DOCSLIB.ORG

The Inheritance of Malay Palace Dance in Malaysia and Yogyakarta Classical Dance in Indonesia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Inheritance of Malay Palace Dance in Malaysia and Yogyakarta Classical Dance in Indonesia HARMONIA : Journal of Arts Research and Education 16 (1) (2016), 75-86 p-ISSN 1411-5115 Available online at http://journal.unnes.ac.id/nju/index.php/harmonia e-ISSN 2355-3820 DOI: 10.15294/harmonia.v16i1.6145 The Inheritance of Malay Palace Dance in Malaysia and Yogyakarta Classical Dance in Indonesia Muhammad Fazli Taib Bin Saearani Fakulti Muzik dan Seni Persembahan, Sultan Idris Education University, Malaysia Sultan Idris Education University 35900 Tanjong Malim Perak, Malaysia E-mail: fazli@fmsp.upsi.edu.my Agus Cahyono Department Sendratasik, Semarang State University, Indonesia Sekaran Campus Gunungpati, Semarang 50229, Central Java, Indonesia Received: April 9, 2016. Revised: June 3, 2016. Accepted: July 2, 2016 Abstract The background of this study is the effort of solving the inheritance problem faced by Malay- sia in the case of Malay Palace dance which is currently in decline. This study is done by using best practice from the The Development and Inheritance of Yogyakarta Classical Dance (TKGY) done by the Ngayogyakarta Hadiningrat Palace and some formal and non-formal institutions in Yogyakarta, Indonesia. TKGY is chosen as it is viewed to have positive life in classical Palace dance and involve various actors and clear strategies. For three years, the researcher has done the research by observing the inheritance context (TKGY) to identify preservation phenomena done in Yogyakarta. This research is using a qualitative approach. The data are collected by doing in- depth interviews with some leaders of the main studios in Yogyakarta and Malay Palace dance choreographers in Malaysia. The result of the research shows that there are some similarities and differences between Malay palace dance in Malaysia and Yogyakarta classical dance. Some strat- egies have been used to describe how the Malaysian government adopts inheritance strategies (TKGY) used by actors in the inheritance discourse (TKGY). Keywords: Inheritance; Yogyakarta classical dance; Malay Palace dance How to Cite: Saearani, M. F. T. B & Cahyono, A. (2016). The Inheritance of Malay Palace Dance in Malaysia and Yogyakarta Classical Dance in Indonesia . Harmonia: Journal of Arts Research And Education, 16(1), 75-86. doi:http://dx.doi. org/10.15294/harmonia.v16i1.6145 INTRODUCTION ce (Tharuwat, 2011: 35). There are other palce dances like Terinai, Mangadap Rebab Malay Palace dance in Malaysia has and Layang Mas, but they are not special. relatively slow movement starting with Asyik dance and Joget Gamelan dance be- kneeling position and bowing, and mo- come a part of curriculum in Palace Dance ving slowly to standing position, and ca- lesson (Pusat KoKurikulum dan Pemajuan reful and sensitive hand and arm motions. Pelajar, 2009, pp. 75-76). Some art groups The way the dancers facing downward or have tried to pass down the palace dance along with their hands show their respects in some events, in Malaysia and in other to Sultan. There are only two Malay pala- countries. Therefore, the two dances will ce dances in Malaysia which are in special be the focus of discussion in this paper. status: Asyik dance and Joget Gamelan dan- 75 76 HARMONIA : Journal of Arts Research and Education 16 (1) (2016): 75-86 METHOD ce was created on the order of a king who was sad because his bird flew away. He This research is using a qualitative tried to find it, but he could not. The king approach. The data are collected by doing wanted to watch a dance which looked like observation, interview, and documenta- the flying bird (Manaf, 2002, p. 423). The tion. In-depth interview was done to the dance was named Asyik dance because main leaders of studios in Yogyakarta and the dance movement and the female dan- palace dance choreographers in Malaysia. ce sitting position are interesting to watch, The data were analyzed using interactive especially the male ones. However, some model: data reduction, data display, and people said that asyik is not an adjective, it data verification. The data validity in the is the names of palace dayang in Kelantan research was done to check its validity and on the 14 century (Sahimi, 2005, p. 158). reliability, and its trustworthiness (Rohidi, Other people said that asyik means 2011, p. 218). a lover, and it is shown by Puteri Asyik To keep its validity and trustworthi- character as the main dancer in the dan- ness, triangulation was done. It means it ce. On its journey, Asyik dance was deve- was done by checking the data from dif- loped in Istanan Balai Besar Kelantan, as ferent sources. Based on the various data, a devisor of Kesultanan Pattani (Sahimi, the data are described, categorized, and 2005, p. 158). The development was then analyzed to reach conclusions. The trian- performed in the Palace of Yang Dipertu- gulation technique was done by compa- ang Agung on 30 and 31 August 1957, at ring data from different sources to compa- the house of the prime minister on 1st Sep- re different perspectives on the data. tember 1957, and general shows in Kuala Lumpur on 5-6 September 1957, right af- RESULT AND DISCUSSION ter Malaysia proclaimed its Independence from England on 31st August 1957 (Tharu- Asyik dance was developed in Ke- wat, 2011, p. 24). The innovation was done sultanan Pattani in Semenanjung Utara in on the dance movement, choreography, the era of Ratu Kuning, 1635-1649/1688), and costumes which put movement prac- Ratu Ungu ‘s daughter (1624-1635), and ticality forward. Thailand influence can Ratu Biru ‘s niece (1616-1624). She was the be seen in the dancer’s costumes. Thai fourth queen after Sultah Bahdur (1573- dancer’s costumes consist of three parts: 1584) who had three sisters who became dress, body accessories, and head acces- queens respectively (Ratu Hijau, Ratu sories (Tharuwat, 2011, p. 32). Thai dress Biru, and Ratu Ungu). In the era of the four for female dancers are usually open on the queens, Kesultanan Pattani reached its glo- upper part of the body and on the hands, ry (Conlon, 2012, p. 50). and long silk dress, and scarf (Thomas, & It contributed to peace which might Sydenham, 2008). The body accessories promote dance creation oriented to hedo- are varied, the ones in golden colour and nism. However, the reign ended badly. head accessories. The head accessories can There are two history version about the be gold accessories like a crown or simple end of Kesultanan Pattani reign. The first accessories, like flowers (Manaf, 2002, p. version told that Pattani was invaded by 423). In Malay culture, the dress is consi- Kesultanan Kelantan in the south by Raja dered too open. Sakti I. The second version told that Patta- Based on the reasons, the next deve- ni was helped by Kesultanan Kelantan to lopment (when Moslem Party was in reign) send troops from Ayodhya (Siam) away was in the dancer’s costume which became which attacked from the north. Whichever closer tertutup and longer. The upper part version was right, Asyik dance was trans- of the body and arm are closed. The hair mitted from Pattani to Kelantan. is also closed with hijab. The dancers may Based on Pattani folklore, Asyik dan- not wear hijab, but their hair should be in Muhammad Fazli Taib Bin Saearani & Agus Cahyono, Inheritance Situation of Malay ... 77 a bun. Accessories are not worn on every live in hedonism as a result of the success part of the body, only on the head on the on trading, makes the first Sayik dance had upper part of chest. There are two main Siamese cultural features and erotic. styles of Asyik dance: Asyik Kijang Mas The second period was Islamization and Asyik Sasang (Tharuwat, 2011, p. 29). period which occured on the more modern Asyik Kijang Mas has more songs and is era, around the era of Kesultanan Kelan- associated with Makyong dance and Ma- tan or Malaysia Kingdom. Islamization nora dance. Kijang Mas itself is one of 20- brought changes to the dance to become 30 songs of Makyong song (Takari, 2013, more social than intimate between indivi- p. 134). duals. Asyik Sasang is a variation of Asyik The third period was a period when dance which has movements which in the multiculturalism became stronger in the contrary of Asyik Kijang Mas dance. Sa- last decade. In this period, Asyik dance sang itself meand upside-down. Asyik Sa- lost its identity as a palace classical dance sang is more developed and is named af- because practically, the composition has ter animals’ movement, like itik berenang become multicultural and semiotically (swimming duck), gajah amok (angry which defines asyik as an adjective than elephant), burung merpati (dove), or ayam a character. The nuance is wider, that is patah sayap (broken-wing chicken). Asyik nationality. We can conclude that Asyik dance accompanied with three gongs, 11 dance has a wider meaning, and unfor- gendangs (gedombang asyik), a big han- tunately, had to sacrifice its identity as a ging gong, and Gamelan song (Ang, 2002, palace classical dance. The scope of Asyik p. 19). The dance starts with ten dancers dance is also changed from palace dance sitting on their legs. After that, Puteri to dance with religious identity, and then Asyik enters the stage and starts the dan- to a dance with nationality identity. Along ce (Kementerian Pengajian Tinggi, 2013, p. with the meaning changes, Asyik as a cha- 24). racter (Putri Asyik) becomes Asyik as an The problem faced by Asyik dance adjective (enjoyful/interesting). is a linguistics problem which fades the dance identity away. Although we have a clear guidance on how to differ Asyik dan- ce with other dances, people’s understan- ding on the term ‘asyik’ is more on an ad- jective, which makes them think that any interesting dances is called asyik dance.
Load more

Recommended publications
  • 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]
  • 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.
    [Show full text]
  • Laporan Kinerja Pemerintah Pusat Direktorat Jenderal Kebudayaan
    LAPORAN KINERJA PEMERINTAH PUSAT DIREKTORAT JENDERAL KEBUDAYAAN Kementerian Pendidikan dan Kebudayaan Republik Indonesia 2015 LKPP Direktorat Jenderal Kebudayaan 2015 1 2 LKPP Direktorat Jenderal Kebudayaan 2015 KATA PENGANTAR Puji syukur kita panjatkan ke hadirat Tuhan Yang Maha Esa, atas berkat dan rahmat-Nya Direktorat Jenderal Kebudayaan, Kementerian Pendidikan dan Kebudayaan dapat menyelesaikan Laporan Akuntabilitas Kinerja Tahun 2015. Laporan ini merupakan bagian dari upaya Direktorat Jenderal Kebudayaan dalam rangka penguatan sistem akuntabilitas kinerja seperti tertuang dalam Inpres Nomor 7 Tahun 1999 Tentang Akuntabilitas Kinerja Instansi Pemerintah. Laporan Kinerja ini merupakan bentuk pertanggungjawaban Direktorat Jenderal Kebudayaan, Kementerian Pendidikan dan Kebudayaan atas pelaksanaan kontrak kinerja yang telah diperjanjikan maupun pelaksanaan tugas pokok dan fungsinya dalam membantu Menteri Pendidikan dan Kebudayaan dalam menyelenggarakan pemerintahan di bidang pendidikan dan kebudayaan. Laporan ini menyajikan target dan capaian kinerja Direktorat Jenderal Kebudayaan tahun 2015, berupa tingkat capaian Indikator Kinerja Program (IKP) Pelestarian Budaya yang digunakan untuk mengukur tingkat capaian sasaran strategis Direktorat Jenderal Kebudayaan. Laporan Kinerja Direktorat Jenderal Kebudayaan ini diharapkan dapat memberikan manfaat bagi pihak-pihak yang berkepentingan, baik sebagai informasi maupun evaluasi kinerja serta dapat digunakan sebagai acuan dalam penyusunan dan pelaksanaan program/kegiatan tahun yang akan datang.
    [Show full text]
  • TITLE Fulbright-Hays Seminars Abroad Program: Malaysia 1995
    DOCUMENT RESUME ED 405 265 SO 026 916 TITLE Fulbright-Hays Seminars Abroad Program: Malaysia 1995. Participants' Reports. INSTITUTION Center for International Education (ED), Washington, DC.; Malaysian-American Commission on Educational Exchange, Kuala Lumpur. PUB DATE 95 NOTE 321p.; Some images will not reproduce clearly. PUB TYPE Guides Non-Classroom Use (055) Reports Descriptive (141) Collected Works General (020) EDRS PRICE MFO1 /PC13 Plus Postage. DESCRIPTORS Area Studies; *Asian History; *Asian Studies; Cultural Background; Culture; Elementary Secondary Education; Foreign Countries; Foreign Culture; *Global Education; Human Geography; Instructional Materials; *Non Western Civilization; Social Studies; *World Geography; *World History IDENTIFIERS Fulbright Hays Seminars Abroad Program; *Malaysia ABSTRACT These reports and lesson plans were developed by teachers and coordinators who traveled to Malaysia during the summer of 1995 as part of the U.S. Department of Education's Fulbright-Hays Seminars Abroad Program. Sections of the report include:(1) "Gender and Economics: Malaysia" (Mary C. Furlong);(2) "Malaysia: An Integrated, Interdisciplinary Social Studies Unit for Middle School/High School Students" (Nancy K. Hof);(3) "Malaysian Adventure: The Cultural Diversity of Malaysia" (Genevieve M. Homiller);(4) "Celebrating Cultural Diversity: The Traditional Malay Marriage Ritual" (Dorene H. James);(5) "An Introduction of Malaysia: A Mini-unit for Sixth Graders" (John F. Kennedy); (6) "Malaysia: An Interdisciplinary Unit in English Literature and Social Studies" (Carol M. Krause);(7) "Malaysia and the Challenge of Development by the Year 2020" (Neale McGoldrick);(8) "The Iban: From Sea Pirates to Dwellers of the Rain Forest" (Margaret E. Oriol);(9) "Vision 2020" (Louis R. Price);(10) "Sarawak for Sale: A Simulation of Environmental Decision Making in Malaysia" (Kathleen L.
    [Show full text]
  • Five Arts Centre Report: January – December 2011
    FIVE ARTS CENTRE REPORT: JANUARY – DECEMBER 2011 Five Arts Centre is a collective of artists and producers dedicated to generating alternative art forms and images in the Malaysian creative environment. The collective’s scope of work includes theatre, dance, music, visual arts and young people’s theatre. Since it was formed in 1984, Five Arts Centre has been committed to articulating multiple Malaysian identities and championing local creativity. Founded by theatre directors Chin San Sooi and Dato’ Krishen Jit, and dancer- choreographer Marion D’Cruz, Five Arts Centre has been instrumental in the growth of a Malaysian identity in the arts. Today, the collective includes 14 arts activists and practitioners from across the generations and disciplines. Current members of Five Arts Centre include Anne James, Chee Sek Thim, Chew Kin Wah, Fahmi Fadzil, Ivy N. Josiah, Janet Pillai, June Tan, Kubhaer T. Jethwani, Lew Chee Seong, Mac Chan, Marion D’Cruz, Mark Teh, Ravi Navaratnam, and Suhaila Merican. For 27 years, Five Arts has been at the forefront of creating experimental, interdisciplinary and intercultural work, as well as providing platforms for the next generation of arts practitioners. Contemporary social and cultural issues impinging on Malaysian life are precipitated by the collective by way of exhibitions, performances, and creative and research workshops. The collective has performed and presented its work widely in South-East Asia, Japan, Korea, Hong Kong, India, Egypt, Australia, Canada, Germany, Austria, Belgium, Portugal and the UK. From 2004 to 2006, Five Arts Centre was the manager of Arts Network Asia, a regional organisation supporting arts work in Asia.
    [Show full text]
  • Preserving the Diversity of Traditional Dances in Malaysia Through Appreciation of the Art of Early Childhood Education
    SHOW UP & BE SEEN: A STUDY TOWARDS QUANTUM LEADERSHIP IN QUANTUM ERA PJAEE, 17 (6) (2020) PRESERVING THE DIVERSITY OF TRADITIONAL DANCES IN MALAYSIA THROUGH APPRECIATION OF THE ART OF EARLY CHILDHOOD EDUCATION Sri Watini1, Qurotul Aini2, Marviola Hardini3, Untung Rahardja4, Ankur Singh Bist5 STKIP Panca Sakti Bekasi1, Universitas Raharja2,3,4, Graphic Era Hill University Bhimtal Campus5 srie.watini@gmail.com1, aini@raharja.info2, marviola@raharja.info3, untung@raharja.info4, ankur1990bist@gmail.com5 Sri Watini, Qurotul Aini, Marviola Hardini, Untung Rahardja, Ankur Singh Bist: Preserving The Diversity Of Traditional Dances In Malaysia Through Appreciation Of The Art Of Early Childhood Education-- Palarch’s Journal Of Archaeology Of Egypt/Egyptology 17(4), 1-14. ISSN 1567-214x Keywords: Citizen's awareness; Traditional dances; Malay ABSTRACT The Malay is one of the Austronesian ethnic groups which has maintained its Austronesian heritage until now. Austronesian cultures between these regions have in common. Through the results of this study, it aims to describe the variant of traditional Malay dances in Malaysia, by increasing awareness in preserving culture, in accordance with the traditions and special local characteristics of the Malay state. Education for the younger generation of Malays teaches that cultural diversity must be recognized as a valuable treasure, and the culture of their country needs to be preserved. This is a qualitative ethnographic study, where ethnographic studies are usually about social communities, beliefs, religions, and traditions, including traditional dances. This research was conducted in Shah Alam, Malaysia. The research data were collected using field observations as one of the methods, then open and in-depth interviews were also conducted with direct interaction with the community concerned.
    [Show full text]
  • KAJIAN KASUS PROGRAM MINOR SENI TARI UPSI Neros
    Koreografi Di Malaysia... KOREOGRAFI DI MALAYSIA DALAM KONSEP MULTIKULTURAL: KAJIAN KASUS PROGRAM MINOR SENI TARI UPSI Nerosti Fakultas Bahasa dan Seni Universitas Negeri Padang email: nerostiadnan@gmail.com Abstract This study used a descriptive method with qualitative approach by studying the library, (library research), observation, and interviews, as well as using the theory of choreography. The research findings prove THAT seventeen works of Minor Dance students have met the elements of choreography as follows: (a) selecting a theme or idea of arrangements through the initial stimuli, ie stimulus ideas, kinesthetic, auditory and visual. (b) exploration and improvisation, (c) smoothing and composition. Elements of composition has also been described, which include: (1) the structure of arrangements; (2) dancers‘ motion and passage; (3) the pattern of the floor; (4) music and lighting; (5) costumes and make-ups.The study also found that the students‘ eleven dances have applied the concept of multiculturalism in ethnical and classical themes. Multiculturalism is understood as various ethnic diversity and distinctiveness, reflected in the work of each indibiduals that are limited by the historical and social context, as well as local culture, including ethnic Malay, Minangkabau, Javanese, Sabah and Sarawak, Kelantan, India, and China. Keywords: multiculturalism, dance as Minor Learning, and choreography Abstrak Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif melalui kajian perpustakaan, (library research), observasi, dan wawancara, serta menggunakan teori koreografi, maka hasil penyelidikan membuktikan bahwa tujuh belas karya mahasiswa Minor Seni Tari telah memenuhi elemen-elemen koreografi yaitu: (a) pemilihan tema atau ide garapan melalui rangsang awal, yaitu rangsangan ide dan gagasan, kinestetik, auditif dan visual.
    [Show full text]
  • Bonnie Simoa, Dance
    Applicant For Paid Sabbatical Application Information Name: Bonnie Simoa Department/Division: Dance/Arts Ext.: 5645 Email address: Simoab@lanecc.edu 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.
    [Show full text]
  • 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.
    [Show full text]
  • Mapping the History of Malaysian Theatre: an Interview with Ghulam-Sarwar Yousof
    ASIATIC, VOLUME 4, NUMBER 2, DECEMBER 2010 Mapping the History of Malaysian Theatre: An Interview with Ghulam-Sarwar Yousof Madiha Ramlan & M.A. Quayum1 International Islamic University Malaysia It seems that a rich variety of traditional theatre forms existed and perhaps continues to exist in Malaysia. Could you provide some elucidation on this? If you are looking for any kind of history or tradition of theatre in Malaysia you won’t get it, because of its relative antiquity and the lack of records. Indirect sources such as hikayat literature fail to mention anything. Hikayat Raja-Raja Pasai mentions Javanese wayang kulit, and Hikayat Patani mentions various music and dance forms, most of which cannot be precisely identified, but there is no mention of theatre. The reason is clear enough. The hikayat generally focuses on events in royal court, while most traditional theatre developed as folk art, with what is known as popular theatre coming in at the end of the 19th century. There has never been any court tradition of theatre in the Malay sultanates. In approaching traditional theatre, my own way has been to first look at the proto- theatre or elementary forms before going on to the more advanced ones. This is a scheme I worked out for traditional Southeast Asian theatre. Could you elaborate on this? Almost all theatre activity in Southeast Asia fits into four categories as follows: Proto-Theatre, Puppet Theatre, Dance Theatre and Opera. In the case of the Philippines, one could identify a separate category for Christian theatre forms. Such forms don’t exist in the rest of the region.
    [Show full text]
  • The Artistic Prominence and Tension of the Malat in Painting and Contemporary Balinese Performance Emily Austin SIT Study Abroad
    SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Spring 2017 Panji's Present Predicament: the artistic prominence and tension of the Malat in painting and contemporary Balinese performance Emily Austin SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the Asian Studies Commons, Dance Commons, Other Arts and Humanities Commons, Other Classics Commons, Painting Commons, and the South and Southeast Asian Languages and Societies Commons Recommended Citation Austin, Emily, "Panji's Present Predicament: the artistic prominence and tension of the Malat in painting and contemporary Balinese performance" (2017). Independent Study Project (ISP) Collection. 2585. https://digitalcollections.sit.edu/isp_collection/2585 This Unpublished Paper is brought to you for free and open access by the SIT Study Abroad at SIT Digital Collections. It has been accepted for inclusion in Independent Study Project (ISP) Collection by an authorized administrator of SIT Digital Collections. For more information, please contact digitalcollections@sit.edu. Austin !1 PAÑJI'S PRESENT PREDICAMENT: the artistic prominence and tension of the Malat in painting and contemporary Balinese performance Emily Austin Advised by Garrett Kam SIT Study Abroad Indonesia: Arts, Religion and Social Change Spring 2017 Austin !2 Table of Contents Table of Contents ..............................................................................................
    [Show full text]