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legendary locale. Finally, urbanization patterns in Bali must be assessed in light of, traditional social dynamics. The intrinsic thrust of houseyards as corporate spaces becomes evident when members grow aware of their capacity to approximate courtly images and ideals. The thriving yard is crowded, with ample fieldhands to supply its rice bin, with specialist elders to oversee its religious life, and with plentiful candidate spouses and droves of children. A failing yard taxes its available hands; a prosperous yard can thinly disperse all labor and busy work, and it boasts leaders in ritual and often political affairs. Physically the well formed yard is orderly paved in river stones, graced with songbirds, animated by performing arts, and landscaped with plants useful as medicine and required in ceremonies. Pervaded by a languid tranquility, it conveys a sense of shelter, and relationships within, properly hierarchical, reinforce this sense. Tile scene most evocative of the feeling-tone of a successful houseyard is the profoundly respected female elder who sits and dotingly plaits innumerable palm fronds into offerings for the gods and ancestors.

Moreover such a yard, and especially a cluster of yards with a mutual origin point, would doubtless come -to feel superior to ordinary yards highly dependent on banjar and desa organizations for various services and needs. The ascendant yard might begin to activate wider kinship and marriage networks and concomitant temple affiliations, sometimes entailing relations with other locales. Such activities might in turn produce internal factions, as ambitious members of the group sought privileged bureaucratic positions or tried to gain particular temple custodianships. Of crucial importance would be the group's marriages, especially if it tended to assume the proportions and the self-image of an ancestral dadia.


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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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