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Balinese
teknonyms are better construed essentially as generation -nyms, and not
as codes of parent-named-for-individual-child which only secondarily function
to demarcate age sets. The principle behind the nomenclature is riot to
name parents for children, but to signify a parental generation as having
produced a child. Finally, Pan is not merely an isolated parental-generation
label; for it implicitly contrasts with alternate names, such as lower Nang
or upper Gde which replace it to designate inferior and superior parental-generations
among Sudra groups.
Just as teknonyms, kin terms themselves may be considered a stratificational grain in Balinese culture. Terminological mothers are not marriageable this is a hard, Fixed grain. 'Fathers' are not eligible spouses either, but this grain is easier to lie against, because the female would at least be marrying someone of an older generation and thus in a proper relation of homage to the man. Incest qualifications forbid marrying real parents and stipulate that the only beli (elder kinsmen of same generation) a girl could marry is her first, second, or more distant cousin. Thus. generational terms accentuate any genetational mix-up in marriage. The most contelltious actual family marriages are those involving two generations; it is even a matter of concern when a couple from the same generation through the fathers is bigenerational through the mothers, one of whom would have made a family marriage across generations. The terminological grain of marriage is that an 'elder brother' (beli) marries his younger family generation-peer (adi), unless she is his womb sibling (kandung) or half sibling (tiri); and that 'mothers' do not wed juniors and 'fathers' hesitate to do so. Moreover, with the potential for extensive group endogamy, bilateral generational terms emphasize the only relations that are kept straight
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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 |
