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status concerns. But if they did this equally always and every where,
cockfights it could be argued, would be superfluous, unremoved from reality
and thus useless as significant commentary on experience. If social life
matched perfectly its depiction in rites, there would be little sense
in ritual refresher courses. This is the major problem with a functionalist
theory of ritual and myth as The rich sociological dimensions of ritual and art escaped Van Eck and his contemporaries because they restricted their sketches to averageable aspects of local color. By divesting cultural events of their particularities, early observers obscured a critical feature of the rites and customs they were among the first to admire: the capacity to persist over highly variable social contexts, yet to be fine-tuned to harmonize with them. Nevertheless, our romantic masters of the ethnographic sketch developed empathy not only for hacking chickens, but for magical curing practices, demonic dances, and many of the daily routines of Bali. Their achievement is all the more notable, since it was not always in the professional interests of these missionaries and civil servants to empathize at all.
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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 |
