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Teori Linguistik Tradisional Jawa dan Masalahnya Haryono, Timbul
Jurnal Humaniora No 8 (1998)
Publisher : Faculty of Cultural Science Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (985.678 KB) | DOI: 10.22146/jh.2073

Abstract

Makanan tradisional adalah warisan nenek moyang yang perlu dilestarikan keberadaannya sejalan dengan program "Aku Cinta Makanan Indonesia". Sampai saat ini keberadaan jenis-jenismakanan yang tersurat di dalam sumber-sumber terulis belum banyak mendapat perhatian para ahli. Beberapa sumber tertulis seperti prasasti memang telah diteliti (PKMT-UGM, 1997; Lien Dwiari, Ratnawati, 1992; Titi Surti Nastiti, 1989; Amelia, 1992), namun sumber-sumber yang berupa naskah sastra belum ba-nyak mendapat perhatian. Penelitian ini bertujuan untuk menggali dan menginventarisasi macam-macam makanan yangterdapat di dalam Serat Centhini. Serat Centhini merupakan salah satu karya sastra Jawa yang amat terkenal yang ditulis pada tahUn 1814 M dengan huruf Jawa tulisan tangan. Secara garis besar isinya adalah perikehidupan orang Jawa lahir-batin, filsatat, agama, kebatinan, adat kebesaran, dan kesenian. Didalamnya juga disebut nama berbagai jenis makanan dan minuman dalam konteks ceritera. Pada tahun 1912 M Serat Centhini dicetak dengan huruf latin dan diterbitkan oleh Koniaklijk Bataviaasch Genootsehap van kunsten en Wetenschappen (KBG). Kemudian pada tahun 1986-1991 Serat Centhini diterbitkan oleh Yayasan Centhini dari hasil aksara Karkana Kamajaya sebanyak 12 jilid (Marsana, dkk., 1998)
GAYA SENI HINDU–JAWA PADA TATA RUANG KERATON YOGYAKARTA Wardani, Laksmi Kusuma; Soedarsono, R.M.; Haryono, Timbul; Suryo, Djoko
Dimensi Interior Vol 9, No 2 (2011): DESEMBER 2011
Publisher : Institute of Research and Community Outreach - Petra Christian University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (893.59 KB) | DOI: 10.9744/interior.9.2.108-118

Abstract

The Sultan Palace is one of the art cultural heritages that has now become a historical artifact, containing important information regarding art styles as a result of acculturation. This study is a qualitative study with a descriptive analysis method. The approach used is the historical approach and interpretation to find traces of the historical development of the Hindu-Javanese art style and the meaning behind the spatial form of Keraton Yogyakarta. The results of the research explain that prehistoric art is purely determined by custom, and at the same time take its role in the formation of cultural arts during the Hindu period. Art activities were carried out to ensure that the survival of religion is based on an agricultural system of the people's lives who regard the king as having the supreme authority who is equal to the gods. The expression of the art in layout plan of Yogyakarta palace basically follows the theological concept of Vastusatra and the mythic beliefs of the pre-Hindu society which still continues today. Based on the results of the study, it was found that the expression of the form and content of the layout plan was inspired by religious considerations, and does not perform as mere aesthetic expression. The alignment of the micro universe with a macro universe is a reflection of the pre-Hindu and Hindu periods. Changes occurred as a form of acculturation, especially in the aspects of building orientation and spatial arrangement of Keraton Yogyakarta.
Tatahan dan Sunggingan Wayang Golek Menak Yogyakarta Sukistono, Dewanto; Haryono, Timbul; Soedarsono, R.M.; -, Soetarno
Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) Vol 10, No 2 (2009): Desember 2009
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v10i2.485

Abstract

The Sculpture and Painting of Yogyakarta Wooden Puppet. The wayang golek Menak is one of the threedimensionalpuppet performance in Indonesia. The ‘Menak’ word indicate that the story was taken from the ‘SeratMenak’, that’s different version with wayang golek Purwa wich taken from ‘Mahabarata’ or ‘Ramayana’ story, thatwas popular in West Jawa. In Yogyakarta, wayang golek Menak was popularized by Ki Widiprayitna about 1950.Based on differences in the source story, then of course there are also differences in the form of puppets, included inthe carving and coloration techniques, in Javanesee language is called ‘tatahan’ and ‘sunggingan’. This article intendsto reveal the concept of carving and coloration, especially the style of Ki Widiprayitna.
Kèjhungan: Gaya Nyanyian Madura dalam Pemaknaan Masyarakat Madura Barat pada Penyelenggaraan Tradisi Rèmoh Mistortoify, Zulkarnain; Haryono, Timbul; Simatupang, Lono L.; Ganap, Victorius
Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) Vol 11, No 1 (2010): Juni 2010
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v11i1.488

Abstract

Kèjhungan in Rèmoh Tradition on West Madura. Kèjhungan or singing style comes from the activity of peoplesinging about their everyday lives in Madura’s society. When the kèjhungan has become an “established” singing style,therefore the meaning of the kèjhungan includes the ownership meaning that is inherited through oral traditions andlegitimized in the culture of the people of Madura. The research’s assumption explains that the existence of the kèjhunganbecomes an important conscious for the whole singing culture of the Madura people. Even, in the elite village life for examplein the “gathering tradtion” of blatèr community, kèjhungan has become their identity of existence. This research is a studyon the representation of values when the kèjhungan is made as a symbol or legitimate image for the blatèr communityin the Madura society. The fi ndings of this research explains that kèjhungan has become the object of consumption thatis advanced to the blatèr community in achieving their respect. With their power, the blatèr can construct traditionalkèjhungan values into outstanding symbols in strengthening their existence in Madura’s society.
Angklung Dogdog Lojor pada Upacara Seren Taun Upaja Budi, Dinda Satya; Soedarsono, R. M.; Haryono, Timbul; Narawati, Tati
Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) Vol 15, No 2 (2014): Desember 2014
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v15i2.848

Abstract

Tujuan penelitian ini menjelaskan pertunjukan Angklung Dogdog Lojor dalam siklus upacara Seren Taun pada masyarakat Kasepuhan Ciptagelar, Kasatuan Adat Banten Kidul. Penelitian ini menggunakan metode kualitatif. Data diperoleh melalui pengamatan di lapangan dan wawancara mendalam. Berdasarkan penelitian disimpulkan bahwa pertunjukan Angklung Dogdog Lojor dalam upacara Seren Taun bukan semata-mata hanya sebagai seni pertunjukan dalam paradigma Barat atau kelengkapan ritual, akan tetapi merupakan salah satu media do’a dalam upacara ritual ngadiukeun pare sebagai upacara pokok dalam rangkaian upacara Seren Taun. Pertunjukan Angklung Dogdog Lojor merupakan ekspresi budaya masyarakat Kasepuhan Ciptagelar. Bagi para pemainnya, Ngangklung merupakan tugas pokok atau kewajiban sebagai anggota masyarakat adat. Angklung Dogdog Lojor Performance in Seren Taun Ritual Ceremony. This paper describes Angklung Dogdog Lojor performance in Seren Taun ritual ceremony on Kasepuhan Ciptagelar community. The method used in this paper is a qualitative method that is based on the data in the form of text, the analysis in the form of interpretation, and the prototype in the form of in-depth interviews. The conclusion is that Angklung Dogdog Lojor in Seren Taun ritual ceremony is not solely as an art performance in the Western paradigm or completeness of any rituals. Angklung Dogdog Lojor is one of the ‘prayer’ media of various ‘prayer’ media in Seren Taun rituals, especially in ritual of ‘ngadiukeun pare’ as the main ritual in a series of Seren Taun ceremonies. Angklung Dogdog Lojor performance is an expression of culture Kasepuhan Ciptagelar Communities. Ngangklung, for the players, is a kind of the main duty or obligation to their community as indigenous people.
Gaya Bernyanyi dengan Teknik Bel Canto: (Re)Konstruksi Subjektivitas Penyanyi Perempuan dalam Pertunjukan Musik Gustina, Susi; Haryono, Timbul; Lono L. Simatupang, G.R.; Bramantyo, Triyono
Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) Vol 11, No 2 (2010): Desember 2010
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v11i2.503

Abstract

Bel Canto Singing Technique. This article attempting to understand the subjectivity of a woman singer in musicperformance. The poststructuralist feminist perspective is used to focus on the historical and cultural backgroundof the woman’s experiences. Based on the perspective, the research questions refer to: 1) the application of womansinger’s knowledge and cultural perception in songs reproduction so that she can (re)construct her subjectivity; and2) the intention of woman singer to use Western classical music or seriosa in music performance. The life historymethod is used to understand all the subjective experiences of woman singer based on her perspective. The fi ndingsof this research are: 1) subjectivity (re)construction of a woman singer is depend on her knowledge and culturalperception so that her subjectivity is differ from others; and 2) the difference that a woman singer do in musicperformance is related to her intention, i.e. to struggle a music genre that she loves since in the early of her life.
Kanca Indihiang sebagai Embrio Kreativitas Mang Koko Satriana, Rasita; Haryono, Timbul; Hastanto, Sri
Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) Vol 15, No 1 (2014): Juni 2014
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v15i1.798

Abstract

Kanca Indihiang adalah sebuah grup yang dibentuk oleh Mang Koko tahun 1946, yang termasukpada genre seni Jenaka Sunda, yakni seni pertunjukan dengan format seni humor. Kreativitas MangKoko dalam melakukan berbagai inovasi garap, membuat grup Kanca Indihiang sangat berbeda denganseni Jenaka Sunda pada umumnya. Nama Mang Koko terkenal sebagai pencipta genre seni baruatau dikenal dengan sebutan karawitan wanda anyar. Untuk mengungkap perkembangan kreativitasMang Koko, digunakan metode kualitatif dengan pendekatan etnomusikologi. Berdasarkan hasilpenelitian dapat disimpulkan bahwa dalam wadah grup Kanca Indihiang, Mang Koko bereksplorasimemodernisasi kekakuan pakem seni kawih Sunda tradisi. Karawitan wanda anyar diyakini sebagaigenre karawitan Sunda yang terbentuk dari akumulasi kreativitas berkesenian dari Mang Koko.Kanca Indihiang: As a Creativity Embryo of Mang Koko. Kanca Indihiang is a group which wasfirst created by Mang Koko in 1946 and is one of the Sundanese art genres that is a performing art withsuch a humorous art format. Mang Koko’s creativity in doing works on a variety of innovations makes KancaIndihiang group may differ a lot from Sundanese humorous art in general. Mang Koko’s name then becomesfamous as a creator of a new art genre called ‘karawitan wanda anyar’. Thus, a qualitative research applyingethno-musicological approach is done to uncover the development of Mang Koko’s creativity. According to thisresearch, it can be concluded that within this Kanca Indihiang group, Mang Koko did some explorationsto modernize rigidity in the rules of traditional Sundanese kawih. Karawitan wanda anyar is believed as aSundanese karawitan genre shaped from the accumulation of Mang Koko’s artistic creativities.
Pengaruh Sri Sultan Hamengku Buwono I pada Seni Karawitan Kraton Yogyakarta -, Raharja; Haryono, Timbul; Soedarsono, R.M.; Susanto, Adhi
Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) Vol 15, No 1 (2014): Juni 2014
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v15i1.799

Abstract

Gamelan sebagai alat musik atau karawitan sebagai produk musikal dari Kraton Yogyakartamempunyai beberapa karakter yang sangat khas. Karawitan masih dipergunakan sebagai suatu identitasdan diakui oleh masyarakat hingga saat ini. Pengembangan musikal ini bermula dari Sri SultanHamengku Buwono I. Ada dua alasan penting yang mendorong gagasan penciptaan karaktergamelan. Pertama, konsepsi kedudukan raja telah mendudukkan gamelan sebagai salah satu pusakapenting. Kedua, kepribadian Sultan yang maskulin, heroik, dan patriotik menjadi model pengembangan,memberi ciri khas pada masing-masing ricikan gamelan dan musikalitasnya. Gamelan KratonYogyakarta mempunyai kesan rasa musikal: agung, gagah, tegas, mantap, berwibawa, mrabu (sepertiraja), dan ngratoni (seperti suasana di kraton). The Effect of Sri Sultan Hamengku Buwono I on Kraton Yogyakarta Karawitan. Gamelan asmusical instrument or karawitan as a musical product of Kraton Yogyakarta has some specific characters. Itis still used as an identity and is recognized by karawitan society until now. This musical development wasfirstly introduced by Sri Sultan Hamengku Buwono I. There are two important reasons which stimulatethe ideas of creating gamelan characters. First, the king’s authority conception puts the gamelan as one ofthe important heirloom. Second, Sultan’s personalities which are masculine, heroic, and patriotic becomethe influencing model of its development, and give some specific characters on each gamelan instrument andits musicality as well. Kraton Yogyakarta gamelan has many musical rasa(s)/feelings: glorious, strong, clear,steady, prestigious, ‘mrabu’ (like a king), and ‘ngratoni’ (such an atmosphere of Kraton).
Struktur, Fungsi, dan Makna Talempong Bundo dalam Upacara Maanta Padi Saratuih Sriwulan, Wilma; Haryono, Timbul; Ganap, Victor; L. Simatupang, G.R. Lono
Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) Vol 15, No 1 (2014): Juni 2014
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v15i1.800

Abstract

Talempong bundo adalah istilah untuk permainan musik talempong oleh sekelompok musisiperempuan di Nagari Singkarak Minangkabau. Permainan musik ini hanya dipertunjukkan dalamupacara maanta padi saratuih, yaitu upacara persembahan hasil panen yang dilakukan oleh perempuanperempuandari pihak induak bako dalam rangkaian tradisi perkawinan anak pisangnya. Dalam upacaraini induak bako menjemput anak pisang, membawanya ke rumah bako, kemudian mengantarkankembali dengan arak-arakan maanta padi saratuih. Talempong bundo merupakan satu-satunya musikprosesi yang dihadirkan dalam upacara itu, dan hingga saat ini kehadirannya masih dijunjung tinggioleh masyarakat setempat. Fokus dari tulisan ini menjelaskan latar belakang kehadiran talempong bundodi dalam upacara maanta padi saratuih, melacak dan menjelaskan struktur talempong bundo dan relasiantar struktur secara fungsional, dan kemudian menjelaskan makna talempong bundo dalam upacaratersebut. Melalui teori fungsionalisme struktural A.R. Radcliffe-Brown dibantu dengan teori simbolVictor Turner diperoleh pemahaman bahwa prosesi arak-arakan maanta padi saratuih yang didukungoleh bunyi-bunyian talempong bundo mengumandangkan kepada masyarakat bahwa eksistensi pihakinduak bako masih fenomenal di daerah tersebut. Talempong bundo merupakan simbol eksistensipihak induak bako dalam konteks legitimasi terhadap anak pisangnya. Keberadaan talempong bundodalam upacara maanta padi saratuih merupakan representasi sistem matrilineal dalam masyarakatMinangkabau di Nagari SingkarakThe Structure, Function, and Meaning of Talempong Bundo in the Ceremony of MaantaPadi Saratuih. Talempong bundo is a term that is used for music performace of talempong by some femalemusicians in Nagari Singkarak, Minangkabau. The music is typically performed only in the ceremony ofmaanta padi saratuih, namely an offering ceremony for a rice harvest that is made by some women of induakbako in a context of their anak pisang, a tradition of its marriage ceremony. In this induak bako ceremony,anak pisang is picked up, taken to rumah bako, and then returned back with maanta padi saratuih procession.It is interesting that talempong bundo is the only ritual music that is played in the ceremony, and until nowits existence is respected so much by the local community. The focus of this research is to explain a backgroundof talempong bundo in the ceremony of maanta padi saratuih, to search and explore a structure of talempongbundo and inter-structure functionally, and then to describe the meaning of talempong bundo in the ceremonyof maanta padi saratuih. With A.R. Radcliffe Brown’s structural functionalism theory, supported by VictorTurner’s symbol theory, it can be accepted that maanta padi saratuih procession enlivened by talempongbundo music performance announces to people of Nagari Singkarak specifically and Minangkabau peoplegenerally that induak bako’s existence is still phenomenon in this area. Talempong bundo is a symbol ofexistence of induak bako’s side for her legitimacy toward her anak pisang. Finally, an abstract reads that talempong bundo’s existence in the ceremony of maanta padi saratuih is a proof of matrilineal kinship systemamong Minangkabau community in Nagari Singkarak.
Gaya Pedalangan Sunda Cahya, Cahya; Haryono, Timbul; Soetarno, Soetarno
Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) Vol 12, No 2 (2011): Desember 2011
Publisher : Institut Seni Indonesia Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24821/resital.v12i2.479

Abstract

Memahami gaya pedalangan Sunda pada dasarnya adalah sebuah upaya penjelajahan dan pemetaan jagatpedalangan Sunda yang kaya dengan nilai-nilai tradisi dan permasalahan-permasalahan uniknya. Salah satunyaadalah permasalahan gaya pedalangan yang identik dengan keberadaan paguron-paguron dalang dengan tokohtokohdalang yang mencirikan warna paguronnya masing-masing. Berkaitan dengan gaya pedalangan itulah, maka pada akhirnya mucul bentuk gaya mendalang perseorangan yang lazim disebut gaya mandiri. Penelitian ini membahas berbagai gaya mandiri yang berkembang di wilayah Jawa Barat.Kata Kunci: wayang golek, gaya pedalangan, paguron dalangABSTRACTSundanese Puppetry Style. Understanding Sundanese puppetry style is basically venturing and mapping Sundanesepuppetry world which is rich of traditional values and distinctive problems. One of the problems is related to puppetrystyle in which the puppet masters are characterized by their mainstream or school. Such style has later developed intoindependent styles of Sundanese puppetry. This research discusses various independent styles of Sundanese puppetry.Key words: Sundanese wayang, wodden puppet
Co-Authors A.M. Hermien Kusmayati, A.M. Hermien Adhi Susanto Agung Zainal Muttakin Raden, Agung Zainal Muttakin Agus Burhan Aton Rustandi Mulyana C. Bakdi Soemanto C. Soebakdi Soemanto Cahya Cahya DENI SETIAWAN Dewanto Sukistono Dinda Satya Upaja Budi Djarot Heru Santosa Djoko Suryo Eko Supriyanto Eli Irawati G. R. Lono L. Simatupang G.R. Lono L. Simatupang G.R. Lono L. Simatupang G.R. Lono Lastoro Simatupang GR Lono Lastoro Simatupang Hanggar Budi Prasetya Hariana, Hariana Hirwan Kuardhani Indrayana, Bagus Ismet Ruchimat, Ismet Kosasih, Rosa Ivana Kuncoro, Sri Kusmayati, AM. Hermien Kuswarsantyo - Laksmi Kusuma Wardani lndrayana, Bagus Lono L. Simatupang Lono Lastoro Simatupang M. Agus Burhan, M. Agus Niken Wirasanti Nugraha, Wisma Nugraha, Wisma Nur Iswantara R. M. Soedarsono R.M Soedarsono R.M. Soedarsono R.M. Soedarsono -, R.M. Soedarsono R.M. Soedarsono, R.M. Soedarsono R.M. Soedarsono, R.M. Soedarsono R.M. Soedarsono R.M. Sudarsono -, R.M. Sudarsono Raharja - Rasita Satriana RM Soedarsono, RM Rosmegawaty Tindaon Rustopo Rustopo Sal Murgiyanto, Sal Silvester Pamardi, Silvester Simatupang, G.R. Lono Lastono Simatupang, GR. Lono L. Simatupang, GR. Lono Lastoro SOETARNO - Soetarno Soetarno Soetarno, S Soetarno, S. SP. Gustami SP. Gustami, SP. Gustami SP. Gustami Sri Hastanto Sugeng Nugroho Supriaswoto, Supriaswoto Supriaswoto, Supriaswoto Supriaswoto Susanto, Mikke Susanto, Mikke Susi Gustina Sutikno Sutikno Suwarno, Bambang Suyoto, S., Tati Narawati Triyono Bramantyo Victor Ganap Victorius Ganap W a d i y o - Wadiyo - Wadiyo Wadiyo, Wadiyo Wilma Sriwulan Wisma Nugraha Christianto Zulkarnain Mistortoify