UNVEIL THE DAY OF DISCOURSE ON THE USE OF TRADITIONAL BALINESE CLOTHING FOR ASN IN THE PROVINCIAL GOVERNMENT OF BALI

This study aims to uncover the form of power relations and the implications of the discourse on the use of traditional Balinese clothing for the State Civil Apparatus (ASN) in the Provincial Government of Bali. The rules on the use of traditional Balinese clothes for the ASN Bali Provincial Government are the implementation of the policy of the Governor of Bali Wayan Koster at the beginning of his leadership period and has been set forth in the Governor Regulation No. 79 of 2018 concerning the Day of the Use of Customary Bali Clothing. The study uses the scientific foundation of Cultural Studies with a qualitative approach. Two theories used in this research are the theory of power and knowledge relations and social practice theory. These two theories are collaboratively used to uncover the power relation forms and the implications of the discourse on the use of traditional Balinese clothes for ASN within the Provincial Government of Bali. The study revealed the form of power relations in the day-to-day discourse on the use of traditional Balinese clothes for ASN in the Provincial Government of Bali, namely governmentality in the form of regulations aimed at making the application of Balinese customary dress rules effective. Another form of power relation is the hegemonic ideology that is by utilizing the myths of Balinese traditional clothing and symbolic power relations using meaningful symbols. The results also revealed that the discourse on the use of Balinese traditional clothing for ASN in the Environment of the Provincial Government of Bali has implications for the representation of social classes marked by the desire of a group of ASN to differentiate themselves by adding accessories to the traditional clothes they wear. Another implication is consumerism among ASNs, where their desire engine is motivated to add custom clothing collections to the office beyond what they actually need. The application of traditional Balinese dress rules for the Bali Provincial Government ASN also gives rise to what is called cultural hybridization.


INTRODUCTION
Bali is one of the regions in Indonesia which is known to have a diversity of traditions and cultures. One of the cultural products that characterizes and identifies the Balinese interests, but also worn in the procession of Hindu worship. Given the importance of the meaning of traditional dress for the Balinese, its use is governed by the rules and norms that apply.
In its development, the era of globalization brought extraordinary influence for Bali as a tourism area. The rapid global development has influenced various aspects of people's lives.
If this is examined from the point of view of Ritzer and Goodman (2005), it can be said that globalization has changed the direction of imperialism, ie from occupying the area physically changing towards a new style of imperialism, namely economic imperialism and cultural imperialism.
The most visible impact of economic imperialism and cultural imperialism is the full adoption of American culture by society, which Stager (in Atmadja, 2001: 90 of their level or social stratification, are competing to display their appearance with a fashionable, trendy, fashionable bandage by emphasizing more beauty, exhibiting materialistic and luxury elements. More than that, they also did not hesitate to show the element of sensuality and put aside the ethics that actually became the substance of sradha and devotional service. everywhere. The will for truth is the same as the will to power. The definition of power according to Foucault is completely different from the understanding understood by most people. In general, power is understood and discussed as a power or influence possessed by a person or institution to impose his will on other parties. Foucault has a different perspective on how to understand power. The way Foucault understands power is very original (Martono, 2006: 81). Associated with this study, the application of Balinese traditional dress rules for ASN in the Provincial Government of Bali is also inseparable from the practice of power relations. Through a number of tactics, maneuvers and strategies that are played by agents in power relations, ASN is invited to be obedient and useful to knowledge about the importance of efforts to restore the custom of Balinese dress.
The concept of discourse intended in this study is an action. Discourse is understood as something that is expressed consciously, controlled, not something that is out of control or expressed outside of consciousness (Eriyanto: 2001). Discourse is not understood as a series of words or propositions in a text, but something that produces something else (an idea, concept or effect). Discourse can be detected because it is systematically an idea, opinion, concept, and outlook on life formed in a particular context so that it affects the way of thinking or acting.
Foucault in Piliang (2004: 223) said that in every discourse there are interrelated relations between discourse expressions, knowledge (knowledge) that underlies it, and power relations that operate behind it. Every discourse is integrated with the power that operates behind it and cannot be separated from the power relations hidden behind it, which are the product of the practice of power. According to Foucault, discourse or thought and thought about people, knowledge and abstract systems of thought which according to him all are inseparable from power relations (Aur, 2005). All discourse that has a pretense of objectivity in science is the discourse of someone who has power (Haryatmoko, 2016: 19).
Based on the description above, the discourse referred to in this study is the rules on the use of traditional Balinese clothing that has been applied to ASN in the Provincial Government of Bali. The day's discourse on the use of Balinese clothing is integrated with the power that operates behind it and cannot be separated from the power relations hidden behind it, which are the product of the practice of power.
To answer the two problem formulations in this study, the author uses two theoretical foundations, namely the theory of power relations and knowledge and social practice theory.
Theories of power and knowledge relations were coined by Michel Foucault. In Foucault's view, knowledge and power have a reciprocal relationship. Implementation of power that will continuously create knowledge entities, and vice versa the administration of knowledge will cause the effect of power (Eriyanto, 2003: 65). Knowledge power theory is applied to reveal the power relations practice in the discourse on the use of traditional Balinese attire for the Bali Provincial Government ASN. This theory is useful for analyzing the power of science through ideological discourse that seeks to be built and perpetuated as a concept that integrates with culture to gain recognition / legality.
Another theory is the theory of social practice created by Pierre Bourdieu. In Bourdieu's view, social practice is the dialectical dynamics between social actors and all who are attached to him formed by habitus with objects outside it (arena). The concept of habitus, capital and the realm is used to formulate the theory into a concept (habitus x capital) + domain = practice (Bourdieu, 1984: 10, in Harker et al, 2005.

RESEARCH METHOD
This study was designed as a qualitative study with a postmodernism approach.

DISCUSSION
The rules for using Balinese traditional clothing to work on certain days as stipulated in The concept of govenmentality was raised in Foucault's work, referring to a form of regulation that reaches social order in a population to be the subject of bureaucratic regimes and types of discipline (Barker, 2014: 112). Associated with this study, the relationship between the power of governmentality is reflected in a number of regulations intended to discipline ASN so that they are accustomed to wearing traditional clothing to the office on The second form of relations is hegemonic ideology. Hegemony is related to ideology that has coverage beyond all social, cultural, economic fields in a society (Althusser 2010: 51 to represent a legitimate social world or symbolic power. Through the imaging process, the symbol system obtains its abstract power in order to change meaning, herd perspective, and influence the practice of a person or group. Symbols have the power to shape, preserve and change reality (Bourdieu, 1992: 219-225). Symbolic capital also plays a role in establishing power relations in the system and structure of society. The power of this symbol contains magical energy that can make people believe, acknowledge, and submit to the truth created by the symbol system. The power of symbols is able to direct anyone who recognizes,  (Barker, 2014: 115-116).
The discourse on the use of traditional Balinese clothing for ASN in the environment of Bali Provincial Government is inseparable from the use of symbols that are full of meaning.
The classes is through three structures of consumption, namely food, culture and appearance (Haryatmoko, 2016: 47). Bourdieu gave an example, when schools apply the rules of uniform clothing, students who come from upper social classes state the difference through the brand of shoes, watches, cellphones, vehicles and accessories used. Tastes reveal a system of representation that is peculiar to certain social groups, their position in society and the desire to place themselves in the ladder of power (Bourdieu, 1979).
Representation of social class also occurs among the ASN of the Provincial Government of Bali in line with the enactment of the rules of traditional Balinese dress. It can be seen from the selection of clothing and accessories worn by ASN when wearing custom clothing. The representation of social class is more visible in women's ASN groups. This is because women generally want to look beautiful and attractive and are often positioned as objects of male libido (Atdmaja, 2010: 245). The representation of social class appears to be an effort to distinguish themselves from others when wearing Balinese traditional clothing.
For superiors namely kebaya, ASN women from upper social classes differentiate themselves with additional sequins or mote on the kebaya they wear when going to the office. In addition, they also distinguish themselves with additional accessories such as larger earrings and brooches. The representation of social class was revealed in the statement of Ni Komang Tresia Mila Dewi (30 years) who said that she lacked confidence because she was required to use kebaya from plain cloth and seemed uniform with other female ASNs. Therefore, he modified the kebaya with additional sequins or mote. Thus, kebaya made from plain cloth will look more luxurious and different from the others (interview 12 June 2019). For the installation of sequins or mote, additional costs range from Rp. 80,000 to Rp. 100,000, depending on the pattern and the number of sequins or pieces that are installed. In addition to the addition of variations on the kebaya worn, class representation is also shown by the use of jewelry in the form of bross and subeng.
In Bourdieu's view, social class representation is closely related to consumerism. All social classes are exposed to the plague of consumerism. Consumerism is an act of mindset and the act of someone buying goods not because they need the item, but because the act of buying itself gives satisfaction. In other words, someone who is infected by consumerism always feels that shopping because he needs the item, even at the next moment of reflection, that the person does not need the item. In this postmodern era, the object of consumption is able to determine the prestige, status and social symbols of the wearer. Thus it was stated by Piliang (2011: 145) that the culture of consumerism is a culture of consumption carried out by society today not only based on use value in order to meet basic human needs, but consumption is related to symbolic elements to mark certain social classes, statuses or symbols.
Consumerism among the Bali Provincial Government ASN after the enactment of the day rules for the use of traditional Balinese clothing is shown by the ownership of clothing types such as kebaya, kamen, udeng and kampuh that exceeds the amount they need. The shrewdness of custom clothing manufacturers in issuing new products that adjust to the dress code that applies to ASN has made the desire to shop for clothing among ASN more encouraged. If before the application of this rule, they only buy the completeness of traditional Balinese clothing before the feast or religious ceremony, now they can shop for clothes at any time. Ni Made Sri Dewi (43 years) said, in a month, the use of traditional clothing can be more than six times. There is a feeling of discomfort when using kebaya or kamen, that's all.
Therefore, since this regulation was enacted, he has often bought kebaya and kamen so that the amount owned is quite a lot. Moreover, there are just the colors of cloth or the latest Consumptive behavior in buying custom clothing is also shown by male ASNs with the aim of increasing their dashing appearance. This was revealed in the statement of I Made Sudarma (39 years). According to him, the office must look neat and convincing. Therefore, he also added to the collection of traditional clothing such as shirts, kampuh, udeng and kamen. Because according to him the customary attire worn at the office is slightly different from those used for prayer. The types and motifs of the shirts, as well as the various variations of the udeng also encourage him to continue to add to his clothing collection (interview, 18 July 2019).
Another implication of the rules on the use of traditional Balinese clothing for ASN to the workplace is cultural hybridization. Culture hybridization is a process that occurs after a mixture of two different cultures. Hybridization is a process of parasitism in a system in which an entity is made a living place by other entities, which can destroy the identity and diversity of both, even though it can establish new identities and differences (Piliang, 2008: 368).
If related to this study, the discourse on the use of traditional Balinese clothes for ASN in the environment of the Bali Provincial Government has implications for cultural hybridization. Cultural hybridization is evident in the use of Balinese traditional clothing by ASN Muslim women who wear hijab on a daily basis. Jilbab is an element of Muslim clothing that serves as a cover of the head to the chest. When the day of the use of traditional Balinese clothing, they still wear the hijab because it is a religious obligation. They still choose to wear traditional Balinese attire, even though there is a circular that tolerates the use of clothing from the area of origin. They chose to take part in using traditional Balinese attire as a form of respect and to be easy to adapt in the office environment. Like the statement made by Yayuk Widiya (45 years) who stated that he must respect Balinese culture because he currently served in Bali. He also mentions the term where the earth is trampled there the sky is held. In its use, he and some of his colleagues had a lot to learn from friends from Bali.
Fortunately, ready-made clothing such as kebaya and kamen are easily obtained in clothing stores (interview, 1 April 2019).
Paying close attention to Yayuk's statement that says "where the earth is trampled there the sky is held up", the hybridization it does is a type of transculturation. He who includes a minority among ASNs who are predominantly Hindu chose to adapt to the use and habits of superiors, who consider it a better choice for the recipient. Even though the Governor of Bali was involved in the production and distribution of that truth, but the power hidden in the discourse did not belong to the Governor of Bali. That power has been actualized in the disposition, maneuvering, tactics, techniques, and strategies to convey or distribute knowledge that is considered as truth, that the traditional Balinese attire must be preserved because it is a Balinese human identity and all parties, including the Bali Provincial Government ASN, so they must obey and useful in that truth.

E-Journal of Cultural Studies
The use of Balinese traditional clothing has a number of implications that should be criticized, namely the emergence of social class representation and consumerism among the ASN of the Provincial Government of Bali. This needs attention because the main task of ASN is to provide services to the community.