Microsoft Word - I Nyoman Arthanegara


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CONFLICT AMONG PARTIES IN MODERNIZATION OF ECOSYSTEMS AT 
SUBAKS LOCATED IN BULELENG AND TABANAN REGENCIES OF BALI AT 

IRRIGATED BY SHABA RIVER 
 

I Nyoman Arthanegara1 , I Wayan Ardika2 
Nengah Bawa Atmaja 2, Nyoman Sutawan3 

 

1School for Graduate Study, Udayana University 
2Faculty of Letters, Udayana University 

3Faculty of Agriculture, Udayana University 
E-mail:  nyoman-lppm@centrin.net.id 

 
 

ABSTRACT 
 

Conflict among parties of subak ecosystem  is a conflict of interests resulting from the 
modernization made by political community with regard to the subculture of 
pelemahan of ecosystem. The political and economic communities force 
modernization on the subak  ecosystem  leading to an ideological conflict between 
modernism and the philosophy of Trihita Karana.  Modernism has been responsible 
for the conflict among the parties of ecosystem in palemahan, pawongan and 
parhyangan of the subaks irrigated by Sabha River.  
Participation in group discussion, semi structured interview and transek were the 
methods employed in collecting the data. The triangulation including at least three 
relevant theories was employed for analyzing the data. 

Political communities interfere with the development by applying the theory 
of hegemony. The political community in collaboration with the economic community 
dominates modernization which is sectoral in nature and the planning and 
implementation of the development. Partial development approach, which contrasts 
with the theory of ecosystem (Pollunin, 1996), causes the farming community life 
process and the cultural values existing in the ecosystem of the subak to degrade. The 
interference of the political community in collaboration with the economic 
community with the subak ecosystem is more dominant in the subculture of 
palemahan which is materialistic in nature so that advantages can be obtained by 
science and technology. Consequently, the philosophical values of trihita karana are 
broken. Such a conflict takes place due to the different interests in the subak 
ecosystem , which is full of cultural values for the farming community. Alteration to 
the land status, the imbalance between the cost spent and the yields produced and the 
violation of the growing pattern are responsible for the conflict. 

The institution of subak, which constitutes the realization of subculture of the 
subak ecosystem, is swept aside by the political and economic communities. The 
farming community members that are the members of the subak institution  are made 
not to be facilitated to take part in the development process in the subculture of 
palemahan . Modernization in the subculture of palemahan   of the subak ecosystem 
done by the political and economic communities is beyond the subak institution 
causing it to violate the traditional values of the subak institution which refer to 
togetherness regulated by the subak rules and regulations. Modernization, which is 
done by the political and economic societies by science and technology, breaks the 
unified existence of Trihita Karana in the subak ecosystem environment. 
Modernization in the development of the subculture of palemahan ecosystem 



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degrades the spiritual values attached to the subculture of parahyangan. The 
developmental intervention in the subculture of palemahan done by the political and 
economical communities is not begun from the implementation of the subculture of 
parahyangan. This contrasts with the cultural values existing in the subak ecosystem.  
The conflict of subak ecosystem among the parties results from the failure of 
modernization. The developmental intervention is only done in the subculture of 
palemahan, while the subcultures of pawongan and parahyangan of the subak 
ecosystem are marginalized from their habitats. The failure in developing the 
infrastructure of the subculture of palemahan of the subak ecosystem in the areas 
irrigated by Sabha River results from the fact that the subaks are functioned to be the 
developmental objects. In this case, the theory of participatory can offer solutions to 
the conflict and the developmental failure, especially in the ecosystem of subaks 
irrigated by Sabha River. The reason is that the parties play equal roles in developing 
the environment of the subak ecosystem.  
 
Key word: sustainable, ecosystem, conflik, stakeholder, participatory and eguallity 
 
 
 

 
INTRODUCTION 

 
The objective of using the 

conflict of the ecosystem of the subaks 
irrigated by Sabha River located in 
Tabanan and Buleleng Regencies 
among the Farming, Political, and 
Economical Communities as the title 
of this dissertation is to reveal the 
complexity of the ecosystem occurring 
there. The upper part of the river is 
located in Tabanan Regency, and the 
central and lower parts are located in 
Buleleng Regency. The inexplicitness 
of the data and information concerning 
the subaks irrigated by Sabha River 
has inspired the writer to observe the 
validity of the data and information 
documented at the related 
government’s institutions representing 
the political communities. The number 
of the subak ecosystems spreading 
along the areas irrigated by Sabha 
River available at the related 
government’s institutions varies. The 
writer has been motivated to conduct 
this study in order to get the validity of 
the number of subak ecosystems 
spreading along the areas irrigated by 
Sabha River. 

Intellectually and practically, subak 
refers to a traditional organization 
functioning to arrange water irrigation 
in Bali. This definition has inspired the 
writer to conduct a deep research 
concerning subak. The reason is that 
subak does not only function to 
arrange irrigation water. The writer is 
convinced that subak is rich in sources 
of biotic and abiotic. It is this that has 
inspired the writer to conduct such a 
study as his dissertation. However, 
some problems Why do conflicts take 
place among the political, economic 
and farming communities in the aspect 
of palemahan of the ecosystem of the 
subaks irrigated by Shaba River, How 
do the conflicts among the parties in 
the aspect of pawongan of the 
ecosystem of    the subaks irrigated by 
Sabha River take place, What is the 
implication of the conflicts in the 
aspects of pawongan and palemahan 
on the ecosystem of parhyangan in the 
subaks irrigated by Sabha River. 

The general objectives of the 
study concerning “Conflict among 
Farming, Political and Economical 
Communities in the Ecosystem of the 
Subaks Irrigated by Sabha River” are 



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to find out the dynamics of growth and 
development taking place at the 
regions irrigated by a river in Bali, to 
describe the condition of the elements 
of the subak ecosystem based on the 
values and various activities performed 
along the regions irrigated by Sabha 
River in Bali and  to identify the 
relationship between institutional 
elements, water resources, agro-
economics, and  irrigation technique 
and Trihita Karana. The specific 
objectives of the study are to identify 
the factors causing the conflicts in the 
ecosystem of the subaks irrigated by 
Sabha River; to describe the 
interrelationship among the elements 
in the ecosystem of the subaks 
irrigated by Sabha River; and to map 
out the pattern of relationships between 
the farming communities and God, 
among the members of the farming 
communities, and between the farming 
communities and their environment.  
 

MATERIAL AND DISCUSSION 
   

This study was conducted 
employing participatory method that 
refers to the following principles: a) 
giving priority to what is neglected, b) 
community empowerment, c) the local 
community is the doer and the 
outsiders are the facilitators, d) 
equality, learning from each other and 
appreciating differences, e) 
optimalizing results, f) practical 
orientation, g) sustainability and time 
interval, h) learning from errors, and i) 
ransparency. 
The strength of participatory method is 
situated on how data are collected and 
h analyzed. The data analysis was 
systematically done together with the 
community with the principle of 
triangulation, in which the data and 
information were checked and re-
checked. Triangulation was done 
through diversity in team members, 
sources of information and variation in 

participatory technique and method. 
The diversity in triangulation intended 
is as follows: a) the team members 
were composed of those who are 
multidisciplinary, male and  female,     
locals and outsiders   coming from 
different disciplines of science, b) the 
information sources are: the society, 
location, event or processe. The local 
community’s role is necessary. The 
roles of location, the analysis of 
process and event are too, and c) 
technique and equipment: interview, 
discussion, and transek.         

Triangulation or multi-strategy 
was optically employed using at least 
five types of triangulation. They are 
triangulation of data, triangulation of 
discipline, triangulation of theory, 
triangulation of methodology and 
triangulation of analysis. 
The parties who have interests in the 
subaks irrigated by Sabha River are the 
farming, political and economic 
communities. Historically, the farming 
communities cannot be separated from 
the subak life. While the political and 
economic communities are the parties 
who have interests in the resources. 

The sources forming the subak 
ecosystem, which are investigated in 
the scope of this study, include the 
concept of Trihita Karana, which 
constitutes the forming elements, and 
functions as the ecosystem networks 
among institutionalization, agro-
economics, water resources, and 
irrigation technique. Trihita Karana 
constitutes a boundary frame, and 
binder binding all the realizations of 
every activity done by the farming 
communities around the subak 
ecosystem. All the elements forming 
the subak ecosystem are sorted in the 
concept of Trihita Karana. The 
subculture of parhyangan realizes the 
activities done by the farming 
communities associated to God. Every 
activity done around the subak 
ecosystem starts from the subculture of 



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parhyangan. The subculture of 
pawongan realizes the harmonious 
relationships between man and his 
fellow-beings, and among institutions. 
As a whole, institutionalization, as one 
of the elements forming the subak 
ecosystem, is the real implementation 
of the concept of Trihita Karana. The 
subculture of palemahan constitutes 
the relationship pattern between the 
farmers and their environment around 
the subak ecosystem, which includes 
the relationship between the farmers 
and water resources, agro-economics, 
and irrigation technique, which are 
always in the corridor of religious 
cultural values. The intervention of the 
parties in the subak ecosystem causes a 
clash between local ideology and 
modernism. 

The conflicts over land in the 
areas irrigated by Sabha River take 
place downstream, as the utilization of 
land for irrigation channels that takes 
place at Gerogak Distrik. The parties 
involved in such conflicts are the 
Department of Public Work, Bureau of 
Land Affairs, the farming , and the 
economic communities. The 
Department of Public Work has built 
some irrigation channels to expand the 
farming areas at Gerogak District. For 
this interest, the farmers’ land has been 
freed. The process of freeing the land 
has been done by paying for 
compensation. Some of the 
landowners, in fact, have freed their 
land without any compensation for 
building irrigation channels 

Violation of growing pattern is 
one of the things that have been 
responsible for the conflict that takes 
place among the farming community 
members.  The intervention of the 
political communities in the growing 
pattern aspect is intended to increase 
growing intensity by applying 
technology including the use of  short-
age superior seeds, high dosage 
fertilization and the  three-time a year 

growing frequency.  Wibowo (2007: 
218) states that the growing pattern 
applied by the political communities 
has left every thing traditional and 
meaningful behind. The reason is that 
the three-time growing pattern a year 
has not given any opportunity to the 
land to reacquire its fertility. In 
addition, the three-time growing 
pattern a year has made traditional 
meaningfulness extinct in the subak 
ecosystem. This exceeds the post 
reality and negatively affects the 
environment. The conflict resulting 
from the violation of growing pattern 
has taken place  in the subaks where 
heterogeneous plants are planted. The 
reason is that every type of plants has a 
different need. Grape plantations need 
bigger rates of flow of water. The other 
second crops do too. In addition,   the 
growing pattern among the subaks 
located in the upper part, the middle 
part and the lower part of Sabha River 
has not been facilitated. This has been 
responsible for the conflict taking 
place among the subaks. The 
determination of growing pattern and 
the arrangement of rice and grape 
growing patterns should be 
immediately made, as this has created 
latent conflicts among the farming 
communities in the subak ecosystem 
(DISIMP, 2005, Department of 
Agriculture, 2004). 

Water is one of the resources 
which has been the object of struggle 
among the the parties which have 
interests in it. The subak that is located 
at the upper part of the river and close 
to the water resources dominantly 
control the water. The arrangement of 
doors that are permanently installed is 
dominantly done by the subaks, which 
are located in the upper part. The 
unavailability of irrigation manage 
ment among the related subaks, which 
are bound to awig-awig (local 
regulations) made and approved 



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together, causes the conflict to take 
place among the subaks. 

Competition taking place 
among the parties using the irrigation 
water flowing from one channel 
without any clear regulations 
frequently causes the conflict to 
happen. It is difficult to solve such a 
conflict. The reason is that there is no 
binding that can collectively facilitate 
the water allocation management. The 
subak ecosystem in the areas irrigated 
by Sabha River has not been formally 
organized by a higher subak (subak 
gede). 
The conflict caused by the struggle for 
water resources, in fact, takes place 
between PDAM and the farming 
communities. In a focused-group 
meeting attended by the subaks, it is 
shown that an organization in the form 
of a higher subak (subak gede) is really 
needed. It is hoped that the subak gede 
, as an institution, can facilitate the 
irrigation water management among 
the subaks. 

The subculture of pawongan of 
Trihita Karana in the subak ecosystem 
is in general binding in nature both 
inward and outward. What is meant by 
inward is that it is responsible for the 
pattern of relationship among the 
farmers or karma (members) in an 
institution. All the facilities and 
infrastructures unifying the farmers in 
the subak ecosystem are included in 
the awig-awig (local regulations).  
Such regulations constitute a frame 
limiting and binding the farmers’ 
movement. In this way, any violation 
done by the farmers in a unified 
ecosystem of subak can be minimized. 
So can any violation among the subak-
gede (higher subak) members. What is 
meant by outward is that the members 
should also be responsible for the 
communities existing outside the subak 
ecosystem. The implementation of the 
subculture of pawongan  corresponds 
to the pattern of relationship between 

the farmers  and the communities 
outside the subak ecosystem.  

The development facilitated by 
the political and economic 
communities in the subak ecosystem 
along the areas irrigated by Sabha 
River greatly contrasts with the theory 
of ecosystem. The development in the 
subculture of parhyangan done by the 
political communities is not made 
equal to the development done in the 
subculture of palemahan. Imbalance 
facilitation of the development done by 
the political communities in the subak 
ecosystem has caused the existence of 
cultural values attached to the sub 
culture of parhyangan marginalized.   
In accordance with the theory of 
conflict (Moor, 1996), the imbalance in 
development causes various types of 
clashes which potentially lead to 
conflicts. The parties have not paid any 
attention to the existence of holy 
places belonging to several subaks or 
to the holy places built for the subaks 
located in the same irrigation area. 
They have not paid any attention to the 
rituals performed for the interests of 
the subak ecosystem in the areas 
irrigated by Sabha River either, where 
they have interests. The development 
that is unequally designed viewed from 
ecosystem badly affects the functions 
of the ecosystem network. This means 
that the function and meaningfulness 
of the subculture of parhyangan as the 
network of the subak ecosystem have 
been made damaged.  

 
RESEARCH NOVELTY 

 
 The novelty of this study: First,  
a conflict of land function which is 
caused by the use of the farmers’ land 
for irrigation channels, a conflict of 
growing pattern among the subaks and 
non subak institutions, a conflict of 
water resources among the subaks and 
non subak institions, and a conflict  of 
modernized subculture of irrigation 



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technique which is caused by partial 
approach take place in the palemahan 
sub culture of the subak ecosystem. 
This is not in accordance with the 
farmers’ knowledge and 
philosophically, a clash between 
modernism and traditionalism cannot 
be avoided. 
1. The area of Sabha river are Tukad 

Sabha, Tukad Bakah, Tukad Jehe, 
Tukad Getas, Tukad Panes, Tukad 
Titab, and it has 55 subak. 

2. Palemahan aspect develop by 
economic oriented and base by 
ideology of capitalism, and farmer 
community group did activities 
vase by philosophy of Tri Hita 
Karana, 

3. Modernization is source of latent 
conflict of political community 
with farmer community, and source 
of conflict economic community 
with farmer community. And 
Source of conflict inheren of subak 
and among subak, 

4. Pawongan aspect of subak-subak at 
area of Sabha river like is human 
resourches not touch by develop 

5. ment of political community and 
economic community, 

6. Participatory theory as once alter 
7. native for used solving problem of 

conflict among stakeholder in 
modernization ecosystem subak by 
Sabha river area. 

 
 

RESEARCH CONCLUSION 
 

Modernization in the agricultural 
mechanism has marginalized the 
existence of the traditional agricultural 
equipment in the subak ecosystem. In 
addition, the economic communities 
more dominantly play a role in the 
modernized mechanism of agriculture, 
in which the farmers are treated as 
consumers. The collaboration of the 
political and economic communities 
has marginalized the farming 

communities in the development of 
irrigation infrastructure of the sub 
culture of palemahan. This is called 
collusion that is based on buraucratism 
and technocratism which synergy with 
capitalism referred to by the economic 
communities with the objective that 
great benefit will be gained. The 
modernization in irrigation infra 
structure of the sub culture of 
palemahan has swept the farming 
communities away from their 
environment, and has changed the 
forms of the local symbols created by 
the farmers. The consequence is that 
the transcendent values of the artefak 
realizations of the sub culture of 
palemahan at the subaks irrigated by 
Sabha River have been made to 
disappear. 

The sub culture of pawongan at 
the subaks irrigated by Sabha River 
bound to the awig-awig (local 
regulations) has collided with formal 
regulations, the governmental regu 
lations and the regional regulations. 
The awig-awig is local in naure, while 
the formal regulations are national in 
nature. Interinstitutional conflict has 
been caused by the non-existence of a 
higher subak (subak gede) at the same 
irrigation area and the non-existence of 
an institution arranging the area of a 
river (subak agung). The sub culture of 
Parhyangan has been marginalized in 
the subak ecosystem, because the 
modernization made by the political 
communities have only been done in 
the subculture of palemahan. The sub 
culture of parhyangan has not been 
touched by modernization, making 
modernized infrastructure of the sub 
culture of palemahan considered not to 
have religious values. Because 
spirituality has been neglected by the 
economic and political communities, 
the subculture of paryhyangan has 
been marginalized. The philosophy of 
Trihita Karana has been destructed by 
modernization, resulting a conflict 



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among the parties at the subcultures of 
palemahan, pawongan, and parhya 
ngan.  

 
ACKNOWLEDGEMENT 

 
I would like to take this 

opportunity to express my great thanks 
to Prof. Dr. I Wayan Ardika, MA., as 
my promoter, Prof. Dr. Nengah Bawa 
Atmaja, MA. as co-promoter I and 
Prof. Dr. Nyoman Sutawan, M.Sc., as 
co-promoter II who have attentively 
given me support, encouragement and 
guidance starting from the proposal 
writing to the last process of 
completing this dissertation report. I 
would also like to deliver my high 
appreciation to The Bier Foundation, 
and Rector of Udayana University, 
Director of Post-Graduate Program 
Udayana University and staff, and the 
Head of Cultural Studies Doctorate 
Program of Udayana University and 
staff.       
 

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