Clifford Geertz’s Internal Conversion in Contemporary Bali examines religious transformation in Bali, arguing that instead of an outright decline in religious belief due to modernization, Balinese religion is undergoing an internal rationalization—a shift from ritual-heavy, implicit faith to a more conscious, structured, and doctrinal system.
Traditionally, Balinese religion has been characterized by a deeply embedded ceremonialism, where practice took precedence over belief. Rituals were meticulously followed, but theological reflection or explicit religious doctrine played a minor role. Geertz argues that this began to change in the mid-20th century due to several interconnected forces: political shifts following Indonesia’s independence, increasing urbanization, rising literacy, and the spread of new ideological influences. These pressures have prompted a transformation that he calls internal conversion—a process where religious traditions evolve from within rather than being replaced by external religious systems like Christianity or Islam.
The Rationalization of Balinese Religion
One of the most significant changes Geertz identifies is a growing desire for religious literacy and doctrinal clarity. Historically, only the Brahmana priestly caste had access to religious texts, while the majority of Balinese people engaged with religion primarily through ritual participation. However, with improved education and increased accessibility to religious writings, younger Balinese have started to seek a deeper understanding of their spiritual traditions. Publishing houses have begun translating and disseminating religious texts, making theological reflection more widespread.
Geertz describes how Balinese religious leaders, particularly members of the nobility and priestly caste, have responded by attempting to systematize religious practice. They are promoting a more structured interpretation of Balinese Hinduism, emphasizing monotheistic elements, and adapting traditional beliefs to align with broader world religions like Hinduism in India. This doctrinal shift, Geertz suggests, is an effort to maintain the relevance of Balinese religion in a rapidly modernizing society.
A Socio-Political Dimension
Beyond theology, Geertz highlights the political stakes of this transformation. The rise of a nationalized Indonesian state has forced Balinese religious authorities to engage in institutional reform, particularly in their efforts to gain state recognition alongside Islam, Protestantism, and Catholicism. Balinese leaders have petitioned the Indonesian government for official recognition of their religion as distinct from animistic traditions, seeking to secure a place in the Ministry of Religion.
Geertz also explores the generational divide in this transformation. While older Balinese tend to see religious practices as unchanged, younger generations—particularly those who participated in Indonesia’s independence movement—are more inclined to rethink their religious identity. This shift has led to theological debates that would have been unthinkable in previous generations, such as discussions over the difference between sacred tradition and mere social custom.
Review and Critique
Geertz’s analysis is both insightful and provocative, demonstrating how religious transformation is not simply a matter of decline or survival but can take the form of internal evolution. His argument that internal conversion can serve as an adaptive strategy for religious traditions facing modernity provides an important counterpoint to theories that treat religious change as a binary between secularization and fundamentalism.
One of the strengths of this chapter is Geertz’s ability to weave cultural analysis with historical context. He shows how political, economic, and ideological changes interact with religious systems, challenging the static views of religion held by many Western scholars. His focus on the interpretive dimension of religion—how meaning is constructed and reshaped—offers a valuable alternative to purely sociological or materialist explanations of religious change.
However, Geertz’s approach has limitations. While he convincingly demonstrates how religious meaning evolves, he gives less attention to the role of economic and class dynamics in shaping these changes. For example, the transformation of Balinese religion is partly driven by a shift in power dynamics, with the educated elite playing a significant role in shaping religious discourse. Yet, Geertz does not fully explore how these power structures influence who controls religious interpretation and whose voices are amplified in the process of rationalization.
Another critique is that while Geertz’s focus on symbols and meaning is valuable, it sometimes downplays the structural constraints that shape religious change. For instance, Balinese religious reform is not happening in a vacuum—it is deeply entangled with Indonesia’s broader political and religious landscape, where Islam dominates. The chapter could have explored more how external pressures shape the process of internal conversion.
Overall, Internal Conversion in Contemporary Bali is a fascinating exploration of how religious traditions adapt in response to social change. Geertz challenges simplistic views of modernization as a secularizing force, instead showing how religions can transform from within. While his symbolic approach provides deep insight into the interpretive dimensions of religious change, a stronger focus on power and material conditions could have further enriched the analysis. Nonetheless, this chapter remains a crucial text for understanding how cultures negotiate modernity without abandoning their past.
