Tag Archives: Museum Puri Lukisan

Satya Cipta – the rise of a unique female Balinese talent

Satya Cipta "Fragrance" 2018, chinese ink & kencu on paper Image Richard Horstman                                  Fragrance, 2018 – Satya Cipta                       

 

A beautiful, naked woman with long flowing hair sits legs raised, feet positioned above her head. In her left hand she is holding a red lotus flower concealing her groin. “Fragrance” an intimate, yet daring sketch by Balinese artist Satya Cipta ‘speaks’ of the feminine physical, and worldly splendour, and according to the artist, a woman’s desire to be perceived as one of nature’s most beautiful gifts.

“Broken Vulva”, on the other hand, is in stark contrast. It illustrates a woman ripping open her vagina, while a symbol of red fire is cited between her legs. This is a depiction of violence.

Satya Cipta "Broken Vulva" 2018 chinese ink & kencu on paper                                  Broken Vulva, 2018 – Satya Cipta

 

Explicit images of the body are in no way considered by the Balinese as vulgar or pornographic, they are essential teachings about the mysteries of human life and its origins. While male sexuality is openly explored in Balinese art, few artists are willing to expose female sexuality – the violence and suffering – as Satya has done.

In “A Budding Talent”, which closed 16 November 2018 at Ubud’s Puri Lukisan emerging artist Satya Cipta, in her first solo exhibition reveals the pleasure and pain, and the horror and beauty that are constant realities for the women of the Balinese culture.

In her semiotic works she juxtaposes themes such as resentment, marriage without love, adultery and rape with fertility, intimacy, solitude and passionate love. And while it is the complexity of her compositions, enhanced by the distinct power of her lines that reveal the aesthetic beauty of her works, like a poison pen the line is contrasted with wildly imaginative narratives. Some are not for the faint-hearted – they convey what is considered taboo within Balinese art.

Satya Cipta "The Offering" 2017 chinese ink, water color, acrylic and gold on canvas Image Richard Horstman                              The Offering, 2018 – Satya Cipta                          

 

An outsider within her own culture Satya’s situation is unlike many Balinese. Born in Lombok she came to Bali at a young age, then later moved to South Sumatra and resided with her family in a small minority Balinese group within an Islamic and Christian dominated environment. She went on to study theatre and performance in Jakarta before returning to Bali. Living outside of Bali, as well as in the nation’s capital gifted her an open and modern worldview.

“Before, when I was living in Sumatra and Jakarta I was proud to be Balinese and loved to participate in the ceremonies and rituals. When I returned to Bali I found things were much different,” Satya said. “I witnessed how people engaged in their religion within the temples showing respect to the gods and goddesses. When they returned home, however, they could not respect the real women in their lives – their mothers, sisters and wives.” She continued, “I discovered the domestic violence, and that women are trapped within their roles and cannot live their lives how they wish.”

Satya Cipta at the Puri Lukisan Museum Image R. Horstman                                    Satya Cipta at Museum Puri Lukisan                                                  

 

Destined to create controversy in this fiercely patriarchal society Satya is willing to courageously speak her mind. “I paint my pain,” she stated. “Yet this represents not only myself, but many other women throughout the world. I want people to understand about the position of the woman’s life within the Balinese society. Maybe it is forbidden – but I have to say it.”

“Change is slowly happening,” she admits. “The most difficult thing is to introduce the change. The first women to do so endure much criticism, then the others can more easily follow on.” Through Satya’s works we may witness a new era and that Balinese women too, are prepared to stand up in protest.

Satya Cipta "Darmi" 2018 Chinese ink & Kencu on canvas. Image R. Horstman                                          Darmi, 2018 – Satya Cipta

 

Her criticisms, however, are not only directed at men. In “Emptiness”, 2018 Satya depicts the scenario of a woman who marries into a family yet disrespects her mother-in-law. “Many women also forget their parents at home and wait for them to die so they can inherit the family’s land. She looks so beautiful, yet she is empty.”

A self-taught artist from the age of fourteen a decade later Satya began learning the renowned Batuan painting traditions. From there she kept pushing forward eager to improve and not to become stuck within the traditional mind-set. Two years ago she began studying under Ketut Budiana, recognized as one of the greatest living Balinese artists. “I am stepping into the next phase of my creative journey, and there is much to learn,” Satya said.

Satya Cipta "Spirit" 2018 chinese ink on hot pressed paper. Image R. Horstman                                     Spirit, 2018 – Satya Cipta

 

Holding her first solo exhibition at Puri Lukisan Museum, Ubud’s oldest and most important art museum, grants the artist immediate endorsement from the highest levels of the Balinese art establishment. Satya, however, remains humble. Offers have come from a leading regional gallery, but Satya choses to reject them, remembering that its her process that is essential and only when she believes she is ready will she focus on the international stage.

A wonderful and abundant source of creativity, she is also gifted actor, performer and singer. We eagerly await Satya Cipta’s next artistic offerings.

Satya Cipta "Disgusted" 2017 Chinese ink & acrylic on canvas                                   Disgusted, 2018 – Satya Cipta

 

Words & Images: Richard Horstman

 

 

 

 

 

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Balinese art patronage – now & then

Balinese Kamasan Painting                                          Balinese Kamasan Painiting

 

Balinese painting has a rich and unique history dating back over 400 years. Originally the work of artisans from the East Javanese Majapahit Empire (13-16th Century), this special narrative style of painting expanded into Bali in 1343 when the Majapahit conquered Bali, introducing the Hindu culture, and institutions.

The collapse of the empire in 1515 led to the mass migration of the Majapahit aristocracy to Bali, and from the 16th – 20th centuries, the village of Kamasan, Klungkung, East Bali was the epicenter of classical Balinese painting. The art form thrived because its patrons were the highest-ranking kings of Bali. Patronage has played a defining role in Balinese art, and there are many fascinating stories about the development of the art, and the characters involved, both from the present, and the past.

Flora and fauna painting by Ketut Rudi of Lodtunduh                       Flora and fauna painting by Ketut Rudi of Lodtunduh

 

The Kamasan paintings feature two-dimensional compositions with imagery derived from the Wayang shadow puppet theater, one of the original story telling methods in the Balinese Hindu culture that may be traced back over 2000 years to India. Often depicting battles between the forces of good and bad, the narratives originate from the Hindu and Buddhist texts, and old Javanese-Balinese folktales.

The paintings decorate Balinese temples and adorn the houses of the aristocracy. They communicate about the philosophies of life, religion, ethics and morals, as well as flora and fauna and astrology, while serving to bring peace and harmony to society. Referred to as an ancient academic art, it differs from modern systems by placing more emphasis on contemplation, the role of the senses, meditation and direct application.

Art patron Colin McDonald with Lodtunduh bird artist Ketut Rudi (left)Australian collector and art patron Colin McDonald with the renown bird painter from Lodtunduh, Ubud, Ketut Rudi

 

The formation of the Dutch colonial state in the early 20th century had a massive, disruptive impact upon the Balinese social structures. Patronage was previously inherent to social belonging: the king, village, or clan commissioned a work from an artist, or a group of artists for some rice, or possibly a piece of land. Under foreign rule artists no longer worked solely for their palaces, yet had to contribute free manual labor, suffering loss of status, privileges, and the spiritual returns of working for royalty.

A revolutionary period of creativity began in Ubud in the 1930’s having a dramatic effect upon the traditional art, along with the lives of many Balinese. A new genre was born, Balinese modern traditional art, featuring the introduction of western techniques with more realistic iconography, and modern narratives to cater to a burgeoning market for souvenirs purchased by the initial wave of foreign tourists to visit Bali. Important patronage came from early western settlers, along with the Ubud royal family, who later in 1954 opened Ubud’s first museum, Puri Lukisan.

Art patron Colin McDonald with Made Budhiana Colin McDonald with Balinese contemporary artist Made Budhiana whom he has supported for over 30 years

 

A new era of private patronage began, post 1970’s, during the second wave of tourism, when successful art dealers became gallerists, and then museum founders in Ubud. Suteja Neka opened the Neka Art Museum, Agung Rai established ARMA, and Nyoman Rudana opened the Rudana Museum.

An important modern day chapter of art patronage is accredited to Australian collector Colin McDonald QC, who first visited Bali in 1983. “I was immediately arrested by the beauty of the landscape, along with the art, and was eager to return,” said McDonald, who at the time was a collector of Australian aboriginal art.

"Menyanyikan Hidup" 2012 - Made Budhiana                          “Menyanyikan Hidup” 2012 – Made Budhiana

 

Upon his first visit to the Rudana Gallery, McDonald was attracted to the natural, aesthetic, and spiritual qualities of the art. In 1984 he purchased his first Balinese paintings, one by the abstract expressionist Made Budhiana, and another by the Lodtunuh bird painter Ketut Rudi. McDonald later met and befriended the artists.

“I was especially attracted to gentle, insightful and spiritual temperaments of the two artists,” McDonald said. “After I visited Budhiana’s home and witnessed the depth and power of his work, I starting buying directly from him.”

"Good Friday" Wayan Wirawan“Good Friday” 2018 painted by Wayan Wirawan on Good Friday at Colin McDonald’s residence at Lodtunduh, Ubud

 

The process of becoming an art connoisseur is driven by a thirst for knowledge, and meeting and learning from other collectors and experts. McDonald frequented the Rudana Gallery, and later the Neka Museum, and there he met important Indonesian collectors who were willing to share about their passion.

McDonald started collecting contemporary art and he loved to immerse himself in the local art community. Today he owns more than 400 pieces, sketches, drawings paintings, installations and sculptures. In 2011 he went on to establish, in conjunction the Northern Center for Contemporary Art in Darwin, the “Artist’s Camp” for Indonesian and Balinese artists to visit the Northern Territory of Australia to interpret the landscape and the indigenous culture.

"Easter Sunday" Wayan Wirawan            “Easter Sunday” 2018 by Wayan Wirawan for Colin McDonald

 

“Art is a celebration of life, and a great companion. It speaks of cultural and religious tolerance, and the importance of ceremony,” McDonald said, who found art a perfect refuge from a stressful law career. “The Balinese artists have an extraordinary sensitivity to seeing the world and the universe with an intelligence and receptivity to both the seen and unseen worlds. The western world, however, often neglects this, and this reflects the spiritual gaps within western contemporary culture, along with their struggles.”

 

 

Words: Richard Horstman

Images: Courtesy of Colin McDonald & Richard Horstman

Urip – Awakening: Pande I Made Dwi Artha

IMG_8555 Bad Dream                         Bad Dream – Pande I Made Dwi Artha

 

The goal of Yayasan TiTian Bali (YTB), a visionary foundation open January 2016, is to build a new eco system for Balinese art for the 21st Century. Situated at TiTian Art Space, Jalan Bisma, Ubud, it is a venue for developing and nurturing young artists from the genres of traditional, modern and contemporary art, and also scouting for new talent. With its annual program of exhibitions, awards, workshops and book releases, YTB is a launch pad for young talented Balinese artists.

Pande I Made Dwi Artha - "Vacation on the Moon"                         Vacation on the Moon – Pande I Made Dwi Artha

Presenting its third exhibition of 2017, this year’s program highlights the exciting new generation of artists from Batuan, the most internationally recognized, and critically acclaimed genre of Balinese traditional art. YTB showcases artist Pande I Made Dwi Artha on Saturday 2nd September with an open house celebration beginning at 9am and continuing throughout the day until 5pm. Urip – Awakening features 9 acrylic works on paper by the talented young artist who was born in 1998, in his debut solo exhibition.

IMG_8565 Game Over                                 Game Over – Pande I Made Dwi Artha

Growing up within the rich family tradition of Batuan painting, from the age of nine Dwi Artha was apprenticed to his father Ketut Kenur, learning the painting philosophies and techniques that are unique to Batuan. Aged 12 he first exhibited at Ubud’s Puri Lukisan Museum, in 2015, aged 17 he captured local art observers attention when he exhibited the popular Balinese folktale about the family of Pan and Man Brayut with the imaginative verve of a young and potent creative mind.

IMG_8546 National Struggle                       Unity in Diversity, Pertahanan – Pande I Made Dwi Artha

The Brayut’s have eighteen children, each representative of the 18 syllables within the Balinese alphabet. Dwi Artha’s painting Vacation on the Moon – Keluarga Brayut ke Bulan transforms the old and symbolic tale into a wonderful modern interpretation, beautifully depicting each of the family members playfully engaged while sitting on the moon, set within a fantastic galactic backdrop.

IMG_8561 People are my toys                                People Are My Toys – Pande I Made Dwi Artha

Urip – Awakening can be divided into four distinct painting themes: Balinese folklore, Hindu religious epics, Vedic philosophies and sociopolitical satire. Unity in Diversity – Pertahanan, 2016, is the highlight of the exhibition for its perfectly balanced, symmetrical composition and harmonic colour scheme, complemented by an economy of visual elements. In this work the artist highlights the sociopolitical forces that threaten the ideals of the Indonesian national slogan: Unity in Diversity.

IMG_8538 Three Colors                                  Three Colors – Pande I Made Dwi Artha

It depicts the mythical Garuda bird with the Indonesian coat of arms emblazoned upon it chest (representing the Pancasila – the five founding principles that unite the country), being attacked from all four directions by the elements that threaten the country’s stability – radicalism, illegal drugs, corruption and terrorism.

Pande I Made Dwi Artha represents the future of Batuan painting through which the classic story-telling traditions are injected with new life, via fresh sensibilities.

IMG_8518 Journey to Nirvana                            Journey to Nirvana – Pande I Made Dwi Artha

 

Urip – Awakening: Pande I Made Dwi Artha

Open House from 9am – 5pm

Saturday 2nd September

Continuing through until 3 October 2017

TiTian Art Space

Jalan Bisma # 88, Ubud

+628113988444

www.titianartspace.com

 

Words: Richard Horstman

 

Keliki Kawan Miniature Painting Exhibition: Werdi Jan Kerti Artist’s Assoc.

I Putu Adi - "Sejarah Perdaban Cina in Bali"                              Sejarah Perdaban Cina di Bali – I Putu Adi

More 60 images of the reknown Balinese modern traditional style of the Keliki School of Miniature Painting went on display, 18 April at Ubud’s Museum Puri Lukisan. The Keliki Kawan Exhibition 2017, by the Werdi Jana Kerti Artist’s Association, continues until 3 June at Ubud’s centrally located, historical museum.

Last in line in the chronology of genres of modern traditional painting, coming after the mid 1960’s Young Artist’s Style, the Keliki paintings depict on paper the plethora of Balinese imagery in the tiniest of frameworks. The art of creating miniature images, however, has a long history, having been passed down over generations and dating back as far as the 9th century.

I Made Jongko - "Panen" 2016                                              Panen –  Made Jongko

Derived from the decorated manuscripts, processed on dried leaves and known as the lontars, the information is contained on pages measuring 30cm wide by 5cm high. Still in use today, the books reveal knowledge as diverse as holy scriptures, prominent rituals, family lineages, laws, medicine, arts, architecture, calendars, literature, and even the rules for cock-fighting. A sharp writing instrument is used to score the small text and drawings.

The Keliki School of Miniature Painting began in the early 1970’s in the Keliki Kawan village, 20 minutes north of Ubud. The village nowadays is home to more than 300 artists, in a tradition where the master pupil relationship, often father and son/s, plays an essential role. Two artists, I Ketut Sana (b.1952) and I Made Astawa (b.1953) are responsible for the development of this style that over time evolved to encompass a community of artists, and helping to supplement the incomes of poor farmers through the sale of works.

Gusti Putu Sudana "Pulau Bali" 2016                                   Pulau Bali – Gusti Putu Sudana

Both Sana and Astawa were students of the grandson of Bali’s most important modern artist and architect, Gusti Nyoman Lempad (c1865-1978), while also learning from masters of another respected genre, the Batuan School. Inspired by Lempad’s line techniques and the crowded Batuan ‘signature’ style, they reduced their compositions down in size, and the Keliki miniature style was born.

In 2011 the Werdi Jana Kerti Artists Association of the Keliki Kawan village was formed in an effort to maintain and preserve the genre. Since 2013 they have exhibited annually at Museum Puri Lukisan, the exhibition being a highlight on the Ubud art calendar. The collective currently has 75 members, of which 58 participate in the current show, aged from 14-70 years, including 11 women, while 23 of the artists are under 30 years.

Gusti Putu Lasyantika "Panen" 2016 12x12cm                                    Panen – Gusti Putu Lasyantika

Panen, 2016, by Gusti Putu Lasyantika is a fine example of the miniature style. His painting fuses two compositions into one. The outer image, set on a black background, is of colorful native birds peering in on the inner scenario, while contrasting with, and framing it. The inner focal landscape, constructed in receding layers to emphasize depth of field, shows farmers harvesting rice fields. In the distance Bali’s iconic volcanic landscape is visible with the sun’s soft golden rays illuminating the afternoon sky. What’s remarkable about Lasyantika’s painting, which involved hours of painstaking attention to detail, is that all of this imagery is captured within the reduced dimensions of only 12 x 12 centimeters!

During the past decade the onslaught of modernization that has become incompatible with traditional norms, has become a popular theme among traditional painters. Deforestation and relentless urban development are depicted in Illegal Logging, 2016 by Putu Kusuma. In the foreground heavy machinery and men with chain saws destroy the landscape. In the background the city’s high-rise skyline encroaches. The focal point is the sacred Balinese tree as the foundation of the natural eco system – the tree of life.

I Gusti Putu Sudarma "Bandara Harapan" 2017 38x27cm                            Bandara Harapan – Gusti Putu Sudarma

Gusti Putu Sudarma’s Bandara Harapan, 2016, 38 x 27 cm, acrylic on paper, is also aligned with the fore mentioned theme, yet his imagery is mostly unconventional. In a scene reminiscent of Dutchman Hieronymus Bosch (c.1450 -1516), in his style that was the forerunner to the 1920’s surrealism movement, the artist depicts a composition of two opposing worlds.

The foreground is filled with colorful circus characters, both real and imagined, with an array of unusual objects, some small, while others are monumental. Various other abstract structures and forms, along with figures appearing as observers, make up the relevant visual information. A few, seemingly insignificant, traditional parasols are the only recognizable Balinese icons.

I Putu Adi -Dewi Drupadi Dilecechi Oleh Kurawa" 2015                           Dewi Drupadi Dilecechi Oleh Kurawa – Putu Adi

Rendered faintly in the distance is the Bali of yesteryear, in a lush mountainous landscape dotted with Hindu temples. In top the right side a sits a small figure raised upon a pillar in meditation, while in the top left corner two brown figures appear, one holds a flag in an apparent gesture of surrender, the other in apparent raptures of grief.

This is a fascinating and clever composition worthy of focused attention. Do Sudarma’s metaphoric symbols represent his idea of a dystopian Bali?

I Putu Kusuma - "Illegal Logging" 2016                              Illegal Logging – Putu Kusuma

 

Keliki Kawan Exhibition 2017

Open daily 9am – 5pm

Museum Puri Lukisan, Ubud

Jalan Raya, Ubud, Bali

www.museumpurilukisan.com

Words & Images: Richard Horstman

 

 

 

Balinese Kamasan Paintings

Kamasan 1605 wayan Dogol, The charming of Mandara Giri, natural pigment on paper.“The Charming of Mandara Giri” 1605 Natural pigments on paper. Image courtesy of Museum Puri Lukisan

Imagine you are a master Balinese painter, and your King has recently commissioned you to create a work. As you sit down in front of a large cloth stretched upon a wooden frame with a pencil in hand, for a moment you contemplate the composition before beginning to sketch. The year is 1723. What would go through your mind?

Possibly you hear the clash and bangs of metallic instruments of a Balinese ensemble. You visualize the cloth in front as a giant screen, with an audience seated on the opposite side. And you imagine yourself as a dalang – a master puppeteer – manipulating puppets while bringing to life a mighty Hindu religious epic during a wayang kulit shadow theater play.

The roots of the wayang puppet theater, one of the original story telling methods in the Balinese culture may be traced back over 2000 years to the Indian traders who settled in Nusa Antara (Indonesia prior to being known as the Dutch East Indies) bringing with them their culture and Hindu religion. The wayang or classical style of Balinese painting is derived from the imagery that appears in this medium.

Kamasan Painting Image R. Horstman                                                     “The Death of Abismanyu”

The paintings were made on processed bark paper, cotton cloth and wood and were used to decorate temples, pavilions, and the houses of the aristocracy, especially during temple ceremonies and festivals. Originally the work of artisans from the East Javanese Majapahit Empire (13-16th Century), this style of painting expanded into Bali late in the 13th century and from the 16th – 20th centuries, the village of Kamasan, Klungkung, was the center of classical Balinese art, and hence the Kamasan paintings.

The original works were a communal creation, the master artist shaped the composition, sketching in the details and outlines and apprentices added the colors. These works where never signed by an individual and considered as a collective expression of values and gratitude from the village to the Divine. Colors were created from natural materials mixed with water, i.e iron oxide stone for brown, calcium from pig bones for white, ocher oxide clay for yellow, indigo leaves for blue, carbon soot or ink for black. Enamel paint introduce by the Chinese a few hundred years ago were used on wooden panels of pavilions and shrines, or even upon glass.

The highly detailed, sacred narrative Kamasan paintings play an essential role within the Balinese culture functioning as a bridge communicating between two worlds, the material world humans inhabit and the immaterial world of the divine and demonic forces. The artist functions as a medium translating the esoteric and invisible into a comprehendible visual language and bringing greater understandings to the mysteries of life according to scriptures and philosophies. According to Dr Adrian Vickers, Professor of SE Asian Studies at Sydney University, “The key to Kamasan painting’s sense of beauty is the beautiful flow of line and the pure flat figuration.”

"The Turning of Mount Mandara" .Mangku Mura 1973, natural pigments on cloth, Photo -David IronsA Modern Kamasan Painting  “The Turning of Mount Mandara” Mangku Mura 1973       Image courtesy of David Irons.

For foreign audiences the paintings, however, present difficulties in their understanding. Without a concept of the landscape in Balinese paintings it’s about an arrangement of items on a flat surface akin to the shadow puppets against the screen in shadow theater. Unlike Western modern art where paintings generally have one focal point there is no central focal point to read the Kamasan narratives. Most of the paintings have multiple stories that may be read in all areas around the composition.

Looking at painting it is full with visual information to the extent that nothing stands out. Tight, generalized, often repetitive patterning, often of decorative motifs, and combinations of graphic patterns are distributed all across the surface leaving little or no blank areas. Ornamental elements, rocks, flowers motifs and painted borders indicate Indian and Chinese influence from Chinese porcelain and Indian textiles.

“Adherence to established rules about the relative size of parts of figures related to measurements in the human body – in the Balinese perspective each measurement is seen as a human manifestation of elements that exist in the wider cosmos. Correctness of proportions is part of being in tune with the workings of divine forces in the world. Colors are also codified.” says Adrian Vickers in his book Balinese Art Paintings & Drawings of Bali 1800-2010. “Form evokes spirituality.”

DSCF4755                      “Kumbakarna Attacked by Monkeys” Date Unkown. ARMA

The two dimensional Kamasan compositions generally depict three levels, the upper level is the realm of the Gods and the benevolent deities, the middle level occupied by kings and the aristocracy, and the lower third belongs to humans and demonic manifestations. Details in facial features, costumes, body size and skin color indicate specific rank, figure or character type. Darker skin and big bodies are typical of ogres, light skin and finely portioned bodies are Gods and kings. Rules control the depiction of forms; there are 3 or 4 types of eyes, 5 or 6 different postures and headdresses. The position of the hands indicates questions and answers, command and obedience.

The narratives are from the Hindu and Buddhist sacred texts – the Ramayana, Mahabarata, Sutasoma, Tantri, also from Panji – Javanese-Balinese folktales and romances. Astrological, earthquake and birth charts are also depicted. Major mythological themes are rendered in great symmetry, while these paintings contain high moral standards and function to express honorable human virtues to society with the intent to encourage peace and harmony. A beautiful painting communicates balance, aesthetically and metaphorically, and is equated to the artist achieving union with the divine.

Traditional Kamasan painting is not static and keeps evolving as subtle changes have occurred over time as each artist has their own style, composition and use of colour. It is common that new works regularly replace old and damaged works and hence Kamasan painting is an authentic living Balinese tradition.

DSCF4643                                 “Bharata Yudha”  1969  –  Tjokorda Oka Gambira

Where to See Kamasan Paintings in Bali:

Museum Puri Lukisan, Jalan Raya Ubud, Bali

Tele: +62 361 971159

Open Daily 9am – 5 pm.

ARMA Museum, Jalan Raya Pengosekan, Ubud, Bali

Tele: +62 361 975742

Open Daily 9am – 5 pm.

Neka Museum, Jalan Raya Sanggingan, Campuhan, Ubud, Bali

Tele: +62 361 975074

Open Daily 9am – 5 pm

Nyoman Gunarsa Museum of Classical & Modern Art

Jl. Pertigaan Banda No. 1, Takmung, Banjarangkan, Klungkung, Bali.

Tele: +62 366 22256

Open Daily 10 am – 5 pm.

Palalintangan Astrological Chart - Natural Pigments on Cloth                                                      Palalintangan – Astrological Chart

"The Gods of Eight Attacking Garuda," Pan Seken 2                           “The Gods of Eight Attacking Garuda”  – Pan Seken