Tri Hita Karana: Community Acceptance in Renewable Energy (RE) projects In Bali” - By Alvianni Mahmudah

My research on the acceptance of renewable energy (RE) projects in Bali draws on the theory of place attachment, which suggests there is an emotional bond between a location and its residents, which eventually forms an important part of their identity. As Ryden (1993, p.76) notes:

“Through extensive interaction with a place, people may begin to define themselves in terms of that place, to the extent that they cannot really express who they are without inevitably taking into account the setting that surrounds them as well”

Many Balinese had established a deep connection with nature, rooted in animistic beliefs that express reverence and gratitude toward both nature and their ancestors. Early practices fostered a harmonious coexistence with the environment, with their lives synchronized to natural cycles. When Hinduism arrived in Bali, the Balinese found similarities between their animistic and Hindu beliefs. They saw Hinduism not as a replacement but as an enhancement of their existing beliefs, fostering a harmonious relationship between human, nature and the divine which was later referred to as three causes of well-being or prosperity or “Tri Hita Karana”.

Many Balinese believe that they are derived from nature and hence have a sacred obligation to preserve it. Daily offerings like “canang sari” and “banten saibon” are made not only to gods and ancestors but also to natural elements like rivers, forests, and streets, recognizing the influence of these forces on human life. This reverence for nature is embedded in the recognition that other creatures exist alongside humans, motivating them to maintain ecological balance. Before altering the landscape for human use, many Balinese perform traditional rituals, asking permission from nature, demonstrating their deep connection to and respect for the environment.

Fig 1. Canang sari                                     

Fig 2. Offering on intersection street.

My ethnographic fieldwork was divided into two key themes. Firstly, I questioned my informants about their perception of energy and their perception of RE projects. During my four weeks of fieldwork, I was quite surprised with the findings. First, I discovered that some individuals believe that energy, including both positive and negative energy, is a component of natural harmony. “Recognizing and respecting this duality allows us to live in harmony with nature and the forces around us, ensuring that we contribute positively to the energy flow and help mitigate negative influences.” I did not expect to come across such a spiritual point of view on energy, as my focus has mostly been on technical RE, fossil fuels, and related topics. However, this broader view echoes deeply, supporting Leslie White's statement that “everything in the universe may be described in terms of energy” (1943:335).

The community's enthusiasm for RE initiatives was the second finding, and it surprised me just as much. Upon first selecting this issue, I came across several news that outlined the unsatisfactory public reaction to wind and solar farm projects. Nevertheless, despite their limited understanding of RE and the energy transition, I found the opposite after conducting fieldwork. The major reason of their support is because the RE projects (solar power plants and wind farms) do not disturb people's lives; instead, they benefit the economy by providing employment. In addition, the developer establishes positive relationships and communication with local stakeholders to ensure that the local community has a comprehensive understanding of the RE project that will be constructed.

In relation to place attachment, a technology such as RE projects can be perceived as a threat to the principles of Tri Hita Karana, a threat of nature disruption. However, as long as the development projects are aligned with the social norms and aim to benefit the collective well-being of the community, they are typically welcomed. In order to keep harmony with nature despite the development, the Balinese conduct a ritual known as “melaspas”. This ritual, a form of spiritual cleansing, is carried out to purify the area and seek blessings for human use by respectfully removing invisible spirits and beings that may reside in the space. This ritual is repeated every few years to honour the land and recognise the interconnection of all beings within the ecosystem.

Fig 3. Small temple in area of solar farms as a continuation of melaspas in daily praying

After completing my course and dissertation, I came to a profound realization: anthropology, once primarily focused on studying culture and indigenous people, has evolved into a broader social science that can be applied in diverse contexts. It provides a platform for the subjects of research to speak up and express their perspectives, experiences, and concerns. What is fascinating is how anthropology manages to deliver their voices while maintaining scientific rigour. Despite this human-centered approach, it remains grounded in objectivity and analysis, ensuring that findings are not merely personal interpretations but are framed within clear, unbiased scientific boundaries.