A Balinese Keris for Analysis

A. G. Maisey · 27th September 2020, 10:12 PM

There are multiple variations of the kocetkocetan/kusia hilt, the symbolism is of transformation:- man > spirit > rebirth; evil > good; good > evil; child > adult.

Read different authors, speak to different people you will get different interpretations.

Whether something is kocetkocetan or kusia or whether they are both the same is subject to opinion too. BBK makes the differentiation subject to the presence of tusks.

The overall style is Balinese, Balinese occupation of Lombok was an extension of Balinese culture, Balinese in Lombok used the Balinese language for communication. The Sasak people did not adopt Balinese style, the Balinese people did not adopt Sasak style. How can "kusia" be associated with Sasak people?

The word "kepompong" is Indonesian, it means "pupa" or "chrysalis".

The pupa form of an insect symbolises the time of change.

Just because some source of information is older does not make it correct. In fact, insofar as the societies of SE Asia are concerned, old information provided by anybody must be looked at very carefully, and in reality, the same applies to recent information. If you ask a question of people in many of these societies you will get anything other than an accurate response.

The word used for the same object can vary constantly in Bali, just as it can in Jawa. Move from one place to another, usage & dialects can change. This is not unique to only SE Asia.

kai · 28th September 2020, 12:21 AM

Hello Alan,

I did not mention Sasak culture/language/whatever?

If kepompong is Indonesian only as expected, it is clearly modern usage.

That the word kusia was known in Klungkung for such a type of hilt in the early 20th century seems to be a rather convincing bit of trivia that would be rather hard to get wrong. This seems to suggest that it isn't limited to Lombok (as expected from the close ties for the Balinese population on [parts of] both islands).

Quote:

Whether something is kocetkocetan or kusia or whether they are both the same is subject to opinion too. EK makes the differentiation subject to the presence of tusks.

Ok, let's assume that this is based on a genuine Balinese source. So, what do tusks signify/symbolize in Balinese religion/culture?

Regards,
Kai

A. G. Maisey · 28th September 2020, 01:07 AM

Kai, I most sincerely apologise for taking an approach in my post #38 that was not limited only to you.

The discussion relating to this hilt form has drawn a number of factors into consideration, and although my response was addressed to you, the way in which I phrased that response was intended to cover the field of discussion.

I acknowledge that this was an error on my part, and I have now corrected that error, as well another error that gave EK as the source for the "tusk" differentiation.

I'm sorry, but I am not able to assume that the point of differentiation made in BBK is either correct or incorrect, I only wish to comment that this point of differentiation has been put forward.

As to "tusks" having any cultural significance in this context I cannot say. The word used that is translated as "tusk" is not a tusk as a native English speaker might consider a tusk to be. As I noted, the use of "tusk" (ie, "taring") is Neka's, not mine.

Perhaps, as with many concepts that relate to the keris, and indeed, to many cultural or religious matters in other cultures, it might be necessary to adopt a way of thinking that permits some sort of understanding of exactly what a particular representation of something might represent. Insofar as Javanese & Balinese societies are concerned, the interpretation can easily encompass more than a single one.

27th September 2020, 10:12 PM	#1
A. G. Maisey Member Join Date: May 2006 Posts: 6,991	There are multiple variations of the kocetkocetan/kusia hilt, the symbolism is of transformation:- man > spirit > rebirth; evil > good; good > evil; child > adult. Read different authors, speak to different people you will get different interpretations. Whether something is kocetkocetan or kusia or whether they are both the same is subject to opinion too. BBK makes the differentiation subject to the presence of tusks. The overall style is Balinese, Balinese occupation of Lombok was an extension of Balinese culture, Balinese in Lombok used the Balinese language for communication. The Sasak people did not adopt Balinese style, the Balinese people did not adopt Sasak style. How can "kusia" be associated with Sasak people? The word "kepompong" is Indonesian, it means "pupa" or "chrysalis". The pupa form of an insect symbolises the time of change. Just because some source of information is older does not make it correct. In fact, insofar as the societies of SE Asia are concerned, old information provided by anybody must be looked at very carefully, and in reality, the same applies to recent information. If you ask a question of people in many of these societies you will get anything other than an accurate response. The word used for the same object can vary constantly in Bali, just as it can in Jawa. Move from one place to another, usage & dialects can change. This is not unique to only SE Asia. Last edited by A. G. Maisey; 28th September 2020 at 01:02 AM. Reason: correction of error

28th September 2020, 01:07 AM	#3
A. G. Maisey Member Join Date: May 2006 Posts: 6,991	Kai, I most sincerely apologise for taking an approach in my post #38 that was not limited only to you. The discussion relating to this hilt form has drawn a number of factors into consideration, and although my response was addressed to you, the way in which I phrased that response was intended to cover the field of discussion. I acknowledge that this was an error on my part, and I have now corrected that error, as well another error that gave EK as the source for the "tusk" differentiation. I'm sorry, but I am not able to assume that the point of differentiation made in BBK is either correct or incorrect, I only wish to comment that this point of differentiation has been put forward. As to "tusks" having any cultural significance in this context I cannot say. The word used that is translated as "tusk" is not a tusk as a native English speaker might consider a tusk to be. As I noted, the use of "tusk" (ie, "taring") is Neka's, not mine. Perhaps, as with many concepts that relate to the keris, and indeed, to many cultural or religious matters in other cultures, it might be necessary to adopt a way of thinking that permits some sort of understanding of exactly what a particular representation of something might represent. Insofar as Javanese & Balinese societies are concerned, the interpretation can easily encompass more than a single one.