Advantages
Music of Kebyar
Commoners
Temporal Perspectives
Village Fields
Knowledge
Magnificent
Betutu
Evidences
Tropical
Mahendradatta
Music of Kebyar
Administrative

But most observers assumed the process was slow and irreversible. Goris, for example,
describing archaic Selat near the state temple Besakih, implied that the principle of
mother-daughter villages anticipates formal 'village federations, in the course of time, however, a mother village can acquire the status of a principal village at the head of a village federation of former daughter villages which have become completely independent. It has still not been definitely established whether there are village federations which have not developed from the relationship mother village-daughter villages (Goris 1969).

Only Bateson's article (1937) suggested how quickly and opportunistically such interlocal ties could be fabricated, thanks to temple legends and trancers who express new strategic economic and political relationships 'as social ties between clubs, temples, or villages' (Bateson and Mead 1942). What we saw earlier with regard to ancestor-temple networks is equally true of the mother-desa pattern in the
absence of genealogical connections and irrespective of actual historical events, mystic proclamations and ritual activations of presumably forgotten relations caninvolve residents of one locality in the affairs of another. The process relies on the way temples tie households vertically to a sacred space and join different spaces horizontally to each other.
Finally, we should note that spatial lore is an important concern even when not commemorated in a particular temple. The social reputation of individuals or groups is often meshed with the legendary attributes of their localities. In fact, one could include space as an eighth mode of social classification that combines with the seven previously viewed in Chapter 3. Consider again Tabanan town: site of the old royal palaces, district governmental headquarters, and commercial center for Chinese and Islamic merchants - but in purely Balinese terms, merely a very enlarged village-area (desa). As an official administrative unit, Tabanan includes sixteen governmental hamlets (banjar dinas). Many are coterminous with customary hamlets (banjar adat) whose members support the three-temple-cluster of desa-adat Tabanan. (And sonic of the hamlets with adat affiliations here also fall into neighboring administrative
units.) However, some of these banjar adat include members from distinct localities with special place-nanics and lore. For example, the governmental hamlet Malkangin includes members of two adat hamlets, Malkangin and Pande; the latter named for its traditional metal smiths. But Malkangin includes as well a separate, isolated residential complex called Darigin Charik where the reputed descendants of the three
Braliniana families who first settled there live. Dangin Charik is a unit not circumscribed by any of the seven formal modes in our social matrix. It is not usefully considered as a sub-banjar-adat unit, since riot all banjar contain such units; nor do the Balinese consider it this way. Dangin Charik is rather a differentiated sacred spot next to a supernatural forest - with a Brahmana pedanda much in demand as a
ceremonial officiant. Other residents from here are viewed across the mystique of their locale.
Dangin Charik contains vestiges of the precolonial pachatu system; its Brahmana residents, once supported by a royal or noble line, possibly affiliated with banjar