by admin | Aug 29, 2009 | Artikel
Materi Mata Kuliah: Apresiasi Seni 2008, Oleh: Arya Sugiartha,
Jurusan Karawitan, Fakultas Seni Pertunjukan, ISI Denpasar
Istilah “seni” yang merupakan terjemahan dari bahasa Inggris art, sebenarnya usianya masih sangat muda (istilahnya). Ditinjau dari segi etimologi, istilah ini masih sulit untuk dijelaskan.
Sebelum abad ke-15 istilah seni digunakan untuk menyebutkan apa saja yang punya peraturan. Ada istilah Seni berperang, seni memasak, seni bercinta, dokter yang belum praktek namanya Semi Art.
Perkembangan selanjutnya istilah art diklaim oleh seni rupa. Art hanya digunakan dalam bidang seni rupa, hal itu dapat dilihat dari buku-buku art semuanya tentang seni rupa, demikian juga Art Departement pada perguruan tinggi di Barat yang dikelola hanya seni rupa. Hal itu disebabkan karena daerah jelajah seni lainnya semua sudah punya nama seperti misalnya music, dance, theatre, drama dan sebagainya..
Ada yang menyebutkan istilah Seni berasal dari kata ”sani” dalam bahasa sansakerta yang berarti pemujaan, pelayanan, donasi, permintaan, atau pencarian dengan hormat dan jujur. Ada juga yang menyebutkan istilah seni berasal dari bahasa Belanda ”genie” yang artinya jenius.
Istilah ”seniman” merupakan istilah yang baru populer di masyarakat kita. Soalnya pekerjaan ini dahulu belum merupakan suatu profesi, yaitu spesialisasi yang dikerjakan oleh dalam sebagian besar masa hidupnya.
Definisi yang paling bersahaja menyebutkan bahwa, Seni adalah keindahan yang dibuat oleh manusia.
Everyman Encyclopedia menyebutkan bahwa, Seni adalah segala sesuatu yang dilakukan oleh orang bukan atas dorongan kebutuhan pokoknya, melainkan adalah apa saja yang dilakukannya semata-mata karena kehendak akan kemewahan, kenikmatan, ataupun karena dorongan kebutuhan spiritual.
Perkataan “apresiasi”berasal dari kata asing “appreciatie”(Belanda),” appreciation”(Inggris), dan menurut kamus-kamus inggris ,”to apreciate” yaitu bentuk kata kerjanya, berarti: to judge the value of; understand or enjoy fully in the right way (Oxford); to estimate the quality of; to estimate rightly; to be sensitively aware of (Webster); dan masih ada yang menambahnya dengan …to be sensitive to the aesthetic value of.
Materi mata kuliah apresiasi seni
by admin | Aug 28, 2009 | Artikel
Abstrack
Bhendi Yudha dan Lukisannya
Art is an expression of feeling and soul. It is the crystallization of an idea that derives from imaginative soul experience through observation, deep thinking on the phenomena of social environment. Then, through intellectual ability and internal or external motivation raises an intuitive vibration that stimulates inner emotion to be artistically expressed through the language of visual art work.
For Balinese, rerajahan is one of literature works which has a value and symbolic meaning of the all life aspects both on macro and micro cosmos. It is also depicting the energy that is a symbol of gods and evil character. These all are the reflection of dualistic. These concepts which are overlapping and interdependent to each other must be kept appropriately in order to maintain the harmony.
The concept of harmony that exists in rerajahan seems neglected or even left behind when we compare with the phenomena life in society. This can be seen on the inappropriate acts either to the nature or human life. As we know, an exploitation of natural resources, the inappropriate authority acts of particular parties or people, gender, discrimination on law and human rights, and inappropriate acts of state administration.
These phenomena generally make the increase of ecological crisis and the degradation of human moral or get the level of social poverty even worse. At present, these inappropriate acts are getting out of control because the spread takes place both on the low and elite levels. So, these are very complex phenomena just like a messy thread that needs to be solved holistically. The comprehension of all the above values have brought some ideas regarding on the life meanings in which its philosophical concepts in an abstract way astatically are implemented into the painting art work by combining both the representative and abstractive concepts. It is also implemented in term of applying varied line, color, and textures. It is hope that impasto technique can represent certain symbol and meaning in order to give the value of the authenticity of the art work which has an artistic personal values and novelty.
Key word : Painting art work, distortion of imaginary shape and harmony
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by admin | Aug 27, 2009 | Artikel
The Function Of Water (Tirtha) In Balinese Hindu Rituals
By
Ida Ayu Made Puspani and Ni Wayan Sukarini
e-mail:[email protected]/[email protected]
Waters in South and Southeast Asia: Interaction of Culture and Religion
3rd SSEASR Conference, Bali Island, Indonesia
June 3-6, 2009
I. INTRODUCTION
The Balinese belief and worship of Hindu Dharma in Bali governs all the activities of the daily life of the Balinese. The three basic fundamentals of Hindu Dharma are Yadnya (rituals), Tattwa (philosophy) and Susila (moral behaviour), which are interacted to form Balinese culture.
Hindu religion is originated from India. The practice of the Philosophy in the Balinese Hindu in Bali is almost similar to the practice of Hindu in India whereas in Balinese Hindu is more attached to the local culture. Basic practice of rituals are based on the Vedas (Holy Manuscript) and the philosophy of Yadnya (rituals ) are also referring to it. There are five types of Yadnya
( means holy sacrifice with a pure heart) in Balinese Hindu: 1)Dewa Yadnya: to the Gods and Goddesses as manifestations of the Supreme Being. 2)Pitra Yadnya: to the ancestors who give the people guidance in life and gave them the opportunity to be born. 3) Manusa Yadnya: to protect our lives and those of future generations 4)Rsi Yadnya: to the priests who guide us all on our spiritual journey. 5) Bhuta Yadnya: to any other beings (visible and invisible) to ensure that there will be harmony and unity in nature.
In Hindu believers there are important elements of nature to be considered as the guideline of rituals in retaining the harmonious living of the human being (Nair,2009). Those elements comprise of: earth, water, fire, air, and ether or sky ( which are called as panchamahabhuta). Among the five elements water is represented by a circle symbolises fullness based on the graphical depiction of panchamahabhuta. Primarily water is the building block of life and all the living beings are at the mercy of God, for the water.
In India as well as in Bali water has been an object of worship from time immemorial, which signifies the non-manifested substratum from which all manifestation arise. This leads the practice of utilizing water as the purification of all rituals. In conducting every religious rite, the presence of holy water is the most important part of all Balinese ceremonies (Agastia, 2007). Holy water accompanies every act of Balinese-Hindu worship from individual devotion at household shrine to island-wide ceremonies.
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by admin | Aug 26, 2009 | Artikel
Simbolisme Air Dalam Teks Tantu Panggelaran Oleh Turita Indah Setyani[1]
Makalah pada Seminar Internasional:
Waters in South and Southeast Asia: Interaction of Culture and Religion
3rd SSEASR Conference, Bali Island, Indonesia June 3-6, 2009
Membahas tentang air dapat dilihat dari berbagai aspek dalam kehidupan ini. Kita mengetahui dalam tubuh manusia terdiri atas 70 % air. Itu menyiratkan bahwa air sangat penting bagi tubuh manusia dan di dalam kehidupan ini. Bagi tubuh manusia dan dalam kehidupan sehari-hari air digunakan untuk minum. Selain itu, air juga dibutuhkan untuk kesehatan, sehingga disarankan meminum air 10-12 gelas (2,5-3 liter) per hari untuk bersirkulasinya cairan dalam tubuh supaya tidak terjadi pendendapan-pengendapan. Hal itu juga dimaksudkan untuk pembersihan dari suatu penyakit. Di beberapa daerah, khususnya Jawa dan sekitarnya, air dianggap suci karena digunakan sebagai sarana ritual-ritual, baik untuk pembersihan atau pensucian diri (mandi air kembang) maupun benda-benda pusaka (jamasan). Bahkan dalam agama air juga sebagai simbol pensucian diri. Misalnya dalam agama Islam, air digunakan untuk berwudhu sebelum melaksanakan sholat; dalam agama Katholik, air digunakan untuk pembaptisan. Contoh-contoh tersebut menggambarkan bahwa air digunakan sebagai simbol pensucian atau pembersihan dari kekotoran atau dari segala sesuatu yang bersifat tidak suci. Bagi manusia, pensucian atau pembersihan terhadap diri dari kekotoran fisik atau dari pikiran-pikiran duniawi. Penamaan air pun muncul dengan beberapa istilah yang dibedakan menurut maknanya masing-masing, khususnya dalam kehidupan masyarakat Jawa, air atau banyu, toya, way/wai (bahasa Jawa Kuna) disebut juga tirta (udhaka, Sansekerta). Pepatah Jawa meyebutkan “Ajining diri ana ing lathi, ajining raga ana ing busana, agama ageming diri.” Untuk memaknai hal semacam itu tentunya dibutuhkan pengetahuan simbolis berdasarkan latar belakang budaya yang dimiliki oleh masyarakat yang menggunakan air tersebut sebagai simbol pensucian diri.
Air pun banyak dibicarakan dalam karya-karya sastra Jawa, di antaranya menyebutkan juga bahwa air sebagai sumber kehidupan. Salah satu karya sastra tersebut yang akan dibahas dalam makalah ini adalah teks Tantu Panggelaran (TP). Karena teks TP merupakan karya sastra Jawa, maka untuk mengungkapkan makna simbolik di dalamnya dibutuhkan pengetahuan simbolis yang berkaitan dengan latar belakang budaya Jawa. Sementara itu, teori yang digunakan untuk memaknai simbol-simbol adalah yang dikemukan oleh Charles Sanders Peirce. Ia menyatakan bahwa simbol yaitu tanda yang paling canggih karena sudah berdasarkan persetujuan dalam masyarakat (konvensi). Contoh: bahasa merupakan simbol karena berdasarkan konvensi yang telah ada dalam suatu masyarakat. Selain itu, rambu-rambu lalu-lintas, kode simpul tali kepramukaan, kode S.O.S. juga merupakan simbol. Menurut Peirce dalam hubungan pembentukan
[1]
[1] Staf Pengajar pada Program Studi Jawa, Fakultas Ilmu Pengetahuan Budaya UI.
Program Studi Jawa, FIB UI, gedung 3 lantai 1. Kampus UI, Depok. Tlp./Fax. 021-78880208. Hp 081319570009 atau 021-93846124. Email: [email protected]
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by admin | Aug 26, 2009 | Artikel
Hindu Ritual Of Ngotonin In Bali
(A Discourse Analysis Approach)
By
I Made Rajeg, Luh Putu Laksminy, and Ni Luh Ketut Mas Indrawati
Balinese culture, in the course of its growth, has been passing a long road of history. It is mirrored by the firm bond of Balinese culture and Hindu since the beginning of the Anno Domini age, and by the integration within the skeleton system of national culture and modern era as well. (Mantra, 1993:11; Geria, 1995:91; Pitana, 1998:28-29).
Hindu, as one element of Balinese cultures, provides paths for Hindus to get closer to their Maker, their God; one of them is through Yadnya. The teachings related to yadnya is named Panca Yadnya, i.e. five kinds of yadnya ceremonies or sacrificing ceremonies. One of the ceremonies is Manusa Yadnya (sacrifice ceremony to humankinds). Ngotonin ritual, one kind of Manusa Yadnya, is carried out to humans in their age of six months, and is regularly held in the interval of the next six months during their lives. Ngotonin has a deeply religious emotion – not only a form of human effort to protect an individual and rinse the darkness of their thoughts out, but also to clean up the way humans think since it is believed only from the holly and purified humans’ thoughts are the positive ideas, which are beneficial for themselves and others, born they mark, with sometimes elaborate purification ceremonies. (Wenten, 1999:1-12, Upadesa (1978:63; Koentjaraningrat, 1985: 40-46; Eiseman, 1988: 84). The prayer produced orally in the process of ngotonin ritual is a language in use, whatever the form it takes and indicates the relationship between language, culture and structure, considering the social structure as one part of the social system. The spoken prayer can be recoded in written text and becomes the reflection of Balinese culture and give the identity symbol of ethnic groups if it is seen from its context of situation in which it is used.
It is very important that a text is characterized by coherence, it hangs together and an important contribution to coherence comes from cohesion as these sets of linguistic resources that every language has (as part of textual meta-function) for linking one part of the text to another. (Halliday and Hasan, 1976: 1). The text consists of some features of the context of situation. It is important for us to know the context of situation of a text. By knowing the context of situation of a text we will be able to predict what are other people going to say and by doing so we understand what he or she does say (Koentjaraningrat, 1985: 40-46, Halliday (1985). This study will concern with the function of spoken prayer that is recoded in written text by relates it to context of situation.
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