every category is differential but based on mutuality. The manor head by staging the nēma seeks to symbolically proclaim himself to be the natural leader of the community. The villagers offer sēva during the nēma in the form of service and prostrations and in doing so also offer their support to the nēma and their recognition of the leader's status. In return, the villagers expect justice and resolution of disputes by the daiva during the nēma. In the nēma, the leading manors offer a part of their farm products to the daiva, which are then redistributed to the villagers. The nēma thereby underlines the mutuality on which feudal relations used to be based and, in a limited way, takes care of the problem of social (distributive) justice. The būtas receive these offerings and in return give oracles and blessings to ensure the future prosperity of the village (humans, animals, fields). Finally, a part of these offerings will be distributed as prasāda among the heads of the guṭṭus and other villagers according to their ranks. The system of entitlements is constituted in, or embodied by, the mutual gifting activity between the būtas, as the ultimate owner of the land, and people in rituals, creating a transactional network among them. Ritual script The script of the ritual changes from one nēmā to another, thus the following description is somewhat ideal-typical. The ritual begins with the paraphernalia of the būta being brought to the shrine which serves as a venue for the festival. They are placed on an altar or on a swinging cot, which is the insignium of a royal būta (rajan-daiva). The Nalike, Parava or Pambada medium prepares for the impersonation of the spirit with a recital of from the pāḍdana of the būta or daiva. After this, the medium starts putting on make-up and dressing up in his costume which may include an elaborate ani (a giant halo stringed to the back of the dancer). Finally, the medium is given the ornaments from the hoard of the shrine. As he enters the arena, the attendant of the spirit (pātri) gives him his sword, his bell and other paraphernalia and the patron (jajmān) gives him one or several burning torches. As the medium begins to dance, the spirit enters his body. Two people hold the torches along with the medium at all times. Thus, the entrance of spirit into this world