or
effort is not completely used while maintaining
rice fields. For example, the average rice field
ownership is 0.3 hectares. How much crop
will be generated from that plot of land in four
to five months? “The energy expended is not
commensurate with the income,” Professor
Suamba noted. If someone works somewhere
else, he is likely to make more money.
Land and building taxes also cause unrest for
farmers. The selling value of the tax object (NJOP)
determines the tax rate. The size of this NJOP
varies between regions. For example, in tourism
areas or economies that have developed, the value
of NJOP is higher. If agricultural land is located in an
area with a high NJOP value, it becomes a burden
for Subak members.
“Eksistensi subak menjadi keharusan karena
sektor pertanian menjadi sumber pemenuhan
kebutuhan primer masyarakat. Jika tidak ada
upaya pemberdayaan terhadap subak, maka
organisasi pertanian tradisional itu akan tergerus
era globalisasi,” tutur Prof. Suamba.
Ketika ditanya perihal pemuda-pemuda yang
tidak ingin menjadi petani, baik Mustra maupun
Rai membenarkan. Menurut keduanya, profesi
petani tidak menghasilkan pendapatan sebanyak
yang dihasilkan oleh profesi lainnya. Bila hal ini
menjadi alasan mengapa para pemuda tidak
berminat untuk bertani, maka kelestarian subak
pun terancam. Sebagai pekaseh di Subak Jatiluwih,
Mustra mengusulkan soal pemberian gaji untuk
petani. Usulan ini diberikan karena Subak Jatiluwih
sudah menjadi daerah tujuan wisata dan petani
harus menjaga kelestarian subak.
Prof. Suamba memiliki pemikiran yang berbeda
perihal menurunnya minat kaum muda untuk
bekerja di sektor pertanian. Jumlah angkatan
kerja meningkat seiring dengan penambahan
jumlah penduduk. Di sisi lain, area pertanian tidak
bertambah luas. Hal ini membuat para pemuda
mencari pekerjaan lain di luar sektor pertanian.
“Selain itu, soal kapasitas usaha. Artinya, tenaga
atau usaha seseorang tidak terserap sepenuhnya
saat mengelola sawah. Contohnya, rata-rata
kepemilikan sawah hanya 0,3 hektar. Berapa
panen yang dihasilkan dari lahan seluas itu dalam
waktu 4 sampai 5 bulan? Tenaga yang dikeluarkan
tidak sebanding dengan pendapatannya,” Prof.
Suamba menjelaskan. Bila seseorang bekerja di
tempat lain, kemungkinan ia akan memperoleh
pendapatan yang lebih besar.
Pajak bumi dan bangunan juga menimbulkan
keresahan bagi petani. Pajak tersebut ditentukan
oleh nilai jual objek pajak (NJOP). Besarnya NJOP
ini berbeda-beda antar wilayah. Misalnya di daerah
pariwisata atau yang perekonomiannya sudah
berkembang, nilai NJOP lebih tinggi. Bila lahan
pertanian berada di wilayah yang nilai NJOPnya
tinggi, hal ini menjadi beban bagi anggota subak.
“In some areas, the government has provided
relief for land and building tax payments,” stated
Professor Suamba. However, like in Jatiluwih
Village, the pekaseh continues to lobby for
subak members to be exempt from paying
taxes on agricultural property.
Water availability is one of the factors that
make up a subak. A lack of water poses a
threat to the sustainability of Subak. Damage
to dams or irrigation channels can impact the
distribution of water to the rice fields. This
was experienced by Subak Jatiluwih. Mustra
said that there was damage to the irrigation
channel at Gunung Sari Dam. This dam is
located at the top of Jatiluwih Village.
“The water supply from Gunung Sari Dam has
been shut off for a long time. He added that
the dam has not been repaired since 2021.
According to Mustra, subak members attempted
to rebuild the broken dam, but the results were
not satisfactory. They need assistance from the
government to restore the dam.
Tree roots have a crucial role in maintaining
w a t e r a v a i l a b i l i t y i n t h e s u r ro u n d i n g
environment. Cutting down trees can have an
impact on Subak’s water sources. The cutting
down of several large trees occurred in Jatiluwih.
“It takes years for trees to grow large enough
to maintain water availability,” Rai stated. If tree
felling continues, it could have an impact on
Subak’s water supply. Without water, Subak is
like a human without blood.
Water availability is one of the
factors that make up a subak.
A lack of water poses a threat to the
sustainability of Subak.
Ketersediaan air menjadi salah satu faktor pembentuk subak.
Jika air tidak tersedia, maka kelestarian subak pun terancam.
“Di beberapa wilayah, pemerintah sudah
memberikan keringanan untuk pembayaran
pajak bumi dan bangunan,” tutur Prof. Suamba.
Namun seperti di Desa Jatiluwih, pekaseh masih
mengupayakan agar anggota subak tidak perlu
membayar pajak untuk lahan pertanian.
Ketersediaan air menjadi salah satu faktor
pembentuk subak. Jika air tidak tersedia, maka
kelestarian subak pun terancam. Bila bendungan
atau saluran irigasi rusak, maka hal tersebut bisa
memengaruhi distribusi air ke sawah-sawah. Hal ini
dialami oleh Subak Jatiluwih. Mustra menuturkan
bahwa ada kerusakan saluran irigasi di Bendungan
Gunung Sari. Bendungan ini terletak di bagian atas
Desa Jatiluwih.
“Air yang mengalir dari Bendungan Gunung Sari
sudah terputus lama. Ini yang belum diperbaiki sejak
2021,” ungkapnya. Menurut Mustra, anggota subak
sudah berupaya untuk memperbaiki bendungan
yang rusak itu namun hasilnya tidak maksimal. 37
Mereka membutuhkan bantuan dari pemerintah
untuk memperbaiki bendungan tersebut.
Akar pohon memiliki peran krusial dalam
mempertahankan ketersediaan air di lingkungan
sekitarnya. Bila pohon-pohon ditebang, ini
dapat memengaruhi sumber air untuk subak.
“Beberapa pohon besar ditebang di Jatiluwih.
Padahal dibutuhkan waktu bertahun-tahun agar
pohon tumbuh besar dan bisa mempertahankan
ketersediaan air,” kata Rai. Bila penebangan pohon
terus terjadi, hal ini bisa memengaruhi pasokan air
untuk subak. Tanpa air, subak seperti manusia
tanpa darah.
 Subak is also made up of agricultural land.
The 1960s saw Indonesia implement a green
revolution. The aim of the green revolution was to
enhance the food supply. The Green Revolution in
Indonesia also produced results in the form of rice
self-sufficiency for 5 years (1984–1989).
Unfortunately, this green revolution has negative
impacts in the long term. For instance, farmers
rely heavily on pesticides and chemical
fertilizers. “The use of pesticides and chemical
fertilizers reduces soil fertility and kills soil fauna.
“In the end, plants become susceptible to
disease,” explained Prof. Suamba.
Organic farming is one approach to mitigating
the harmful consequences of the green
revolution. However, transitioning to organic
farming is not simple. “It takes time to recover
soil fertility. Aside from that, organic agricultural
yields are lower than non-organic rice harvests.
38 So, how can we encourage farmers to transition
to organic farming, which produces less?”
Professor Suamba discussed the green
revolution and organic farming.
Subak which is designed to be
sustainable tourism can support the
sustainability of Subak itself.
Lahan pertanian juga merupakan salah satu
komponen subak. Indonesia menerapkan
revolusi hijau (green revolution) pada tahun
1960-an. Revolusi hijau dilakukan untuk
meningkatkan pasokan pangan. Revolusi
hijau di Indonesia pun membuahkan hasil
berupa swasembada beras selama 5 tahun
(1984-1989).
Sayangnya, revolusi hijau ini memiliki dampak
negatif dalam jangka panjang. Misalnya
ketergantungan petani akan pestisida dan
pupuk kimia. “Penggunaan pestisida dan
pupuk kimia ini menurunkan kesuburan tanah
dan mematikan fauna tanah. Pada akhirnya,
tanaman menjadi rentan terkena penyakit,” jelas
Prof. Suamba.
Salah satu cara mengatasi dampak negatif
dari revolusi hijau ini adalah pertanian
organik. Namun untuk beralih ke pertanian
organik itu tidak mudah. “Butuh waktu untuk
mengembalikan kesuburan tanah. Selain
itu, hasil panen dari pertanian organik itu
tidak sebanyak panen padi non organik. Jadi,
bagaimana caranya mengajak petani untuk
beralih ke pertanian organik yang hasilnya lebih
sedikit?” Prof. Suamba menjelaskan perihal
revolusi hijau dan pertanian organik.
As an observer of Balinese agriculture and farmers,
Prof. Suamba began practicing organic farming
around 5–6 years ago. Despite the lower yield,
organic rice is of far higher quality than non-
organic rice. “It tastes better,” he said triumphantly.
Prof. Suamba proposed organic rice certification
to pique farmers’ interest in organic agriculture.
Certified organic rice may sell for a high price on
the market. Organic farming will progressively
improve soil fertility.
Subak and agriculture are two of the most
fundamental and important aspects of Balinese
culture, and both must be preserved. What will
become of Balinese culture if subak, agriculture,
and rice fields disappear?
Land conversion is considered the
greatest challenge to the Subak system
Sebagai pengamat pertanian Bali dan petani, Prof.
Suamba mulai mempraktikkan pertanian organik
sekitar 5-6 tahun yang lalu. Meski hasilnya lebih
sedikit, kualitas beras organik sangat berbeda
dengan beras non organik. “Rasanya lebih enak,”
ungkapnya dengan bangga.
Agar petani tertarik untuk melakukan pertanian
organik, Prof. Suamba menyarankan soal sertifikasi
beras organik. Jika beras tersebut mendapatkan
sertifikat organik, maka bisa dijual dengan harga
tinggi. Bila pertanian organik diterapkan, perlahan
tapi pasti, kesuburan tanah pun akan kembali.
Subak dan pertanian merupakan salah satu
landasan dan bagian integral dari kebudayaan
Bali yang perlu dijaga kelestariannya. Bila subak,
pertanian, dan sawah menghilang, bagaimana
nasib kebudayaan Bali kelak?