By ed. by Brigitta Hauser-Schaublin and I Wayan Ardika.
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Extra resources for Burials, texts and rituals : ethnoarchaeological investigations in north Bali, Indonesia
The analysis of Sembiran ritual practices shows that the major issues of the oral history connected to Ratu Subandar and Ratu Kamasan are taken up in rituals as well. According to the compromise that the Muslim immigrants and the autochthonous population reached, for each ritual today there are offerings prepared without pork (baktian slem) dedicated to Islamic ancestors, and offerings with pork (baktian bauwi) for the Hindu-Balinese ancestors. The preferred animal sacrifice of the Moslem immigrants was the calf (godel), an animal rarely eaten by those who maintain they are not descendents of these immigrants but aboriginal inhabitants.
In former times, most of the especially fertile land was communally owned village land (Liefrinck 1924). The final dissolution of communal land and its regular redistribution took place in the context of the Indonesian land reform in the 1960s; as early as the 1950s a large quantity of desa-owned land (675 hectares) was divided amongst 166 members of the krama desa (Lansing 1977:196); the only remnant of communal land, it seems to me, is that belonging to the Sekehe Gede (‘The Big Association’), an organization in which all core clans (dadya) are represented (see below).
There exist at least as many versions of immigration histories as of creation histories. For the story tellers (and the audience), there was no real difference between them with regard to truth; both types were true and questions of historical accuracy generally did not matter. Nevertheless, from a Western academic perspective the former histories tell quite a lot about the interactions of the villagers and the immigrants who seem to have come to Sembiran sometimes in smaller, sometimes in larger groups.