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Preface 1. 1980:4. 2. Clifford 1988b:198. The word “religion” is another good example. 3. For introductions to Balinese culture and arts see Lansing 1995 and 1983; Ramseyer 1977; Eiseman 1989 and 1990; and Hobart, Ramseyer, and Leeman 1996. Every attempt to summarize and epitomize Balinese discourses and practices has been criticized by subsequent scholars for oversimplifying or misconstruing, and the above are not exempt. For introduction to aspects of Bali’s social organization, see C. Geertz 1964 and H. and C. Geertz 1975. For writings on “the” Balinese temple (a frustrating mirage), see Lansing 1983, 1991; Ramseyer 1977; Covarrubias 1956: chap. 9; Goris 1960, 1960; Ramseyer 1977; Lansing 1983. Studies of particular temples include Stuart-Fox 1987 and Schulte Nordholt 1991b. Chapter 1: A Temple and an Anthropologist 1. For some results of my study of Batuan’s paintings, see H. Geertz 1994. 2. I had thought of Batuan’s temple as containing significant artifacts that could not be commodified or collected. But this proved not to be entirely so. With the advent of Westerners , architectural drawings (by Nieuwenkamp after 1904) and photographs (by Moojen after 1917) began the process of circulating images of temple carvings. In the 1930s Walter Spies designed and helped build an architectural museum, consisting of examples of temple forms from all over the island. As for commercialization, by the 1950s concrete mold-cast altars and gates were commonly on sale, but not in Batuan. 3. Gell 1992:42. 4. Bakhtin 1981. Chapter 2: Those Who Carry the Temple on Their Heads 1. On the term “kaiket,” or “tied to something or someone ,” see Lansing 1974. 2. The base form of “nyungsung” is “sungsung,” “to be carried on the head.” Most Balinese terms for actions have a base form of this sort, which is almost always in what might be called a “passive” tense or a “nounal” form, to which a prefix may be added that makes it “active” and “transitive.” A base that starts in “s” will be made active with “ny-,” one that starts in “t” or “d” will be made active with “n-,” and ones that start with “k” or “g” or no consonant will be made active with “ng-.” The terms in the next paragraphs, for instance, have both “active” and “passive” forms: “ngéling” comes from “éling,” “to be remembered.” 3. Balinese words and expressions are commonly tagged as “high” versus “ordinary” or by other terms for the many Notes “levels” of speech. Since words of various levels usually appear side by side in a single utterance, the term “register” is perhaps preferable. Barber (1979), whose dictionary is the most careful in this regard, makes the following distinctions: High, Low, Middle, Court, Refined, and Kawi. But even more subtle distinctions can be made in practice. What is important to a translator into English of any phrase in a text is the fact that choice of register indicates the person spoken to, the person speaking, and the person spoken about. This is semantic burden that should not be lost. Thus, when deities are addressed or spoken about, the high Balinese register of every term must be used. In my translations of such terms I use the locution “to or about a respected person” to indicate that they are high in register. For instance, a word indicating the relation between deity and worshiper is “druwé,” meaning “that which is owned”; but since it is a very high register, deriving from the highest register of all, the Kawi term “duwé,” it also means “that which is owned by a person of high status .” When “druwé” is used in a sentence about the temple and its gods, it is not about the human beings who “own” the temple but the deities who “own” the human beings (Degung Santikarma, personal communication). Likewise, the term “ngayah” comes from “ayah,” “service to a higher person ,” indicating that the work is done for a king or a deity. 4. The population of the désa dinas (or administrative village ) of Batuan in 1983 was about 8,400, but that included ten banjar whose members do not worship at Pura Désa Batuan . I estimated the population of the désa adat (the community that supports the Pura Désa) in 1983 at 4,700, including the gentry (who number about 1,000.) In considering the work on Pura Désa Batuan, a better statistic is the number of heads of families (pangarep...

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