Balinese Hindu Women

Segara, I Nyoman Yoga

doi:10.2991/aicosh-19.2019.38

Cited by 3 publications

(3 citation statements)

References 10 publications

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“…The strong patriarchal norm in Indonesia contributes to women's social problems 25 , especially Balinese-Hindu women. The patriarchal system arises as the center of Balinese society's social structure through patrilocal and patrilineal religious and customary traditions 26 . The system pressures married Balinese-Hindu women to have children, especially a son as an heir, and to continue the husband's family's lineage 26 .…”

Section: Discussion/conclusionmentioning

confidence: 99%

“…The patriarchal system arises as the center of Balinese society's social structure through patrilocal and patrilineal religious and customary traditions 26 . The system pressures married Balinese-Hindu women to have children, especially a son as an heir, and to continue the husband's family's lineage 26 . The emphasis on having a son causes some women to add to the number of children they have with the hope that the next child will be a boy 27 .…”

Section: Discussion/conclusionmentioning

confidence: 99%

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Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia

Titisari,

Swandewi,

Warren

et al. 2023

Gates Open Res

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Background: As a Hindu-majority province in Indonesia, Bali presents a unique and distinctive culture. Patrilocal (purusa) marriage and patrilineal inheritance as a continuation of the patriarchal system puts a man in the key role as a family successor. Having a son is a priority for a married couple in Balinese society. As a consequence, Balinese women experience several constraints related to their economic productive, reproductive, and adat (ritual) roles. When a family does not have a male heir, their daughter is pressed to find a spouse willing to accept sentana (matrilocal) marriage. This secondary form of marriage brings another complication for Balinese-Hindu women and does not necessarily relieve their submissive position. This research analyzes Balinese-Hindu women’s perspectives on their marriage experiences and fertility decisions. Methods: The data was collected in two areas representing rural (Banjar Tumbakasa in Gianyar) and urban (Banjar Biaung in Denpasar) locations in Bali Province, Indonesia from November 2019 to February 2020. Primary data was based on in-depth interviews of six rural and six urban married Balinese-Hindu women. Results: This qualitative inquiry into Balinese women's experience of the marriage system and fertility options in urban and rural Bali revealed varying degrees of social expectation to provide male descendants for their families. At the same time, economic burdens still haunt them in this development era, and have conflicting implications for family size. Their stories of purusa (patrilocal) and sentana (matrilocal) marriage were complex, being strongly associated with customary law (adat) in traditional society. Paradoxically, however, it was rural women in the study sample who disproportionately opted for the sentana arrangement and limitation of family size. Conclusions: This study explores women's fertility aspirations, notably regarding son precedence. It problematizes the sentana marriage alternative as a solution to lighten the expectations and burdens affecting women.

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Section: Discussion/conclusionmentioning

confidence: 99%

Section: Discussion/conclusionmentioning

confidence: 99%

Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia

Titisari,

Swandewi,

Warren

et al. 2023

Gates Open Res

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“…The woman will be treated differently by her core family. And also, the woman should use polite language to communicate with her family and her parents (Segara, 2019).…”

Section: Introductionmentioning

confidence: 99%

Analysis of the Language Used by Inter-Caste Marriage (Nyerod) of Balinese Women in Communicating with Their Family

Astari

Padmadewi

Dewi

2023

Journey

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This study aims to analyse the language used by Balinese women who have inter-caste marriages (Nyerod) in their communication with their families. A phenomenological technique was applied in this study. Serokadan Susut Bangli is the location of the research. The data was gathered in two ways: through observation and interviews. During observation and interviews, the researcher took notes. The objects of study were (1) the language used by men's families to communicate with Balinese women; and (2) the language used by Balinese women to communicate with their families before and after marriage. Three Balinese women were the subjects. The data was examined following the procedure described by Miles and Huberman, which included reducing the data, interpreting the data, and drawing a conclusion. The result showed differences in the language used, where the men's families use low-level Balinese or Basa Bali Biasa to communicate with Balinese women of inter-caste marriages (Nyerod). The language used by Balinese women to communicate with their families before marriage was Basa Bali Madia, and after marriage, they used the polite Balinese language or Basa Bali Alus.

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Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia

Titisari,

Swandewi,

Warren

et al. 2024

Gates Open Res

View full text Add to dashboard Cite

As a Hindu-majority province in Indonesia, Bali presents a unique and distinctive culture. Patrilocal (purusa) marriage and patrilineal inheritance as a continuation of the patriarchal system puts a male in the key role of family representative and successor. Having a son is a priority for a married couple in Balinese society. As a consequence, Balinese women experience several constraints related to their economic productive, reproductive, and adat (ritual) roles. When a family does not have a male heir, their daughter is pressed to find a spouse willing to accept sentana (daughter succession) marriage. This secondary form of marriage brings another complication for Balinese-Hindu women and does not necessarily relieve their submissive position. This study analyzes Balinese-Hindu women’s perspectives on their marriage experiences and fertility decisions in patrilineal society in changing rural and urban conditions. The data was collected in two areas representing rural (Gianyar) and urban (Denpasar) locations in Bali Province, Indonesia from November 2019 to February 2020. Primary data was based on in-depth interviews of six rural and six urban married Balinese-Hindu women. This qualitative inquiry into Balinese women's experience of the marriage system and fertility options in urban and rural Bali revealed varying degrees of social expectation to provide male descendants for their families. At the same time, economic burdens still haunted them in this development era and manifested conflicting implications for family size. Their stories of purusa and sentana marriage were complex because it has strongly associated with customary law (adat) in traditional society. Paradoxically, this study found that it was predominantly rural women who opted for the sentana arrangement and expressed a preference for smaller family sizes. This study explores women's fertility aspirations, notably regarding son precedence. It problematizes the sentana marriage alternative as a potential solution to alleviate the expectations and burdens placed on women.

show abstract

Balinese Hindu Women

Cited by 3 publications

References 10 publications

Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia

Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia

Analysis of the Language Used by Inter-Caste Marriage (Nyerod) of Balinese Women in Communicating with Their Family

Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia

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