Story of Bali, Indonesia

The examples presented of climactic events or behavior in Balinese society does not imply that most behavior and social interaction of Balinese are of this type. Several scholars have commented on the relaxed, reserved, detached, steady, rhythmic flow of motion characteristic OIL' daily fife (Belo, 1935; Holt and Bateson, 1970) and on the social control and politeness that is so pervasive and strong in modulating the expression of some emotions (Wikan, 1987). For example in arguments, the Balinese are perhaps the opposite of the expressive Mediterranean's. Perhaps the apparent evenness of emotion in daily life is a manifestation of what Mead referred to as the withdrawal of responsiveness and emotion. In contrast, observations of ceremonies and dances presented here are graphic examples of overt and fervent emotional expression. as well as climaxes in certain classic and common situations. It is theorized that the Balinese avoid climaxes of anger in everyday interaction because they would disrupt the harmony of good interpersonal relations that they strive for and which are so important in their culture.

It is curious that lack or presence of climax, in the sense described by Bateson and Mead, has not been reported as characteristic of other cultures the question arises as to whether it I, as been seriously considered by other ethnographers.

From their observations, the authors hypothesize that there are two types of 'climax' for the Balinese. One is the building up to a major turning-point in the action, and the height of dramatic tension, as illustrated by the cremation ceremony and the barong dance. The other is a major turning-point, culminating in feelings of inner peace and well-being, as, for example, experienced in the offering ceremonies and Nyepi. Analogies can be made with the psychobiology of the human sexual response. The first type is analogous to orgasmic phase of the sexual response cycle. The second type is analogous to the resolution phase immediately following orgasmic response. In this instance, it is as if the orgasmic response were mated or suppressed.

Thus, from observations of Balinese behavior and events with reference to climax and from a review of the literature, it may be concluded that it is incorrect to state, and misleading to accept Bateson and Mead's view that Balinese life or culture lacks climax. Rather, climax is present in many cardinal aspects of the culture and must be considered in the psycho logic anthropology of Bali. Climaxes in the forms of anger or disagreement are avoided because they would be too threatening to the harmony and balance that the Balinese strive for in interpersonal relations.

It is curious that lack or presence of climax, in the sense described by Bateson and Mead, has not been reported as characteristic of other cultures the question arises as to whether it I, as been seriously considered by other ethnographers.

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