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by the organisation Santi in 1923, of which Nengah Metra became one of the leading members. Two years later at a meeting of Santi in the house of the brahmana district head of Banjar, Ida Gede Suwandi, this erupted. Ktut Nasa, one of Metra's closest friends, launched a tirade against caste values, saying how it was the adherence to old-fashioned feudal values which had made Balinese religion rotton to the core. Fanatical members of the upper castes like Ida Gede, he said, did not deserve to have respectful language used to them. Those who really deserved respect were those who had earned it through the enlightenment (the word he used was budi) of education, not through birth.
Nengah Metra, Ktut Nasa, and a third friend, Nyoman Kajeng, together with a number of others formed a breakaway commoner group, called Suryakanta, and refused to accept the idea that they were sudra, a term they found insulting. In reply the hard-liners, who considered themselves triwangsa (members of the three upper castes) organised their own new society, Bali Adnyana. The two groups waged war through their respective journals and at public meetins. The Suryakanta group pursued their arguments on many fronts. They saw education as the key means of enabling the population to develop and modernise. On the subject of religion they argued that the ruler's emphasis on holding large-scale rituals was a waste of money, and that the peasantry would be better served by simplifying ceremonies and joining cooperatives.
Nengah Metra made an even more dramatic attack on caste when he married a brahmana woman. This totally outraged the members of Bali Adnyana, who held that the principle of caste marriage dictated that women of rank should only marry men of equal or higher status. They then arranged for the dutch to banish the couple to Lombok"
after his exile on Lombok Nengah Metra returned to teach in Singaraja, capital of the north; he "took up arms for the revolution and died at the age of forty in 1946, shot down by Dutch troops. To commemorate his challenge to the caste hierarchy he was cremated in the style of a member of the satria or second caste by his fellow villagers of Bratan, the Blacksmiths' clan area of the city of Singaraja."

are various types of priests on Bali, included Pamangku (temple priests) and Sengguhu (exorcistic priests)

pp 46-51: "Despite the sense of cultural continuity, sixteenth-century Bali was very different from the Bali which had preceded Majaphit. Dalem Baturenggong's rule was the end result of a massive transformation process. Balinese society of the tenth century was a society in which distant royal authority had a tenuous hold over the loyalties of strongly organised villages. From this base it became an expansionist kingdom in which royal authority was able to permeate daily peasant life to a far greater degree. Bali moved to being a far more king-centered society, organised into the four castes of Hinduism....
The outlines of Balinese society prior to the age of Baturenggong are sketchy. What emerges from ancient inscriptions and texts is the idea of a village-based society. In this society 'core'