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Continued...

Bali now: an indigenous retrospect (pre-1906 to Post-1971)

Distinguished birth is like a cipher: it has no power in itself lice wealth, or talent, or personal excellence, but it tells with all the power of a cipher, when added to either of the others.

J.F. Boyes
Having seen how history has taken Bali into account, it is time to appreciate how Bali takes history into account. Since 1597 changing interpretations of Balinese events and institutions by outsiders have been engaging flexible interpretations by insiders, and the ideals and images on both sides make Bali look more epic, more rigidly and permanently stratified, than it actually is. For example, what Schrieke says of Middle Java is still true of Bali today, at least in its more ambitious circles:

Descent was the proof of legitimacy par excellence. The fewer the evidences of a right of succession on the ground of heredity, the greater the effort which had to be made to adduce supernatural proofs of the justice of claims. And when claims based on heredity were (to say the least) dubious, the historiographer made every effort to smooth out genealogical irregularities (1957).

 



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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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