Challenging Ajeg Bali: Subaltern Protestant Identity and Cultural Politics under Dutch Rule in 1930s

¹ Universitas Pendidikan Ganesha, Singaraja, Indonesia
² University of New South Wales, Sydney, Australia
³ Sacramento State University, California United State of America, America
⁴ Universite Catholique de Louvain, Louvain-la-Neuve, Belgium

^* Corresponding author: This email address is being protected from spambots. You need JavaScript enabled to view it.

Abstract

This study investigates the social, political, and cultural dynamics of the Balinese Protestant community in Untal-Untal, Badung, during the 1930s, following missionary activities led by Tsang To Hang. The research aims to reconstruct the historical trajectory of this community, analyze the forms of resistance they developed, and examine their identity negotiations under conditions of marginality. Using the historical method, data were collected through archival sources, documentary studies, and oral histories, supported by critical cultural analysis. Theoretical frameworks from Spivak’s subaltern theory, Stuart Hall’s concept of representation, and postcolonial perspectives from Said and Bhabha were applied to interrogate power relations and practices of exclusion. The findings show that the Dutch colonial Baliseering policy, which institutionalized Balinese identity as inherently Hindu, marginalized Protestants who converted from Hinduism. These converts were perceived as deviating from customary norms and the cultural project of the colonial state, leading to social tensions and stigmatization. In response, the community developed symbolic forms of resistance and adaptive strategies, maintaining elements of Balinese cultural traditions while simultaneously affirming their Christian identity. This hybrid expression enabled them to survive within a hostile socio-political environment. The study concludes that the experience of Balinese Protestants reflects both the complexity of identity construction under colonial domination and the resilience of marginalized communities in sustaining their existence. The implications extend to enriching Balinese social historiography, advancing the study of religious minorities, and emphasizing the importance of integrating silenced voices into historical narratives.