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Subsistence festivals of foresight Just as ancestor
worship and village-area rituals facilitate flexible social ties across
locales, irrigation-temple rites implement adjustments to fluctuating
environmental conditions affecting wet-rice agriculture. Balinese irrigation
employs an elaborate system of shrines at every juncture of water distribution,
where each phase of the growth cycle is complemented by rituals. The most
obvious ecological strain on maximum rice production is, of course, drought.
But the perhaps less obvious strain on the perpetuation of careful control
of water allocation is all occasional overabundance of water which could
foster laxity in maintaining the apparatus of controls. The calendars
of rituals within a watershed allow for staggering water supplies throughout
the growing period. When and where water is plentiful enough, tile rituals
call for contemporaneous pan-watershed harvests, yet they preserve precise
calendrical observations that would permit reinstating staggered harvests
tip and down the watershed slope, if water resources became overtaxed.
This dynamic function of irrigation rituals demands closer inspection. Subaks at the top
of the system begin the ceremonial cycle, and with it the cultivation
sequence, in December; subaks at the bottom, near the coast, begin it
in April; those in between topographically are in between temporally as
well.
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Village
Fields Traditions Representatives Relationships Residential Ancestor Ngerainin Social Matrix High Status Subak Technical Term Dutch Control Afterbirth Ritual Limits Tabanan Bureucrats Urbanization Cultural Psycological Rama Romesh Social Register Precolonial Public Marriage Travelling Endogamy Articulates Brahmana Family Marriage Restriction Documented |
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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 |