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The meaning of marriage and descent The possibility that cousin-marriage has acted for long ages as a counteracting influence against variation opens out the way to curious reflection. The variational tendency, on the one hand, is connected biologically with out-breeding, and psychologically with romance; herein is progress. Nature, so careful of the type, is assisted by the conservatism of man, his solidarity even, to keep the balance. Perhaps the race owes more to family-alliances than it wots of (Crawley 1907: 63). Marriage in descent theory tends to be the negative result of the application of the incest taboos. In the alliance view, it is brought about by the positive value (resulting from the system) attached to exchange. The utility of alliance theory is generally to be found in the analysis of closed systems, i.e., systems that can be conceptually limited to an ordered universe of linked categories. (Buchler and Selby 1968). Social dynamics in Bali draw on the cultural argument surrounding marriage. Values and rules supported by symbols and customary institutions, insure that marriage remains a potential predicament, an inherent dilemma. In this section we abstract a scheme of Balinese marriage-types which cuts across and helps define different castestatuses. The scheme relates most directly to modern Bali, but it encompasses variations of classical (pre-1906) and colonial (1906) times as well. Each type of marriage reveals overriding pros and cons in actuality unresolvable, therefore socially viable, culturally significant, nonmechanical, human. We first summarize the ethnography of marriage values, both positive standards and negative restrictions, and then suggest a symbol which epitomizes this system of action and its potential conflicts. We later explore complementary terminologies, esoteric marriage tore, and literary episodes from the related native-logic system. Thus two areas concern us: (1) the system of beliefs, expressive symbols. and value orientations often deemed culture (Parsons and Shils 1962) and in particular that part of Balinese culture which pertains to marriage, as it is often abstracted for cross-cultural comparisons (Levi-Stratiss. 1969); (2) structuralist codes in conventionalized native imagery which relate to the values that underpin social action without merely replicating them. Cultural interpretation of ideas and actions in |
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 |
