Rangda and Barong
Reuben L. Rutledge, Ph.D abd
The conflict between Rangda and Barong is an important part of Balinese culture. Rangda is the dark, liminal Goddess. She is a manifestation of Durga the Goddess of Death. She is the Queen of the Leyaks. Her armies of bhutas, kalas, and leyaks (types of demons) cause malice, illness, misfortune, and the destruction of crops. She is Mahendratta the Widow Queen. According to Margaret Mead, Rangda is a mother figure, the expression of parent/child relationship in Bali. Rangda is the personification of fear. She is a hairy elderly woman with pendulous breasts. Her eyes bulge. From Her mouth huge fangs and a lolling flaming tongue appear. Her hands are equipped with long nails. She is a resident of cemeteries were She feasts on corpses. She has an appetite for children. She is associated with black magic. Her main disciples are Raroeng, Lendi, and Waksisia. When Rangda departs, Raroeng then becomes the ruler. Barong is the personification of white magic. He is the powerful protector clearing away the demonic that crosses His path. Barong is the kaya polarity. He is also associated with King Erlanga. There are various forms of Barong. Barong Matjan is a tiger. Barong Bangkal is a boar. Barong Gadjah is an elephant. Barong Singa is a lion. Barong Lemboe is a cow. The most common and important form of him is Barong Keket, a fantastical abstract beast. Barong is a tantric manifestation of Rangda. He is the propitiated form of Rangda, converted from being a destroyer into a protector. [1] Barong’s appearance is not unlike a Chinese dragon or lion. He is portrayed in a two-person costume. Barong Keket’s face strongly resembles a Chinese lion. This costume is covered with golden hair. The masker’s behavior is not unlike that of Chinese lion dancers. Chinese traders probably introduced this image. In their battles, neither of them wins. The battles are always a draw.