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colonial interests and the ruling group of Balinese, an alliance which was challenged by educated commoners....
By legislating and by classifying people's social roles according to caste the Dutch created something that had not previously existed: a rigid hierarchy. Now the only hope of movement up the hierarchy come (sic) from the ability to legally back up claims in court. One of the jokes of the time was about [[underlined]] gusti ponnis [[/underlined]] or 'verdict Gustis', commoners who tried to get titles in the Dutch law courts. Many families sponsored the writing of genealogies which further supported claims to caste status. This new outpouring of genealogies was based on royal genealogy writing, but spread the practice to all levels of society.
The Dutch did not understand the details of Balinese society, and in order to freeze caste they needed the help of the brahamana high priests to explain and simplify the system. Just as the high priests to explain and simplify the system. Just as the Dutch adopted kings to nominally head the Balinese social order, so they gave the priesthood a special role in explaining Balinese religion and society. A number of priestly families were singled out as particularly important advisers.  Of all the former kingdoms Klungkung had the highest spiritual authority in Bali, but from 1908 to 1929 it had no king, so the family of the Geria (priestly house) of Pidada, a house that had arisen during the reign of Klungkung's Virgin Queen, was selected to profide the highest spiritual advisers. The Dutch chose Ida Wayan Pidada of Geria Pidada to advise them as to the rights and duties of the various castes. His profound learning and the prestige of the house as advisers to the highest kings made him a natural choice.  All the Dutch authorities, even later researchers such as Korn, depended on him and his priestly brethren to give the most expert advice, ignoring others with some claim to expertise, such as the various types of commoner priests, and even the female priests from the brahamana caste.
the male brahamana advised the Dutch not individually, but formally, as judges in the traditional courts. These courts had lost their former role as tribunals at which the king officiated, and became courts of caste law, or canon law as some dutch called it. The power of life or death over the king's subjects was gone, but the courts still handed down their precepts according to the ancient law books and religious works. They decided who could use which title, and what the proper moral duties and ceremonial rights were for each caste....
The transition to Dutch rule and the imposition of the priestly ideal of caste was not bloodless. In the first decade of Duth rule a number of cases of resistance to Dutch rule arose, in which the priestly courts were asked to make determinations. these cases all revolved around the corvee labour which commoners were asked to do for the state. It was the priestly courts that determined who was a sudra or member of the lowest caste, the people who had to carry out the corvee.  A number of commoner kin groups, which had formerly been quite important. A number of commoner kin groups, which had formerly  been quite important, rightly felt that they were being savagely demoted in status. Their struggle to maintain status was the forerunner of larger struggles over caste and social organization....
In gianyar there were two different cases of resistance. The first in 1911 was from  members of the Pande (Blacksmith) group

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