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Continued... authority when the court inevitably crumbles. Again, epic projects an aristocracy's conception of its own achievements; romance allows commoner champions, local social and religious organizations, and other elements beyond the control of the ruling elite to be celebrated as contributing forces to society. Though romance is not a revolutionary inverse vantage from the bottom up, it at least allows for institutional flexibility so as to reconstitute values and patterns prone to repeated upheaval. The systematic basis of what one can, by stretching the point, call Bali's romance phase can only he appreciated by observing how Hindu caste and religious ideals penetrate ordinary localities, how hierarchical concerns can characterize an acephalous political structure as easily as one with its crown intact, and how, upon the introduction of new institutional frameworks such as political parties and commercial enterprises, the alternative conceptions of power, legitimacy, and society can be revived. In the century following Van den Broek, ethnographers amassed much information on commoners, on Sudra groups, and so forth. But the holistic ethnological overview of Bali continued to stress the epic courtly qualities of Bali-Hindu traditions throughout the colonial period. The Bali of Indonesian independence, especially since Sukarno's own elitist policies - favoring the traditional bureaucratic elite or pamong praja - began to falter in the early 1960s, has experienced extreme challenges to courtly traditions of rigid social divisions and authority by birthright. In this latter context, it is the social romance, also traditional, that has flourished. Northern sketches het 'land van den Orang-utan en den Paradis-vogel, gelik Wallace het noemt, voor vetteweg het weinigmeer dan terra incognita is (van Eck 1879). Northern Bali was
forced to recognize Dutch suzerainty in 1849; in 1882 a direct Netherlands
East Indies government was established. These two events opened the island's
language, literature, religious customs, and agriculture to regular research
by Westerners. In 1849 the German Sanskritist R. Friederich published
his seminal field studies on Balinese legal writings, Brahmana Siwa worship,
castes, and calendars. Together with H.N. van der Tuuk's Kawi-Balinese-Dutch
dictionary (1897-1912), this investigation remains the foundation for
subsequent philological work.
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Manpower Ritual responses Individuals Structuralist Systematically Sudra Groups Conceptual Royal Blood Cultural argument Essential Dramatic Bali providing Brahmana Traditions God Guru Generalizations Raffles Chandala Guided Van Den Broek Polygamy Confessional The Revenues Champions Romance Authority European Temporal Perspectives Administrator Sociological Calculations Ownership |
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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 |
