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The masks you have seen from Bali fall into two categories, those that are employed for the Topeng and those used for ritual and religious performances in which a Rangda and a Barong Ket mask are used. Besides having an entertainment value for those who watch the characters they depict in action, they also serve a practical purpose to the Balinese. Discuss some of the masks and the characters they depict and the way they are employed to serve ritual and religious purposes in Balinese society.

Ancestry and storytelling are large parts of Balinese culture that permeates entertainment, ritual, and religion (Richmond lecture, February).

In the Topeng Pajegan, which translates to "whole thing", one person performs all parts and proceeds to tell a story through many speaking characters and some dancing characters (Rubin & Sedana). Stories are composed by the performers and usually stem from the Mahabharata (Richmond lecture, February). An important character in the Topeng is Sidha Karya, who performs the ritual portion of the Topeng (Rubin & Sedana). Sidha Karya usually performs a blessing that has to do with the ceremony (Video, Kakul performing).

In the dance of the Barong, both the Barong Ket, a lion-like creature, and Rangda, a widowed witch, serve ritualistic purposes (Richmond lecture, February). The Balinese revived these performances in 1825 after Muslim invasion, reclaiming their culture (Richmond lecture, February). The Barong Ket and Rangda, otherwise known as the wife of Shiva the Destroyer or the Queen of Witches, are neither good nor evil (Richmond lecture, February). Although the Barong Ket is defeated and the humans must battle Dewi Durga and/or Kali, they serve the same purpose for those in the community: to reclaim a balance between good and evil by ceremoniously pretending to sacrifice/stab themselves ("The Mask of Rangda" video). The ceremony acts as a sort of exorcism for those in the community ("The Mask of Rangda" video).

The Balinese people highly value community and the concept of pure and impure, or kaja and kelod (Richmond lecture, February). These characters in particular serve the community in helping them maintain balance and blessings.

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