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Several difficulties arise: (1) A growing banjar might simply divide as
another banjar adat association and not incorporate itself as a separate
desa. (2) Frequently in organizing a new desa three -temple-cluste r, a
set of banjar or factions first erects a death temple nearby; later they
might take the more controversial and costly step of building the rest of
the kayangan tiga. (3) The process - rarely simply a matter of harmoniously
amalgamating a full-fledged free desa - can become politicized and provoke
local factions. Moreover, new temples always require approval of officials
who must also supervise dedication ceremonies, and a group must be legitimized
to provide desa leaders and temple custodians as well.
In the ethnographic literature of this period, the process whereby temples mediate social groups and religious localities is indirectly discussed in analyses of the mother-daughter village pattern: Such a village-area
is economically and politically independent of all others, except for
a curious relation of blood. It often happens that various neighboring
villages are united by a strong bond into an association of related villages
which worship a common original ancestor and with a common temple of 'origin'
located in the oldest village of the group, which they recognize as a
'head' or 'mother' village. From this it is supposed that the other villages
sprung, and when they grew became independent. Such village associations
cooperate with one another by sending offerings and representatives to
the temple feasts of the other desas (Covarrubias 193 7). |
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 |
