THERE IS NO COMPLETE HEGEMONY: SHARIA TOURISM DEVELOPMENT DISCOURSE IN BALI

In the past decade, the Indonesian government has taken political and economic policy measures to improve the country's image as a Muslim-friendly destination. The leading destinations chosen to be developed with the concept of sharia tourism are one form of these efforts. However, the policy faced negative responses from several regions, especially from tourism stakeholders in Bali. Indeed, the Balinese are not enthusiastic about the possibility of their island being labelled as sharia tourism destination. Even though sharia tourism stakeholders took the initiative to show the potential benefits of sharia tourism economically, the idea was still rejected. Primary data was collected utilizing in depth interviews with key informants selected purposively, while secondary data was obtained from literature, documents, information from mass media and local television. The data were analyzed with a critical theory approach in the style of cultural studies, using the theory of hegemony, ideology, power/knowledge relations and critical discourse analysis to explain the form of discourse, response forms and implications of the discourse on sharia tourism development in Bali. This paper also presents both empirical and theoretical findings and provides recommendations. This article concludes that Bali can't be transformed into a sharia tourism destination, however, Bali still accommodates the needs of Muslim tourists.


INTRODUCTION
The discourse of implementing sharia tourism in Bali has raised pros and cons among Bali's tourism stakeholders, the Ministry of Tourism and Creative Economy (Kemenparekraf) as well as sharia economic stakeholders. The Balinese side rejected the policy while the sharia tourism stakeholders were in line with the government's wishes. The development of sharia tourism destination is motivated by the economic potential of the halal lifestyle (Marbun, 2018;Rabo & Isaac, 2019: 151;KNEKS, 2020), the growth of the halal market and global Muslim population (Pewforum, 2011), as well as Indonesia's position as the country with the largest Muslim population. It should be noted that the development of the halal lifestyle industry is guided by the legal system and the sharia economic system (KNEKS, 2020). The halal lifestyle industry includes clusters in the fields of pharmacy, cosmetics, fashion, media, recreation, halal food, and sharia tourism (Razalli et al., 2012: 92;Kompas, 2020;KNEKS, 2020). The implementation of sharia principles in sharia tourism clusters is classy and added value, considering that Islamic tourists can continue to maintain their religiosity and personal attachment to the divine in their daily life and during their trip (Ma'zumi et al., 2017: 279). According to KNEKS, Indonesia has the potential to become a World Halal Center, by encouraging sharia tourism clusters as a locomotive for economic growth by networking with OIC member countries following the sophistication provided by globalization (Appadurai, 1990: 295-310).
In addition to the capital of the Muslim population, Indonesia also has an umbrella in the form of power technology devices (Foucault in Behrent, 2013), namely Islamic shariabased regulations, including marriage laws, banking, sharia finance, waqf, zakat management, (anti) pornography, guarantee of halal products and services, implementation of the field of halal product assurance, ministerial regulations regarding guidelines for the implementation of sharia hotels, guidelines for the implementation of sharia tourism by  Liputan6, 2019). This achievement shows that Indonesia has the potential to become "one of the main actors and hubs of the world's sharia economy" (KNEKS).
The Ministry of Tourism and Creative Economy identified thirteen provinces, starting from West Nusa Tenggara, Nangroe Aceh Darussalam, West Sumatra, Riau, Lampung, Banten, DKI Jakarta, West Java, Central Java, Yogyakarta, East Java, South Sulawesi, and Bali, as sharia tourism destinations (Andriani, et al., 2015;Sindo News, 2015;Al Hasan, 2017), based on the readiness and availability of sharia hotel accommodation, halal 2015c), (Nusa Bali, 2015), and Denpasar (Layarberita, 2015), (Nusa Bali, 2015), in Tabanan (News.beritabali.com, 2015c), in Gianyar (Nusa Bali, 2015), in Buleleng ( Despite the pros and cons, the sharia tourism business, sharia hotels, halal restaurants in Bali continue to develop sustainably. In 2015 there were the Bayt Kaboki hotel (JPNN, 2015a) and the Rhadana hotel in Kuta, comparing to 2020, the number of halalcertified hotel restaurants rose to eleven units (LPPOM MUI Bali, 2020). Therefore, the polemic of sharia tourism destination in Bali is relevant to be studied with a cross-disciplinary approach in the cultural studies method.

METHOD
In addition, to analyzing the situation related to tourism in Bali and Indonesia in general, special attention is focused on sharia tourism discourse to understand the form of sharia tourism development discourse in Bali, knowing the response to it and its implications.
The answer to this question will reflect the attitude of officials, the attitude of the local community and the attitude of the stakeholders towards the perspective that wants to make the island of Bali a leading destination with a halal label. Research questions will be answered using a two-pronged qualitative method. First, collecting primary data through in-depth interviews with key informants determined by purposive sampling technique. It should be noted, that the in-depth interview technique involves a series of prepared questions, however, this technique provides flexibility so that it can be developed to ensure that the interviewed informants will provide in -depth insight into the issues of sharia tourism development were analyzed using hegemonic theory, ideological theory, power/knowledge relation theory and critical discourse analysis which were used eclectically. Furthermore, the results of the analysis are compiled based on the common thread from the results of interviews and literature reviews.

RESULT AND DISCUSSIONS
The development of sharia tourism destinations in Indonesia is an integral part of the national economic policy promoted by the government based on Islamic sharia. The legal, economic and financial principles sourced from the Holy Qur'an are implemented into state policy through the process of positivizing the Islamic legal system into the national legal system, economic system and national financial system as represented in the law on Islamic justice, marriage, sharia finance, (anti) pornography, halal product guarantees, ministerial regulations regarding guidelines for operating sharia hotel businesses, as well as guidelines for tourism implementation based on sharia principles in the form of a DSN-MUI Fatwa. The ideology of Islamic economics and finance (Marbun, 2018) is accommodated by the state in order to strengthen national economic resilience, and to make Indonesia a leading Islamic economic center in the world. In order to accelerate the growth of sharia economy, the government formed the National Committee for Sharia Economy and Finance (Komite Nasional Ekonomi dan Keuangan Syariah or KNEKS). Furthermore, KNEKS makes the sharia tourism cluster as one of the main sectors to strengthening the halal value chain.
Accordingly, sharia tourism is applied nationally, including in Bali. Thus, the political policy of sharia economic and financial development and the positivization of the sharia legal system can be seen as an effort to create distinction in order to maintain class and dominance of sharia economic stakeholder groups (Marbun, 2021). Likewise, the top-down approach in development sharia tourism destination policy in Bali can be interpreted as a practice of state hegemony towards Bali (Marbun, 2021), by socializing the ideology and identity of the majority group to produce a consensus, so that the concept and label of sharia tourism can be accepted and implemented in Bali. The hegemony of the state, that proposed to develop sharia tourism in Bali has faced a counter-hegemonic response from the cultural tourism stakeholders and components of the Balinese Hindu community. The counter-hegemony response was delivered (1) on a regulatif basis, in the form of updating regional regulations on Balinese cultural tourism and the making of new regulations related to maintaining Balinese ethnic and cultural identity, such as using Balinese language and clothing on certain days for civil servants and private; as well as counter hegemony (2)  Due to the counter-hegemony response, both regulatory and practical, the hegemony of sharia tourism development never run smoothly and unanimously in Bali, as well as in other areas such in Labuan Bajo, East Nusa Tenggara and Toba, North Sumatra, which have the majority population were not share the same belief with the stakeholders of sharia tourism.

E-Journal of Cultural Studies
The counter-hegemony response from tourism stakeholders in Bali emphasized that Balinese people refuse to be labeled as sharia tourism destination because the label can be interpreted as a form of violence against the local traditions, identity and establishment of cultural tourism in Bali (Marbun, 2021). However, it should be underlined, that Bali remains committed to practicing hospitality to all tourists, including accommodating the spiritual needs of Muslim tourists (Marbun, 2021), such prepared in hotel room facilities compliance to sharia, halal culinary, etc. Thus, the practice of counter hegemony that occurs can be interpreted that state policies that use a top-down approach are irrelevant in the current era of globalization.
The implications of the discourse on developing sharia tourism in Bali are (1) the discourse on identity politics is getting stronger because the state has made political policies that accommodate the sharia legal system and sharia economic system into the national legal system so that it opens up space for identity struggles between groups (Marbun, 2021), (2) government policies which identifies and includes Bali as one of the sharia tourism destinations can be interpreted as a form of political dominance and a threat to the  (Marbun, 2021), (3) the sense of threat contributes to increasing public awareness so that Bali can implement a Balinese governance system, one management system, which is outlined among others through regional regulations on standards for managing Balinese cultural tourism, strengthening traditional villages, preserving Balinese language and clothing. Efforts towards self-reliance in Bali (Marbun, 2021) as is generally understood from the hegemony theory of Antonio Gramsci and his followers. The concept of sharia tourism has always faced consistent resistance from the Balinese in the last decade, which can be used as a theoretical basis to predict that the counter hegemony movement towards sharia tourism concepts and labels will continue whenever sharia tourism issues emerge in the public domain (Marbun, 2021).
Therefore, the discourse of sharia tourism development triggers polemic, hegemony, counter hegemony and has counter-productive implications. It is very important to note that although Bali does not implement the label of sharia tourism, halal tourism, Muslim friendly, Bali still practices the values of multiculturalism, applying hospitality to all tourists, including accommodating the spiritual needs of Muslim tourists. Therefore, it is recommended that the government avoid conflicts of interest and provide support for efforts to maintain the identity and icon of Balinese cultural tourism. Meanwhile, the local government of Bali is advised to expose the practice of harmony, Balinese hospitality in order to strengthen the brand image of Balinese cultural tourism. Meanwhile, the community is advised to maintain togetherness, mutual respect in the spirit of Bhinneka Tunggal Ika. Finally, further researchers are advised to conduct replication research with different contexts, cultures, and locations by considering the possibility of using mixed methods, focus group discussion techniques, and adding relevant research variables.