Story of Bali, Indonesia

incomplete), dwarfs and deformed persons (physically incomplete), and an array of tabooed craft specialists to replicate in social forms the cosmological schemes the courts propounded. And all such varieties of polluted groups and individuals were assigned the appropriate spatial enclaves, either within the palace or somewhere in its apanage lands.

Qualitative properties of space are always conceived of as an inseparable set. Godly space implies demonic space implies domestic space implies rice space. This systematic interdependence is most apparent in the cosmographic schemes of the relations among the cardinal directions (cf. Swellengrebel 1960). But the same interdependence characterizes practical use of space as well. One must never convert all irrigable land into paddy because portions should remain dangerous forest and divine temples. Moreover, if pressed to define the central Indonesian notion of adapt in its specifically Balinese context, one might say it is dharma attached to space. AS in India, dharma in Bali refers to duty that is attentive to matters of religious purity/
pollution (cf. Upadeca 1968). But in Bali people are attached to temples to perform the dharma of a certain space. Progeny perform the dharma of their sacred origin- point in ancestor temples. Congregations perform the dharma of village-area space in three-temple-clusters. In Bali, the Sanskritic concept of dharma pertains more to location than to individuals or groups, and it is the dharma of space that Balinese
call adat.