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(personal names) (cf. Boon and Schneider 1974). The difficulty perhaps characterizes not just Balinese teknonymy but the very concept of teknonymy when defined as a parent named for his child. Analytic confusion results because the name of the child can last as the child's name only until the child becomes a parent, since lie will in turn be named for his child. Teknonyms can never be the simple logical inverse of necronyms or autonyms, or for that matter, of patronyms or matronyms, since these all name persons once and for all, whereas teknonyms necessitate a name change during the full life-cycle. This mandatory future shift in name is tile crux of the symbolic power of so-called teknonyms; it is especially apparent in Bali where 'father of' in turn shifts to 'grandfather of'.

In Bali Pan Madeg does riot necessarily connect a parent with his individual child, since tile father can receive this name even if Madeg is stillborn or dies soon after birth. Moreover, only the first-born child has a personal name identical with his parent's generational name. It would be as accurate to say that the first child is named after his parents' new-found parenthood. That such Balinese terms do not connect the adult with an individual child is clear from certain high-caste options:

Teknonymy occurs systematically among most casteless people and in a modified form, among high castes, where the appropriate caste term for 'father' or 'mother' is substituted for the personal name without, however, including the name of the child, as is done among casteless people (Bateson and Mead 1942).

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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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