Conflict within tri hita karana’s fields: A conceptual review

Abstract

The study on Tri Hita Karana mostly focuses on the application of the concept in particular area. Its lack of conjectural discussion opens opportunities for further research. Specifically, conflict is infrequently embraced, despite the fact that dispute is inevitably part of another Balinese balance concept, namely, rwa bhineda. This paper aims to draft a discourse of THK within the standpoint of cultural sociology by tailoring several concepts to identify the raise and possibility of conflict in Balinese social systems. Thence, the paper first reviews THK literatures to examine research conceptions on THK within Balinese customs. Second, the paper proposes extended THK framework to illustrate how conflict can emerge in Balinese practices and explain further understanding of interrelation of THK’s worlds. This paper highlights how the THK can be seen from cultural sociology perspectives to frame the dynamic of Balinese traditions within the contestation of spiritual, nature, and human fields. This study shows that capital play important roles on the Balinese life balance. Capital determines the positions, statuses, competitions, and hence symbolic values of agents in the fields. The paper advocates future theory developments to construct on different framework of THK to better describe the Balinese transitions toward modern cultures.

Wife’s right to her husband’s property that is disputed by them both

“…First Case: This is when the wife has shares in marital expense as a sort of gift or gratuity or out of her feeling that her efforts shall be in the interest of her children by any means, as in the case of a giving, a gift or inheritance (Sudama, 2020). She may also give him money as a charity or Zakat, when he is an eligible recipient thereof, or even give him money to condone a moral or physical deformity on her part, or in return for a fulfilled condition.…”

Matrimonial property disputes

“…Following is a beautiful example they mentioned in their discussion of spouses' working together to produce a specific commodity: "The yarn goes to the wife unless it is proven that the flax threads used in it is owned by the husband; in such a case, they will be partners in it. Asbagh narrated that if the spouses dispute about the yarn, the wife is entitled to it after she makes an oath that it belongs to her (Sudama, 2020). Ibn 'Arafah held that if the husband is a tailor, yet the yarn resembled the work of both husband and wife, then they partner in it; otherwise, it belongs to the one whose yarn is similar to it.…”

Al-Takyi?f Al-Fiqh? (Fiqh? characterization) of matrimonial property in Islamic jurisprudence

“…Marital property is one of the types of wealth as defined in the foreword (Suryasa, 2019). The Sharī'ah objective of wealth protection which is meant to maintain money and save it from loss, damage, destruction or coerced spending covers matrimonial property (Sudama, 2020). The spouses' joint ownership of and care for the matrimonial property is necessary for laying the foundations of the family and maintaining it; it makes it possible to care for and support the children and to provide them high quality education; it enables the family to attain all other forms of family welfare as well (Sobko et al, 2021).…”