Overlapping the Extortion Problem in the Village
Tabloid Nasional. Lately, there has been increasingly discourse on illegal levies, to the extent that OTT occurs at the tourist attraction of Tirta Empul Temple, Bendesa Pakraman Manukaya Let is made a suspect. Why did this happen, it needs further investigation.
Perhaps there are still differences of opinion in determining the conditions in the village. For example the difference between traditional villages and official villages. The levy seems to be a struggle between interest groups in the community. It is also reasonable, because there are uses, benefits in it. This paper hopes to be part of understanding the pros and cons of levies in Pakraman village.
May be described as follows. The approach, from a historical social angle. Whereas in the past, people in Bali adopted a dual system in village government (traditional villages and official villages). During the kingdom, the king's government had implemented the system. At the grassroots, the village community applies a traditional (ancient) system which is commonly known as karaman, prabumian, wewengkon, or village.
On top of that higher powers appear called kings (kingdoms). In the Kingdom of Gelgel the situation was very obvious. So to conduct more intensive supervision, the king placed a representative in the village, known as pembekel or perbekel.
Perbekel served as deputy king, supervising the situation in the village.
At least one pembekel / perbekel will act for the security of the king's power (remember at that time, there were still villagers who did not submit, or fight against the king's rule). A perbekel can guard one or more villages, according to circumstances.
Chancellor or king, does not interfere in the internal affairs of the village administration, the important thing is safe. But in certain circumstances, for security in the village, supradesa (king) power can call upon leaders or villagers who are seen as violating. This can be seen as a seed, the seeds of a dual village system in Bali.
In such circumstances, Dutch officials, researchers, F.A. Liefrinck, conducted research on villages in Bali (1886-1887), citing that the Balinese village which is actually a small republic, has its own laws, rules, autonomous characteristics. The village was independent from power over, running its own government. What is the meaning of the statement, the Liefrinck's findings? Looks hidden under the armpit of the colonial strategy, which began to get hot with the power of the kings who opposed Dutch rule at that time.
Then, in the early part of the 20th century, when Dutch government power was strong in Bali, also outside Bali, for the perpetuation of its rule, the colonial government in Batavia made a decision to overhaul the entire village government system into a whole system in the Indies. urban village system, uniform in the islands.
If the Dutch government succeeded in establishing a uniform form outside Bali, overhauling the traditional villages into a kelurahan system (except one of them in the Minangkabau with the Nagari system), there was an upheaval in Bali, pro-contra emerged for the change. A Dutch figure who defended a Balinese village at that time was a researcher in Balinese villages, V.E. Korn, did not want the form of a traditional village in Bali to be overhauled like other villages in Indonesia, because the traditional village cared for wise values.
A tough upheaval did occur between Korn and the Dutch Governor General in Batavia. Finally a decision was made - an exception occurred - that the traditional village system, tradition in Bali was left alive, as it had been going on.
But at the same time, as a forum for the government to equate the concept of managing the population to the village, the colonial government created an official village system, with the two systems expected to go hand in hand with each other, not mutually insulting. Whatever the motives behind the development plan in such a colloidal context, it should be interpreted as an effort to preserve the traditional village system that is strong in carrying out culture, values of Bali's human wisdom in the future.
Meanwhile, the official village system that was built on the concept of population, territorial uniformity and clear boundaries, ran under the supervision of legislation from the center of the colonial government. It was the beginning of the movement of development with a dual system in village governance in Bali. Customary leaders, traditional village elders are not disturbed in carrying out their traditional duties (religion, sorrow), while official village heads (perbekel) can carry out their duties well under the guidance of the central government. Since the colonial period, an official village head (perbekel) was given a salary in the form of money (guilders) every month. There is no conflict between the customary village and the service, because each has its own domain, but it does not occupy itself.
At the time of independence, local governments in Bali continued to implement a dual system of village government. Until the New Order period, the village system seemed to run safely, along, in a row
Perhaps there are still differences of opinion in determining the conditions in the village. For example the difference between traditional villages and official villages. The levy seems to be a struggle between interest groups in the community. It is also reasonable, because there are uses, benefits in it. This paper hopes to be part of understanding the pros and cons of levies in Pakraman village.
May be described as follows. The approach, from a historical social angle. Whereas in the past, people in Bali adopted a dual system in village government (traditional villages and official villages). During the kingdom, the king's government had implemented the system. At the grassroots, the village community applies a traditional (ancient) system which is commonly known as karaman, prabumian, wewengkon, or village.
On top of that higher powers appear called kings (kingdoms). In the Kingdom of Gelgel the situation was very obvious. So to conduct more intensive supervision, the king placed a representative in the village, known as pembekel or perbekel.
Perbekel served as deputy king, supervising the situation in the village.
At least one pembekel / perbekel will act for the security of the king's power (remember at that time, there were still villagers who did not submit, or fight against the king's rule). A perbekel can guard one or more villages, according to circumstances.
Chancellor or king, does not interfere in the internal affairs of the village administration, the important thing is safe. But in certain circumstances, for security in the village, supradesa (king) power can call upon leaders or villagers who are seen as violating. This can be seen as a seed, the seeds of a dual village system in Bali.
In such circumstances, Dutch officials, researchers, F.A. Liefrinck, conducted research on villages in Bali (1886-1887), citing that the Balinese village which is actually a small republic, has its own laws, rules, autonomous characteristics. The village was independent from power over, running its own government. What is the meaning of the statement, the Liefrinck's findings? Looks hidden under the armpit of the colonial strategy, which began to get hot with the power of the kings who opposed Dutch rule at that time.
Then, in the early part of the 20th century, when Dutch government power was strong in Bali, also outside Bali, for the perpetuation of its rule, the colonial government in Batavia made a decision to overhaul the entire village government system into a whole system in the Indies. urban village system, uniform in the islands.
If the Dutch government succeeded in establishing a uniform form outside Bali, overhauling the traditional villages into a kelurahan system (except one of them in the Minangkabau with the Nagari system), there was an upheaval in Bali, pro-contra emerged for the change. A Dutch figure who defended a Balinese village at that time was a researcher in Balinese villages, V.E. Korn, did not want the form of a traditional village in Bali to be overhauled like other villages in Indonesia, because the traditional village cared for wise values.
A tough upheaval did occur between Korn and the Dutch Governor General in Batavia. Finally a decision was made - an exception occurred - that the traditional village system, tradition in Bali was left alive, as it had been going on.
But at the same time, as a forum for the government to equate the concept of managing the population to the village, the colonial government created an official village system, with the two systems expected to go hand in hand with each other, not mutually insulting. Whatever the motives behind the development plan in such a colloidal context, it should be interpreted as an effort to preserve the traditional village system that is strong in carrying out culture, values of Bali's human wisdom in the future.
Meanwhile, the official village system that was built on the concept of population, territorial uniformity and clear boundaries, ran under the supervision of legislation from the center of the colonial government. It was the beginning of the movement of development with a dual system in village governance in Bali. Customary leaders, traditional village elders are not disturbed in carrying out their traditional duties (religion, sorrow), while official village heads (perbekel) can carry out their duties well under the guidance of the central government. Since the colonial period, an official village head (perbekel) was given a salary in the form of money (guilders) every month. There is no conflict between the customary village and the service, because each has its own domain, but it does not occupy itself.
At the time of independence, local governments in Bali continued to implement a dual system of village government. Until the New Order period, the village system seemed to run safely, along, in a row
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