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In her 1936 article, Jane Belo stumbled onto a self-conscious ancestor group. But hedged in by analytic injunctions of her day to report only typical microcosmic Jonesvilles of Balinese family life, she failed to generalize the principles of dadia formation or to appreciate the importance of their optional nature. Colonial officials acknowledged the existence of commoner ancestor-groups under the many titles they actually bear, but they viewed such groups as pale shadows of high-caste ruling houses whose intervention determined their inferiors' durability. In many Dutch accounts prestigious commoner title-groups appeared merely to ride the coattails of their lords.

Then during 1957-8 - at the very time the Dutch remaining in Indonesia were expelled by Sukarno - H. and C. Geertz did fieldwork on social organization in a re-ion where intense rivalry between commoner dadias was central to local social organization; and this was quite irrespective of neighboring high-caste groups or the houses of the lords whom these commoners traditionally served. Every Balinese village-area is atypical in sonic way; the area in question was inordinately involved in the pacatu system, according to which specific groups are sponsored by rulers to provide services to the kingdom. The ancestor groups of Tihingan have long specialized in fabricating metal gongs for the gamelan orchestras essential in temple rituals and royal performances (C. Geertz 1967). According to Hindu-Javanese Cosmology, metal workers in particular are surrounded by ritual taboos (cf. Van Mook 1958). Metal-worker groups (pande) continue to be viewed as sacred and dangerous; special marriage policies are made in regard to them throughout Bali. Tihingan





 

 

 


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in Bali 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.
No contact is sought with the pirata, the dead who have not yet been cremated. Oil the contrary they are dangerous, Offerings must however be made for the redemption of their souls.

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