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Friday, March 25

Pewayang is art

Pewayangan is not ofTheatre Arts." 




          So, conventions, methods, and approaches to study and work on Art pewayangan to be distinguished by convention, methods, and approaches to study, and work on Theatre Arts. Their opinions are legitimate. As effective and valid opinions stating that instead Dramatic Arts Theatre, but the Literary Arts. Assessment or study of Theatre Arts are beyond the conventions and literary approach, but remained within the study of art - The art which one? Is not literature, including drama, as well as art, literary art? Some argue that the Arts Drama and Theatre Arts, including the field of Fine Arts. While others argue that the Arts including Art Arsitekstur field. There is the impression that the puppet Arts equated or confused with puppetry art, so that at some universities use the name of the Department of Art puppetry, not the Department of puppet. Opinions should be supported by reasons and concepts clear, and obvious reference so as not to cause any confusion and obscurity.

In this paper, Art pewayangan included as a performance art. He is a Theatre Arts, 'Traditional Theatre' which will always have the reform and transformation as well as the traditional arts of others, and also art, contemporary art, including 'Contemporary Theatre'. Traditional art is not art that has been stagnant, raw, and frozen. He continues to experience growth or even a change in tune with the transformation in all sectors, without exception the field of culture and art, particularly


 Art pewayangan or pewayangan of art. But on the contrary, the arts can enrich the tradition of modern art (see Renda 1983:3). Thus, the concept of Theatre Arts is not only able to contribute to the development of puppet art, but also can to be practice  into it.
Theatre is the product of a process of creation of dramatic art into the art theater, or can be abbreviated to 'the theater'. As the theater, Theatre 
existence refers to the 'formula dramaturgy'. The term 'dramaturgy' itself free of the Dutch language 'dramaturgie', meaning the doctrine of the dramatic arts (Leer van de dramatische Kunst), or from English 'dramaturgy', meaning art or technique of writing drama and presentation in the form of theater. In short can be called 'the art of theater "(the art of the theater) (Harymawan 1988: iii).
Safian Hussain et al. in Literature Glossary Glossary (1988:69) mentions that 'dramaturgy' is a dramatic composition or dramatic art, namely technical elements used in the writing of drama. Elements of sound and motion elements lakuan or are two important elements among other important elements in the drama. And this is what distinguishes between the technique of writing drama or play with other literary types, namely prose (novels or short stories) and poetry.


Dramaturgy approach (approache dramaturgique), which in France pioneered and developed by Jacques Scherer, aims to explain how a playwright uses the framework of a specific form and specific procedures in writing (Scherer 1980:5, in Bachmid 1990:26).

The meaning of formulas or 'formula dramaturgy' above is a process (penjadian) theater that includes 4M, ie

(1) imagining (in the form of ideas); (2) Creating or Writing (in the form of dramatic scripts, dramatic text, or text story);
(3) Exhibiting or shew (in the form of text or art theater performances); and
(4) Watching, Watching (possibly in the form of comments, reviews, reviews, criticism, study, or research).
The difference of the term 'drama' and 'theater', as the creative process of art, can be seen in pairs the following characteristics (see Tennyson 1967:1; Satoto 1991:6-25).
    
* Drama theater, puppet

    * Play (plays, theatrical) performance (performances, performances)
    * Script (a script, can form a sketch), production (production)
    * Dramatic text (dramatic text) Perfomance text (show text)
    * Author (author) direction (director, dalang) caracter (character) actor / actress, dalang (played by pewayangan)
    * Creation (creation) interpretation (interpretations, by a puppeteer)
    * Theory (theory) the implementation (implementation)





Based on the comparison above, it appears that
(1) drama is more of a story that has not staged;
(2) a script or a play script (whatever they may be) that have not been produced;
(3) dramatic text which still must obtain a level of perfection in the text show, so that all types of performing arts should be the context with the public (audience);
(4) the creation, ideas, or ideas the author (in script plays) that within certain limits still must be interpreted by the director (puppeteer) and all theater workers to mementaskannya;
(5) of the characters in dramatic texts, or actors in performances that are still empty text must obtain the function and role (by the director or the puppeteer), so that every character in every story has the characteristics of each.

III
Now, both conceptually, especially when seen from the form or shape, style, cultivating, and or pementasannya, we are increasingly difficult to distinguish and which defines a work of art the most entitled to claim or called classical theater, traditional theater, folk theater, theater regional, local theater, national theater, theater of Indonesia, western theater, modern theater, or contemporary theater. It happened because the kinds of theater are equally developed and / or paradigm shift in tune with the transformation and globalization of culture and art. Modern theater and contemporary theater that some people suggest the inclusion of the convention (from) the West, among others, the convention of writing the play script, while not using traditional theater. Which is also called the noble civilization of art, which it is said, must be conserved (what?). Meanwhile, the value system itself had been developed and / or changes. Javanese Wayang Kulit Purwa, for example, is often called traditional theater adiluhung type that should be conserved (ass: philosophy, functions, conventions, doll form, shape, working on, or style pergelarannya, or all?). If all that's true, then the puppet art has been to deny the nature of art itself is creative and innovative.




In the region of Indonesia, we know various types of theatrical art, commonly called 'traditional theater' (already mentradisi), 'theater people' (as close to the people), or 'regional theater' (distinctively local.) Conventionally, local theater is limited to the performing arts that have a certain characteristic regions. Types of theater that is not characterized by regionalism is the Western theater. The main difference between the Western theater and the theater area of ​​Indonesia is always a play script written in the Western theater productions (Bandem & Murgiyanto, 1996:10).

It should be questioned about the characteristics of certain regions where?
Language, style, garapnya, what geographical? Similarly, in reality now, there is a modern theater that is assumed to Western theater but not using a script written plays, but with improvisation, improvisation and mini words or sketches, commonly called a mini theater or theater word primitive. For example, play Bib Bob (Renda), and play RE (Akhudiat).

Conversely, there are regional theater that uses a script written plays, and worked on the basis of Western conventions. For example Kethoprak Glinding in Solo; kethoprak, wayang, or shadow puppets are staged and / or aired on television, or

performed 'in order'. Other examples are the traditional arts that is experimental or exploratory spirit. What is wrong if the theater district or the traditional type of puppet theater use script written plays, translated into the language or not nondaerah, and worked on theatrical conventions (the West assumed?).

Such events are often also carried out for the Western theater is translated into local languages
​​in Indonesia, worked on the basis of conventions, style, and other forms, or the spirit of regional theater in Indonesia. Thus, regional characteristics (including local languages), script writing plays, and conventions used, in development now, is not accurate enough as a differentiator between the Regional Theatres (in Indonesia), and Theatre West (not always the same with non-Indonesian) , or Theatre of Traditional and Modern Theatre.

Some examples of types of folk theater, regional theater, or a traditional theater in Indonesia are:
Nobility (North Sumatra); Randai (West Sumatra); Dermuluk (South Sumatra); Makyong, Mendu (Riau, West Kalimantan); Mamanda (South Kalimantan, East Kalimantan); Ubrug, Longser,

Bonjet (West Java); Lenong, Mask , traders (Batawi); Mansres (Indramayu); Sintren (Cirebon); Kethoprak (Yogya, Solo, Central Java, East Java); Wayang (Leather or Purwa, People, Masks, Marionette, Sungging, Gedog, roe Kencana, Menak; Klitik or Krucil, Struggle Leather, Leather Kancil, Potehi, China, or Thithi, Beber, Madya, Tasripin, torch, spacecraft, Pancasila, Revelation) is spread almost all over Java; Dadung Awuk (Yogya); Kuda Lumping (Yogya, Solo, Central Java, Ponorogo, East Java); Srandul (Central Java, East Java); Ludrug, Kentrung (East Java); Drama Gong, Gambuh, Arja, Mask, Prembon (Bali); Mask Dalang (Klaten, Central Java, East Java ); Mask (West Java, Central Java, East Java and Madura); Panji (West Java, Central Java, East Java) (Satoto 1991:121-189).
Based on the examples above, it is clear that the art of puppet theater has the type most widely than those owned by other traditional theatrical arts. The number of types of puppet theater and groupings each observer could have been different. Kesamaanya, the kinds of puppet theater, respectively, have their own specifications and characteristics. The type and variety of puppet theater that will continue to grow and increase in number.

IV


Why does the type and variety of puppet arts still continue to experience growth, even change, both in quantity and quality of his art when viewed in terms of the relevant insights puppet artists, conventions, methods, approaches, styles, and the cultivation techniques used in the process of staging want to be pewayangan.
If the process of development puppets will continue without a hitch, what threats or sanctions, then it indicates that
(1) Art pewayanagan shows, including puppetry art (Art directing Plus), Karawitan Art / Music (good music or sound), and Dance (spatial movement or lakuan) which conventionally are major components in addition to other important components Art puppet that build community, not a traditional art that stagnant, static, raw, and frozen, but dynamic and in tune with the development of community dynamics puppet as its public, without sacrificing the essence of Art puppet;
(2) The lovers and observers of puppets, guidance as puppets, puppet managers, thinkers puppets, puppet critic, researcher puppets, puppets and people in general as the public, not the traditional people who fanatical will-establishment, while the generation of pewayangan  artists to feel restless and agitated against build it

Gundono Slamet, S. Kar., For example, a young puppeteer removable fat nan STSI Surakarta, feel restless and anxious to see tight bond reliability of tradition, a handcuff grip-grip his artistic creativity (Sanggit). He tried to apply the conventions of theatrical art has ever received, digaulinya, and dihayatinya into the staging Puppet Suketnya.

Wayang Kulit of pewayanang  Purwa that have symbolic meaning and characteristics of raw, black and white was replaced with the dolls from Suket (grass, or mendong) which can be interpreted symbolically simplicity. People who face Karna Karna to clarify the attitude towards the Pandavas, especially Mother Kunthi Bharatayudha War, did not have to Krishna and Harjuna, but could Werkudara. Logically Werkudara more sense because it is quite possible to be irresolute or revenge for deaths due to guns Kunta Gatutkaca Danu released Karna Wijaya, Werkudara own brother, sons of my mother with Mrs. Kunthi.

Appearance in the world of fiction and nonfiction Puppet structure Suket Gundono feels more theatrical and artistic than the scene Limbukan and Goro-Goro some mastermind who recently became the arena of excessive veneration of the

responders, or who sponsored the funding pergelarannya, instead going harassment of workers puppet theater, and audience choice, in order to grab market share.

Another example, staging puppet Nggremeng Gundono in alap-alapan Surtikanthi a play by Goenawan Mohamad. There are no puppets, no gamelan (traditional). Gundono not the mastermind of authoritarian and single interpreter as usual Purwa Wayang Kulit performance. Puppet theater Nggremeng all workers can interpret the play in accordance with the insight and appreciation of each power. Thus, the meaning of the play, as a work of fiction, can have various interpretations, such as what was raised in the theory of deconstruction or postmodernism (Culler 1983). All workers Nggremeng Puppet theater also serves as a player, voice impersonator gamelan (pengrawit), even as the mastermind though. They can relax eat, drink, smoking and joking about things that are actual and context with current social, political, economic, legal, and defense that is becoming actual issues. Food, beverages, and cigarettes were scattered in front of the players, ready to be a model or puppet wayangnya. Gondo Gundono followed his teacher, that the puppet story as a work of fiction can be visualized in nonfiction, construed, or interpreted as a variety, even the interpretation or meaning crazy though (postmodernism).

V


Based on what has been stated above, it can be concluded that the contribution and the implementation of the concept art of shadow puppet theater on the development of art can be related below.

First, the structure of the theatrics, such as components puppeteer and puppetry arts (film director and directing techniques); character (figure), engineering character, actor and acting technique (the shadow puppets made by the mastermind of Sabet and conversation); dialogue (conversation, the puppet man performed by the cast), the structure of space (the shadow puppets, tree bar and emblem color micro-and macrocosm), and the structure of time (pathet, pengaluran, and pengadegan); mempotensikan all workers in a professional puppet theater and proportional (or a gamelan musician, wirasuara, stage manager, sound designer, lighting designer, stylist property or equipment, etc.) so that their creativity can be rewarded professionally and proportionately based on the results of their collective work with the mastermind, that is, not merely to obtain a reward from the puppeteer.

Second, the problem of interpretation of the play, Sanggit, and staging techniques. Dalang is not the only source of the interpreter and creator of the play, but also all workers puppet theater. For this purpose, in addition to puppeteer, puppet theater every worker should always increase the insight, the power of appreciation, and the creativity of art puppets and puppetry art as an art collective.

Third, the need assessment and ongoing research on the community puppets (including spectators, observers, observer, critic, researcher, and guidance as) as its public, because development tends to be more heterogeneous.
Fourth, the problem of performing arts management, particularly management of traditional art, in this case purwa Javanese shadow puppet performance, in general is still an individual company or industry in which the puppeteer as the sole equity owner and sole leader as an employer who has the sole authority. While the workers (crew) shadow puppet theater are his workers. These conditions can be reviewed, conducted research, and the best solution found so beneficial to all parties concerned with leather puppet prototype Java as an art collective and complex proportional and professional ..
Fifth, it is necessary, important, and urgent immediately sought and found the concept or theory of puppet art or art of puppetry, especially the cultivation techniques and / or style of puppet performances, for the sake of progress and development of puppet art itself.

Sixth, art criticism, especially criticism puppet art and / or the art of puppetry, not only needs to be institutionalized, but also need to get a decent portion and the opportunity to perform in accordance with the competencies critical critic, and the nature, meaning, and function of criticism.

DR. H. Soediro Satoto

REFERENCES
    Bachmid, Talha, 1990. The spirit of 'Dérision' in Contemporary Drama: A Review of comparative Two The play "vessels-vessels," Works arifin C Noer and "Rhino-Rhinoceros" The work of Eugène Ionesco. Dissertation. Faculty of Graduate UI Jakarta. Not yet published.
    Bandem, I Made & Sal Murgiyanto. 1996. Regional Theatre of Indonesia. Jakarta: Pustaka Culture.
    Culler, Jonathan. 1983. Theory and Criticism after structuralism. London, Melbourne and Henley: Routledge & Kegan Paul.
    Harymawan, RMA. 1988. Dramaturgy. Bandung: CV Rosda.
    Hussain, Safian et al., 1996. Glossary Glossary Literature. Kuala Lumpur: Language and Literature Board of Education Malaysia's Independence.

    
Renda. 1983. Considering the tradition. Jakarta: PT Gramedia.

    
Satoto, Soediro. 1991a. Drama Assessment I. Surakarta: Eleven March University Press.
    _____________ 1991b. Drama Assessment II. Surakarta: Eleven March University Press.
    _____________ 1984. Wayang Kulit Purwa: Meaning and Structure Dramatiknya. Research. Yogyakarta: Project Javanologi RI Department of Education.
    ______________ 1998. Characters and characterizations in Caturlogi Drama "Orchestra Madun" Work Arifin C. Noer. Dissertation. UI Graduate Program in Jakarta. Will be published.
    ______________ 1999a. Theatre Indonesia. Papers. Presented in Forum National Symposium. In the framework of the Festival and MSPI Scientific Meeting 1999 on December 9 to 14 September 1999, at Tirtagangga Karangasem Bali.

    
_______________ 1999b. Looking for the Reform Era Format puppetry. Solopos loaded on September 30, 1999, page 4.




Tags:the adventure,pewayang,art,theater,culture,tradition,java,indonesian

Wednesday, March 23

Story about love for her


Story about love for my lover
Since  I meet her,I never forget her face,very difficult to me to forgetten her.i am never know what’s the meaning of love. Why I am still not said to love to her,so many time go on.
 It’s like dream to me,she coming into my life and change all everything in my life. herface always coming into my dream, why this love should be come to me. I want to go to far away from her cause I wont to remember you every time
v  What’s the meaning love if never comes
v What’s the missimg if have no
v What’s the whises if never got
v What’s life if never up
Every night I always think why?and why.i hope I am never know love in my life,I wont it’s make me to be hurt on my heart. I’ll try get up and I can through every my way to be better.
Maybe some day she know how much my love for her,and she know how much time for love her.i just said good bye my lover and please don’t call me again tomorrow.
I hope you got the best guy in your love “ for kartika rianty
 please forgive me because never one perfect in the world. you are always still in my memory

the adventure/story-about-love-her/kartika/riyanti/tiqa/westjava/indonesian

The Jaipong dance

The Jaipong dance is  The Traditional Art of West Java



              Jaipongan is a genre of dance that was born from the creativity of an artist from Bandung, Gugum Gumbira. Attention to folk art, one of which is Tap Tilu know and know well make it word of  dance movement patterns that exist in the tradition Kliningan or Tap Tilu. Opening movements, pencugan, nibakeun and several kinds of motion of several arts mincid above have enough inspiration to develop a dance or art that is now known as the Jaipongan. As a social dance,  Jaipong successfully developed by the artist dances are popular in the community of Sunda and highly favored by the people of West Java (in particular), and even popular until outside West Java.
CALL Jaipongan actually will not only remind people in a kind of attractive traditional Sundanese dance with dynamic motion. Hands, shoulders, and hips always been a dominant part in the pattern of the agile movement, accompanied by beating drums. Especially in female dancers, all of it is always accompanied with a sweet smile and cast in the eye. This is the kind of social dance in traditional Sundanese dance that emerged in the late 1970s that its popularity to this day still live in the community.

History
                    Before this form of performance art show, there are several forms of dance influences behind this association. In West Java, for example, social dance is the influence of the Ball Room, which is usually in a dance-dance association could not be separated from existence and pamogoran ronggeng. Ronggeng in social dance is no longer functioning for activities of the ceremony, but for entertainment or a way of hanging out. The existence ronggeng in the performing arts has an appeal that invites sympathy for the pamogoran. For example on Tilu Tap dance is so well known by the Sundanese people, is expected this art popular around the year 1916. As the folk performing arts, this art is supported only by simple elements, such as waditra that includes fiddle, drums, two kulanter, three percussion, and gongs. Similarly, the dance movements that do not have a standard pattern of motion, a simple costume dancer as a reflection of democracy.

Along with the waning type of art above, the former pamogoran (spectators who play an active role in the performing arts Tap Tilu / Doger / Tayub) switched its attention on the performing arts Kliningan, which in the north coast of West Java (Karawang, Bekasi, Purwakarta, Indramayu, and Subang ) known as Kliningan Bajidoran dance patterns and events that show has some similarities with the previous art (Tap Tilu / Doger / Tayub). In the meantime, the existence of masked dances in Banjet quite popular, especially in Karachi, where some Bajidoran motion pattern taken from the dance in this Banjet Mask. In koreografis dance is still reveal the patterns of tradition (Tap Tilu) which contains elements of the opening movements, pencugan, nibakeun and several kinds of motion mincid which in turn become the basis of the creation of dance Jaipongan. Some basic dance movements Jaipongan apart from Tap Tilu, Ibing Bajidor and Mask Banjet is Tayuban and Pencak Silat.

The emergence of dance works Gugum Gumbira initially called Tap Tilu development, that is because it is a basic dance from Tap Tilu development. The first work Gugum Gumbira still very thick with color Ibing Tilu Tap, both in terms of choreography and iringannya, who then dance it became popularly known as Jaipongan.

Typical Jaipongan kaleran style, which is fun, erotic, humorous, excitement, spontaneity, and simplicity (naturally, whatever they are). This was reflected in the pattern of presentation of dance on the show, there is a given pattern (Ibing pattern) as in art Jaipongan in Bandung, also there are also dances that are not dipola (Ibing Saka), for example in art Jaipongan Subang and Karawang. This term can be found in Jaipongan kaleran style, especially in the area of
​​Subang. In the presentation, this kaleran Jaipongan style, as follows: 1) Tatalu; 2) Flower Gadung; 3) Fruit Kawung Gopar; 4) Dance Opening (Ibing Pattern), usually performed by a single dancer or Sinden Tatandakan (sinden attack but can not sing but dance songs called  sinden /5) Jeblokan and Jabanan, is part performance when the audience (Bajidor) give a money (jabanan) while greeting paste. Jeblokan term is defined as couples who settled between sinden and the audience (Bajidor).





Dance Development Jaipong
                    Work Jaipongan first began to be known by the public is dance "Leaves Pulus Keser Bojong" and "Rendeng Bojong" both of which are types of dance girls and dance in pairs (boys and girls). From the dance that emerged a few names that are reliable Jaipongan dancers like Tati Saleh, Yeti Mamat, Eli Somali, and Pepen Dedi Kurniadi. Early emergence of the dance had become a conversation, the central issue is the movement of the erotic and vulgar. But from the few print media exposure, name Gugum Gumbira becoming known society, especially after the dance Jaipongan in 1980 staged at the central station TVRI Jakarta. The impact of the popularity of the more increases the frequency of performances, both in the medium of television, a celebration or celebrations held by the private sector and government.

Attendance Jaipongan significant contribution towards the instigators of the art of dance to more actively explore the types of folk dances that were previously less attention. With the emergence of dance Jaipongan, used by activists to organize dance courses dance Jaipongan, used also by businessmen pubs as a decoy night invited guests, where the development of further business opportunities this kind of dance was formed by activists as an effort by the economic empowerment Dance Studio names or groups in some areas of West Java, for example in Subang with Jaipongan style "kaleran" (north).


Further development occurred in taahun dance Jaipongan 1980-1990's, where Gugum Gumbira create another dance such as Toka-toka, Setra Sari, Sonteng, Pencug, Heron dazed, motorcade procession Leaf-Puring, Rawayan and dance Kawung Anten. From these dances appear some skilled dancers Jaipongan include Iceu Effendi, Yumiati Mandiri, Miming Mintarsih, Nani, Erna, Mira Tejaningrum, Ine Dinar, Ega, Nuni, Cepy, Agah, Aa Suryabrata and Asep.

Today the dance Jaipongan be called as one of identity keseniaan West Java, this is apparent on several important events relating to visitors from foreign countries who came to West Java, it was greeted with Jaipongan dance performances. Similarly, with art missions to foreign countries, always equipped with a dance Jaipongan. Dance Jaipongan affect many other crafts in the community of West Java, both on the art of wayang, gamelan, Genjring / Terbangan, Kacapi jaipong, and almost all public performances as well as on modern dangdut music which collaborated with Jaipong.
Simak
Baca secara fonetik



Tags:the jaipong,dance,traditional,art,west java,culture,sunda,tradition,wayang golek,indonesian

Tuesday, March 22

dayak music


dayak music from kanythn for life
Urakng Dayak is a native of mostly inhabit the hinterland of Kalimantan. 


Territory settlement covers the entire island of Borneo, namely West Kalimantan, Central Kalimantan, East Kalimantan and South Kalimantan. Besides, they inhabit the North Borneo territory which is now a federation of Malaysia and the Sultanate of Brunei Darussalam. Sub Dayak tribes who inhabited the area that is Dayak Murut who inhabit the region of East Malaysia, Sabah and northern part of Borneo Timur.1.

Name Dayak is the name for another resident who had no religion Islam.2. This name is sometimes used to distinguish the tribe who live in remote areas with ethnic Malays who inhabited the coastal areas. Besides, there is also the Dayak are Muslims, but they're still called Malays, so that the name is often used to distinguish the Dayak tribes who still embrace the original (Kaharingan), Protestant and Catholic, with people who converted to Islam.
Dayak tribes included in the Austronesian family who migrated to Southeast Asia between 2500 BC-1500 BC. Migration started from several regions around Yunnan, the area of ​​South China, Yang Tse Kiang river, Mekhong and challenging. They headed through West Malaysia Indonesia later spread to Sumatra, Java, Bali and Kalimantan in part to that included in the Mongoloid race or have a match with the characteristics of race tersebut.3.

Dayak tribe migration takes place in a long period of time and differentiated into Proto-Malays (Melayu old) and Deutro-Melayu (Malay youth) to show their displacement wave. The first wave took place around the year 300 BC or Neolithikum era. The second wave after cultured metal then known as the tribe Dayak.4. Of the many tribes in Borneo, one of which is a sub tribe Dayak Kanayatn rich in traditional arts, especially music.

Kanayatn Dayak communities have different order of life or customs customs that run. Everything related to the customs is the ideal form of culture that were held in everyday life. He is a cultural system in which there are systems of norms and legal systems that guide life in society. They consider their own cultural systems that have high value, valuable, meaningful, important to be lived and run in life. Dayak communities also have a concept of God, wisdom to manage the forest in the traditional way, and the arts as a result of pouring a sense of aesthetic religious. All that considered a valuable heritage that must be preserved and passed back to the next generation.

Kanayatn Dayak Music is an important part of a ceremony. He not only has a role in life, but contains the religious values ​​of society in accordance with the customs and beliefs adopted by the Dayak Kanayatn. The importance of music is not just limited to the fulfillment of the aesthetic satisfaction (entertainment) and the depiction of culture, but is believed to have functions, symbols, and cultural values ​​in accordance with its position as a place of creativity and intellectual community. This is because the music covers understanding the integration process elements tradisional.5. This means that the elements of tradition in the life of the Dayak Kanayatn depicted in the music they had and considered to contain a particular symbol as a reflection of the lives they lead. He is the disclosure of the aesthetic value and emotional expression in accordance with the scope of culture.

Kanayatn Dayak music is one element of culture that was born from the intellect and interpreted together by the community owner. He is a cultural product that was born of social togetherness which is collective. He is also a container based on the creativity of the community with aesthetic values ​​in which there is shared meaning system. This is because the rhythm of the music Dayak Kanayatn is the result of social processes rather than individual processes. This means that although the music was created by one person, but in its development, it is changing because society as a collective behavior of such music, then automatically the collective experience of meaning as well, according to the nature of community supporters.
Proximity to music with the life of the Dayak Kanayatn music affects a person can be said to interpret something that is felt and believed, or as container-related appreciative of life. He is the disclosure of symbols, values, and functions, so that the three elements to support the existence of music and give special meaning to people's lives.

Dayak music Kanayatn considered closely related to the context of cultural activity dilaksanakan.6. He is a realization of a concept of community thinking and behavior in accordance with the prevailing customs and traditions, so that everything contained in it is the owner transpormasi value of community life.


Kanayatn Dayak music is divided into two parts, the music associated with the worldly or profane music, such as Jonggan, and music associated with religious belief or who is often called the ritual music. The difference is the wasp Dau pattern as the main instrument, meant to determine the types of music can be heard through the sound Dau.7 game.

The rhythm of music as a whole is divided into eight sections, namely: (1) Rhythm Music Bagu, (2) Rhythm Music Bawakng; (3) Rhythm Music Jubata; (4) Rhythm Music Panyinggon; (5) Rhythms Music Sipanyakng Nails, (6) Rhythms Music Ngaranto; (7) The rhythm of music Dendo; and (8) Rhythm Totokng music. All wasps were used for the accompaniment of dance and the arts ensemble Jonggan or one Kanayatn Dayak traditional musical arts. Overall the music was born from the tradition of shamanism trusted and considered to have magical powers, so it is always used in the ceremony Baliatn, Balenggang, and Badendo.8.

Understanding the rhythm is not like understanding in Western music, namely as the strains of the tones that make up one or more integral part of a musical. Understanding the rhythm for the Dayak Kanayatn same motif played by the instrument wasps Dau, because of differences in rhythm with each other lies from wasp Dau. Besides, the Dayak Kanayatn not have specific naming of rhythm or beat of motives, it is possible they are taking the term in Western music, where "the same rhythm with the song. Understanding song here is not like the sense of the song intact, but the musical rhythms or motifs being played wasps. For example, when they want to play rhythm Jubata, they often call with Jubata song. From here it can be seen that the reference to the same rhythm with the beat of a song or motive by the Dayak Kanayatn Dau.

Most long musical motif Dayak Kanayatn consists of one bar, but there is also a fully charge two or more space-bar. Besides, among other motifs to each motif there are many similarities, especially the motives of wasps in a single clump. This is due to the variation of the beat pattern, such as reversal, narrowing, and widening pattern of rhythm and melody patterns. For example, the rhythm of music and Jubata Jubata Babulakng Pulakng rhythm patterns that have a common wasps Dau mind. As for the form of motive is explained in section IV.

Technological developments and the influx of modern art (popular) cause the Dayak people began to leave the traditional music culture slowly. This phenomenon can be seen with the outbreak of pop music that much-loved young people, compared to their traditional arts. In addition, the scarcity of documentation is because there are no written record of musical rhythms, with the exception of certain music in certain ceremonial contexts as well, causing the lack of public knowledge of the music. Although the rhythm of the music Dayak Kanayatn still used in some ceremonies and entertainment, but people do not understand the significance contained therein. Though the existence of such music as the basis for the musical tradition is very important Dayak Kanayatn known and studied for supporting the development of culture and community owners.

The meaning of existence Kanayatn Dayak music directing the public's understanding that the music it contains the value of philosophy and symbolic meaning of public life. This is because the rhythm of the music Dayak Kanayatn contain noble values ​​as the embodiment of cultural reality. Any characteristic of public life reflected in it, then the music it represents the community's mind about the concepts of religion, customs, and behavior to be lived and studied as a guide their lives. He is the embodiment of indigenous values ​​and traditions, therefore it can be said as a local cultural identity.

Deterioration of cultural values ​​in society can influence the development of art music Dayak Kanayatn existence. Gradually the musical culture will disappear and be replaced with a new culture that did not support the development of culture and society. The loss of traditional music as well as the loss of identity and influential for the existence and development of society itself. When urakng Dayak loss of identity and culture, then, want to be called what they are.

Seeing this phenomenon, it is very important in documenting in writing to seek answers from some of the problems of music available in the community. This should be done so that people understand that the rhythm of the music Dayak Kanayatn can be used as the carrying capacity of the community and local development, so that people can see the importance of music as a discourse of science and knowledge for the development of creativity and intellect. This documentation is expected to grow and develop the awareness of society to put the rhythm of the music Dayak Kanayatn as one of the traditional arts in the right position to be lived, a reference, and supporting capacity development of other traditional arts.

B. Problem Formulation
The problem will be appointed in a written documentation should be limited to writing can be directed in accordance with specified plans and discussion. Restrictions of this problem can also facilitate the assessment of field data for more accurate and relevant, in accordance with the issues discussed. The problem in this documentation is limited to: (1) How musical rhythms function Dayak Kanayatn in ceremonies, symbols and values ​​are contained in it. (2) How musical aspects contained in the Dayak music Kanayatn.


footnote

1.Mikhail Coomans, Dayak Man: In the past, Present, Future (New York: Scholastic, 1987), p. 53.

2.Ibid, p. 2.

3.Paulus Florus, ed., Culture Dayak: Actualization and Transpormasi (Pontianak: Institut Dayakologi, prints to-2, 2005), p. 86.

4.Ibid., Pp. 86-87.
Umar Kayam, Art, Tradition, Public (Jakarta: Sinar Harapan, 1981), p. 58.

5.Krismus Purba, Tilhang Serindo Opera Batak: Toba Batak Binder Cultural Society in Jakarta (Yogyakarta: Kalika, 2002), p. 201.

Miden 6.Maniamas Sood, "Dayak Music Kanayatn and Creator" in Nico Julipin Andasputra and Vincent, ed., Observing Dayak Kanayatn (Pontianak: Institute of Dayakology Research and Development, 1997), P. 92.

7.Wawancara directly with Maniamas Miden Sood, Artist and Shaman Dendo, 17 April 2006, the DSN. Asong Pala, Ds. Aur Sampuk, Kec. Sengah Temila, Kab. Hedgehogs, West Kalimantan. Allowed to be quoted.

8.Alan P. Merriam, "The Anthropology of Music", as quoted in his book Ancient Krismus Tilhang Serindo Opera Batak: Toba Batak Binder Cultural Society in Jakarta, op.cit., P. 11.

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