The Myth Of Yeh Haa: Mapag Toya Tradition Communication System In Water Conservation

Abstract

The recent issue of water shortage in Bali is very intriguing to be analyzed scientifically since it is caused by the shift in land function for tourism and residential development purposes, excessive use of groundwater, deforestation, and poor protection of lakes, rivers, and irrigation systems from pollution. These phenomena beg the question of the existence of local values which can serve as a guide in water preservation. Based on observation, interview results, and the analysis of the Yeh Haa myth in Balinese traditional text reported in this scientific article, it was found that the tradition of performing Mapag Toya ritual in conserving water exists in ritual, social, political, and economic dimensions. The subak’s Mapag Toya ritual is performed with various symbols as the ritual’s communication medium. Furthermore, Mapag Toya is performed by the Balinese subak members through social groups by channeling the water, cleaning the irrigation system, and planting trees to preserve water.

The present study aims to analyze the Yeh Haa myth as a ritual communication system in water preservation. The analysis was done based on the content of Lontar Padmacangah and Lontar Dharma Pamacul as the philosophical source and context of Mapag Toya within the subak members in the Tabanan regency in Bali province. The theories used herein were the Theory of Religion, the Theory of Symbols, and the Theory of Semiotics. Based on the analysis it was concluded that the subak members in Tabanan regency are still adhering to the myth and ritual based on Hinduism, which are implemented in the form of concrete action such as tree planting as well as maintaining and cleaning subak irrigation systems. The system consists of the Empelan (dams), Telabah (primary waterway), Tembuku Aya (water distribution structures), Telabah Pemaron (water dividing structures), Tembuku Danaan (sada structures), and Tembuku Pengalapan (waterways channeling water to individual rice fields). These activities are performed through ritualistic communication and group communication among the subak members.