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Continued... help in the kitchen, but they receive a meal of rice padded with coconut; if it is a large ceremony, the associates help in the kitchen and receive a full rice meal, often enough to take some home. Also, banjar associates must provide the necessary extra utensils for these preparations, until the corpse has been placed in its bier; and any ill feeling against the deceased must be disguised. If hamlet relations were this rigorously calibrated and circumscribed, how could a larger village-area be presumed to rest upon communal sentiment or saamhoorigheidsgevoel. It is difficult to discern any horizontal bonds that fuse group memberships in Bali. Even associations supporting temples are more aggregations than congregations. To endure, groups must show that their members share vertical relations to the same religious source. As later chapters will demonstrate, this is true even of voluntary cooperatives and political parties, if they are to last. It is true of ancestor groups as well; and the sibling bond itself, even between twins, is ultimately regarded as two vertical links from the same sacred source, a filiational rather than a collateral tie. Yet even to allude to the vertical quality of Balinese social relations requires one hastily to distinguish it from the classic vertical model of modern ethnology, segmentary systems of tribal Africa.
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we must point out a very important distinction which the Balinese make between
two clearly separate groups of ancestors. The first of these groups consists
of the dead who are riot yet completely purified. This group is in turn subdivided
in pirata, those riot yet cremated, and pitara, those already cremated. The
former are still completely impure; the latter have been purified, but are still
considered as distinct, individual souls. The second group consists of the completely
purified ancestors who are considered as divine. Everything Bali Indonesia |
