commoditized, and promoted Balinese culture and, in so doing, changed it and
changed the way Balinese think about it.” He explains that Balinese became selfconscious about their religious culture as a result and thus developed a relation to it
and re-appropriated it as a defining domestic feature, called ‘Balineseness.’ However,
most of those in the younger bracket unsurprisingly seemed unbothered with such
disassociations, as is characteristic of childhood in general, though Jovan and a few
others at least recognize some differences, for instance, some distinctions between
Indian and Balinese Hinduism. The older interviewees expressed more concern and
need of resolute action to protect their religious and cultural heritage, a greater need
to preserve and enhance their Balineseness.
For Wayan, back in her colorful little garden, her faith is a matter of immediate practice
and discovery. The ants will synergistically work together, the birds will chirp, the frogs
will call, and her cat Seepoo will pounce from the tree, but when it comes time to pay
the gods their respect, the incense will
keep on burning.
Yes, the incense will keep burning
somewhere, it seems, they say. Yet, can
Balinese pay homage to their gods
when their greatest gift is covered with
villas
and
resorts
brimming
with
foreigners, when the gods’ most vital
gift and practice is nothing but a
vestige of fertile times? Scores of tourists seeking soothing vacations will surely seek out
open lands. If and when the rice has been enveloped with concrete, the seminal
question for the rising youth will be: For what will the gods be paid?