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The critical point for modern ethnological theory of descent groups is the
fundamentally optional quality of such incorporation in Bali. this is what
distinguishes it vividly from African segmentary systems,We have called
the process of dadia formation in Bali 'differentiation,' a concept standing
in contrast to 'segmentation. Just as segmentation refers both to the nature
of the overall structure of the African system as well as to the process
of internal subdivision of its units, so also differentiation can be seen
at work not only in the relationship between dadia and community, but also
in the emergency within the dadia of what we have termed sub-dadias sub-dadia
is not in complementary opposition to any other subdivision of the dadia.
It is merely a nucleus of dadia members which is more tightly organized
than the others, and which may have more power or ritual responsibilities
than they. The sub-dadia exists as figure against the munity.
The characteristics listed by Middleton and Tait for African systems - nesting, constant segmentation, complementary opposition - do not fully describe the structure of a segmentary lineage system. Its foundation is a specific type of cultural model, one based mainly on an image of a series of parallel genealogical pyramids. It is this image - of a father, a set of sons, and a series of sets of grandsons - which
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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 |