BATUR: THE MOUNT, LAKE, AND TEMPLE’S SANCTITY, SOCIAL RELATIONS IN THE COMMUNITY, AND THE TOURISM BUSINESS

Batur region in Kintamani Subdistrict, Bangli, Bali, is at first a living place of a group of local people with holy, sacred markers characterized by Hinduism. The most popular holy markers are Mount Batur (1717 m), Lake Batur, and Pura (Temple) Ulun Danu Batur. Later Batur is known as a tourist destination where many tourists both domestic and international come and go everyday. This paper describes the existence of the Batur region as a unity of three things: sanctity or holiness (sacred area), social relations of the local community, and tourism business. This study is qualitative which its data is taken from books, journals, and other documents with the techniques of qualitative data analysis. The result of the study shows there is a high complexity in Batur due to its position as a sanctuary (holy area), a place of community life, and a tourism area. Batur is a sacred area, at least because of the Mount Batur, Lake Batur, and Ulun Danu Batur Temple so that such a region is honoured by all Hindu believers in Bali and outside Bali. However, today, Batur is also known as a popular tourist area because the mount, the lake, and the temple are really very interesting to be enjoyed (or consumed as tourism products) and in fact, the region is also surrounded by other beautiful tourist attractions in Batur and Kintamani, i.e. Penelokan, Toyabungkah, Trunyan village, agricultural fields, and a new, man-made one that is the Batur Global Geopark.


INTRODUCTION
Batur is located in Kintamani sub-district, Bangli regency, Bali province. It is a name of sacred, holy (sanctity) area where one unit of the local social system lives. Even the area is not only considered sacred by the local community around Batur and Kintamani but also by the Hindu-Balinese society in general. At least in Batur there are Mount Batur (1717 m), Lake Batur, and Ulun Danu Batur Temple as well which are all holy mountain, holy lake, and holy temple. Later Batur has been intensively affected by tourism industrialization.
Beside the mountain, the lake, and the temple, there are other tourist attractions, such as Penelokan, agrotourism, Toya Bungkah, Trunyan Village, and Geopark Global UNESCO Batur (from the English name Batur UNESCO Global Geopark) or abbreviated as Batur Geopark (Museum). It very often happens that those who at first only intend to climb As its title suggests, this paper is designed to deal with a discourse of the fact that Batur is a complex place. It is because Batur is a unity among three things; they are sanctity, social relations of the local society, and tourism business arena functioning the local nature/environment. Sanctity is related to the divine aspect or the God; social relationships related to human issues; and mountain, lake, temple, landscapes and cultural entities which are used as tourism products in Batur related to the nature and environment.

RESEARCH METHODS
This research was conducted in Kintamani tourism area which was first introduced globally by a German writer named Gregor Krause who had lived there. In 1912 he promoted Kintamani which has Mount Batur, Lake Batur, Ulun Danu Batur Temple, and Penelokan.
Since then Kintamani has been visited by many foreign tourists especially those from Germany. After that it stood Pelni hotel in 1922 and even two hotels in the 1930's which one of them was KPM Kintamani Hotel in Kintamani field now. The location of the other one had not been known yet because it was burned and destroyed when Mount Batur and Mount Agung were erupted (Widiastini, 2016; https://unud.ac.id/posts/ary-widiastini-pedagangacung-sebagai-basis-ekonomi-keluarga-di-desa-batur-tengah-kawasan-pariwisatakintamani-bali).
This literature study is a cultural studies with a qualitative approach. The data sought is qualitative, supported by few quantitative data. The technique used is a qualitative analysis technique which according to Miles and Hubberman (1992: 14-19) consists of data reduction, data presentation, and conclusion.

DISCUSSION
Kintamani located in the highlands in the north-east of Bali is one of the four sub- Batur is a phallus or purusa (male), Lake Batur is yoni or pradana (female) (Sumarta, 2015).
Mount Batur can be said to represent fire while Lake Batur water. The synergy between men and women or between fire and water is the source of life and prosperity of the local society (Absir, 2015 There are hundreds of tourists enjoying the beauty of Lake Batur evryday. An average of 90 visitors visit an educational tour at the museum (Batur Geopark) everyday. All the amounts do not include a lot of tourists who visit Penelokan with its scenic beauty, Toya Bungkah which has natural hot water recreation area, Trunyan Village with its unique culture in cremation ritual, agro-tourism in Kintamani with its commodities, such as coffee, orange, and red onion. Here, the relationships among sanctity, residential area for social life, and tourism business are theoretically connected with trihita karana paradigm (tri = three, hita = balanced material-spiritual happiness, karana = cause), a local knowledge which can now can be said to be the Balinese culture itself. Trihita karana (Kaler, 1989) concerns with (1) the relationships between man and God the Creator, (2) the relationship between man and other man, and (3) the relationship between man and nature environment. The first relationship is called parhyangan; the second pawongan; the last palemahan. So that, the shrine area in Batur is a parhyangan. The residential area of the local population where the social activities operate is pawongan. Tourism business areas that function the physical area of Batur and Kintamani (the mountain, the lake, the temple, the geopark, etc) is palemahan.

CONCLUSIONS AND SUGGESTIONS
At this time Batur is known as a popular tourist area because, in addition to Mount Batur, Lake Batur, and Ulun Danu Batur Temple, there are also some other interesting tourist attractions, such as Penelokan (for sight-seeing), Toyabungkah (hot water recreation), Trunyan village area (a unique cremation process toward the dead body), and the new tourist attraction that is a man-made one, i.e. the Batur Geopark Museum.
Batur is an increasingly complex area. If at first Batur is only a place of life for a group of people with the rules and boundaries of its sanctity but now partly transformed into a modern tourist area. In the trihita karana, holiness or sacradness in Batur region is related to divinity aspect or parhyangan. Social relations of the local community are related to pawongan. Tourism business that utilizes mountain, lake, and natural scenery is associated with nature and environment or palemahan.
In this case, it is suggested that all parties must involve in a more intensive way, both government, the tourism industry, and the local society maintaining the equilibrium between the two worlds: worldly (economic materiality) and divinity (spirituality) or sekala and niskala.
In a developing country like Indonesia, the role of structure, in this case the governments (the state) and the related industry (tourism), is important because the community is very often just a hegemonic victim of the relationship between the state and the economic capital of the tourism industry.