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Continued... Temporal perspectives The courtyard is already filled with players. Most have one or two feathered heroes (gevederde helden) next to them in a wooden or bamboo-woven cage. Others, from the treasure of Chinese coin (Kepeng) placed before them, furnish proof that they intend being anything but idle onlookers. Yonder in the vicinity of the vorst, one also sees a seated priest, who properly ought riot he here, but whose Balinese nature, in the event of a cockfight, runs contrary to dogma. Everyone impatiently
awaits the moment when the juru Kemong will give the signal. Who is this
I should almost say the main figure in the ring. Look, he is sitting over
there on the southside of the courtyard. Thereupon van Eck
portrays in vividly colloquial snatches of phrases and quotations the
climax to what is essentially, as Geertz has expressed it, 'a chicken
hacking another mindlessly to bits' (1972). To better appreciate the aims and achievements of so much of these nineteenth-century sketches, it is worth measuring van Eck's 1879 description against C Geertz's (1972c) detailed interpretation of the same kind of event, as observed during 1957-8. Van Eck's study was advanced for its day. Of course, he expressed the standard missionary's dismay over the strains gambling puts on harmonious family life, and he recorded in full the formal legal underpinnings that prospective ...
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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 |