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This smoothing-out process characterizes present-day native exegetes in Bali just as it did courtly scribes of yore. The history of outsiders' ideas of the island has probably shifted no more than the subjects of -its concerns. Perhaps romance does not emerge out of epic, but epic represents an idealized and diluted retrospect to patch over the vagaries and conflicts of history, politics, and religion that are the mainstay of romance.

We call this chapter 'Bali Now' to emphasize this native tendency to update history and render past events pertinent to current circumstances. The chronicles of Hindu-Buddhist Indonesia possess properties which elsewhere would be called myth (cf. levi-Strauss 1963: eh X). In fact, if we might inject a philosophical note Bali illustrates clearly how culture as much controls events, or at least the perception of them, as it is controlled by events. In particular, Balinese ancestor worship is a ready means of reinterpreting, in fact reconstituting, so-called history. Finally, in Bali now it is certain that any seemingly archaic ideas or practices should be frequently reinvestigated to see what fresh and active sense they have come, sometime unintentionally, to conceal.


 



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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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