Abstract
Background
Edible residues from Hindu offerings (lungsuran) may enter mixed waste streams despite retaining nutritional value. Although food rescue research has focused on household leftovers and supply-chain loss, less is known about how culturally governed norms and changing ritual economies shape post-ritual handling of edible offerings.
Objective
To examine how socio-religious norms, authority structures, and changing ritual economies shape lungsuran handling in urban Bali and identify culturally legitimate pathways for nutrition-sensitive recovery.
Methods
We conducted a qualitative study in Denpasar, Indonesia, from September to November 2025 using 20 in-depth interviews with key informants, 4 focus group discussions involving 40 participants, and structured observations across 8 household and temple ritual settings. Data were transcribed, coded, and analyzed thematically.
Results
Participants described lungsuran as edible and blessed, yet discard occurred in both household and temple settings, especially after large or frequent ceremonies. Post-ritual handling was shaped by four interrelated mechanisms: ritual-temporal suitability, authority and ownership, social permission and hierarchy, and marketization with devotional abundance. Reuse was more likely when decision rights were clear, social permission was explicit, and sorting occurred within an acceptable safety window. In pooled temple settings, ownership ambiguity, reluctance to be seen taking food, and reliance on purchased offerings increased discard. Across settings, time, labor, containers, storage, and transport affected recovery.
Conclusions
Lungsuran is not ordinary leftover food but a culturally governed edible flow. Nutrition-sensitive recovery is more likely when it aligns with ritual timing, clarifies authority, reduces social hesitation, and integrates food safety into community governance.
Sacred Food After Balinese Hindu Ceremonies: Why It Gets Wasted and How It Could Help Families
In Balinese Hindu ceremonies, people prepare offerings that often include fruit, cakes, rice-based foods, and other items. After prayers, some of this food becomes lungsuran—food that has been offered and is believed to carry blessings. Many people feel it is not right to throw away blessed food. Yet, in daily practice, much lungsuran is still left unused and ends up in the trash.
This study explored why this happens in an urban setting in Bali. We found that lungsuran is often not taken or used because it may remain exposed for a long time during ceremonies, so people later worry it is no longer clean or safe to eat. In temples and shared spaces, it is also not always clear who has the right to take the remaining food. Some people feel embarrassed to be seen taking food or worry others will judge them. Some families also leave offerings behind, especially when they buy ready-made offerings, because they feel their religious duty is complete once they have prayed, even if the food is still edible.
These findings suggest practical ways to reduce waste while respecting tradition: preparing amounts that match actual needs, sorting edible items soon after ceremonies, using simple safe-handling practice such as clean surfaces and covered containers, and clearly announcing who may take remaining food and when. Importantly, rules should be supported by religious and community leaders, and the process should avoid selling blessed food.
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References
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