Abstract
Adat regulations in Bali is not only contradict dualism of men and women as purusa pradana, it gives the mipil (registration at village level) to men. Besides this patriarchy system, in marriage especially there is alsowangsa influence; they are the groups of Brahmin, Ksatria, Waisya and Sudra. Each group as Etzioni[1] (1968)suggests taking up different positions in Balinese active society. They are bounded in patterns of banjar with Awig-awig (written agreement), in familial (menyama braya) or clan patterns, and complex marriage engagements. Ategen asuwun is a newly concept of inheritance (2 parts for sons and 1 part for daughters) based on marriage engagement for contemporary Balinese adat regulations. Wangsa system in adat marriage is the impetus of Balinese women’s problems. Marriage is displacing women as limited ninggal kedaton from theirfathers temple to their husband’s temple. Social construction in society has prohibited a high caste/wangsa woman to marry lower caste man (nyerorod marriage). This wangsa system has limited Balinese women’s right to inherit even they are in the same clan and wangsa. As a result, never marriage woman is one of the choise to get her inheritance. In the anuloma marriage where as a high caste man marry a lower caste woman, the concept of limited ninggal kedaton is still taking place and modern familial system has given daughers the one part of tatadan inheritance. However, the anomaly is given to a newly religious converted woman by marriage where is full ninggal kedaton gives no inheritance at all to her. Key words: Balinese women, Intercaste marriage, Inheritance rights[1]Lihat bab 15 pada buku Margareth M Poloma, Sosiologi Kontemporer (Rajawali Pers, 2013) hal 352-373.
Highlights
Perkawinan menjadi satu tahap tersendiri pada masyarakat Hindu di Bali yang mengenal empat fase di dalam siklus kehidupan manusia yang disebut dengan Catur Asrama3
they are the groups of Brahmin
1968)suggests taking up different positions in Balinese active society
Summary
Perkawinan menjadi satu tahap tersendiri pada masyarakat Hindu di Bali yang mengenal empat fase di dalam siklus kehidupan manusia yang disebut dengan Catur Asrama. Bahwa perkawinan di dalam hukum adat Bali tidak hanya memiliki konsekuensi sosial-budaya, tetapi juga juga berkaitan erat dengan aspek religius dan hukum. Perkawinan berkaitan erat dengan tanggung jawab atau kewajiban (swadharma) seseorang terhadap keluarga maupun masyarakat. Status yang diperoleh seseorang dari suatu perkawinan juga ditentukan olehdengan siapa perkawinan tersebut dilakukan dan bagaimana sistem wangsa di Bali sangat menentukan apakah suatu perkawinan dapat diterima atau tidak. Perkawinan juga berkaitan erat dengan aspek religius, yang mana perkawinan baru dianggap sah jika dilakukan berdasarkan agama yang bersangkutan. Perkawinan yang dilakukan oleh seseorang juga menentukan tanggung jawabnya (swadharma-nya) terhadap pura keluarga dan pura desa. Anak laki-laki yang sudah menikah tidak hanya memiliki tanggung jawab terhadap masyarakat adat (krama adat) tempat dia tinggal, tetapi juga memiliki kewajiban melanjutkan persembahyangan di sanggah atau merajan keluarganya
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