Balinese Culture Guide: Traditions, Beliefs & Daily Life

If you have spent even a few hours walking around Bali, you have stepped over, around, or perhaps accidentally into a canang sari -- the small palm-leaf trays filled with flowers, rice, incense, and sometimes cigarettes, candies, or small crackers placed on the ground throughout the island. These offerings are made every single day, typically in the morning and again in the afternoon, by Balinese women as a gesture of gratitude (suksma) to Sang Hyang Widhi Wasa, the supreme god, and to maintain balance between the forces of good and evil. Each canang sari is a miniature work of art with specific symbolic meaning. The tray itself is woven from young coconut leaves (janur) and represents the body. Flowers are placed in specific directions according to their color: white flowers facing east (for Iswara), red facing south (for Brahma), yellow facing west (for Mahadeva), and blue or green facing north (for Vishnu). A stick of incense is lit and placed in the center, carrying prayers upward. The entire offering represents the sincere heart of the maker. Offerings placed on the ground (canang sari) are intended for lower spirits and demons (buta kala) to appease them and maintain cosmic balance. Offerings placed on higher surfaces, shrines, or altars are directed toward the gods and ancestors. Stepping on a canang sari is not considered particularly offensive by most Balinese, as the spiritual essence has already been received once the incense is lit -- but it is still polite to step around them when possible.

Balinese society historically operates under a four-tier caste system called wangsa, which arrived with Hindu-Javanese influence and was formalized during the Majapahit period in the 14th century. The four castes are Brahmana (priests and scholars), Ksatriya (rulers and warriors), Waisya (merchants and administrators), and Sudra (commoners, farmers, and artisans). Unlike the rigid caste system historically associated with India, Balinese caste is more fluid in practice and primarily determines naming conventions, language register, and ceremonial roles rather than economic opportunity. You will notice the caste system most clearly in Balinese names. Brahmana names typically begin with Ida Bagus (male) or Ida Ayu (female). Ksatriya names use titles like Dewa, Anak Agung, or Cokorda. Waisya names begin with Gusti or I Gusti. The roughly 90 percent of Balinese who belong to the Sudra caste use birth-order names: Wayan or Putu (first-born), Made or Kadek (second), Nyoman or Komang (third), and Ketut (fourth). If a family has a fifth child, the cycle starts again. In daily interaction, caste determines which level of Balinese language to use. High Balinese (basa singgih) is used when speaking to someone of higher caste, while low Balinese (basa ketah) is used among equals or when higher-caste individuals address those of lower caste. Younger generations increasingly use Indonesian (Bahasa Indonesia) to sidestep these complexities, and caste-based discrimination has been formally abolished by Indonesian law, though social expectations and ceremonial hierarchies remain.

Balinese Hindus mark life's transitions with elaborate ceremonies called manusa yadnya (rites of human passage), and there are approximately thirteen major ceremonies from before birth to after death. The first significant ceremony happens before birth, when offerings are made during pregnancy milestones. After a baby is born, the placenta is ceremonially buried in a coconut shell at the entrance of the family compound, as it is considered the child's spiritual sibling (kanda empat). For the first 105 days of life (three Balinese calendar cycles), a baby is considered still partly divine and must not touch the ground. The feet-touching-earth ceremony (nyambutin or ngelepas aon) at 105 days is a major celebration when the child is formally welcomed to the human world. The tooth-filing ceremony (mapandes or metatah) is one of the most important coming-of-age rituals, typically performed during adolescence. The upper canine teeth are symbolically filed down to represent the subduing of six human vices: lust, greed, anger, confusion, jealousy, and intoxication by pride. The most visually spectacular ceremony is ngaben, the cremation ritual. Balinese believe that cremation releases the soul (atman) from the physical body so it can be reincarnated or achieve moksha (liberation). Cremation ceremonies can be enormously elaborate and expensive, with ornate bull-shaped sarcophagi (lembu), towering cremation towers (bade), and processions involving hundreds of people. Families may save for years or combine resources with other families for a mass cremation. The ashes are eventually scattered in the sea, completing the cycle.

At the philosophical core of Balinese life is tri hita karana, a concept meaning 'three causes of well-being.' This principle holds that happiness and prosperity come from maintaining harmonious relationships in three dimensions: parahyangan (harmony with God and the spiritual world), pawongan (harmony with other people and society), and palemahan (harmony with the natural environment). Tri hita karana is not an abstract philosophical concept but a practical framework that governs everything from temple architecture to rice field management. Every Balinese family compound is laid out according to this principle, with the family temple (sanggah or merajan) positioned in the northeast corner (the most sacred direction, toward Mount Agung), living quarters in the center, and the kitchen and animal areas in the southwest (toward the sea, considered less sacred). The principle extends to agriculture through the subak system, Bali's UNESCO-recognized cooperative water management system for rice terraces. Subak ensures that irrigation water is shared equitably among all farmers in a watershed, governed by communal decision-making at a water temple rather than by individual ownership. This system has sustained Bali's iconic rice terraces for over a thousand years. In modern Bali, tri hita karana is increasingly invoked in discussions about sustainable tourism and environmental protection. Several hotels and businesses have adopted tri hita karana certification programs that evaluate their environmental practices, community engagement, and spiritual observances.

The banjar is the fundamental unit of Balinese community life -- a neighborhood council that functions as a combination of local government, mutual aid society, religious organization, and social club. Every Balinese village (desa adat or customary village) is divided into several banjar, and every married Balinese man is expected to be an active member of his local banjar. Membership comes with both rights and obligations. The banjar provides a social safety net: when a family needs help building a house, preparing for a ceremony, or coping with a death, the entire banjar mobilizes. In return, each member household must contribute labor (gotong royong or ngayah), attend meetings, participate in communal ceremonies, and pay dues. Missing obligations without valid reason can result in social sanctions, and in extreme cases, expulsion from the banjar -- which in Balinese society is a devastating punishment equivalent to social exile. Banjar meetings are held regularly in the bale banjar, a large open pavilion found in every neighborhood. Decisions are made collectively, and the elected banjar head (kelian banjar) serves as a coordinator rather than an authoritarian leader. The banjar manages local temple ceremonies, organizes cremations, resolves disputes, maintains roads and common areas, and runs the village gamelan orchestra and dance troupe. This communal system explains why Balinese culture remains so vibrant despite the pressures of mass tourism. The banjar creates accountability and continuity, ensuring that traditions are passed from generation to generation through active participation rather than passive observation.

Understanding Balinese culture enriches your visit enormously, but it also comes with a responsibility to engage respectfully. The Balinese are remarkably patient and welcoming hosts, but certain behaviors can cause genuine offense or spiritual disruption. When visiting temples, always wear a sarong and sash, which you can purchase at any market for IDR 50,000-100,000 or rent at temple entrances. Remove your shoes before entering any sacred space, and never sit higher than a priest, shrine, or offering. Women who are menstruating are traditionally asked not to enter temples, and while enforcement varies, it is a deeply held belief that menstrual blood is spiritually polluting in sacred spaces. During ceremonies and processions, maintain a respectful distance and always ask before photographing participants. If a procession crosses your path, stop and wait rather than trying to cross through it. Never touch someone's head, as it is considered the most sacred part of the body. Conversely, feet are considered impure, so avoid pointing your feet toward people, shrines, or offerings. When giving or receiving something, use your right hand or both hands, never the left hand alone. If you are fortunate enough to be invited into a Balinese home or ceremony, dress modestly, bring a small gift, follow the lead of your hosts, and express gratitude. The Balinese concept of honor (lek) means that your hosts will go to great lengths to ensure you feel welcome, so reciprocating with genuine appreciation and respect strengthens this beautiful cultural exchange.