DOCSLIB.ORG

Wayang Wong Priangan: Dance Drama of West Java by Yus Ruslaiana Translated, Edited, and Augmented by Kathy Foley

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Wayang Wong Priangan: Dance Drama of West Java by Yus Ruslaiana Translated, Edited, and Augmented by Kathy Foley TRADITIONS Wayang Wong Priangan: Dance Drama of West Java by Yus Ruslaiana Translated, edited, and augmented by Kathy Foley The relationship between human performance the form is on the stone inscription Wimalarama from and puppetry in Indonesia is strong. If wayang wong East Java dated 930A.D. (Soedarsono, l997: 4-6) The jawa (Javanese dance drama) is a reflection of wayang genre is currently done in masked and unmasked kulit , the leather shadow puppetry of Central Java, variations in Central Java, Bali, and Cirebon (a city on which uses humans as actors (Soedarsono, 1997:1), the north coast of West Java), as well as in Sunda then wayang wong Priangan, the dance drama of (West Java).1 Since Cirebon’s wayang wong is the Priangan—the mountainous highland area of West direct antecedent of wayang wong Priangan, Java— can be spoken of as a personification of wayang understanding Cirebonese practice is important to the golek, the wooden three-dimensional puppetry of the discussion. Sundanese speakers who live in this highland area of Wayang Wong in Cirebon West Java. Cirebon has two styles of wayang wong. The first Performances borrow from the repertoire of this is a village version in which the performers are important puppet theatre in which stories of the masked. 2 The second is a palace variant where the Mahabharata, Ramayana, Arjuna Sasra Bahu and performers dance unmasked. Cirebonese wayang Menak cycles are performed. As in wayang golek a wong developed in the beginning of the nineteenth dalang (puppet master) delivers narration and mood Century and fed into the wayang wong Priangan by songs. The musical repertoire of wayang golek’s the end of that century. gamelan is used the performance structure adopts From 1811 to 1816 the English were a colonial pupptry’s patterns. Differences are that in wayang presence in Cirebon. When they left, they were wong (called wayang orang in Indonesian) the replaced by the Dutch. In this period the palaces of choreography performed by individual dancers is the Kanoman and Kasepuhan were centers of cultural more complex than that executed by the wayang conservation and artistic development.3 These kraton golek dolls; the dialogue is usually delivered by each (palaces) encouraged the artistic practice of the village dancer representing his or her character rather than performers as well as supporting presentations by by a solo narrator/puppeteer; and the performance is artists who were of noble descent. For example, the more streamlined, lasting a mere two to four hours Kanoman Palace records note a performance in 1842 rather than the seven or eight of a puppet play. of a badaya (female court dance) done by six Wayang wong Priangan developed in the late performers which drew on the Menak cycle, a legend nineteenth century, peaked in the regencies of that tells the history of Amir Hamzah uncle of the Bandung, Sumedang, Garut and Sukabumi in the Prophet Mohammed (Soedarsono l972: 115-6). Later, period before World War II, and receded by the late during the reign of Sultan Raja Zukarmaen (l873- l960s as audiences waned. This article will introduce 1934) and Sultan Anom Nurbuat (l934-5), attention to wayang wong Priangan, detailing its history and the arts continued at the Kanoman. Palace aspects of performance practice and repertoire. choreographies included a badaya rimbe (a female History group dance performed by the Sultan’s female Wayang in Kawi (Old Javanese) means “shadow” daughters), which was last performed in l966 at a and wang means “human.” Wayang wang was a Kanoman circumcision. Wayang wong, presenting performance in the style of wayang kulit, the shadow tales from the Amir Hamzah repertoire. Kanoman theatre of Central Java wherein actors and actresses dancers performed wayang wong without masks and took the puppets roles. The first written reference to characters spoke their own dialogue while the dalang Balungan 13 delivered only the mood songs (kakawen/ suluk), and were nobles or their retainers. The masked narration (nyandra). Performers were generally village Kasepuhan Palace model was dominated by villagers artist who were given rights to work lands and and these performances were more suffused with a considered abdi dalam, retainers of the ruler. Some village aesthetic. The former style needed many artists, especially dalang, were given the title Nata trained palace performers, but the latter style was the Prawa. Palace performances were open to the public purview of professionals/semi-professionals. This by l925, but as the patronage of the palace faltered second group would in the late nineteenth century with independence and economic dearth, wayang carry the art to the Piangan highlands, travelling for wong ceased by l966 due to lack of funds. parts of the year as itinerant troupes. The wayang wong which was favored at the Wayang wong in the Priangan area Kasepuhan palace was different. There a village According to Pak Kandeg, the most authoritative troupe which would be invited into the palace to Cirebonese wayang wong dalang of the last perform for Islamic holy days, for life-cycle generation, a dalang by the name of Ki Kempung was celebrations, and for exorcistic ceremonies (ruwatan). the first to tour the genre outside the palace and to In the period of Sultan Raja Atmaja (1880-1899) the Priangan while the second was Nagbehi troupe of Dalang Resmi was most noted. There were Natawigunan (Maman Suriaatmaja 1970: 236). many artists especially from the surrounding villages Performances could be of two types: firstly, that hired of Mayung, Gegesik, Palimanan, Slangit, and for a set fee by a family or group holding a ceremony Suranenggala. These performers were allowed to or celebrating a festive occasion, or, secondly, paid for work royal land and might be given titles. For by viewers who purchased individual tickets. The example, Dalang Kandeg, one of the most noted latter type of presentation was called bebarangan or Cirebonese artists of the last generation, was given ngamen (itinerant performance). As these groups the title Patmadjawinata, while Dalang Dirja received traveled, wayang wong spread to major cites of the the title of Ngabehi. Such individuals also were given Sundanese area such as Sumedang, Garut, Sukabumi, the honorific title Ki or Kyai . These two dalangs and and Bandung. their troupe were frequent performers in the palace The dalangs of this time who were best known performance halls, Pringgondani and Srimati, were Wentar and Koncar. Wentar’s given name was between l939-l942. Their performances included well Kundung, but he received the nickname Wentar known wayang stories such Pergiwa-Pergiwati, Jabang (kawentar, “famous”) from R. A. A. Martanegara, the Tutukla, Gandamanah, Brajamusti—stories named after regent of Bandung at the turn of the twentieth their featured character—The Forest of Alas Amer, century. Wentar was patronized by the aristocracy Somantri Breaks his Vow, Partakrama (Arjuna’s and was known for teaching topeng-style mask dance Wedding), Campang Curiga, Prabu Kuliti Kunmbang of Cirebon to highland nobles. Meanwhile Koncar Ali-Ali (Mintaraga/Arjuna’s Meditation), and, for the who was closer to the commoners, focused on exorcism, Batara Kala (The God/Demon Kala). performing wayang wong with his troupe for his Costumes and masks for these performances followed lower class audience. Originally the dialogue used by the iconography of the wayang kulit shadow theatre such troupes was in the Cirebonese dialect of of Cirebon. (Pigaud, l938: 120). The batik cloth in Javanese, but soon the local Sundanese language, which dancers would wrapped themselves was which could be understood by the viewers, was painted with the traditional designs of Cirebon. In the employed. According to Dalang Kandeg, the real Kasepuhan performances the dalang delivered all the name of Koncar was Ki Konya. The moniker Koncar dialogue as well as the mood songs and narration, as comes from kakoncara, meaning “well-known.” he would in a puppet performance. Movement was in Wentar helped lay the groundwork for what would the style of Cirebon topeng (mask dance). Palace become known as wayang wong priyayi (literally, performance used both the slendro prawa and pelog “civil servant” [i.e., upper class] wayang wong) as he orchestras. Performances outside the palace, by trained members of the aristocracy in dance contrast, were more modest would use only one set of performance. Koncar whose work was later continued instruments tuned to either the slendro or pelog by Dalang Kamsi, popularized the genre among the scales. hoi poloi. Due to this pair and their followers, by the The Kanoman Palace developed an aristocratic, end of the nineteenth century we find wayang wong unmasked variant of wayang wong where performers 14 Volume 9–10, 2004 Priangan developing in the highlands of West Java as was called the Hall of Priangan Culture. Here dance, an indigenous performance. music, and theatre were practiced. The arts were On January 1, 1871 the Dutch colonial linked to status and class. By the l920s, Bupati R. A. A. administration implemented re-organization of the Wiranatakusumah V, known as Dalam Haji, (1920-31 Priangan area by assigning a Dutch resident officer to and l935-42) led the regency (Nina H. Lubis, l998: oversee several regents, called bupati. It was in cities 315). Under Wiranatkusumah’s leadership priyayi overseen by these bupati, that wayang wong later presented maskless Mahabharata episodes with the flowered. Let us consider some of the developments dialogue spoken by the dancers. Costumes followed looking at the cites closer to Cirebon first. wayang golek iconography and the group performed Sumedang is the gateway to Priangan from for congresses and major holidays. R. Sambas Cirebon on the north coast. Prince Suria Kusumah Wirakusumah excelled as the knight Laraskonda and Adinata (l836-l882), the bupati of Sumedang was a R.
Load more

Recommended publications
  • 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.
    [Show full text]
  • The Javanese Language in Relation to the Newly Legalized Law
    The Javanese Language in Relation to the Newly Legalized Indonesian Law of Pornography Endang S. Soemartono and Pininto Sarwendah Javanese language often uses sensual and sexuality in conversation and written text. This can be seen from the Javanese oral and written expressions used in daily conversation, songs, traditional plays and dances. To express endearment and something very pleasant and enjoyable the words are connected with sensual organs especially the genital organs and other sensual organs. For example we call a son lovingly with tole /toule/ shortened from the word kontole /k nt le/- a male genital organ, and a daughter/ with wuk /wu?/ from bawuk /bawu?/or gawuk /gawu?/ - a female genital organ. We use similar words for food such as peli gudigen /pəli: gu:digən/ and turuk bintul /turu? bi:ntul/ expressed metaphorically from the shape of the organ or the appearance of the food. Other metaphors in form or movement used in songs, dances, and traditional play are often used for example wulu /wu:lu:/ - for ‘feather’ for ‘fur’, buntut - for ‘tail’ ‘ser ser’ for feeling engkol and dongkrak – for instruments, menthek /məntək/ - plump in a nice way, kebayak Meduro sing ketok pusere lan kurang bakal ben gampang oncek-oncekane – a Madurese kebaya or blouse the stomach of which is seen and not sufficiently made not because of not having sufficient material but it is tailored in order it can be easily opened. The planned bill and law of pornography was influenced by a certain Puritanism group, however, the attitude of the Indonesian societies to sensuality and sexuality was quite open for sensual and sexual activities were considered normal and natural.
    [Show full text]
  • 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.
    [Show full text]
  • Masyarakat Kesenian Di Indonesia
    MASYARAKAT KESENIAN DI INDONESIA Muhammad Takari Frida Deliana Harahap Fadlin Torang Naiborhu Arifni Netriroza Heristina Dewi Penerbit: Studia Kultura, Fakultas Sastra, Universitas Sumatera Utara 2008 1 Cetakan pertama, Juni 2008 MASYARAKAT KESENIAN DI INDONESIA Oleh: Muhammad Takari, Frida Deliana, Fadlin, Torang Naiborhu, Arifni Netriroza, dan Heristina Dewi Hak cipta dilindungi undang-undang All right reserved Dilarang memperbanyak buku ini Sebahagian atau seluruhnya Dalam bentuk apapun juga Tanpa izin tertulis dari penerbit Penerbit: Studia Kultura, Fakultas Sastra, Universitas Sumatera Utara ISSN1412-8586 Dicetak di Medan, Indonesia 2 KATA PENGANTAR Terlebih dahulu kami tim penulis buku Masyarakat Kesenian di Indonesia, mengucapkan puji syukur ke hadirat Tuhan Yang Maha Kuasa, karena atas berkah dan karunia-Nya, kami dapat menyelesaikan penulisan buku ini pada tahun 2008. Adapun cita-cita menulis buku ini, telah lama kami canangkan, sekitar tahun 2005 yang lalu. Namun karena sulitnya mengumpulkan materi-materi yang akan diajangkau, yakni begitu ekstensif dan luasnya bahan yang mesti dicapai, juga materi yang dikaji di bidang kesenian meliputi seni-seni: musik, tari, teater baik yang tradisional. Sementara latar belakang keilmuan kami pun, baik di strata satu dan dua, umumnya adalah terkonsentasi di bidang etnomusikologi dan kajian seni pertunjukan yang juga dengan minat utama musik etnik. Hanya seorang saja yang berlatar belakang akademik antropologi tari. Selain itu, tim kami ini ada dua orang yang berlatar belakang pendidikan strata dua antropologi dan sosiologi. Oleh karenanya latar belakang keilmuan ini, sangat mewarnai apa yang kami tulis dalam buku ini. Adapun materi dalam buku ini memuat tentang konsep apa itu masyarakat, kesenian, dan Indonesia—serta terminologi-terminologi yang berkaitan dengannya seperti: kebudayaan, pranata sosial, dan kelompok sosial.
    [Show full text]
  • 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
    [Show full text]
  • Tayuban Dance and Culture Change in East Java
    THE POLITICS OF POPULAR ART: TAYUBAN DANCE AND CULTURE CHANGE IN EAST JAVA Robert W. Hefner In terms of our often chimerical Image of px.iya.yi culture, tayuhan dance can at first sight appear bewilderingly un-Javanese. Contrary to most Indonesian dance styles, tayuhan involves men dancing directly with women,1 in a fashion which on occasion may be flirtatious or even intimate. The female dancers are paid professionals known as ttzd k zk or tandh.ak.2 When it is a man’s turn to "receive the dance scarf," these women come to sit at his side, sing him a song, and, at its end, offer him a glass of alcohol, which he dashes down boldly, then taking to the dance floor. Although the practice is generally discouraged today, sometimes women may sit on the male dancer’s lap, and on a few occasions actually kiss him. Such sexual behavior by tlzd h ek has contributed to the widespread perception of them as prostitutes, and, together with the dance’s drinking and economic expense, has also caused Muslim reformists and some government officials in recent years to call for the dance’s abolition. Whatever notoriety tayuhan has gained, however, it still enjoys considerable popularity in areas of East and (to a perhaps lesser degree) Central Java. In many communities, moreover, it is not only a popular form of entertainment, but an integral part of spirit shrine ritual associated with annual hzxAih. dut&a festivity. Without the dance, one is told, crops might fail, people would fall ill, and the land might turn barren.
    [Show full text]
  • An Intellectual Role of Ulama in Modern Indonesia
    ARTIKEL E-ISSN: 2615-5028 Harmonizing the Community: An Intellectual Role of Ulama in Modern Indonesia Moeflich Hasbullah (UIN Sunan Gunung Djati, Bandung; [email protected]) Abstrak Artikel ini menganalisis peran intelektual ulama sebagai perantara budaya dalam masyarakat dari beberapa tahap dalam sejarah Indonesia. Bab-bab terpenting dalam sejarah Indonesia secara umum dapat dibagi menjadi lima periode: Pertama, periode masuknya Islam dan perkembangan awal islamisasi. Kedua, masa penjajahan. Ketiga, era era modern, yaitu munculnya gerakan modern dalam Islam di awal abad ke-20. Keempat, periode kemerdekaan revolusioner, dan kelima, periode pasca-kemerdekaan. Artikel sosio-historis ini melihat bahwa ulama di setiap periode ini adalah aktor utama sejarah dan menentukan arah perkembangan bangsa Indonesia. Khusus untuk bagian 'pembangunan komunitas' dalam penelitian ini, kasus peran seorang ulama yang merupakan kepala desa di Rancapanggung, Cililin, Bandung Barat pada 1930-an. Kata kunci: Peran pemimpin, keharmonisan sosial, islamisasi Indonesia Abstract This article analyzes the ulama's intellectual role as a cultural broker in society from several stages in Indonesian history. The most important chapters in Indonesian history can generally be divided into five periods: First, the period of the entry of Islam and the early development of Islamization. Second, the colonial period. Third, the era of modern era, namely the emergence of modern movements in Islam in the early 20th century. Fourth, the revolutionary period of independence, and fifth, the post-independence period. This socio-historical article sees that the ulama in each of these periods is the main actor of history and determines the direction of the development of the Indonesian nation.
    [Show full text]
  • Experiences in Sundanese Wayang Golek of West Java
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE MÓIN-MÓIN provided by Portal de Periódicos UDESC (Universidade do Estado de Santa... 150 Cross cultural research: experiences in sundanese wayang golek of West Java Kathy Foley University of California Santa Cruz (USA) Abstract: Studying the performing art of wayang golek in the late 1970s required learning how to learn a complex art in a local language from village practitioners whose practice did not correspond to the model expounded by the local academic. Language, music, culture, dance, spiritual dimensions, and complex stories needed to be absorbed and became building blocks toward performing this rich art of the Sundanese dalang of West Java. Keywords: Wayang Golek. Sundanese rod puppetry. Dalang. At twenty-three I encountered Sundanese wayang golek, a rod puppet genre of West Java through a summer program financed by a California philanthropist, Samuel Scripps. Enamored of South and Southeast Asian arts, Scripps funded Center for World Music, a summer school program where major Asian artists taught each class. Dalang Rutjita was a village-based carving master from West Java in Indonesia who dazzled us, his five students, with the lifelike dance of his carefully carved figures. He spoke no English, and just a bit of Dutch. Luckily there was a Dutch student s (Klara Braekel) who was fluent in Indonesian and she translated as we worked that summer of l974, scene by scene, through a single lakon (play). We tried to make out puppets emulate the walks specific to each character type (refined, semi-refined, strong, demon).
    [Show full text]
  • The Rise up Art Tradition in the Popular Culture
    Journal of Education and Social Sciences, Vol. 5, issue 2, (October) ISSN 2289-1552 2016 THE RISE UP ART TRADITION IN THE POPULAR CULTURE Bani Sudardi Cultural Studies Department Universitas Sebelas Maret Jl. Ir. Sutami 36 A Surakarta [email protected] ABSTRACT This research is about folklore and its corrrelation with art tradition. This research has signification wit tradition, especially in Solo, Central Java, Indonesia. Folkore is a tradition, but in the line with the development of media. Folklore spread in the wider area outside its tradition.This study used a qualitative approach. Data is the form of art traditions in Java, especially around Surakarta. Which is the source of data are the kinds of traditions such as puppets, drama, songs, and so on. The data source is also in the form of electronic display on the TV, radio, movies, and CDs. Another source is the tradition of the artists themselves. Sampling determined by purposive sampling. Art tradition is part of folklore. Today, art tradition became popular culture and loss its tradition value. Art tradition has changed and reflected the change of the era. The change is a form of the changing identities and mass communication. It mean that the culture is instable and not in the closed system. The culture is in forming, dynamic, and continuously updating their self. So, the culture is not artifacts or symbol, but a process. This research tries to study the transformation of culture from folklore or art tradition to the popular culture. Art tradition grows in the certain society. But, today, it is transformed to TV’s performance.
    [Show full text]
  • Strategi Kolaborasi Dalam Seni Pertunjukan Tradisional Di Kabupaten Subang
    1 STRATEGI KOLABORASI DALAM SENI PERTUNJUKAN TRADISIONAL DI KABUPATEN SUBANG COLLABORATION STRATEGIES IN TRADITIONAL PERFORMING ARTS IN SUBANG Oleh Irvan Setiawan Balai Pelestarian Nilai Budaya Bandung Jln. Cinambo No. 136 Ujungberung Bandung Email: [email protected] Naskah Diterima: 28 Februari 2013 Naskah Disetujui: 2 April 2013 E Abstrak Kesenian tradisional memegang peranan dalam pencirian dan menjadi kekhasan suatu daerah. Bagi wilayah administratif yang menjadi cikal bakal suatu kesenian daerah tentu saja tidak sulit untuk menyebut istilah kesenian khas dan menjadi milik daerah tersebut. Lain halnya dengan wilayah administratif yang tidak memiliki kesenian daerah sehingga akan berusaha menciptakan sebuah kesenian untuk dijadikan sebagai kesenian khas bagi daerahnya. Beruntunglah bagi Kabupaten Subang yang menjadi cikal bakal beberapa kesenian yang terlahir dan besar di daerahnya. Tidak hanya sampai disitu, Pelestarian dan pengembangan kesenian tradisional tampak serius dilakukan. Hal tersebut terlihat dari papan nama berbagai kesenian (tradisional) di beberapa ruas jalan dalam wilayah Kabupaten Subang. Seiring berjalannya waktu tampak jelas terlihat adanya perubahan dalam pernak pernik atau tahapan pertunjukan pada beberapa seni pertunjukan tradisional. Kondisi tersebut pada akhirnya mengundang keingintahuan mengenai strategi kolaborasi apa yang membuat seni pertunjukan tradisional masih tetap diminati masyarakat Subang. Penelitian ini dilakukan dengan menggunakan metode deskriptif analisis yang didukung dengan data lintas waktu baik dari sumber sekunder maupun dari pernyataan informan mengenai seni pertunjukan tradisional di Kabupaten Subang. Dari hasil penelitian diperoleh bahwa kolaborasi yang dilakukan meliputi kolaborasi lintas waktu dan lintas ruang yang masih dibatasi oleh seperangkat aturan agar kolaborasi tidak melenceng dari identitas ketradisionalannya. Kata kunci: Strategi kolaborasi, pertunjukan tradisional Abstract Traditional arts play a role in the characterization of a region.
    [Show full text]
  • 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.
    [Show full text]
  • Kajian Al-Qur'an Di Tatar Sunda
    197 Kajian Al-Qur’an di Tatar Sunda Sebuah Penelusuran Awal Jajang A. Rohmana UIN Sunan Gunung Djati Bandung [email protected] Banyak kajian lokal Al-Qur’an dengan publikasi terbatas cenderung termarginalkan dan luput dari perhatian. Tafsir Sunda misalnya, sejak awal abad ke-20 turut memperkuat indigenisasi ajaran Al-Qur’an ke dalam tradisi Islam di tatar Sunda. Ia mencerminkan pengalaman keagamaan orang Sunda dalam berinteraksi dengan kitab sucinya di lingkungan alam kesundaan. Kajian ini mencoba mengeksplorasi perkembangan kajian Al-Qur’an di tatar Sunda (Jawa Barat). Studi ini difokuskan pada publikasi terjemah dan tafsir Sunda sepanjang akhir abad 19 hingga sekarang. Kajian berusaha membuktikan bahwa berkembangnya kajian Al-Qur’an di tatar Sunda mencerminkan kuatnya pengaruh Islam yang direfleksikan ke dalam apresiasi terhadap sumber utamanya. Kajian menunjukkan bahwa ajaran Islam tidak lagi di permukaan, tetapi sudah menjadi bagian dari identitas Islam di tatar Sunda. Kata kunci: kajian Al-Qur’an, bahasa Sunda, terjemah, tafsir The commentary of the Qur’an in Sundanese since the beginning of the 20th century has helped strengthen the indigenization of the teachings of the Qur'an to the Islamic tradition in Sunda Island. It reflects the religious experience of the Sundanese people in interacting with their holy book and in the Sundaness natural environment. This study tries to explore the development of the study of the Qur'an in Sunda (West Java). This study is focused on the publication of the translations and the interpretations of the Sundanese throughout the late of the 19th century to the present time. The study seeks to prove that the development of the study of the Qur'an in Sunda Island reflects the strong influence of Islam which is reflected in the appreciation to its main sources.
    [Show full text]