INTERNATIONAL DIASPORA AND TOURISM: RECENT DEVELOPMENT OF EUROPEAN DIASPORA IN UBUD, BALI (AN EXPLORATORY RESEARCH)

International Tourism Conference: Promoting Cultural and Heritage Tourism

Bali, 1 - 3 September 2016

INTERNATIONAL DIASPORA AND TOURISM: RECENT DEVELOPMENT OF EUROPEAN DIASPORA IN UBUD, BALI (AN EXPLORATORY RESEARCH)

Nararya NAROTTAMA (Author) Faculty of Tourism Management STPBI (Sekolah Tinggi Pariwisata Bali Internasional - The Bali International Institute of Tourism ) Denpasar City, Bali, Indonesia [email protected]

Abstract The presence of the European diaspora in Bali estimated to have taken place since the beginning of the 16th century. This relationship is established through social interaction within the context of trade, colonialism, arts and tourism. The development of tourism in Bali cannot be separated from the role of the European diaspora who came and settled in Bali, then promoting Balinese culture abroad. A tourism destination that have, as well as a pioneer of the presence of the European diaspora community in Bali is the village of Ubud, in Gianyar regency. Since the period of the 1930s, the European artists, anthropologists, writers has been visited Ubud. Some of them chose to settle permanently. Since then, the European diaspora help shape the embryo of Bali's tourism culture in various forms of art, such as painting, dance, music and literary arts. Today, the village of Ubud has become a popular international tourist village. The existence of the European diaspora seems to bring different forms of culture, new contemporary arts, and able to attract more foreign tourists to visit. The aim of this study is to explore how the recent development of European diaspora influences the shape of tourism in Ubud, including to explore the meaning that existed between the European diaspora, art, culture and tourism in Ubud today. This study is very important, given that the existence of Bali's tourism is inseparable from the existence of the European diaspora and the existence of the European diaspora today will affect the future of tourism in Bali. This exploratory study uses a qualitative methods approach. This study is expected to be useful to the advancement of tourism in Ubud, Bali, as well as a reference in international diaspora studies. The originality of this research: the study is an initial attempt to analyze the existence of European diaspora in Bali and its relation to sustainable cultural tourism in broader context, and as well as an initial study of migration, international tourism and diaspora in Bali. Study limitations: As this is an exploratory research, this paper is an initial research which try to determine the nature of the problem, by merely explores on research topic and questions, and does not intend to offer final or conclusive solutions to existing problem Keywords: European, diaspora, existence, tourism

I.

INTRODUCTION

The presence of foreign diaspora and its culture brings strong influence to Balinese society. The relationship between Bali, India and China was begun around 1st century AD. Bali has made international cultural connections since prehistoric times, particularly with India and China. This is evidenced by the discovery of Indian pottery fragments that may be derived from early 2000 years ago (Ardika, 1997: 62). In addition to the Indian and China, the Balinese also made contact with the European diaspora. This relationship has been started since the 16th century. Bali was mapped in international charts, as evidenced by the map created by Francisco Rodrigues in 1512 (Cortesao, 1975: 288-289). The first known encounter is Portuguese expedition (1512) in north Bali and Dutch expedition (1597), in order looking for spices and supplies. Bali's image as an exotic tourist destination started since the publication of a photographs collection entitled "Bali, 1912" by Gregor Krause (1883-1960). He is a German diaspora who work as a doctor, as well as an amateur photographer. The book was published in Germany in 1920 and became popular mainly in Europe and America, and it also has been translated into many languages. The book contains photographic collections of landscapes, rituals, customs, rulers of Bali and Balinese girls without clothes. This book attracts and inspires many people to come to Bali. One of them is Miguel Covarrubias, a

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renowned Mexican-born painter, a illustrator and a writer). After the Puputan Badung (1906) and the Puputan Klungkung (1908) wars, the role of the European diaspora (in this case, the Dutch colonial government) in order to form the character of Balinese culture has become apparent, namely through Baliseering or Balinasi policy in 1920. In addition, they also want to portray themself as a good and responsible colonial government. At that time, Bali is considered a 'rare gem' as well as 'living museum' of great civilization and culture from the past (Picard: 2006; Narottama, 2014: 43). Apparently, the Dutch also wants to protect Bali from various external influences (especially the issue of insurgency, religious missionaries and industrialization) and try to teach the Balinese how to become the 'real' Balinese. In the period of the 1920s, the European diaspora also play a role in shaping the positive image of Bali's tourism, through a variety of promotion leaflets, posters and rhetorical sentences. The Dutch then promote Bali's tourism to various parts of the world. Bali successfully managed to portray herself as an "exotic tropical paradise", the last paradise on the Indian Ocean. Since then, more European and American tourist visited Bali, as well as emerging positive news about Bali and tourism. Thus, the distribution of European diaspora (through process of interaction, assimilation, migration) and their culture is happened in Bali for a long time, and until today it still bring influence to Bali tourism and society. European who came and settled in Bali also play double role, namely as "Jembatan Budaya", a cultural bridges (or cultural brokers) among foreign tourists and local communities (Picard, 2006). One tourism destination in Bali, which is a pioneering European diaspora presence in Bali, is the village of Ubud. Initially, Ubud is a small traditional agricultural village in Gianyar, Bali. Over time, Ubud is known worldwide as an international tourists village that is open and very tolerant. Since the period of the 1930s, international artists, anthropologists and authors have visited Ubud. Some of them choose to settle permanently, even to build a household with local people. Historically, Bali especially Ubud, has become a popular destination for European diaspora to work, live and express them self. As an "international village", Ubud wins many title and awards, among others: Best City in Asia in 2010 by Conde Nast Traveler, and Most Favorite Destinations in Asia (Asia's Top 10 Destinations) by TripAdvisor in 2014. At that time, Ubud's competes with the city of Beijing (China), Hanoi (Vietnam), Siem Reap (Cambodia), Shanghai (China), Bangkok and Chiang Mai (Thailand), Hong Kong (China), Ho Chi Minh City (Vietnam) and Kathmandu (Nepal). Obviously, this is impact from Puri Ubud's (Ubud Royals) open policy, as well as the role of the European diaspora, who pioneered the development of tourism in this village. Puri Ubud or The Ubud Palace is a palace and official residence of the Ubud's royal family. With its strong influence, Puri Ubud has important role for the presence of the foreign diaspora in Bali, (and in Ubud particulary). Since the beginning, Puri Ubud has facilitated them by providing / leasing reserved land for their residence, studio and workshop. The openness, tolerance and a sense of brotherhood have become a value that cannot be separated from the Ubud local community. Tourism in Bali cannot be separated from the role of the European diaspora who came, settled and then promoting the culture of Bali abroad. In addition, they also bring influences in Bali visual arts. The European artists were also criticized for creating a new representation in the flow of tradition, they are also considered to practice the colonization of art. Through art, they represent the east through western eyes that completely exotic, unique and full of hyperbolism (Suryawan, nd). Over time, the European diaspora interact, share ideas, build themes and teach new techniques, as well as share their knowledge with local artists. One result of that interaction is the birth of Modern Traditional Balinese painting style, as a result of the fusion of western and eastern arts (Suardana, 2010). In 1936, foreign artists are together with the King of Ubud, Tjokorda Gde Agung Raka Sukawati and Balinese maestro I Gusti Nyoman Lempad, founded the Pita Maha organization, it started with 125 members of artists (Suryawan, nd). Pita Maha is not just an artists association, but it also paved the way for the Balinese arts (particularly painting) to be known and recognized through international exhibitions. One of the legacies from Pita Maha as their dedication on traditional Balinese painting is Puri Lukisan Museum in the heart of the Ubud. In 1978, a Dutch painting maestro, Rudolf Bonnet passed in Laren, Netherlands. A year later, his ash has taken to Bali to be cremated at the Ngabén ceremony of King Tjokorde Agung Gde Raka Sukawati from Puri Ubud. Ngabén is Hindu's sacred cremation ritual in Bali. This is an extraordinary form of appreciation and value of friendship for Bonnet's service to develop Balinese painting in Ubud since the period in the 1930s (Vickers, 1989: 113 in Putra, 2011: 141), given that Bonnet was never converted as Hindu. This also was form of appreciation to the European diaspora's role in the development of art and culture in Bali, particularly in Ubud. Based on the explanation above, this study tries to review the relationships between the presences of the European diaspora towards sustainable cultural tourism sustainable in Bali nowadays, in the framework of a

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comparative study, between the period of the 20th and the 21st century, both in a historical context to the development of the European diaspora in Bali. The focus of this study is the existence of the European diaspora in Ubud, given that the European diaspora pioneering Bali tourism and arts, in form of painting, dance and music, including literary arts. This study is very important, given that the existence of Bali tourism is inseparable from the existence of the European diaspora in Ubud. What symbiosis has been created within culture, tourism, and the European diaspora in past and present? Are today there has been a change of motives and interests? Study limitations: As this is an exploratory research, this paper an initial research which try to determine the nature of the problem, by merely on explores on research topic and questions, and does not intend to offer final or conclusive solutions to existing problem

II. Literature Review In western literature, there are many research and studies about diaspora, particularly discussing Jewish, Armenia, and African diaspora. But so far, there are no studies regarding the existance of European diaspora in Bali, especially in Ubud, from the perspective of tourism studies, as well as studies about their relevance in the development of sustainable cultural tourism in Bali. Some of referred studies are: "Island of Bali" (1937) by Miguel Covarrubias, "The Dark Side of Paradise; Political Violence in Bali" (1995) by Geoffrey Robinson, "Economy, ritual and history in a Balinese tourist town" (1997) by Graeme S. MacRae, "Bali: Tourisme Culturel et Culture Touristique" by Michel Picard, "Perubahan Spasial Desa Adat Ubud, Gianyar, Bali Dalam Era Globalisasi: Sebuah Kajian Budaya" (2008) by Tjokorda Oka Artha Ardhana Sukawati, “Diaspora Tourism: Using A Mixed-Mode Survey Design To Document Tourism Behavior And Constraints Of People Of Turkish Extraction Resident In Germany” (2011), by Omar Moufakkir. “The Chinese diaspora in Budapest: a new potential for tourism” (2011) by Anna Irimias, “Marketing Strategies For Tourism Industry in Bangladesh: Emphasize On Niche Market Strategy For Attracting Foreign Tourists” (2013) by Mohammad Amzad Hossain Sarker and Sumayya Begum, ‘Niche Marketing Research: Status and Challenges’ (2013) by Kjell Toften and Trond Hammervoll, "Segmenting And Profiling The Cultural Tourism Market For An Island Destination" (2014) by Sean M. Hennessey, Dongkoo Yun, and Roberta MacDonald, and also "Kemiskinan Dalam Perkembangan Pariwisata di Kelurahan Ubud" (2014) by I Nyoman Sudipa. III. The Concepts A. Existence The European diaspora in Bali have a tendency to not forget and always tried defending their native culture. They are not acts frontally, but flexibly adjust themselves to show their existence in a new place. The word 'existence' is defined as 'to become', 'to be' or 'to stand out' (KBBI On Line, 2015). Existence is a specific condition that ‘exists' in space and time. Maulana (2003: 86) states that the existence can be interpreted as the recognition of something, which distinguishes between objects to another object. Something is said to be exist if it public, which means that the object itself should be experienced by many people who make observations (Hutasoit, 2013). Existence is supple, flexible and not rigid. Existence is also associated with self-identity and strategy to survive in social pressures. Thus, 'the existence' of which is intended in this study is a statement from within the community, the government of Bali and Indonesia to the European diaspora living in Bali. If the presence of European diaspora is recognized, then they can carry out various activities (especially in the fields of art, culture, business and tourism promotion), and it is not contrary to the ethics and codes of law in Indonesia. B. Diaspora At first, the concept of diaspora refers to the Greeks in the period of Hellenic (era of Ancient Greece, the 8th century up to 6 BC), as well as the spread of the Jewish people after the fall of Jerusalem and its temples at the beginning of the 6th century BC by Nebuchadnezzar II (rulers of ancient Babylon, 1696-1654 BC). Since the middle of the 20th century, the term "diaspora" has widespread use in many academic literature, and most take root on the conceptual framework of the country (homeland), a sense of loss, longing, and desire of the diaspora to return. Perspectives to be discussed in the study of diaspora mostly relied on the case of Jewish diaspora, Greek diaspora, Armenian diaspora, and Black / African diaspora worldwide, as well as with regard to theology or the religious study. In fact, the word "diaspora" is often associated with a picture of the Jewish diaspora's bitter experience in the past (Sheffer, 2003).

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The term "diaspora" comes from the ancient Greek meaning 'seeding' or 'sowing'. In English, has a close meaning to the word 'dispersion', 'scatter', 'spread' or 'spreading'. The word "diaspora" comes from the verb 'speiro' (which means sowing) plus the preposition 'dia' (means above). In modern understanding, the term began to be used since the mid-20th century, and when applied to the human context, the diaspora is defined as a migration and colonization (Cohen, 1997). Sheffer (1986, in Santoso, 2014) adds an essential element, namely the maintenance of a relationship with the place of origin. Thus, the modern diaspora is the minority ethnic groups of migrant origins residing and acting in host countries, but maintains strong sentimental and material ties to their homeland or country of origin. “Modern diasporas are ethnic minority groups of migrant origins residing and acting in host countries but maintaining strong sentimental and material links with their countries of origin—their homelands.”(Sheffer, 1986) In a narrow sense, the term diaspora are migrants who leave their homeland to go to the region (or state) else, to seek a better life than in his/her hometown. Cohen (178:1997, in Santoso, 2014) proposed the diaspora as the term of "gardening", and classify it in five categories, among others: (1) weeding; (2) sowing seeds; (3) transplanting; (4) layering / coating; and (5) cross-pollinating. Further described as follows: 1) Diaspora model of weeding, also often referred to as a 'victim or refugee diaspora', is a phenomenon of diaspora dispersion because they are victims and / or displaced by social and political conflict, they seemed "uprooted by force from its roots". Violence, slavery, massacres, genocide and expulsion is the main reason of this phenomenon. Often their descendants still keep the memories of trauma and collective violence suffered by the ancestors. Example: the Jewish diaspora, Africa, Armenia, Palestine and Ireland 2) Diaspora model of sowing (scattering the seeds), is a phenomenon of diaspora as they relate to imperialism or colonialism. Usually they are the poor, unemployed youth, the military, or professionals who were sent out to the colony and are required to work there. Example: British, India, Africa, Russian, Spanish, Portuguese, and Dutch diaspora. 3) Diaspora model of transplanting (replanting) is a kind of diaspora related to labor and services. They are often employed by force as porters or laborers in agriculture sector in a land colony. Today, they migrate to work all over the world voluntarily. Example: India, Indonesia, China, Japan, the Sikh, Turkey, and Italian diaspora. 4) Diaspora model of layering is the spread of population due to trade, business and professional work, its also called trade diaspora. The Chinese people are known as a nation that is adaptable and has high ability in commerce. The same for the Lebanese diaspora in Europe and the Middle East. Example: Venice, Lebanon, China, India, and Japanese diaspora. 5) Diaspora model of cross-pollinating, is a diaspora phenomenon related to cultural factors and phenomena of postmodernism society. They build cultural manifestations rooted and branched to constitute the consciousness, social action and all achievements in their overseas places, as happened in the Caribbean, China, and India. (Santoso, 2014: 14) Different approaches to categorize diaspora expressed by Dino Patti Djalal, Indonesia's Ambassador to the United States once the originator of 1st Congress of Indonesian Diaspora in 2013 (The writer try adapt it to the phenomenon of the existence of the European diaspora in Bali). Djalal (2013) mentions five main categories that can be used to categorize the diaspora, among others: 1) Diaspora in general, is people who live / work / study abroad. Usually, they still have a passport that says they still have their nationality of origin 2) Foreign diaspora naturalized into Indonesian citizen. Usually they have dual citizenship status or move to another country 3) Diaspora because of mixed marriages, is where the husband or wife is the person / foreign descent and lived in Bali, followed by their children. 4) Foreign diaspora who are descendants of the third generation, fourth and so on that had never become a citizen of Indonesia / Bali residents. This usually occurs as a result of mixed marriages. 5) Diaspora who do not have European blood at all, but very loving Europe. They are sympathizers who have the awareness, knowledge and love of Europe Diaspora studies related to several other important concepts, among others: the concept of deployment or dispersal, ethnicity, country or homeland, origin, as well as the similarity of the ethnic origin. According to Harutyunyan (2012), by far the classical concepts have not touched the diaspora as a social condition and societal process. In this approach, Harutyunyan suggests the addition of a conceptual framework, namely cultural identities, emotional places and local community spaces. One popular name in diaspora studies is William Safran. He is one of the pioneers of the classical theory of diaspora, mainly from his writings

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entitled "Diasporas in Modern Societies: Myths of Homeland and Return" in the journal Diaspora (1991). Safran describe and classify a number of diaspora groups in accordance with the following points: 1) The spread of the diaspora from the center (homeland) to two or more peripheral areas or abroad. 2) Maintain the collective memories, visions or mythical place of origin in the new place. 3) The belief that the full acceptance by the host country (host country) is not possible, so there is a sense of humiliation and alienation. 4) Seeing their ancestral homeland (country of origin) as the true home, the most ideal home or the last place to return. 5) Full commitments to establish, to maintain, or play an active role in the restoration of security, prosperity, and prosperity in the home country. 6) A personal relationship or representation of the homeland in ethno-communal consciousness. In the process, the criteria set by Safran became the focal point and central theme of diaspora in further studies. Nevertheless, there are problematic aspects related to the concept above, namely: those criteria provide very clear and 'stiff' criteria about people who could be categorized as a diaspora. Refutation to the Saffran's theory later appeared, as the theoretical model of diaspora above does not allow one to go beyond the characteristics which already valid and accepted, such as: ethnics, deployment or dispersal, country or homeland and origin. The concept of diaspora studies has become a 'diaspora' itself (Brubaker, 2005), a term that is scattered in various disciplines, spaces semantic and conceptual (Harutyunyan, 2012). In Harutyunyan (2012), the characteristics of diaspora groups in a variety of contemporary literature (see also Armstrong, 1976; Braziel, 2003; Butler, 2001; Cohen, 1997; Safran, 1991) are summarized as follows: 1) Diaspora disperse from one to many locations and the existence of triadic relationship (triadic - a blend of three to one) between the homeland (defined as the 'center'), an ethnic community and the host 2) Strong desire to return to home country and ethnical collective knowledge of the history and identity in the place of origin 3) The idealization of the homeland. 4) The process of trans nationalization and networking among certain ethnic groups 5) Strengthening the relationship and involvement of the homeland To accommodate differences in expert opinion about the definition of diaspora, Stephane Dufoix (2008:22) (in Santoso, 2014: 6), classify the definition of diaspora into three major classifications, namely: 1) Open definitions 2) Categorical definitions 3) Oxymoronic definitions From all three, I use the open definitions, a view that is loose, flexible, make no distinction between the object of study and not prejudice against all of the symptoms that occur. So even though the deployment covers only a few people such as hunters and "gypsies", insofar as they do not have a territorial basis so they include as diaspora. This category is the most flexible, versatile and able to accommodate the differences that exist regarding the definition of diaspora. In this sense, tourists visiting a destination outside the territorial limits of the state in a given time, can also be called diaspora.To avoid confusion between the definition of diaspora with travelers definitions established by the WTO, the European diaspora in this study had at least stay for at least 1 year in Bali.

C. Sustainable Cultural Tourism Tourism is the largest service industry in the world (Wahab, 2001). According to the World Tourism Organization, despite the fact that tourism activities have been carried out since long time ago, tourism is still considered a relatively new, important and vital phenomenon, both economically and socially (WTO, 1995). Tourism is an activity that is important and essential for a country, because such activities directly affect the social, cultural, educational and economic, nationally and internationally affect state relations (WTO, 1995 in Narottama, 2012) According to WTO (1995) tourist is someone who travels and staying in places outside their usual environment, for not more than one consecutive year for leisure, business and other purposes. In this view, there is a certain time limit (for 1 year) which distinguishes between the tourists with the diaspora, or with immigrants. “Tourism is the temporary movement of people to destinations out of their normal home

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and workplace, the activities undertaken during the stay, and the facilities created to cater for their needs” (Mathieson dan Wall:1982 dalam Narottama, 2012). According Ardika (2004: 2), the Balinese culture is essentially based on the values that are rooted in the teachings of Hinduism. Bali community recognizes the diversity in unity as rwa bhineda, determined by the Desa (aspect of space), Kala (aspect of time) and Patra (condition). The concept makes Bali is flexible, but remain selective in accepting and adopting the influence of foreign cultures. The concept of sustainable cultural tourism, is a combination of the two main concepts, namely 'cultural tourism' and 'sustainable'. The concept of cultural tourism begun in the early 70s, precisely when "Bali Cultural Seminar"was held in 1971. During the seminar, the concept of "Cultural Tourism" was officially introduced, adapted and then used as a slogan for Bali tourism. Cultural tourism in Bali comes from the Balinese heritage, culture and Hinduism as it spirit, as well as their hopes for a positive mutual relationship between culture and tourism. Although tourism has been recognized to have negative impacts, the Balinese society still think that tourism is the way to improve their living standards, social status and economic level. Even they believe that the presence of tourism can help revitalize the culture of Bali. It also expressed by Picard, that in Bali, cultural tourism is considered capable of fostering cultural and tourism development, namely by using local culture to attract tourists, and use the economic benefits of tourism to cultural development it self (Picard, 2006, Narottama, 2012) The concept of 'sustainability' focuses on the importance of conserving tourism resources (in this case, the cultural tourism) for the future without reducing the existing values. This can be achieved through the efforts of revitalization, supervision and maintenance of tourism resources holistically and systematically, although sometimes there are changes that had to be done (adjustment) to a situation and related conditions. IV. Theoretical Basis Research without theory is just a not interrelated collection of data and facts. Theory and research helped us to find something that may be unexpected, even surprising. In the study of social sciences, both providing a foundation, as well as taking us beyond the limits of common sense us. In connection with this research, the following will be presented several theories that can be used to dissect and examine the existence of the European diaspora in supporting the sustainable development of cultural tourism in the village of Ubud, Gianyar. A. Social Exchange Theory Social Exchange Theory originated from George Casper Homans (1910-1989) in 1950s, in his book entitled "Social Behavior: Its Elementary Forms" (1974). This theory departs from the concept of social behaviorism, which uses the principles of economics (ie: law of utility maximazation or full utilization of use value and the law of diminishing marginal utility, to explain for the impairment to the addition of consumption), psychological theories, behaviorism and also the theory of rational choice. Homans believes that individuals continuously working for obtaining compensation (reward) and stop doing something if inflict loss or punishment individually. According to this theory, the main factor that determines human behavior is motives driven by benefit on value received from his/her behavior (Pitana and Gayatri, 2005). These benefits not only be in the form of economic or material, but can also in the form of friendship, satisfaction, praise, self-esteem, attention, applause, smiles of love and so on. There are three basic assumptions in this Social Exchange Theory (Stebbian, 1990 in Pitana and Gayatri, 2005, p 22-23), namely: • Humans act in an attempt to get the benefit, in this connection human beings assumed to be rational being. • All benefits, regardless of its form follows saturation principal. The more a person get the same benefits, then the value of satisfaction per unit of benefit will be reduced, until finally happened saturation, where benefits are not felt anymore. • Benefit can only be found in the interaction, if both parties give each other the benefit of others. To be able to provide benefits, then each party must have the resources or capital. In simple terms described by M. Khusna Amal, that social exchange theory discusses the exchange of resources - material and symbols - between two or more people, which is based principally on the assumption (1) social behavior is a series of exchanges, (2) individuals were constantly trying to maximize their profit (reward), and minimalized cost, risk or loss, (3) when individuals were receiving a gift or something that brings benefit (reward) of others, then they are obliged to repay (Amal, 2013). Opposition to the theory put forward by Peter M. Blau (1964's) and Richard Emerson (1972's). Blau

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more focused on the problem of power, micro-sociology and macro-sociology. Emerson saw a fundamental difference between social exchange in sociology with the exchange in microeconomics. In social exchange (sociologycal), the exchange occurs in a long time, and the value (benefit) exchange is not solely lie on the interchangeable 'objects', but far beyond the exchange of these objects. By contrast, the exchange in microeconomics happen shortly, independent, and relations between the parties to stop immediately after the benefit exchanged (in Pitana and Gayatri, 2005, p 22-23). Emerson then proposed a theory of exchange of his own, integrated with network theory known as exhange network theory. Post Emerson, social exchange theory developed and refined into a contemporary social exchange theory. Network theory of social exchange assumes that "every social exchange, occur in the greater networks of social exchange context. The exchange does not occur between and involves two people only but can occur between and involve various stakeholders, institutions, organizations. In this network of social exchange relation, began to be studied in more depth the pattern of negotiation that characterizes the social exchange "(Amal, 2013). B. Theory of Motivation Motivation is the foundation of all behavior (Fodness, 1994). Similar to the statement, Hasibuan (2007) states that motivation is the driving force that creates the excitement of one's work to get them to cooperate, to work effectively, and integrates with all its resources to achieve satisfaction. Motivation is also regarded as the driving force that force individuals to take action (Schiffman and Kanuk, 2004), in addition, also the driving motivation for someone to do something (Ryan and Deci, 2000). Every human being has the motive, as a stimulant and generating desire in man. This is similar to the Terry (1991), which stated motivation is a desire that is contained in a person individual who stimulated him/her to take action. Thus the motivation is encouragement within oneself to do something in order to meet a goal or particular needs. In 1943, Abraham Harold Maslow wrote an article titled "A Theory of Human Motivation" published in the journal Psychological Review Vol. 50 pages 370-396. In the artikel, Maslow proposed Hierarchy of Needs Theory, which later became one of the most popular theories of motivation and regarded as the foundation of next motivational theories. In the 1950s, the concepts of other motivations began to expand. According to Maslow, every human being has the level of needs that must be satisfied, based on the scale of priorities. Maslow classifies these needs into five levels, namely: 1) Physiological needs (the most basic needs in human beings, must be met in order to survive, such as hunger, thirst, sexual needs, and other physical needs) 2) The need for security (after basic needs are met, people want protection and secure financially, physically, mentally, intellectually and emotionally. Most pressing needs) 3) Social needs (needs of relationships with other people and social environment, such as love, compassion, sense of belonging, social acceptance, and friendship.) 4) The need for appreciation (self-esteem needs, humans need a sense of prestige and pride, worthy, tangible internal and external awards, appreciation, and embodied in symbols of status) 5) The need for self-actualization (after meet their needs to be appreciated, then need the opportunity to develop their potential as wide as possible, including reputation, self-esteem psychological growth, the achievement of one's potential, and self-fulfillment). Maslow's Hierarchy of Needs above accepted and widely recognized, although Maslow did not give empirical evidence or other evidence that reinforce the theory. C. Social Capital Theory Lyda Judson Hanifan or more popularly called L.J. Hanifan regarded as the person who first introduced the term social capital in the article entitled "The Rural School Community Centre" in the Annals of the American Academy of Political and Social Sciences Vol. 67, pages 130-38 in 1916. In this article, Hanifan use the term social capital to discuss the substance of the factors in society which include goodwill, sympathy, feelings of friendship, and social relationships that form a social unit (see also Cohen and Prusak, 2002, in Ancok, 2003: 13). In addition, the term "social capital" has also appeared in a book entitled "The Death and Life of Great American Cities" by Jane Jacob in 1961. The concept of social capital is also contained in a book called "Bowling Alone: The Collapse and Revival of American Community" by Robert D Putnam in 2000. In the conventional economic system, capital refers to the assets, equity, factors and means of production, (such as land, factories, buildings, financial resources, machinery, and labor) are used to conduct business with the aim of earning a profit. Different views on the concept of capital expressed by Pierre Bourdeau, a modern French philosopher (1930-2002). Bourdieu (1986) criticized the terminology of capital in conventional economics. According to Bourdieu, the capital has a broader scope and broader

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sense, and not only consist of the means of production. According to him, capital can be classified into economic capital, cultural capital, and social capital. Francis Fukuyama in "Social Capital: The Tanner Lectures on Human Values" at Brasenose College, Oxford (1997) provide a definition of social capital (social capital) as follows: "Social capital can be defined simply as the existence of a certain set of informal values or norms shared among members of a grop that permits cooperation among them". (Fukuyama, 1997) Fukuyama (2000: 3) in the "Social Capital and Civil Society" describes social capital as an informal norms were used and encourage cooperation between two or more individuals. This notion is similar to that disclosed by Jamse S. Coleman (1990) in the book "Foundations of Social Theory", that social capital is the ability of people to work together towards a common goal in a group and organization. Fukuyama asserts, such cooperation arose primarily because guided by a sense of confidence (trust) among members in the community. Trust subsequently becomes adhesive and strengthen the cooperation relations between them, as well as making it much more effective. Humans build relationships with other human beings, then keep the relationship lasts a long time, and thus, they were able to achieve a lot of things that previously could not afford by their own. Norms of social capital should be applied in actual human relations. Trust, social networks, civil society and all things associated with social capital, emerged as a result of the symptoms of social capital, but that does not mean these things can replace the intended social capital itself. The European diaspora have settled in Bali in a long time, of course, their existence can not be separated from the social capital that they had before. In this context, the relationship built between the European diaspora, Puri Ubud and Ubud local society based on trust and the utilization of capital-social capital among them. IV. Conclusion European diaspora presence in Bali can not be separated from the influence of the presence of European nations, especially in the early 20th century to Bali. At the same time, Bali has become the world's attention through a variety of reports, either positive news (the natural beauty and culture), or negative (eg, slavery, colonization and war of Puputan Badung in 1906 - the loss of lives of the Balinese). The European diaspora who came to Bali have high social capital, and were able to use their capital in Bali. Social capital can be the norms, trust (confidence), reciprocity, and networking in the sphere of social life. In addition, they also have the ability and skills (painting, music, photography and choreography) that they can use to attract the sympathy of the authorities and society in Bali at the time. Bali and its people have excelled in the field of culture, and its natural beauty is difficult to surpass. The foreigners called the island of Bali as "The Island of Paradise". The island of Bali with its natural beauty, as well as the pattern of community life is considered unique, and able to attract the interest of foreign diaspora to come. Culture of Bali then became an icon of the exotic tropical islands in the Indian Ocean. This is Bali's cultural capital. The arrival of the European diaspora to Bali, especially in Ubud Village, has caused the interaction between the people of Bali and the diaspora. By the history, the interaction is not always smooth. On the one hand, there are the values of the corporation / partnership and on the other hand emerging disputes and conflicts. In the village of Ubud, the arrival of the European diaspora was well received by the Ubud Royal (Puri Ubud), and this kind of hospitality is followed by other communities. In its application, the European diapora who settled in Ubud then transmit their advantages, especially in the field of arts to the local community.

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INTERNATIONAL DIASPORA AND TOURISM: RECENT DEVELOPMENT OF EUROPEAN DIASPORA IN UBUD, BALI (AN EXPLORATORY RESEARCH)

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