This dissertation describes the voice system of Balinese, covering the two passives (the ka- and -a passives) and middle voice constructions, as well as reflexives, covering clause-bounded reflexives and long-distance reflexives which also serve as logophoric pronouns. Passives in Balinese have the following properties. The -a and ka- passives are subject to volitionality conditions: -a passives are volitional passives while ka- passives are typically non-volitional passives. Ka- passives are also sensitive to social variables, being preferred over -a passives in high register discourse. Finally, only the -a passive can be used in imperatives. As for Balinese middles, previous studies only give a descriptive account of their intransitive properties. This study presents a unified account of Balinese middles. They are classified according to the adicity of the base predicate to which the middle affix attaches. Specifically, they are divided into monadic and dyadic middles. Middles with dyadic base predicates exhibit a syntax-semantics mismatch, wherein they are syntactically monadic (i.e. having one argument) but semantically dyadic (i.e. having two arguments). Clause-bounded reflexives consist of simple and complex reflexives. This study offers a comprehensive account of simple reflexives, wherein they must be right-adjacent objects of high transitive verbs, while complex reflexives have no such constraints. The present study also offers binding rules regulating the two kinds of reflexives. Simple reflexives must be locally a-bound (bound by a co-argument within the same nucleus), while complex reflexives must be locally a-bound or else long-distance l-bound (logophorically bound). Logophoric binding is local with respect to the logophoric structure: in an embedded report of a report, a logophoric pronoun must be bound by the most immediate source. / text

No description available.

No description available.

No description available.

Thesis (M.A.)--University of Hawaii at Manoa, 2002. / Includes bibliographical references (leaves 174-185). Also available on microfiche.

The representation of Balinese people and culture within scholarship throughout the 20th century and into the most recent 21st century studies is examined. Important questions are considered, such as: What major themes can be found within the literature?; Which scholars have most influenced the discourse?; How has Bali been presented within undergraduate anthropology textbooks, which scholars have been considered; and how have the Balinese been affected by scholarly representation? Consideration is also given to scholars who are Balinese and doing their own research on Bali, an area that has not received much attention. The results of this study indicate that notions of Balinese culture and identity have been largely constructed by “Outsiders”: 14th-19th century European traders and early theorists; Dutch colonizers; other Indonesians; and first and second wave twentieth century scholars, including, to a large degree, anthropologists. Notions of Balinese culture, and of culture itself, have been vigorously critiqued and deconstructed to such an extent that is difficult to determine whether or not the issue of what it is that constitutes Balinese culture has conclusively been answered.

[“If we zigzag in the middle, it’s OK”] The purpose of the following study is to examine the relationship between tourism and religion in a Balinese context. We look specifically at changes in religious practice, culture and mentality, as well as how religious philosophy is used as a tool for limiting the negative impact of tourism. The methods used are semi-structured interviews and participant observations. Central themes in the following essay are globalization in the form of tourism, westernization, subsystem theory and capitalism, which also make up the theoretical framework. By using this framework we have been able to conclude that tourism does indeed impact religious practice, culture and mentality on Bali. This impact is mainly focused around issues regarding a change in sacrificial practices, environmental changes and a sense of weakening of the communal mentality. We have also been able to identify a shift from a traditionally practice-oriented religion towards a more cognitively based religious understanding.

The representation of Balinese people and culture within scholarship throughout the 20th century and into the most recent 21st century studies is examined. Important questions are considered, such as: What major themes can be found within the literature?; Which scholars have most influenced the discourse?; How has Bali been presented within undergraduate anthropology textbooks, which scholars have been considered; and how have the Balinese been affected by scholarly representation? Consideration is also given to scholars who are Balinese and doing their own research on Bali, an area that has not received much attention. The results of this study indicate that notions of Balinese culture and identity have been largely constructed by “Outsiders”: 14th-19th century European traders and early theorists; Dutch colonizers; other Indonesians; and first and second wave twentieth century scholars, including, to a large degree, anthropologists. Notions of Balinese culture, and of culture itself, have been vigorously critiqued and deconstructed to such an extent that is difficult to determine whether or not the issue of what it is that constitutes Balinese culture has conclusively been answered.

Thesis (doctoral)--Australian National University, 1997. / Title from screen.

Thesis (Ph. D.)--Wesleyan University, 1990. / Typescript. Includes bibliographical references (leaves 202-204).