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A Stratified Society
Balinese
society is traditionally divided into different levels. The
nobility of Bali consists of three upper castes. Brahmanas,
the teachers and priests, bear the title of Ida Bagus for
men and Ida Ayu for women. The Ksatriyas, historically known
as the warrior class, are known as Dewa Agung or Cokorda,
depending upon their individual family origins. The Wesya,
the merchants and financiers of old, possess the name of Gusti.
These upper classes evolved during feudal times and can generally
trace their ancestry to the rulers and courtiers of the Hindu
Mejapahit Kingdom, who moved to Bali during Java's Islamic
invasion in the fourteenth century.
The majority of Balinese, however, are descended from the
original islanders who lived outside the palaces, farmers
and working class people known as Jaba or Sudra. Bali has
no untouchables, as with the Hindus of India. Common names
follow a pattern allowing for four children, the ideal family
in Balinese folklore, prior to the days of family planning.
Names are allocated according to position in the family. The
first child is Wayan, followed by Made, Nyoman and Ketut,
or a parallel of Putu, Kadek, Komang, and Ketut, depending
on popular practice in the village of origin, and regardless
of sex. This is the reason for the large number of Wayans
and Mades to be found in Bali, a point of some amusement for
visitors to the island.
The divine origin of the upper castes is hardly disputed,
but of minor significance in today's society where opportunities
for education are available to all. However, a definite respect
of family origins is constantly present in the way in which
people relate to each other. The first question upon introduction
defines caste and consequently language of address. Intermarriage
between castes, once punishable by death, is now widely accepted.
This is a patriarchal society. The woman always follows her
husband's caste and she receives an honorary title if she
marries above her, or loses her title if she marries below.
The Hindu religion of Bali, so essential to the pattern of
life, is fondly called "Agama Tirta", or the religion
of holy water. Tirta is the element of purification, blessing
and godliness in every Balinese ritual and ceremony. Unique
in this world, this complex blend of Hinduism, ancestor worship
and animism is structured in a series of rites and festivals
that mark the stages of life from birth until death.
The Yadnya rituals of Bali's Hindu religion are divisible
into five categories. There are Dewa Yadnya ceremonies for
the Gods, Pitra Yadnya ceremonies for the ancestors, Rsi Yadnya
ceremonies for the saints and founders of the religion that
are performed on rare occasions, Manusa Yadnya life cycle
ceremonies, and Bhuta Yadnya ceremonies to keep evil spirits
at bay.
The source of all is to be found in the supreme creator, known
as Sanghyang Widhi, beyond good and evil, life and death.
This omnipotent life force is manifested in everything tangible
and intangible, and worshipped directly as well as through
the many manifestations through which He becomes comprehensible
and accessible to mankind. The Holy Trinity, Trisakti, is
a representation of this power in its three orientations:
Brahma the Creator, Wisnu the Preserver and Ciwa the Destroyer.
Beneath this supreme trinity is an extensive hierarchy of
lesser deities representing every aspect of nature.
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