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use, and artistic effect more than the value of the actual
material."
p. 212-212: "The five crafts mentioned above, pantja-gina, were exclusively reserved to men, Weaving, on the other hand, as everywhere in Indonesia, is performed by women....
In the Village of Tenganan, south-west of Karangasem, ancient native customs survived for a long time, with Hindu influence being little evident. Textiles are produced here known as gring-sing, which means an illness-averting fabric (gring = illness, sing = not)

11. notes from Vickers, Adrian, Bali, A Paradise Created

p. 71: "The craze for genealogy writing which began in the nineteenth century was part of a battle for status among and within kingdoms. Status and hierarchy are at the heart of most of Balinese culture. Texts like the Ramayana described kingdomes and Panji texts detailed the process of becoming a king, but the genealogies were necessary in a new context where families had to situate themselves in relation to other families. The World Ruler concept and its attendant notion of caste were one way of ordering the hierarchy, and the Panji stories kept the courts as the focus of social stratification, but these were not enough. Descriptions of commoner life were needed to maintain the overall sense of status difference within each of the states. Such stories highlighted the ordinary man as fat, pock-marked, wayward, but with an innate quality which could be put to the use of his family or the state. He quarrelled with his wife, but loved his children dearly and strove to bring them up with a full sense of duty to religion.
Only two groups tried to set themselves above the struggle for status: the Klungkung royal family maintained that it was the major and original family against which the others had to compare themselves for status, while the brahmana families held that caste set them irreproachably above the aristocrats. Even these two groups were challenged: when the upwardly mobile kingdom of mataram on Lombok as expanding to take over east Bali it challenged: when the upwardly mobile kingdom of Mataram on Lombok was expanding to take over east Bali it challenged Kungkug's authority as the original dynasty; and when the brahmana set forward their claims to caste they were challenged both by commoner priestly families such as the Blacksmith clan (Pande), who held that their ancestors were equal in status to brahmana, and by other commoners who argued that the brahmana did not live up to the ideal purity on which their theory of caste was based."
p.146-149: "Bali from 1908 to 1942, then, was an island of social tensions and conflict for the Balinese. the atmosphere was one of the demonic exploitation, an atmosphere in which magical, political, religious and economic issues became inseparable. One of the prime examples of this was the issue of caste, ostensibly a religious way of describing order, but a major political and social issue as well.

The Dutch froze caste on Bali, and in so doing created a struggle for status as people jockeyed to be classified in the highest caste groups. The struggle was converted into a physical one because the issue of caste created an alliance between Dutch