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  • BALI NOW - Napi Nika BASAbali Wiki? Sareng Putu Eka Guna Yasa miwah Nyoman Clara Listya Dewi  + (Putu Eka Guna Yasa, executive director of Putu Eka Guna Yasa, executive director of BASAbali Wiki, together with Clara Listya Dewi, communications coordinator of BASAbali Wiki, visited Bali TV to introduce many of its programs related to Balinese language, literature, culture, and public participation to the Balinese people.blic participation to the Balinese people.)
  • Rahwana  + (Rahwana is an antagonist in the Ramayana sRahwana is an antagonist in the Ramayana story. Rahwana is always depicted as the embodiment of human's anger and sins. Rahwana is a cruel giant. Its existence is as the embodiment of evil which has balanced the earth. Without Rahwana, the earth will never be in harmony between the bad and the good, which we called as Rwa Bineda. However, many of us don't know the other side of Rahwana, that is about its constant promise to glorify the manifestation of Dewi Sri. Well, the government should be able to imitate Rahwana's attitude , keeping the promise which has been said before.ng the promise which has been said before.)
  • Bumi 'Kala and the Guardians'  + (Reflecting on the nature of Time and our rReflecting on the nature of Time and our relationship to the Earth and Spirit through a conceptual journey. Ref exhibition guide </br></br>https://sawidji.com/2022/12/13/kala-and-the-guardians-a-timely-reflection/</br></br>Kala is known to come with many definitions. Among these are time, death, performing arts, and specific deities in Hinduism, Javanese and Balinese mythologies. Yet, despite the many origin stories, there is a connecting thread that Kala is all of those manifestations. However, in this Collaboration, Kala is our canvas. Here Kala is defined specifically through her manifestation as TIME. </br></br>Kala is experienced through the conceptual portraits of the two Guardians representing our Earthly World and our Spiritual World. The portraits of the Guardians of Earth and Spirit were created through a combination of installations and the photography of Dewi Dian and ManButur Suantara. The paintings of Nyoman Handi respond to the questions and reflections raised by the Guardian portraits.lections raised by the Guardian portraits.)
  • Sawidji Comes Home  + (Sawidji Comes Home is a celebration of ourSawidji Comes Home is a celebration of our new home in the historic part of Plawa Denpasar, with a collection of works from our artist collective. A wonderful exposition of dynamic, multi-disciplinary creative voices. </br></br>We celebrate each individual passion, fixation, obsession, compulsion of each artist that is at the core of their creative drive. What compels them to create in this pure and selfless way. As artists we go through such a personal and intimate process, often filled with some form of struggle in the self, only to give birth to the physical form of an idea. This in itself is a wonder, a powerful seed that nourishes arts’ growth.</br></br>Exhibition Catalogue </br></br>https://sawidji.com/portfolio/sawidji-comes-home//sawidji.com/portfolio/sawidji-comes-home/)
  • Bawi Srenggi  + (Sekaa Teruna Teruni (STT) Widya Dharma SanSekaa Teruna Teruni (STT) Widya Dharma Santi Banjar Bude Ireng, Batubulan Kangin this year made ogoh-ogoh named Bawi Srenggi. The ogoh-ogoh in the form of a giant pig tells of an epidemic. Where it is said that Bawi Srenggi is a powerful giant. He loves Dewi Uma, who is already married to Rambut Sedana. Rambut Sedana, who knew about this, was finally angry, so that a battle broke out with Bawi Srenggi. But because of his magic, he can't die when he hits the ground. Even though his body was scattered. Until one day, Rambut Sedana's magic arrow hit Bawi Srenggi and it flew into the sea. Bawi Srenggi who lost then he swore that wherever Dewi Uma is, that is where Bawi Srenggi is. It turned out that the Bawi Srenggi's tail was cut off, and it turned into a pest/plague.</br>According to the beliefs of Hindus in Bali, Dewi Uma is the embodiment of paddy, or rice, or rice. Where there is rice, there must be pests such as rats and so on. This is also the inspiration for STT Widya Dharma Santi to work on the Bawi Srenggi themed ogoh-ogoh, with the aim of describing the pandemic situation that has occurred over the past two years. And with the hope that this ogoh-ogoh can be implemented later. The Corona virus that has been epidemic since two years ago can quickly disappear cleanly and the government is more reluctant to handle it.government is more reluctant to handle it.)
  • Sang Hanoman  + (Sourced from the story of Ramayana. HanumaSourced from the story of Ramayana.</br>Hanuman is the son of Ida Bhatara Hyang Guru and Dewi Punjikastala. Hanoman is very loyal to Lord Rama. His loyalty is worthy of being an example. An exemplary must have to be a government.</br>Just like Panca Satya (faithful to words, faithful to promises, faithful to deeds and faithful to conscience).</br>Not only different in the mouth, different in the heart. In the end there is nothing</br>Is that true guys?he end there is nothing Is that true guys?)
  • Candidasa sunset  + (Sunset in East Bali Candidasa. Komunitas Photography Karangasem Kalender 2023)
  • Wayang Wong Pura Taman Pule  + (Tari Topeng Wayang Wong at Pura Taman PuleTari Topeng Wayang Wong at Pura Taman Pule. In the moments before the ceremony.., quiet, sombre and unmasked.</br>The next chapter of the Living Maks of Bali: Sacred Wayang Wong of Pura Taman Pule. The portraits taken by ManButur are part of a series in an article 'Dancing Memories of Wayang Wong' by Sawidji Gallery.mories of Wayang Wong' by Sawidji Gallery.)
  • A Graffiti Within  + (The contrasts between the seemingly opposite qualities of poetry and graffiti. A meeting between a philosopher and poet Dr. Mas Ruscitadewi and a street artist 'Istanbul' in Sawidji.)
  • Hindu Women in Political Communication and Gender Studies  + (The role of women in politics is getting mThe role of women in politics is getting more attention, with attention Therefore, women</br>now have an equal position with men. History of participation women's politics in Indonesia is</br>actually a unique reality. Long before his presence Three signs of masculinity are present in</br>Indonesia, namely patriarchy, theology, and hegemony in the 15th century, women's political</br>participation actually colored many important narratives political leadership in Indonesia. Call</br>it, Queen Shima, Tribhuana Tungga Dewi, and Suhita in Hindu-Buddhist times. Queen Kalinyamat in the Islamic era, Cut Nya Dien, Christana Martha Tiahahu, and Nyi Ageng Serang during the turmoil of colonialism. Dewi Sartika and Kartini at the end of colonialism, until Megawati Soekarno Putri in her independence era. Series the length of women's political leadership in both the formal and informal realms This indicates that Indonesian women basically have awareness and participation high politics in fighting for the aspirations of its people.ighting for the aspirations of its people.)
  • Makarya Topong Sareng Kranjang Saking Leluu Plastik  + (The video of SMP Dwijendra Denpasar was maThe video of SMP Dwijendra Denpasar was made on 20th September 2021.There were three students,who made it,they were Kadek Arya Advaitha Dewi,Desak Made Anggia Puteri Linggayu,I Dewa Made Ogan Sastrawardhaya.This video will give little impact to the environment by recyling the once used house waste,tobe hat and bucket from plastic material.</br></br>"Let's manage the garbage from home"ial. "Let's manage the garbage from home")
  • The Function of Beauty Ecolexicon in the Balinese Manuscript Indrani Sastra  + (This article analyses the phenomena of This article analyses the phenomena of language related to the prescription of beauty from Balinese Traditional Manuscript (Lontar) entitled Lontar Indrani Sastra (Indrani Sastra Manuscript). The beauty of recipe in the Lontar Indrani Sastra is an ancestry cultural inheritance which has been already merged with the lives of the Balinese. Bali is famous because has conserved traditional manuscripts that become cultural heritage of the island. This article does not only apply the method of library research and field research but also descriptive qualitative method. The theory that is used to analyze the data is the theory of language functions. The function of beauty ecolexicon in the Lontar Indrani Sastracan be divided into three functions, namely (1) informative function, (2) interactive function, and (3) imaginative function. The informative function relates to various information about beauty prescription plants, body parts that can be treated and methods of treatment. Interactive functions are found through dialogue between Dewi Saci and Rukmini. Similarly, imaginative functions are discovered through the use of metaphors such as crocodile’s calla (panggal buaya) and the Arjuna ecolexicons.panggal buaya) and the Arjuna ecolexicons.)
  • Om Saraswati Ya Namah  + (This Baligraphy work entitled "Om Saraswati Ya Namah" is a mantra to glorify Dewi Saraswati.)
  • Mesiluman Sekonden Mepilih, Ketara Di Suba Mepilih  + (This Ogoh-Ogoh belongs to STT. Windhu SaraThis Ogoh-Ogoh belongs to STT. Windhu Sara Putra Melinggih (Youth Organization) Banjar Melinggih, Payangan entitled "Dewi Manik Jenar" which tells the story of a person who turns into a stealth pig with sharp teeth.</br></br>The gentlemen who are sitting sweetly drinking coffee while reading the newspaper, which is a story while working in that soft, breathable chair ..., I know you have the authority, carry it out well, you said that before being elected, you made many promises, ready to bring change. Lest you only turn into (stealth) The government dares to say that, when caught, it does not dare to budge. Let not you say that in order to appear fanged (potentially) when the fangs are broken one by one. Show your fangs if you dare to speak up, close your mouth (fangs) if you don't dare to run.ur mouth (fangs) if you don't dare to run.)
  • Dharma Pamaculan (Sri Tattwa)  + (This lontar, also known as Sri Tattwa, conThis lontar, also known as Sri Tattwa, contains ceremonial procedures related to rice and rice fields. Like tattwa lontars in general, this lontar does not have a specific writer's colophon.</br></br>There are various ceremonies that must be performed in the rice fields from plowing, planting rice to post-harvest. All of these ceremonies are aimed at obtaining the gift of Goddess Sri as the deity of grains. This lontar also explains various kinds of rice pests and the gods who control them. When rice is affected by a kind of pest, one must eradicate the pest and at the same time worship the ruling god.</br></br>This lontar also mentions monthly ceremonies with different ingredients and are addressed to different gods. There are ceremonies devoted to Lord Baruna, Lord Anantabhoga and Goddess Sri.</br></br>Not only explaining about elaborate offerings, this lontar also contains sacred mantras (spells) chanted during the ceremony. In some parts, it also mentions the amount of Uang Kepeng (Chinese traditional coins) that must be offered in certain ceremonies.</br></br>In this era, not all of the ceremonial sequences in Lontar Dharma Pamaculan are carried out because there has been a change in the harvest period from once a year to three or four times a year. Some of the ceremonial hints in this lontar seem irrelevant in modern times due to different types of rice and changes in the harvest period. What is stated in this lontar is the situation when Balinese people still planted Balinese rice, which had a longer planting and harvesting period.d a longer planting and harvesting period.)
  • Puikin Pelih, Luungan Ojog Pepes Dadiang Tongos Maguna  + (Through the Wikithon Public Participation-Through the Wikithon Public Participation-Bale Banjar contest, I, Ni Kadek Sintia Dewi, am ready to build the spirit of the Balinese people, especially women, so that they can use the bale banjar as a creative space to create, spread, and maintain good ideas. Here are creative ideas that I can give according to the interview in this video:</br></br>All villages in Bali have several places fit according to their functions. One of the common places in the village is the bale banjars. A bale banjar is usually used as a place for villagers, especially for neighbors to meet, gather, and do different things. Bale banjar is also usually used as a place to carry out large-scale activities because the place is usually wide.</br></br>Talking about what can be used from the bale banjar, as I know the bale banjar is usually used as a place to learn to play Balinese musical instruments, to learn how to dance, to conduct competitions, to cook, to make ogoh-ogoh whenever Pangrupukan day approaches, to hold Posyandu (regular healthcare program for mothers and newborns), and so on. However, of all of these activities, not all go on regularly. Some are only done on certain days. On other occassions, the bale banjar looks empty and the fence is tightly closed.</br></br>For the bale banjar to be used optimally by residents, especially by women, there are innovations that can be done. For example, young women can meet every Sunday afternoon to write short stories or poetry in the bale banjar. They can write on their gadgets instead of on papers, following the modern era as it is today. This will enable them to gather and get to know each other and can also develop the potential of the younger generation to write in order to pour out their feelings (emotions) or share their everyday stories to other people. After collecting several works, these can be compiled as an anthology. And if possible, the anthology book can be distributed to schools in the village as a media for student literacy.</br></br>Mothers can take advantage of the banjar bale as a place for monthly social gatherings. There they can meet with other mothers. By doing so, they can reduce their home boredom and they can go for recreation or entertainment in the bale banjar. At the social gathering, there is “jimpitan” money (shared money) that can be used as cash for other useful things with shared benefits.</br></br>Let's use the bale banjar as a place to spread creativity together! as a place to spread creativity together!)
  • Topeng Dalem  + (Topeng Dalem. The King, the Mask and the DTopeng Dalem. The King, the Mask and the Dance.</br></br>Topeng Dalem represents the King, Dalem Waturenggon, associated with the Golden Age of Balinese Kingdom of Gelgel during the 16th century. He is known within this narrative as loving, benevolent and wise. A compassionate King. That is why, according to Kadek Sudiasa, in order to carve and capture the essence of Topeng Dalem is difficult. To capture the calm and gentleness of this King, with what he describes as having a particular softness around the eyes. It is this very subtlety within his character that makes it difficult to capture. He lacks the obvious characteristics that are embodied in Topeng Keras or Topeng Tua.</br></br>For Full article https://sawidji.com/2023/07/19/topeng-dalem-the-truth-of-a-king/23/07/19/topeng-dalem-the-truth-of-a-king/)
  • Topeng Tuli  + (Topeng Tuli is part of Topeng Bondres. It Topeng Tuli is part of Topeng Bondres. It was performed in the past as entertainment during ceremonies and community events. This mask was made by Kadek Sudiasa for 'World Without Sound, an Anthology' Exhibition at Sawidji Gallery.</br></br>"Those who can not hear, do not think lightly or less of them.. because they have something extra, something special that other people may not have. God's creation is full of balance and fairness. If they do not have enough in their power of hearing.. they have something else that is extra that we may not see." ~ Kadek Sudiasaxtra that we may not see." ~ Kadek Sudiasa)
  • Tri Netra  + (Tri Netra are the three magical eyes of LoTri Netra are the three magical eyes of Lord Shiva who can see the entire universe with cudamami in the center in the Saput Leger puppet as a sacred ritual drama. Lord Shiva said my three eyes (Tri Netra) between my forehead there is one more eye, the magical eye that can see all nature is closed with cundamani. Tri Netra as the third eye of Lord Shiva Namely Phalanetra, Agnilocana, and Trolicana which are in the philosophy of Lord Shiva with their attributes.</br>Two left and right eyes symbolize physical activity in the world. The third is in the center of his forehead which represents knowledge (Jnana). It is said that Shiva was engrossed in mingling with His magic, namely Dewi Parwati, who was playing blindfolded, because her eyes were closed by the palms of Goddess Parwati, causing Shiva to find it difficult to see, because Shiva blocked her vision, the world was shaken. Also in the Mahabharata book, the Linga Purana book is also mentioned as offering a different story about the appearance of Shiva's third eye.</br>Lord Shiva's third eye in Tapasya Narada and his arrogance as told in the Shiva Purana, At that time, Lord Shiva said that this place would make the Manmadha mantra ineffective and not work. Narada did not know about this. Vishnu listened to him for a moment and realized that Narada had seen maya – Shiva. He also praised Narada, which made him even more arrogant. This made Narada boast even more not once but many times. Then he asked Vishnu's permission to go and then wandered around the three Lokas. and then wandered around the three Lokas.)
  • Tutur Kumara Tattwa  + (Tutur Kumara Tattwa is an ancient JavaneseTutur Kumara Tattwa is an ancient Javanese text that tells about the birth of Bhatara Kumara, a god who always takes the form of a child. Bhatara Kumara (or Sang Hyang Kemara) is believed by Balinese as a guardian deity for children.</br></br>It is told in this lontar that Bhatara Siwa has a child named Bhatara Kala. Because Bhatara Kala likes to prey on humans, he is given the right to eat children born in Wuku Wayang (the 27th week of Balinese 30-week calendar). Coincidentally, Bhatara Kala's younger brother, Bhatara Kumara, was born in Wuku Wayang, so Bhatara Kala really wanted to eat his younger brother.</br></br>When Bhatara Kala wanted to eat his younger brother, Bhatara Shiva intervened them and said that Bhatara Kumara was still young so he could not be eaten. Then, Bhatara Shiva gave a blessing to Bhatara Kumara so that he would always take the form of a child so that his brother would not eat him.</br></br>Bhatara Kumara was then assigned to herd cattle, but he quickly grew bored. It was there then that Bhatara Shiva gave a lecture on spiritual teachings.</br></br>The important teachings in this Lontar Kumara Tattwa include the nature of the ten faculties which can cause the ten kinds of defilements in one's body and mind (dasamala). This defilement causes eight delusions called astamaya-dewi.</br></br>These eight delusions can be eradicated by the eight types of restraint, which are called Astalingga. In this Tutur Kumara Tattwa lontar it is also stated that there are eight qualities of glory.</br></br>This lontar also discusses liberation and spiritual perfection. Perfection of life can be achieved by observing dasa niyama brata, which is ten actions that reflect one's austerities and self-restraint, namely giving, respecting those who deserve respect, exercising self-restraint, carrying out obligations, controlling lust, eating holy food, fasting, not speaking. carelessly, studying the scriptures and doing holy bathing.ing the scriptures and doing holy bathing.)
  • Laksana Dewi Uma  + (Who here just talks a lot, but there is noWho here just talks a lot, but there is no evidence? There used to be a story that Dewi Uma was in love with Bhatara Shiva. But his love for Lord Shiva is not nonsense. Dewi Uma wanted to lose her chastity in order to get medicine for a stomach ache in the form of an ox gill to be handed over to Lord Shiva. The government should imitate Dewi Uma's behavior, be willing to do good and be willing to sacrifice to defend the people, so that our country is beautiful, just and prosperous. We are citizens of a silent country is that so? uh no! we also have to imitate the good behavior of Dewi Uma.</br>Don't just say that you are willing to sacrifice, but remember to prove it!ng to sacrifice, but remember to prove it!)
  • World Without Sound  + (World Without Sound is an Anthology of artWorld Without Sound is an Anthology of art and thought.With contributions from Putu Suasta, Warih Wisatsana, Made Kaek, Putu Bonuz, Ellen Lane, Made Artawa, Wayan Suastama, Agung Putra, Made Delo Budiarta, Nyoman Handi, Tjandra Hutama, Made Somadita, David Hopkins, Kadek Sudiasa, ManButur Suantara, Sun Rong Fang, Wayan Juniari, Dewi Dian Reich.</br></br>Sawidji has collated together a series of artworks and poetry for this special presentation. It is an anthology. This theme of ‘World Without Sound’ was inspired by the wonderful experiences we had in working together with the Sushrusa Deaf School Community. Not simply about raising awareness about those with differences in our community and sign language. Perhaps even more remarkable, is experiencing the reality of the nature of inclusivity. As a powerful value that nurtures a growing collective empathy.</br></br>Most art exhibitions have one primary objective and that is to feature and highlight artworks and artists. This is by no means very different. However, perhaps the spirit of which this was put together is a little different. Somewhat experimental that it could not be foreseen what will be the result. We invited those in our community, whether it be social, digital or local to participate in a contemplation. To contemplate the concept of ‘Dunia Tanpa Suara’. This translates to ‘World Without Sound’ (though may also be translated to ‘World without voice’). To contribute to this reflection using a creative piece.</br></br>The Spirit of Inclusivity</br></br>Our invitation was done in the spirit of inclusivity. It was not only artists but also other members of the community who felt reflections on this theme were worthwhile. With the time and space, we have available we can only say a heartfelt thank you to everyone. Those whose works and contributions made it possible for us to present this anthology. One for all of our community to enjoy. It is so so very rich with insight and learning. One that is deep with life lessons from all directions of life experiences.</br></br>With such personal freedom and intimacy, everyone came to their private message about their imagine ‘World Without Sound’. For each realisation in every individual, it is a lesson of wisdom, empathy or simply of beauty that we can partake in. </br>ur heartfelt gratitude to everyone who opened themselves and generously shared their time, creations and thoughts with us. We are honoured by the generosity of the talented artists and writers who have come together in this anthology of art and thought, living the very spirit of inclusivity.</br></br>Online Exhibition available for viewing at Sawidji.com https://sawidji.com/2023/04/16/world-without-sound-an-anthology/23/04/16/world-without-sound-an-anthology/)
  • Danu Bratan Temple  + (pura Beratan or Bratan Pura is a large watpura Beratan or Bratan Pura is a large water temple and temple in Bali, Indonesia - the other main water temple being Pura Ulun Danu Batur. This temple complex is located on the northwest bank of Lake Bratan in the mountains near Bedugul, Tabanan Regency. Water temples fill the entire area in the watershed; on the downstream bank there are many small water temples specific to each irrigation association (subak). This temple is actually used for offering ceremonies for the goddess Dewi Danu, the goddess of water, lakes and rivers. Lake Bratan is one of the important lakes in terms of irrigation.he important lakes in terms of irrigation.)
  • Danu Bratan Temple  + (pura Beratan or Bratan Pura is a large watpura Beratan or Bratan Pura is a large water temple and temple in Bali, Indonesia - the other main water temple being Pura Ulun Danu Batur. This temple complex is located on the northwest bank of Lake Bratan in the mountains near Bedugul, Tabanan Regency. Water temples fill the entire area in the watershed; on the downstream bank there are many small water temples specific to each irrigation association (subak). This temple is actually used for offering ceremonies for the goddess Dewi Danu, the goddess of water, lakes and rivers. Lake Bratan is one of the important lakes in terms of irrigation.he important lakes in terms of irrigation.)
  • Dragonfly  + (“Magic is seeing wonder in nature's every “Magic is seeing wonder in nature's every little thing, seeing how wonderful the fireflies are and how magical are the dragonflies.” </br>― Ama H.Vanniarachchy</br>Photography by ManButur Suantara that explores Macro photography, specifically only using natural light in natural environments with no staging.</br></br>The dictionary definition of Macro Photography is simply taking a picture extremely close up, bigger than life-size. </br></br>Macro photography is all about showcasing a subject larger than it is in real life — an extreme close-up of something small. A full-frame insect in a five-by-seven-inch photo and a four-inch product shot of a cornflake go well above life-size: both are examples of macro photography. - both are examples of macro photography. -)
  • Spirit of Legong  + ("My memories of the Legong dance.. growing"My memories of the Legong dance.. growing up I see a lot of paintings of a dancer in costume. I tried to create a photograph of the dance that is like a painting.. but still has the spirit and movement of the dance.." ~Nyoman ‘Butur’ Suantara</br></br>Excerpt from article "Legong Rhapsody, a Dance Through Time" by Dewi Dian Reich.</br></br>We have a series of works by ManButur Suantara that singularly looks at one particular dance. The Legong Dance of Bali, 'Tari Legong Bali'. Balinese culture is full of beauty in so many respects. Wherever you turn you will find something rich and sumptuous in colour and also mystery. Its rituals and ceremony are profoundly deep. It draws the attention of the world. This is not the first time the dances of Bali is the object of art. Images depicting our culture is saturating mainstream media due to its power of influence towards a profitable industry. Tourism. </br></br>On the positive side this means the beauty of Balinese culture is recognised by many. I mention this because I wish to draw attention to something that might be overlooked. There is something really special to reflect on here that would be remiss not to point out. Purely for our artistic discussion. As a series in photography there are interesting aspects that we can learn from.</br></br>Read full article in image reference link.Read full article in image reference link.)
  • Condong and Inclination  + ('Dance is an ancient art that is intrinsic'Dance is an ancient art that is intrinsic to Balis’ creative spirit. One of the many forms of worship its people offer to the Creator. This is something we have in common with many cultures across the world. Forms of traditional dance are a natural and perhaps inevitable manifestation of human creativity. Modelled and tempered to embody our thoughts and philosophies.'</br></br>Looking at the rich heritage in traditional Balinese dance whilst discussing the impacts caused by a primarily commercial audience. Writing an article is one part, but it would not be possible without the full-hearted contributions of those who give fully to a collaboration for this type of project. Sri Apriani shares her experiences and performs the Tari Condong in Sawidji Studio whilst being a muse for a series of portraits by Dewi Dian Reich Exploring faces behind the dance.an Reich Exploring faces behind the dance.)
  • Doa  + ('Doa' is part of a series of images in 'Ka'Doa' is part of a series of images in 'Kala and the Guardians'. A Conceptual Art Collaboration.</br>Reflecting on the nature of Time and our relationship to Earth and Spirit through a conceptual mixed media narrative. A collaborative exhibition with the works of Dewi Dian, ManButur Suantara, Nyoman Handi.</br>Kala & the Guardians Limited Editions presents a selection of works from the second project presented by Sawidji in what has become our conceptual narrative way. Our story grew together from its initial theme to its installation-focused process in Sawidji Studio. From costume design to studio staging, the documentation of its process carries as much of its meaning for us as the final images that we present.ng for us as the final images that we present.)
  • Lost Signal  + ('Lost Signal' is part of Photography Serie'Lost Signal' is part of Photography Series of the same name by Dewi Dian Reich. Writer, artist and photographer.</br>"My Grandfather speaks and walks these streets. He use to hold my hand,</br>My Grandfather is ageless, his vision sharp and wisdom deep,</br>Where is our playground? Why does he stumble?</br>Is it my eyes that are careless of the nails and broken glass that would cut his feet? Or my ears that mute out his voice?</br>Did you not know there are sharp nails and broken glass that would cut his naked feet?roken glass that would cut his naked feet?)
  • Melodious Urban  + ('Melodious Urban' is a new work by ManButu'Melodious Urban' is a new work by ManButur Suantara in response to the theme 'World Without Sound' exhibition Sawidji Gallery.</br></br>Do we relate to noise as a disturbance? Does quiet mean peace?</br></br>Capturing the hustle and bustle of Gajah Mada Street Denpasar, the image was made with multiple exposure techniques. With a combination of 9 images to become one single image. Then there are 25 of these images made up of 9 each.</br>For some people who live on this busy street, the noise is normal for them. To see the loud exhausts of cars and motorbikes and the horns from traffic 24 hours a day. However, when I ask some people who live there, they don't say it is noisy. they say it is normal.</br>It seems like they are conditioned to the environment and are on good terms with the noise. By creating this image I am trying to see the world inverted. To be in this activity and relate to the silence and quiet that some people seem to find there.quiet that some people seem to find there.)
  • Red Chair and the White Room  + ('Red Chair and the White Room is a mixed m'Red Chair and the White Room is a mixed media presentation by exploring social and cultural changes through a symbolic portrait narrative. A Sawidji Collaboration that looks upon current social and cultural changes through a symbolic portrait narrative. With art and photography by D.D Reich and ManButur Suantara. With additional costume and installation support by Juniari and Meliani.</br></br>Excerpt:</br></br>This is not a story about a boy and a girl.. Our portrait story is one of all of us. Each portrait takes us through a transformation. Transformations that are connected and represents a collective reality that we face as a traditional community. Enjoy the Online Narration of this exhibition. </br>https://sawidji.com/2022/08/17/red-chair-and-the-white-room-a-collaboration/-chair-and-the-white-room-a-collaboration/)
  • Silent Wings  + ('Silent Wings' is a sculptural work by con'Silent Wings' is a sculptural work by contemporary artist Putu 'Bonuz' Sudiana accompanied by a verse of poetry. Photography collaboration with Dewi Dian Reich Sawidji Gallery. Artwork is part of group Anthologyy 'World Without Sound' at Sawidji GAllery April 2023. </br>"Silent wings fly through the darkness of the night... stringing hymns on the face of the moon together with silence.." face of the moon together with silence..")
  • The Red Chair and White Room, a Collaborative Online Exhibition  + (A Sawidji Collaboration "This is not a stA Sawidji Collaboration</br></br>"This is not a story about a boy and a girl.. Our portrait story is one of all of us. Each portrait takes us through a transformation. Transformations that are connected and represents a collective reality that we face as a traditional community."</br></br>A mixed photography and multi media presentation exploring social and cultural identity and its changes. Through a symbolic portrait narrative. By Dewi Dian Reich, ManButur Suantara, Ketut Kaprus Jaya.</br></br>In the purity of arts’ expressions, it is needed now even more desperately than before, to serve as a bridge. A bridge to connect people, connect minds as well as to touch hearts. Providing a catalyst. Even perhaps like a conduit that may lead people to raise important questions. To inspire learning and better understanding. Not only for ourselves. But to a wider community as well as the environment in which we live and receive Natures’ many gifts.</br></br>On this note Sawidji Artists invite you to join us, on this day of Independence 17th August, for the online version of our exhibition ‘Red Chair and the White Room’. An exploration of changes social behaviours and its potential impact on cultural identity. Through symbolic representation via a portrait narrative. The Online Exhibition is available below in both English and Bahasa Indonesia.elow in both English and Bahasa Indonesia.)
  • Survivor  + (A collection images in black and white by A collection images in black and white by ManButur dedicated to the meaning and value of Trees. ManButur Suantara interviewed by Sawidji Gallery for the article 'I Hear You Tree'. Part of several discussions regarding the power and contribution of Trees into human lives. As started by artist Made Budiarta in 'Inauguration of Trees'. Made Budiarta in 'Inauguration of Trees'.)
  • Indomitable Beings  + (A conceptual mixed media series by artist A conceptual mixed media series by artist and writer Dian Dewi Reich for Sawidji Collaboration Manus, a Conscious Journey. </br></br>Australian-Indonesian painter and photographer, Dian Dewi Reich, the founder of the Sawidji Artist Collective, finds herself at the very cross-section of Manus, a Conscious Journey’s creative process. As she claims to be equally attracted to the bizarre world depicted by Hieronymus Bosch and the visuals demonstrating philosophical narratives of Balinese religion, we can say that she embodies the spirit of this collective exhibition through her work Indomitable Beings. Presented in three separate themes all interconnected: plants, animals, and humans. Three categories of living creatures on planet Earth, are separated by biological classifications but united in destiny.cal classifications but united in destiny.)
  • Suklu a Portrait #1  + (A portrait of artist Sujana Suklu in a colA portrait of artist Sujana Suklu in a collaboration with Dewi Dian Reich. Exploring the Three Rooms of Art. Art by Interaction in the studio.</br>Sujana Suklu is known as a progressive thinker of contemporary art in Bali. With a pioneering vision that reflects a universal philosophy. Sujana Suklus’ contributions are vast in scope, encompassing multi-disciplinary fields within fine arts, academic and community platforms. Suklus’ academic research explores ways to bring art methodologies into communities cultivating and preserving local wisdom whilst expanding existing skill sets. The beauty of this research is that it has been applied and is actively growing in communities today. is actively growing in communities today.)
  • Dewi Dian Reich, There is Intellectual Stagnation in Balinese Art  + (An interview with Dewi Dian Reich, Founder of Sawidji Artist Collective and Gallery by Mas Ruscita Dewi. May 17th 2023 Bali Post. Looking at the challenges faced by Balinese artists in the face of a changing global and local markets.)
  • Cappucino and Croissants  + (Cappucino and Croissants, 2023 Dewi Dian RCappucino and Croissants, 2023</br>Dewi Dian Reich</br>Fine Art Giclee Print</br>60cm x 100cm</br></br>Cappucino and Croissants is part of a series that take Topeng Tua across different social and urban landscapes. There are references here to traditional identity, suggested tones of displacement and estrangement. The layers of meaning we can unravel here to reflect upon is truly open ended. You may even find humor here. open ended. You may even find humor here.)
  • Dasaksara Hanoman  + (Dasaksara Hanoman Baligraphy consists of tDasaksara Hanoman Baligraphy consists of two forms, namely Kayonan and Hanoman. Dasaksara is described in Kayonan. The Dasaksara are the ten wijaksara that connect the human self (microcosm) and the universe (macrocosm). Dasaksara consists of ten wijaksara, namely Sang, Bang, Tang, Ang, Ing, Nang, Mang, Śing, Wang, Yang. The ten wijaksara come from the eight wianjana characters (sa, ba, ta, na, ma, si, wa, and ya) and two sound characters (a and i). If these ten wijaksara are strung together they form a sentence: sabatai nama siwaya which is a prayer to glorify Dewa Siwa. However, only a few Dasaksara are visible in the kayonan because they are covered by Hanoman's body. Wijaksara seen is Ong, Ang, Ung, Mang, Sang, Bang, miwah Tang.</br></br>Hanoman is a character in the epic Ramayana. Hanuman is the son of Dewi Anjani. Dewi Anjani is an angel who was cursed and born into the world as a female vanara. The curse ends when she gives birth to an incarnation of Siwa's son. Dewi Anjani is married to Kesari. Kesari and Dewi Anjani performed intense meditation to beget Dewa Siwa as their son. Because Kesari and Dewi Anjani were firm in their asceticism, Dewa Siwa granted their request and descended to earth as Hanoman.</br></br>If interpreted, Dasaksara Hanoman Baligraphy is a form of glorification of Dewa Siwa which is manifested in the figure of Hanoman.ch is manifested in the figure of Hanoman.)
  • Embas Sang Anoman  + (Dewi Anjani meditated at Nirmala Lake. OnlDewi Anjani meditated at Nirmala Lake. Only the head is visible. At that time, Bhatara Bayu was flying in the sky. Seeing Dewi Anjani meditating at Nirmala Lake. Bhatara Bayu fell in love and did not realize his semen fell on the taro leaves. Then the taro leaves are blown by the wind and then fall into the lake. Dewi Anjani ate the taro leaves. As long as he meditated, he only ate the leaves that drifted in front of him. Over time, Dewi Anjani became pregnant. She was confused about why she was pregnant, a sign of her husband. He then asked Ida Sang Hyang Widhi (God) for guidance.</br>Bhatara Bayu came down and then recognized the fetus in Dewi Anjani's stomach. Bhatara Bayu said that the fetus would be born in the form of a white monkey. After the baby was born, Dewi Anjani was allowed to return to heaven with her child. Before meditating, Dewi Anjani was an angel named Punjikastala. But the Angel was cursed to become a monkey. She may return to heaven if she has given birth to a child who is a descendant of a bhatara (god).</br>It is said that Dewi Anjani now feels sick to her stomach. Then an angel in heaven came down to help her give birth to her child. A baby in the form of a white monkey was born. After giving birth to a child, Dewi Anjani returned to her beautiful form as an angel.</br>When the baby is born, it is said that the baby can already tell that he is hungry. He asked his mother where to find food. Dewi Anjani showed the place to the east. Red fruits can be eaten. Then the Anoman flew to the east. At that time the sun had just risen. He thought the sun was a fruit as his mother said. The Anoman flew quickly and then swallowed the sun.</br>Lord Indra was very angry to see the sun eat the white monkey. Then he shot Sang Anoman until he fell on the mountain.</br>Bhatara Bayu felt very angry when he learned that his son was hurt by Bhatara Indra. That's what caused Bhatara Bayu to sulk and cause life to be powerless. The earth and everything in it suddenly became limp, and withered from drought. Bhatara Indra begged for forgiveness from Bhatara Bayu. Bhatara Bayu forgave Bhatara Indra. Earth and everything in it is back to normal. Then Lord Brahma and Lord Vishnu gave a gift to Sang Anoman which caused the white monkey to be immune to weapons. the white monkey to be immune to weapons.)
  • Manus, a Conscious Journey  + (Five artists from various fields of art acFive artists from various fields of art active in the Sawidji Artist Collective explore the question ‘what makes us human?’ This is a collaboration titled “Manus, a Conscious Journey” which opened on December 15, 2023, and will be open to the public until February 3, 2024. The exhibition is a Sawidji Collaboration working in partnership with Sudakara Art Space, Sanur, Bali, Indonesia.</br></br>The artists involved in the Manus collaboration are Dibal Ranuh, Made Kaek, Nyoman Butur Suantara, Tjandra Hutama, and Dian Dewi. The five artists who have strong, militant and proven “colours” in their respective fields unite and dissolve in “Manus”.</br></br>Multi-disciplinary art collaboration including painting, sculpture, photography, digital media and film installation art., digital media and film installation art.)
  • Purwa Sanghara  + (Gaguritan Purwa Sanghara is one of the litGaguritan Purwa Sanghara is one of the literary works written by I Gusti Ngurah Made Agung (1876-1906), the seventh king of the Kingdom of Badung who died during the Puputan Badung incident on September 20, 1906. Not only as a knight, he was also a writer. His song, "Ratu Anom", is popular until now and is ingrained in Balinese life.</br></br>Geguritan Purwa Sanghara tells about the advice of the struggle against the Dutch. This geguritan uses the example of the event of the destruction of the Yadu dynasty and the death of the cruel king Kangsa. Here, I Gusti Ngurah Made Agung uses an alliterative figure to represent the Dutch as a giant who wants to attack dharma during the Kaliyuga era.</br></br>This Geguritan was his last work before he died on September 20, 1906 in front of Puri Denpasar. He persistently fought until the end against the Dutch troops who wanted to take over Denpasar (Badung region at that time).ver Denpasar (Badung region at that time).)
  • Green Lizard  + (Green Lizard by ManButur Suantara, exploreGreen Lizard by ManButur Suantara, explores macro photography using only natural light in natural surrounds.</br>The wonderful, beautiful sometimes fearsome world of Nature under the Macro lens is one that is astounding in its own right. To look so closely upon Natures private little gardens that we did not have the privilege to see so closely until recently in history. Visit the macro gallery at https://sawidjistudio.com/gallery/macro-gallery///sawidjistudio.com/gallery/macro-gallery/)
  • Grow  + (Grow by Wayan Suastama by Wayan Suastama. Grow by Wayan Suastama by Wayan Suastama. Original artwork acrylic on canvas, 2022.</br></br>Grow is part of the ‘Farmer Series‘ by Wayan Suastama which expresses a sentimental nostalgia for childhood memories.</br></br>“As a son of a farmer, I miss the simplicity of that environment. These memories play a large part in who we become. Everyday things and routines are typical in the life of a farmer like helping our parents in the fields after we finish school. These memories are the theme of these works. It comes from missing my childhood. Coming from Tabanan,. an area that is known for ‘lumbung bears rice agriculture.”</br></br></br>‘Grow’ is a painting by Wayan Suastama painted in 2022 as part of the ‘Farmer Series’. Since 1995, he has exhibited his works in joint and solo exhibitions at home and abroad. Suastamas’ works often feature female figures, a wide range of colours and textures, as a symbol of the regenerative and creative force. His new series which includes ‘Whispers to the Clouds,’ ( Bisikan Pada Awan) explores in detail the philosophical theme of ‘upstream and downstream’ (Hulu Teben)in our relationship to the balance in Nature and is exhibited in World Without Sound 2023 Sawidji Gallery. World Without Sound 2023 Sawidji Gallery.)
  • Penertiban WNA  + (Honorable, Bali's future leaders, Mr. / MrHonorable, Bali's future leaders, Mr. / Mrs. jury and the audience that I am proud of.</br></br>Om Swastiastu,</br></br> Before I begin my speech, let us offer our puja and praise to God Almighty, because thanks to His grace and grace we can carry out this activity well.</br> </br> As we all know, one of the problems on the island of Bali is the number of foreigners who work illegally and are not recorded on the island of Bali. According to the BBC Indonesia website, a number of posts mention foreign tourists in Bali working illegally by offering photography services, motorcycle training, surfing, haircuts, and selling vegetables. This has made a number of Balinese residents worried that their income space is getting narrower. So how can prospective leaders overcome this? The leaders can conduct routine data collection of every business and MSME in their area of power, if necessary, a comprehensive and routine population data collection is carried out so that illegal elements are immediately caught and followed up. From the sources I read, the central government plans to implement a rule that requires foreigners entering tourism islands such as Bali to pay a non-tax rate of 10$. That way, foreigners who enter Bali can be recorded without exception.</br></br> That's all my speech, sorry for my mistakes, and last I'd say Om Shanti Shanti Shanti Om.d last I'd say Om Shanti Shanti Shanti Om.)
  • I See Fire  + (I See Fire. ManButur Suantara shares his eI See Fire. ManButur Suantara shares his experience and photography of the Ter-Teran fire ritual in the village of Jasri, Karangasem Bali on March 21st 2023. The full account and series of works by ManButur Suantara is published online at sawidjistudio.com/2023/03/31/i-see-fire/ </br></br>This ritual is known as Ter-Teran held in the village of Jasri in Karangasem Regency Bali. This ritual is held to keep the evil spirits away so that the silent day of Nyepi will be able to pass peacefully, quietly and with blessing...</br>Ter Teran is held only once every two years. and this is spontaneous without staging or planning. In other villages, this type of fire war enactment is ritualised whereas the process is a little bit more free-flowing, here in Ter Teran in Jasri. The atmosphere is truly mystical. It is not something planned or scripted. There are not many tourists as this is not a common attraction. There is a wildness about it. It does not look like a demonstration set up to cater to an audience. The sacred energy of this ritual still feels very strong.gy of this ritual still feels very strong.)
  • Her Pose  + (I use the style of a grandmother who is still agile in her old age to make a contemporary portrait photo of her)
  • Preservation of Balinese Culture and Customs  + (I want young people who live in this milleI want young people who live in this millennial generation to be able to preserve Balinese culture and traditions, for example providing dance studio facilities to disguise Balinese who like to dance, provide gamelan for those who like megagames, and so on. As many Balinese people have forgotten their own culture, we would also like to invite them to participate in activities such as dancing, shepherding and carving Balinese carvings so they don't get lost. It is also to invite tourists from abroad to learn about it, because this can also increase the popularity of Balinese culture.crease the popularity of Balinese culture.)
  • Manggala Jagat Momoangkara Panjak Sengsara  + (If you become a king, should what you wishIf you become a king, should what you wish come true? If so, then anyone wants to be king. what does it mean to be a real king? does greed arise when becoming a king?</br></br>Greed is one of the diseases of the heart. They always want more, regardless of whether their way is justified by the rules or not. What is important, what is the need for lust fulfilled.</br></br>Bawi Srenggi really wanted Dewi Sri to destroy everything on earth. Like the example of a manipulative leader, when his wish is not fulfilled, he will use any means to achieve his wish. Of course people will be miserable and self-defeating.</br></br>If you see the end of all forms of greed, it will not end well. all forms of greed, it will not end well.)
  • Review: Bali, 50 years of changes  + (In Bali: 50 Years of Changes: A ConversatiIn Bali: 50 Years of Changes: A Conversation with Jean Couteau, Eric Buvelot and Jean Couteau have produced an intricate, sweeping, and controversial picture of Balinese consciousness, social patterns, and religious life, as well as Bali’s place within the national framework of Indonesia. It is doubtless the most ambitious attempt to present a holistic view of the island since Fred Eiseman, Jr.’s Bali: Sekala and Niskala (1990), or Adrian Vickers’ Bali: A Paradise Created (1989). Yet this is not a historical narrative, or the culmination of years of comprehensive research on a particular topic. Instead we find a series of transcribed conversations between two expatriates: Buvelot, a journalist based on the island since 1995, and Couteau, a renowned writer, social observer and commentator intimately involved with Bali since the 1970s.mately involved with Bali since the 1970s.)