Balinese Dances As a Means of Tourist Attraction
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Innovative Approaches to Melodic Elaboration in Contemporary Tabuh Kreasibaru
INNOVATIVE APPROACHES TO MELODIC ELABORATION IN CONTEMPORARY TABUH KREASIBARU by PETER MICHAEL STEELE B.A., Pitzer College, 2003 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES (Music) THE UNIVERSITY OF BRITISH COLUMBIA August 2007 © Peter Michael Steele, 2007 ABSTRACT The following thesis has two goals. The first is to present a comparison of recent theories of Balinese music, specifically with regard to techniques of melodic elaboration. By comparing the work of Wayan Rai, Made Bandem, Wayne Vitale, and Michael Tenzer, I will investigate how various scholars choose to conceptualize melodic elaboration in modern genres of Balinese gamelan. The second goal is to illustrate the varying degrees to which contemporary composers in the form known as Tabuh Kreasi are expanding this musical vocabulary. In particular I will examine their innovative approaches to melodic elaboration. Analysis of several examples will illustrate how some composers utilize and distort standard compositional techniques in an effort to challenge listeners' expectations while still adhering to indigenous concepts of balance and flow. The discussion is preceded by a critical reevaluation of the function and application of the western musicological terms polyphony and heterophony. ii TABLE OF CONTENTS Abstract ii Table of Contents : iii List of Tables .... '. iv List of Figures ' v Acknowledgements vi CHAPTER 1 Introduction and Methodology • • • • • :•-1 Background : 1 Analysis: Some Recent Thoughts 4 CHAPTER 2 Many or just Different?: A Lesson in Categorical Cacophony 11 Polyphony Now and Then 12 Heterophony... what is it, exactly? 17 CHAPTER 3 Historical and Theoretical Contexts 20 Introduction 20 Melodic Elaboration in History, Theory and Process ..' 22 Abstraction and Elaboration 32 Elaboration Types 36 Constructing Elaborations 44 Issues of "Feeling". -
Analysis on Symbolism of Malang Mask Dance in Javanese Culture
ANALYSIS ON SYMBOLISM OF MALANG MASK DANCE IN JAVANESE CULTURE Dwi Malinda (Corresponing Author) Departement of Language and Letters, Kanjuruhan University of Malang Jl. S Supriyadi 48 Malang, East Java, Indonesia Phone: (+62) 813 365 182 51 E-mail: [email protected] Sujito Departement of Language and Letters, Kanjuruhan University of Malang Jl. S Supriyadi 48 Malang, East Java, Indonesia Phone: (+62) 817 965 77 89 E-mail: [email protected] Maria Cholifa English Educational Department, Kanjuruhan University of Malang Jl. S Supriyadi 48 Malang, East Java, Indonesia Phone: (+62) 813 345 040 04 E-mail: [email protected] ABSTRACT Malang Mask dance is an example of traditions in Java specially in Malang. It is interesting even to participate. This study has two significances for readers and students of language and literature faculty. Theoretically, the result of the study will give description about the meaning of symbols used in Malang Mask dance and useful information about cultural understanding, especially in Javanese culture. Key Terms: Study, Symbol, Term, Javanese, Malang Mask 82 In our every day life, we make a contact with culture. According to Soekanto (1990:188), culture is complex which includes knowledge, belief, art, morals, law, custom and any other capabilities and habits acquired by man as a member of society. Culture are formed based on the local society and become a custom and tradition in the future. Culture is always related to language. This research is conducted in order to answer the following questions: What are the symbols of Malang Mask dance? What are meannings of those symbolism of Malang Mask dance? What causes of those symbolism used? What functions of those symbolism? REVIEW OF RELATED LITERATURE Language Language is defined as a means of communication in social life. -
Cross-Gender Attempts by Indonesian Female Impersonator Dancer Didik Nini Thowok
Cross-Gender Attempts by Indonesian Female Impersonator Dancer Didik Nini Thowok Madoka Fukuoka Graduate School of Human Sciences, Osaka University, Japan [email protected] ABSTRACT This article examines the creative stages of Didik Nini Thowok (1954‒), a female impersonator and cross-gender dancer based in Java, Indonesia. In addition, it discusses his endeavours of crossing gender boundaries by focusing on his use of costumes and masks, and analysing two significant works: Dwimuka Jepindo as an example of comedic cross-gender expression and Dewi Sarak Jodag as an example of serious cross-gender expression. The findings indicate three overall approaches to crossing gender boundaries: (1) surpassing femininity naturally expressed by female dancers; (2) mastering and presenting female characters by female impersonators and cross-gender dancers; and (3) breaking down the framework of gender itself. Keywords: Didik Nini Thowok, cross-gender, dance, Java, Indonesia © Penerbit Universiti Sains Malaysia, 2014 58 Wacana Seni Journal of Arts Discourse. Jil./Vol.13. 2014 INTRODUCTION This article examines the creative stages of Didik Nini Thowok (1954‒), a female impersonator and cross-gender dancer based in Java, Indonesia.1 In addition, it discusses his endeavours of crossing gender boundaries by focusing on the human body's role and Didik's concept of cross-gender dance, which he has advocated since his intensive study of the subject in 2000. For the female impersonator dancer, the term "cross-gender" represents males who primarily perform female roles and explore the expression of stereotypical femininity. Through his artistic activity and unique approach, Didik has continued to express various types of femininity to deviate from stereotypical gender imagery. -
Performance in Bali
Performance in Bali Performance in Bali brings to the attention of students and practitioners in the twenty-first century a dynamic performance tradition that has fasci- nated observers for generations. Leon Rubin and I Nyoman Sedana, both international theatre professionals as well as scholars, collaborate to give an understanding of performance culture in Bali from inside and out. The book describes four specific forms of contemporary performance that are unique to Bali: • Wayang shadow-puppet theatre • Sanghyang ritual trance performance • Gambuh classical dance-drama • the virtuoso art of Topeng masked theatre. The book is a guide to current practice, with detailed analyses of recent theatrical performances looking at all aspects of performance, production and reception. There is a focus on the examination and description of the actual techniques used in the training of performers, and how some of these techniques can be applied to Western training in drama and dance. The book also explores the relationship between improvisation and rigid dramatic structure, and the changing relationships between contemporary approaches to performance and traditional heritage. These culturally unique and beautiful theatrical events are contextualised within religious, intel- lectual and social backgrounds to give unparalleled insight into the mind and world of the Balinese performer. Leon Rubin is Director of East 15 Acting School, University of Essex. I Nyoman Sedana is Professor at the Indonesian Arts Institute (ISI) in Bali, Indonesia. Contents List -
Glossary.Herbst.Bali.1928.Kebyar
Bali 1928 – Volume I – Gamelan Gong Kebyar Music from Belaluan, Pangkung, Busungbiu by Edward Herbst Glossary of Balinese Musical Terms Glossary angklung Four–tone gamelan most often associated with cremation rituals but also used for a wide range of ceremonies and to accompany dance. angsel Instrumental and dance phrasing break; climax, cadence. arja Dance opera dating from the turn of the 20th century and growing out of a combination of gambuh dance–drama and pupuh (sekar alit; tembang macapat) songs; accompanied by gamelan gaguntangan with suling ‘bamboo flute’, bamboo guntang in place of gong or kempur, and small kendang ‘drums’. babarongan Gamelan associated with barong dance–drama and Calonarang; close relative of palégongan. bapang Gong cycle or meter with 8 or 16 beats per gong (or kempur) phrased (G).P.t.P.G baris Martial dance performed by groups of men in ritual contexts; developed into a narrative dance–drama (baris melampahan) in the early 20th century and a solo tari lepas performed by boys or young men during the same period. barungan gdé Literally ‘large set of instruments’, but in fact referring to the expanded number of gangsa keys and réyong replacing trompong in gamelan gong kuna and kebyar. batél Cycle or meter with two ketukan beats (the most basic pulse) for each kempur or gong; the shortest of all phrase units. bilah Bronze, iron or bamboo key of a gamelan instrument. byar Root of ‘kebyar’; onomatopoetic term meaning krébék, both ‘thunderclap’ and ‘flash of lightning’ in Balinese, or kilat (Indonesian for ‘lightning’); also a sonority created by full gamelan sounding on the same scale tone (with secondary tones from the réyong); See p. -
The Islamic Traditions of Cirebon
the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development. -
Maintaining Social Relationship of Balinese and Sasak Ethnic Community
International Journal of Social Sciences and Humanities Available online at http://sciencescholar.us/journal/index.php/ijssh Vol. 2 No. 1, April 2018, pages: 92~104 e-ISSN: 2550-7001, p-ISSN: 2550-701X http://dx.doi.org/10.29332/ijssh.v2n1.96 Maintaining Social Relationship of Balinese and Sasak Ethnic Community I Wayan Ardhi Wirawan a Article history: Received 20 August 2017, Accepted in revised form 25 January 2018, Approved 11 February 2018, Available online 9 March 2018 Correspondence Author a Abstract This research aims to study the background of building informal cultural ties as a medium of reharmonization between Balinese ethnic community and Sasak ethnic community in Mataram City, West Nusa Tenggara Province. This study used qualitative interpretive design in order to find answers issues, namely background of establishing a cohesion bond between two ethnic communities. Based on the result of this research, it is found that there are four influential factors, namely cultural contact between Balinese ethnic and Sasak ethnic communities during the historic period, the implementation of Balinese culture and Sasak culture in Lombok, cultural adaptation of each cultural identity, and construction of informal cultural ties as medium of interethnic communication. Keywords The informal cultural ties have an important significance in maintaining the integration between Balinese ethnic community and the Sasak ethnic Ethnic balinese; community in Mataram city. Based on this phenomenon, the recommendation Informal cultural ties; that can be proposed is to maintain the sustainability of informal cultural ties Quotidian; through the cultivation of awareness in each ethnic community and Sasak ethnic; involvement of traditional figures in providing intensive guidance on the Social harmony; importance of preserving the cultural values of ancestral heritage in maintaining social harmony. -
Body of Tradition: Becoming a Woman Dalang in Bali
Body of Tradition: Becoming a Woman Dalang in Bali A dissertation presented to the faculty of the College of Fine Arts of Ohio University In partial fulfillment of the requirements for the degree Doctor of Philosophy Jennifer L. Goodlander August 2010 © 2010 Jennifer L. Goodlander. All Rights Reserved. 2 This dissertation titled Body of Tradition: Becoming a Woman Dalang in Bali by JENNIFER L. GOODLANDER has been approved for the Interdisciplinary Arts and the College of Fine Arts by William F. Condee Professor of Theater Charles A. McWeeny Dean, College of Fine Arts 3 ABSTRACT GOODLANDER, JENNIFER L., Ph.D., August 2010, Interdisciplinary Arts Body of Tradition: Becoming a Woman Dalang in Bali (248 pp.) Director of Dissertation: William F. Condee The role of women in Bali must be understood in relationship to tradition, because “tradition” is an important concept for analyzing Balinese culture, social hierarchy, religious expression, and politics. Wayang kulit, or shadow puppetry, is considered an important Balinese tradition because it connects a mythic past to a political present through public, and often religiously significant ritual performance. The dalang, or puppeteer, is the central figure in this performance genre and is revered in Balinese society as a teacher and priest. Until recently, the dalang has always been male, but now women are studying and performing as dalangs. In order to determine what women in these “non-traditional” roles means for gender hierarchy and the status of these arts as “traditional,” I argue that “tradition” must be understood in relation to three different, yet overlapping, fields: the construction of Bali as a “traditional” society, the role of women in Bali as being governed by “tradition,” and the performing arts as both “traditional” and as a conduit for “tradition.” This dissertation is divided into three sections, beginning in chapters two and three, with a general focus on the “tradition” of wayang kulit through an analysis of the objects and practices of performance. -
Dance Course Number and Title: D 110 Understanding Dance Division: Lower Faculty Name: Dr
SEMESTER AT SEA COURSE SYLLABUS Colorado State University, Academic Partner Voyage: Spring 2020 Discipline: Dance Course Number and Title: D 110 Understanding Dance Division: Lower Faculty Name: Dr. Artemis Preeshl Semester Credit Hours: 3 Prerequisites: None COURSE DESCRIPTION Broad examination of dance involving limited student participation in basic dance movements. Students will engage in lectures, discussions, video study, and in-studio exploration to gain deeper understanding of dance as a medium. In this non-major course, we may explore dance as cultural ritual and performing art. To understand context, we read essays on dance, view “dance on screen,” engage in lecture-demonstrations by interport guest lecturers, students, and faculty, learn diverse cultural dance steps in class, and view Asian and African dance styles on field excursions such as Japanese Noh, Kabuki, and Butoh; Beijing and Shanghai Opera, Vietnamese and Myanmar/Burma puppetry, Indian Kathakali, West and South African dance and ritual, Sufi (Sema) whirling, and belly dance in Morocco. We examine how contemporary trends of technology, different abilities, and gender affect participation in and performance of dance. We frame how we see dance by reflecting on how cultural, sociopolitical, and historical contexts impact creativity in dance. LEARNING OBJECTIVES Upon completion of the course, students will uncover potential learning and personal growth in dance experiences through knowledge & appreciation of: Understanding how dance styles represent cultural contexts and values Recognizing the role of dance and movement in rituals and behaviors of people and their communities Becoming aware of how society influences personal movement choices Developing the ability to speak and write about dance and movement REQUIRED TEXTBOOKS Author: Beaman, Patricia Leigh Title: World Dance Cultures: From Ritual to Spectacle Publisher: Routledge ISBN: 978-1138907737 DATE: 2017 TOPICAL OUTLINE OF COURSE Day B from 15:40 to 17:00 in Lido Terrace Depart Ensenada, Mexico — January 4 B1—January 7: Ch. -
Bonnie Simoa, Dance
Applicant For Paid Sabbatical Application Information Name: Bonnie Simoa Department/Division: Dance/Arts Ext.: 5645 Email address: [email protected] FTE: 1.0 Home Phone: 541.292.4417 Years at Lane under contract: 17 (Since Fall 1999) Previous paid sabbatical leave dates (if applicable): 2 # of terms of paid sabbatical leave awarded in the past: 2 Sabbatical Project Title: Intangible Cultural Heritage: Legong and Beyond Term(s) requested for leave: Spring Leave Location(s): Bali, Indonesia Applicant Statement: I have read the guidelines and criteria for sabbatical leave, and I understand them. If accepted, I agree to complete the sabbatical project as described in my application as well as the written and oral reports. I understand that I will not be granted a sabbatical in the future if I do not follow these guidelines and complete the oral and written reports. (The committee recognizes that there may be minor changes to the timeline and your proposed plan.) Applicant signature: Bonnie Simoa Date: 2/1/16 1 Bonnie Simoa Sabbatical Application 2017 Intangible Cultural Heritage: Legong and Beyond 1. INTENT and PLAN This sabbatical proposal consists of travel to Bali, Indonesia to build on my knowledge and understanding of traditional Balinese dance. While my previous sabbatical in 2010 focused primarily on the embodiment and execution of the rare Legong Keraton Playon, this research focuses on the contextual placement of the dance in relation to its roots, the costume as a tool for transcendence, and the related Sanghyang Dedari trance-dance. The 200 year-old Legong Keraton Playon has been the focus of my research, for which I have gained international recognition. -
The Origins of Balinese Legong
STEPHEN DAVIES The origins of Balinese legong Introduction In this paper I discuss the origin of the Balinese dance genre of legong. I date this from the late nineteenth century, with the dance achieving its definitive form in the period 1916-1932. These conclusions are at odds with the most common history told for legong, according to which it first appeared in the earliest years of the nineteenth century. The genre Legong is a secular (balih-balihan) Balinese dance genre.1 Though originally as- sociated with the palace,2 legong has long been performed in villages, espe- cially at temple ceremonies, as well as at Balinese festivals of the arts. Since the 1920s, abridged versions of legong dances have featured in concerts organized for tourists and in overseas tours by Balinese orchestras. Indeed, the dance has become culturally emblematic, and its image is used to advertise Bali to the world. Traditionally, the dancers are three young girls; the servant (condong), who dances a prelude, and two legong. All wear elaborate costumes of gilded cloth with ornate accessories and frangipani-crowned headdresses.3 The core 1 Proyek pemeliharaan 1971. Like all Balinese dances, legong is an offering to the gods. It is ‘secu- lar’ in that it is not one of the dance forms permitted in the inner yards of the temple. Though it is performed at temple ceremonies, the performance takes place immediately outside the temple, as is also the case with many of the other entertainments. The controversial three-part classification adopted in 1971 was motivated by a desire to prevent the commercialization of ritual dances as tourist fare. -
Dance in Bali 2
Categories of Balinese Dance The Art Of A People Suggested Further Reading At the heart of Balinese culture is Hinduism. This unique religion Four Secular dances, known as Balih-balihan, are featured on There exists a vast range of literature concerning traditional is the foundation of Bali’s rich art forms and dance in Bali not only this disc: Teruna Jaya, Arja, Joged and Kecak. Although Balinese arts and culture. Below are suggested books that will serves as an offering to the Gods but also as entertainment for enjoyed as entertainment, these dances are art as metaphor and allow you to find out more information relating to Balinese human beings. In Bali, dances are divided into three fulfill a rich function in society as a purveyor of morals and dance and music: categories based upon the religious significance of a particular ethics. dance and the place of its performance. The three categories of Originally published in 1938, Dance and Drama in Bali by dance in Bali are: Teruna Jaya was choreographed before 1920 in north Bali Walter Spies and Beryl de Zoete (2002, Hong Kong and by I Gede Manik. It means ‘victorious youth’ and is a Singapore: Periplus Editions) contains a large selection of Wali means “ritual” and refers to forms of music and dance dynamic and sophisticated dance which is very challenging both pictures and stories relating to various forms of that must be performed during religious ceremonies or to the dancer and gamelan orchestra. Balinese dance-drama. festivals. These sacred dances are the oldest forms of dance Arja is known as Balinese opera.