Curatorial Considerations Guiding the Conservation of a Javanese
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Gamelan Gender Wayang of Bali: Form and Style
..................~~.~.~.. ~------------------ WESLEYAN UNIVERSITY Gamelan Gender Wayang of Bali: Form and Style by Kalafya Brown A thesis submitted to the facuIty of Wesleyan University in partial fulfillment of the requirements for the degree of Master of Arts in Music May, 2000 Middletown, Connecticut My teacher, Kak Luweng, and myself playing gender (above) and just sitting (below), 2 Introduction and Acknowledgements I began studying gamelan music in 1994 while I was an undergraduate at the Massachusetts Institute of Technology. No one tends offhand to associate gamelan with MIT. but there it is. Professor Evan Ziporyn has been directing the gong kebyar ensemble Gamelan Galak Tika at MIT since 1993, and I was an active member from 1994 until 1997. Unfortunately the pressure of my studies at Wesleyan has not allowed me to play with Galak Tika as much as I would like in the past few years. For the three years of my tenure with Galak Tika we were blessed with the artistry of the Balinese husband and wife team of I Nyoman Catra and Desak Made Suarti Laksmi. The magnificent teaching and performance prowess of Evan, Catra and Desak formed the basis of my introduction to gamelan music. In 1997 I came to Wesleyan University to study for the degree of Master of Arts in Music, of which this thesis is a part. Here at Wesleyan I have had the great honor of studying with I. M. Harjito and Sumarsam, two Javanese artists. I sincerely thank them for broadening my awareness of the multifaceted natures of Indonesian music and for sharing with me the great beauty of the central Javanese court gamelan. -
Indonesian Gamelan – an Extended Introduction
History and Cultural Background The origin story behind the Gamelan strips the orchestra right back to the most fundamental of its instruments – the Gong Gdé, or Gong Ageng. This is the largest of the gongs in a Gamelan orchestra and first appeared in Javanese mythology in roughly 167AD when Sang Hyang Guru needed to contact the gods. He constructed the gong in order to send messages, and created two smaller gongs with different pitches in order to send more complex messages. This formed the first Gamelan and to this day the gongs are fundamentally integral to the Gamelan orchestra. The hammers that are used to play a majority of the instruments are called ‘gamel’ and the suffix ‘-an’ implies ‘many’. Essentially, Gamelan means lots of hammering beats. Bali is a captivating place full of wonder and intrigue. Music is respected and entertainment in general, whilst having structure, is largely timeless. Musicians will take their cues from the dancers instead of dancers learning their pieces to the music; shadow puppet shows will be performed of well-known histories or legends, but may dwell on one idea for hours, and then wrap up the remaining story inside ten minutes if it starts to rain; celebrations may go on for several days; trees and bushes are respected and prayed for before they are cut down. The Balinese respect every living concept as part of the influence of Animism in their culture and this in turn leads to a great respect for existence. From a musical standpoint, each street or district (banjar) traditionally had a gamelan that would play against others in competitions. -
A Concept of Time and Space in Asian Artistic Expression
A Concept of Time and Space in Asian Artistic Expression Ramón Pagayon Santos Ever since the concept of art and its separate disciplinal categories were adopted outside Europe, countless expressive forms from non-European societies have suffered the short-end of comparative in quiry, resulting in various levels of marginalization not only in terms of definition but also in their relative value as sociocultural phe nomenon. In the post-colonial era and in the post-modern world, Asian expressive cultures have gained better appreciation not only for their distinctive aesthetic and theoretical constructs, but as sources of new artistic thought in the global field of contemporary expression. In order to appreciate the distinctions by which Asian expressive forms derive their aesthetic identity, it might be useful to view Asian art forms in the context of a contemporary society whose present-day structures have evolved through centuries of Western cultural influ ence, had replaced institutions that previously nurtured the aesthetic life of Asians in pre- colonial times. The courts and temples for exam ple, which used to provide both spiritual and temporal direction to the peoples of Asia, have given way to secular bureaucracies and corporate organizations in atten ding to cultural and aesthetic needs of the modern Asian society. The advent of electronic technology and the use of machines in practically all forms of human activity includ ing communication, has greatly affected the charac- ter of Asian ex pressive cultures. Moreover, modern education deve loped in the West has created an Asian bourgeoisie and a new aristocracy whose ideas of art and culture stem from Western concepts and theory. -
Connecting Orff Schulwerk and Balinese Gamelanаа
Connecting Orff Schulwerk and Balinese Gamelan CAIS Workshop presented by Elisabeth Crabtree, March 9, 2015 e[email protected] or e[email protected] What is Gamelan? Gamelan refers to a set of Balinese instruments that form up a percussion orchestra (metallophones, bamboo xylophones, gongs, drums, other percussion, and the bamboo flute). It also refers to the style of Balinese music that is played upon the instruments. There are over 30 different types of Gamelan, with various tunings. Gamelan groups perform music to accompany dancers, masked dancers (topeng), and puppet shows (w ayang). There are also “sitting pieces” that are just for listening. The music can be both secular and sacred. Why Teach Gamelan? ➢ Translates easily to Orff Instruments, recorder, and small percussion ➢ Uses cycles and ostinatos, music like the elemental style of Orff ➢ Offers opportunities for differentiated instruction ➢ Teaches cultural awareness and diversity ➢ Has direct applications to many 5th grade California State Standards ➢ It has influenced many composers such as Debussy, Satie, Lou Harrison & others ➢ It’s fun and enjoyable! Students love it and remember it many years later Warm Up Hocket Game 123 (ClapStompSnap) ● With a partner, trade off counting to three. Groups of three are no good for this game. ● Add a clap every time someone says “one.” Next add a stomp for “two” and finally a snap for “three.” Celebrate if you make a mistake, and start again. ● Variation: take out the words and only do body percussion ● Celebrate whenever you make a mistake and try again, increasing the speed ● Point out the pattern: The person who starts says “132” and the second person says “213.” ● Final practice phase, two large groups performing the body percussion piece in hocket Hocket Game: Speaking a Rhyme Tell a nursery rhyme with a partner; alternate each person saying a stanza or phrase. -
Cultural Reproduction of Javanese Gamelan Creation
Advances in Social Sciences Research Journal – Vol.5, No.8 Publication Date: Aug. 25, 2018 DoI:10.14738/assrj.58.5018. Wijaya, M., & Pujihartati, S. H. (2018). Cultural Reproduction of Javanese Gamelan Creation. Advances in Social Sciences Research Journal, 5(8) 448-455. Cultural Reproduction of Javanese Gamelan Creation Mahendra Wijaya Sociology Department of Social and Political Science Faculty Universitas Sebelas Maret Sri Hilmi Pujihartati Sociology Department of Social and Political Science Faculty Universitas Sebelas Maret ABSTRACT This research aimed to find out the cultural reproduction of Javanese gamelan creation. Gamelan is an Indonesian orchestra composed mainly of tuned percussion instruments such as bamboo xylophones, wooden or metal chimes, and gongs. This reserach consisting of life attitude, work ethos, and skill of craftspeople in creation of Javanese gamelan. Cultural reproduction practice occurs in family, school/art institute/home industry environment and gamelan industry center community. This study employed naturalistic inquiry, describing the cultural reproduction of Javanese gamelan Creation naturally; the informants of research consisted of Empu (master craftsman) who produces gamelan, gamelan craftspeople, Javanese gamelan art figure, and Javanese gamelan users. The result of research revealed that life attitudes the Empu and the gamelan craftspeople had were: awareness of giving service to God, faith in God, being loyal to their job, submitting to the fate with gratitude, never being desperate, and having noble character. The work ethos of Empu and craftspeople included: hard work, high togetherness, carefulness, tolerance, high sense of belonging to the job, and mutual help. Meanwhile, gamelan creation skill included: membesot, menyingi, menempa, membabar, and melaras. Life attitude, work ethos, and skill of gamelan creation occurred through parents’ socialization from one generation to the next or from Empu to craftspeople in home industry. -
THE UC DAVIS DEPARTMENT of MUSIC PRESENTS the UC Davis
THE UC DAVIS DEPARTMENT OF MUSIC PRESENTS THE UC Davis Gamelan Ensemble Henry Spiller, director ‐‐‐ PROGRAM Jipang Lontang trad. Galatik Mangut A. Idi Jeruk Bali Djai Ladrak trad. Lutung Bingung A. Absar Kunang‐kunang ("Oray‐orayan") trad. ‐‐‐ 12:05 pm, Tuesday, 2 March 2010 Room 115, Music Building [INSERT STANDARD “QUIET” TEXT.] This performance is made possible in part by the generous support from the Joy S. Shinkoskey Series of Noon Concerts endowment. NOTES Introduction: Indonesia is a nation with 13,000 islands (of which a few thousand are populated), the fourth largest population in the world, and hundreds of ethnic groups and languages. Indonesia's second largest ethnic group is the Sundanese; approximately 30 million Sundanese speakers dominate the modern province of West Java. Sundanese people look back to the medieval West Javanese kingdom of Pajajaran (1333–1579) as a homeland and for the roots of Sundanese culture. Stories and cultural images have developed a romanticized vision of Pajajaran as a mystical, ethical utopia of great natural beauty and its rulers as models of wisdom and power; the memory of Pajajaran inspires modern Sundanese people to maintain a strong Sundanese identity. While the majority of the Sundanese population still lives in rural or semi‐rural settings, large cities and the cosmopolitan culture they nurture have become an increasingly important element of Sundanese lives. Gamelan Degung: The term gamelan refers to matched sets of instruments (primarily tuned bronze percussion instruments) that are unified by appearance, manufacture, tuning, and other characteristics. Each gamelan is unique. The gamelan ensemble known as degung (or gamelan degung) consists of hanging bronze gongs, gong chimes, metallophones, drums, and suling (bamboo flute) tuned to a pentatonic scale. -
Bali 1928: Gamelan Gong Kebyar Music from Belaluan, Pangkung
Bali 1928: Gamelan Gong Kebyar Music from Belaluan, Pangkung, Busungbiu 2 Introduction 6 A Sketch of the Time Period of these Recordings 11 Emergence of Kebyar 29 The Balinese Gamelan Recordings from Bali, 1928: a track–by–track discussion: 33 Gamelan Gong Kebyar of Belaluan, Denpasar 46 Gamelan Gong Kebyar of Pangkung, Tabanan 50 Gamelan Gong Kebyar of Busungbiu, Northwest Bali 57 List of Silent Archival Films 58 Acknowledgments 61 References Cited and Further Readings * Glossary on Separate PDF File1 1 The spellings in this article follow modernized Balinese orthography of dictionaries such as Kamus Bali Indonesia, by I Nengah Medera et.al. (1990). Although this system was proposed as early as 1972 it has been applied irregularly in writings on the arts, but we have chosen to adhere to it so as to reflect a closer relationship to actual Balinese aksara ‘letters of the alphabet, language’. For instance, many words with prefixes frequently spelled pe or peng are spelled here with the prefixes pa and pang. 1 Introduction These historic recordings were made in 1928 as part of a collection of the first and only commercially–released recordings of music made in Bali prior to World War II. This diverse sampling of new and older Balinese styles appeared on 78 rpm discs in 1929 with subsequent releases for international distribution. The records were sold worldwide (or not sold, as it happened) and quickly went out of print. It was a crucial time in the island’s musical history as Bali was in the midst of an artistic revolution with kebyar as the new dominant style of music. -
Performing Indonesia a Conference and Festival of Music, Dance, and Drama
Performing Indonesia a conference and festival of music, dance, and drama October 31−November 3, 2013 Freer Gallery of Art, Arthur M. Sackler Gallery, and S. Dillon Ripley Center, Smithsonian Institution A joint presentation of the Embassy of the Republic of Indonesia in Washington, D.C., and the Freer and Sackler Galleries, Smithsonian Institution Embassy of the Republic of Indonesia in Washington, D.C. H.E. Dr. Dino Patti Djalal, Ambassador of the Republic of Indonesia to the United States of America Freer Gallery of Art and Arthur M. Sackler Gallery Smithsonian Institution Julian Raby, The Dame Jillian Sackler Director of the Arthur M. Sackler Gallery and Freer Gallery of Art Performing Indonesia: A Conference and Festival of Music, Dance, and Drama steering committee Sumarsam, University Professor of Music, Wesleyan University Andrew McGraw, Associate Professor of Music, University of Richmond Haryo Winarso, Attaché for National Education, Embassy of the Republic of Indonesia Michael Wilpers, Manager of Public Programs, Freer and Sackler Galleries Ministry of The Embassy of the Education and Culture Republic of Indonesia, Republic of Indonesia Washington, D.C. Performing Indonesia a conference and festival of music, dance, and drama October 31−November 3, 2013 Schedule evening concerts conference International Gallery, S. Dillon Ripley Center Indonesian Music: Past and Present Javanese Shadow-Play: Hanoman on Fire* Keynote Address Thursday, October 31, 7:30 pm Traditional Performing Arts of Indonesia Javanese Dance and Gamelan from Yogyakarta* in a Globalizing World Friday, November 1, 7:30 pm Sumarsam Saturday, November 2, 11 am Musicians and Dancers of Bali* Freer, Meyer Auditorium Saturday, November 2, 7:30 pm Session 1 Traditional Theater and Dance from Sumatra* Perspectives on Traditional Repertoires Sunday, November 3, 7:30 pm Friday, November 1, 2–5:30 pm gamelan marathon S. -
"Piring Selempad" Design Showing Regional and Ethnic Variation in Batik Style
Plate 1. Selendang with "Piring Selempad" design showing regional and ethnic variation in batik style. Ceribon. O rnamentation a n d O r ig in a l it y In v o l u t io n in J a v a n e s e B a t ik Philip Kitley Introduction Clifford Geertz's coining of the phrase "agricultural involution" to describe and analyze the Javanese response to the nineteenth-century forced cultivation system has been both influential and the focus of considerable debate.1 In a retrospective lecture delivered twenty years after Agricultural Involution was first published, Geertz laments that the argument has been interpreted independently of his other work on Javanese moral, political, practical, religious, and aesthetic ideas.2 Central to the involution thesis is the idea that the complex of social and practical processes summarized in the term "involution" was distinctively Javanese, in that it was shaped by Javanese cultural traditions, forms, and values. If this wholistic view is accepted, then one would expect to find similar involutionary tendencies, or reflections of these tendencies, in other dimensions of Javanese culture, such as the arts. Geertz foreshadows this when he says: ... at each stage of the development which we have been following on the level of the rice terrace and cane field, we could presumably have traced similar processes in the various social and cultural institutions which comprise the backbone of village life.3 1 acknowledge with thanks the helpful comments that Judith Becker, Peter Carey, Tony Day, and Clifford Geertz made on an earlier draft of this article. -
Community Gamelan in America: Identifying Best Practices in Ensemble Management
Community Gamelan in America: Identifying Best Practices in Ensemble Management © 2017 Arts Indonesia - Gamelan Dharma Swara This research is supported in part by a grant from the Paul R. Judy Center for Applied Research at the Eastman School of Music Table Of Contents I. Introduction II. Methodology III. Articulation Of Challenges IV. Best Practices V. Recommendations VI. Conclusion VII. Acknowledgements Appendix A: Ensemble Profiles 1. Gamelan Dharma Swara 2. Gamelan Son of Lion 3. Gamelan Sekar Jaya 4. Gamelan Galak Tika 5. Portland Taiko 6. Calpulli Mexican Dance Company 7. Lightbulb Ensemble Appendix B: Gamelan Dharma Swara Vision Statement 1 I. INTRODUCTION The shimmering tones and dense textures of gamelan – the percussive ensembles of metallophones, drums, and gongs found in various forms across Indonesia – have long excited and influenced innovative Western composers, from Debussy and Bartok to Glass, Cage, and Reich. Gamelan’s influence can also be heard in modern electronic and pop music: Bjork commissioned the building of the gameleste, a hybrid between a celesta and a gamelan; and Beck invited Burat Wangi, a gamelan ensemble based at the California Institute of the Arts, to participate in his live version of David Bowie's Sound and Vision. The sounds of gamelan have never been more readily accessible to global listeners as they are today, and while gamelan maintains a vibrant standing in its original context, a strong culture of gamelan has proliferated outside the Indonesian archipelago. In the United States roughly 150 -
Intercultural Transfer and Balinese Gamelan Preservation
International Journal of Interreligious and Intercultural Studies (IJIIS) ISSN: 2654-2706, Volume 3, Number 1, April 2020 Intercultural Transfer and Balinese Gamelan Preservation Emma Lo Humboldt University Berlin, Germany <[email protected]> Abstract The influence and spread of traditional Balinese music over time and across regions has been conducted through a number of different channels. In addition to locally-focused efforts, cultural transfer has also contributed to the preservation of traditional Balinese arts. From the self-interested, strategic support of gamelan music by Japanese occupational forces to the global experimental music scene today, Balinese arts have been shared, supported, translated, and appropriated in various ways by a number of different actors to political, artistic, and commercial ends. Building on Michel Espagne’s definition of cultural transfer and Stephen Greenblatt’s concept of cultural mobility, this paper aims to outline different modes of cultural transfer (or “bridges,” as Espagne would say), with explicit attention to power dynamics and multi-way flows of influence. Several key historical and contemporary examples of the transfer of traditional Balinese music will be discussed in an effort to better understand the relationship between cultural transfer and preservation. Keywords: cultural transfer, tourism industry, music preservation, digitalization I. Introduction genre. Starting with the trajectory of This paper examines several Bali’s tourism industry, followed by an instances of the intercultural transfer overview of intercultural collaborations of gamelan, and discusses potential in contemporary music, the paper impacts these instances have had on concludes with a probe into how new the preservation of the instrument and digital technologies make the sounds 27 Intercultural Transfer and Balinese Gamelan Preservation of gamelan more available and more of rootedness” (Greenblatt et al 2009). -
Gamelan Cudamani Study Guide 1011.Indd
2010–2011 SEASON SchoolTime Study Guide Gamelan Çudamani Friday, October 22, 2010 at 11 a.m. Zellerbach Hall, University of California, Berkeley Welcome to SchoolTime Your class will att end The “Bamboo to Bronze” performance of Gamelan Çudamani on Friday, October 22 at 11 am. The dazzing Gamelan Çudamani (pronounced SOOD-ah-mân-ee) off ers an opportunity to witness the splendor and creati ve life-force of music and dance in Bali. Twenty-four of Bali’s fi nest arti sts parti cipate in this new producti on, a potent synthesis of sound, moti on, and visual images, celebrati ng Balinese culture and everyday life. Using This Study Guide You can use these materials to engage your students and enrich their Cal Performances fi eld trip. Before att ending the performance, we encourage you to: • Copy the student Resource Sheet on pages 2 & 3 and give it to your students several days before the show. • Discuss the informati on on pages 4-7 About the Performance & Arti sts with your students. • Read to your students from About the Art Form on page 8, About Bali on page 10 and Religion in Bali on page 13. • Engage your students in two or more acti viti es on pages 15-17. • Refl ect with your students by asking them guiding questi ons, found on pages 2,4,8,10 & 13. • Immerse students further into the subject matt er and art form by using the Resource and Glossary secti ons on pages 17 & 18. At the performance: Your class can acti vely parti cipate during the performance by: • Listening carefully for the musical cycles, melodies and rhythms • Observing how the dancers tell a story and express ideas and emoti ons through their movements • Thinking about how dance and music express Balinese culture and history • Marveling at the skill of the musicians and dancers • Refl ecti ng on the sounds, sights, and performance skills you experience at the theater We look forward to seeing you at SchoolTime! SchoolTime Circus Oz | Table of Contents 1.