West Java, Tari Jaranan, Horse dance

Written by on July 8, 2012 in Java Festivals with 0 Comments

West Java, Tari Jaranan, Horse dance

Tari-Jaranan-01

Tari-Jaranan-02

Jaranan art began to emerge since the 10 th century of the Hijra. Precisely in the year 1041. or in conjunction with Kahuripan kingdom is divided into two, namely the eastern part of the capital of the Kingdom Jenggala Kahuripan and west of the kingdom with capital Karachi Panjalu or Dhahapura.

Airlangga king had a daughter named Dewi Support the sky. He was a very beautiful kediri. At the time of applying for a lot, so he entered into the contest. Applicants are all powerful Goddess Songgo sky. They both have high strength. The sky goddess Songgo not actually want to get married and he Wants to be a hermit alone. King Airlangga Songgo sky goddess forced to marry. Eventually he wants to get married with one request. Any person who can make art that does not exist in Java he would become her husband.
There are some people who want to apply for Songgo Goddess of Heaven. Among them are Klono Sewandono of Wengker, Toh Good Envoy Singo Barong From Blitar, kalawraha a duke of the south coast, and four soldiers who came from Blitar. The applicant contests jointly held by the Goddess of Heaven Songgo. They left their places to Karachi to apply Songgo Goddess of Heaven.

Of the several applicants that they meet the street and fight before contests in kediri. The battle was won by Klana Sewandono or Pujangganom. In the battle to win and Singo Ludoyo Pujangganom lost. At the moment it seems to defeat Singo Ludoyo Ludoyo Singo has an appointment with Pujangganom. Lion Ludoyo asked not to be killed. Pujangganom apparently agreed on the deal. However, Pujangganom Singo Barong has a requirement that must mengiring temantenya to Support the Goddess of Heaven to Wengker.

The convoy must be accompanied by the bride-horse to horse through the underground with the accompaniment of musical instruments from bamboo and iron. Today’s iron becomes kenong. And bamboo is a trumpet and jaranan.

In the course of Goddess Songgo accompany temantenya Pujangganom sky with it, Singo Ludoyo thought that he had come to Wengker, but it turns out he was up on Mount Liman. He’s angry at that time so he ransacked the Mount Liman and now it becomes Simoroto. Finally, before he hit the ground Wengker he returned to Karachi. He came out digua Selomangklung. Now the name of the place is selomangkleng.

Because the Goddess of Heaven is brought to Sonmggo Wengker by Puijangganom and do not want to be king in Karachi, the powers granted to her siblings Kahuripan named Ox and Ox Amijaya Amiluhut. Support the sky after the area was brought by Pujangganom Wengker Bantar Wind, Support the Goddess of Heaven became a place to change the name Roxburgh
Kediri Jaranan appear only to illustrate boyongnya Songgo goddess of the sky toward Wengker Bantar kediri Wind. At boyongan to Wengker, Support the Goddess of Heaven and Klana Sewandana dikarak by Singo Barong. Pengarakan was done by breaking of the ground while dancing. Played a musical instrument is derived from bamboo and iron. Today’s iron becomes kenong.

To commemorate the contest held by the Goddess of Heaven and her wedding with Songgo Klana Anom Sewandono or poet is making art jaranan kediri community. Appears while in Reog Ponorogo. Two of these arts actually have almost the same historical roots. Jaranan art was passed down from generation to generation until now.

Jaranan And Representation Abangan
Jaranan in antiquity is always to be sacred. That is always associated with things that are unseen. In addition to the spectacle before jaranan also be used for official ceremonies associated with ancestral spirits of the palace. At first the kingdom era jaranan often appear in court.

In everyday practice jaranan artists are people who still obey abangan ancestors. They are still used as tenpat punden danyangan or sacred. They still have high confidence to the spirits of his ancestors. They also still carry slametan practices as carried out by the ancients.

At kenyataanaya artists in kediri jaranan are all blue-collar workers. They are mostly a pedicab driver and carpenter. Some of those who worked as a salesman snacks along the way Bandar stretching from north to south.

Geertz Cliford abangan identify them by name. Geertz provides an explanation of the practice abangan. Abangan society is a religious sect which politio kepoercayaan merged with the original Javanese nationalist Marxism which enables adherents ynag komunisdi Indonesia as well as supporting the policy. While purifying ceremonies abangan from the remnants of Islam (Geertz 1983).

Jaranan art in its development have ups and downs. This is due to the social conditions that have changed in meaning and float jaranan. from year to year jaranan changing nature of the guidance of a spectacle and the most interesting is jaranan as a tool to attract sympathizers and for tourism development.

Jaranan in the 1960’s became a political tool to shore up their authority, PKI and exciting future. In the years that Sukarno’s policy of Nasakom greatly affect the existence of institutions that exist below. Of nationalism, religion and communism, has its own institutions. The group has its own artistic basis. Lekra, LKN is lesbumi and arts institutions that exist at lower levels.

That year the existing jaranan and shelter under the supervision Lekra coincidence. Jaranan at that time was very popular with the public. Dikediri even when it had stood several groups jaranan. jaranan group is fronted by many people who are in art institutions. Of the three existing arts institutions, all have their own art in accordance with their respective missions.

In the 60s, each with a healthy group berkontestasi jaranan. Although they come from different art institutions, but by then they can still share a room and berkontestasi. They supported each other and develop creativity in the art.
Jaranan at that time still performing with a plain one. Pemainya just too big to wear pants and no make-up. There is no boundary between the players, drummers and spectators. They both are on the ground. They can exchange with each other play. Unlike the Japanese at that time still using burlap as clothes. In the years 60s jaranan can appear wherever they are vulgar.

In 1965 cleanup events from clerical to abangan groups. Bag cleaning is done with the clergy kerjasamama State. As a result of community cleanup abangan in Karachi at that time was a mess. Especially to people who are struggling in PKI institutions or been involved.

People who are involved as members of the Communist Party were killed. The artists who are under the PKI is Lekra exterminated all. Danyangan and some punden many are destroyed. Even the sculptures and statues are now in the museum Airlangga seen many destroyed. This is the result of political strife of 1965. all property associated with the tradition of abangan destroyed. Included are jaranan.

After the bloody events of 1965 was the first jaranan is very dibangggakan arts community lost instantly. Jaranan is a representation of the abangan who tried to give him the art of existence. They really suffered prolonged trauma. So that the post-65 art jaranan retreat. 65 political situation has been brought jaranan kemandekanya point. Unless jaranan a safe shelter under the communists of this cleanup. Jaranan existence at that time was still relatively small. Trauma that was not felt by the people who come dar Lekra only. LKN lesbumi and artists of that time also a bit scared to perform in public. Most of the artists who have dikediri at that time also stopped from art to semantara time.

After the bloody events that all elements of society to give a negative identification jaranan art. of religious societies. The clergy thought that it invites jaranan devil. So natural that the clergy at that finish first Ansor artists who had communist in kediri.

Countries began to make pengngontrolan artists with Artist Identification Number (NIS) in the period 1965-1967. By providing the NIS, the government could control more involved with the communist artist. For those who do not have NIS usually they are given the number active as an artist. “Without having this card, artists can not perform in public spaces” said Mbah tight.

Praxis post 65 jaranan seldom appeared in public spaces. Jaranan artists from LKN may still be marched kebolehanya in public spaces. For example jaranan Sopongiro in Bandar and jaranan Turnojoyo Pakelan. Jaranan these two can exist and not terberangus in 65 years because they were arts groups from LKN.

Stigmatization that was developed by the clergy and the State apparently has meberangus public reason. Post-65 people are indirectly giving to the arts jaranan negative identification. They still think that art is art’s jaranan PKI.

The public does not want to be labeled red by the government and the clergy as a follower of PKI. Finally jaranan art shunned by society.
After the bloody events rtahun 1965, art jaranan from total paralysis. New in 1977 jaranan begun to pick up again. Sebyuah Jaranan a new idiom that appears different to previous years. Jaranan in sebeliumnya many affiliated with the communist but in that year began holding military jaranan to be used as a tool to protect themselves.

New Spirit Jaranan braid Samboyo Kediri
In order to improve the image jaranan in the face of society, artists began to soften jaranan jaranan. In the 70s the movement to revitalize jaranan taken to anticipate. Rarefaction in the dance, make-up and musikpun already begun to do. The artists began to modify jaranan jaranan of clothing, makeup, and dance and music. In the show jaranan berebagai jaranan players must possess a wise, polite and have a high order Karama to the public and responders. Properties that must be played by artists in different times and occasions.

In addition to having an affair with a military strategy, jaranan also has another strategy is to smooth the way tarianya, music, and danadananya and behavior should be better. Smoothing is done by the artist jaranan because at the moment monitoring of pewemerintah still very strong. To eliminate the stigma that artists have to do is to keep the arts strategy jaranan.

Then in 1977 after founding Samboyo Putro, jaranan began to receive recognition from the society and government. Jaranan Samboyo Putro was founded by former polwil Kediri named pack Samboyo. With the guarantee of the parties is jaranan police began boldly perched on kediri compete with other arts. Jaranan Samboyo was formerly a DI of Pamenang Joyoboyo. Mr. Samboyo get the revelation of Pamenang to establish jaranan menguri-uri and original art this kediri. (Tight)

Top wangsit from Pamenang that Samboyo trying hard to restore the negative image of the arts community jaranan. Mr. samboyo started affiliated with the government, religious leaders and communities to support the existence kediri.pasca jaranan in 1977, this is entirely believable jaranan start kediri community as a free art from the communists.

Before there is a show jaranan all personnel must go to Pamenang jaranan advance .. if now only done by the gambuhnya only. This change disebabkkan more to fear if the victim Pamenang player. The players were afraid kalu when he reneged on a promise to Pamenang.

At the time of its establishment in 1977 jaranan samboyo Putro, Mr. Samboyo trying hard. This effort is intended to mengambalikan jaranan already bad image of the community in advance. One way Samboyo pack when it is to hold a shaman tiban. Inspiration of the shaman tiban he got from Pamenang. (Pardi and Endah)

In the heyday Samboyo Putro’ve gained some glorious achievement. Several years after the founding Samboyo, immediately get a festival champion sejawa jaranan East. Then in perjalananya from 1977 to 1990 Samboyo Putro never as much as 1674 times the response. In addition Samboyo Putro jaranan train personnel to many communities in Kediri other jaranan art.

Until now people believe that jaranan samboyo Putro it has a huge service to the kediri mengambalikan jaranan image. Religious views and the State and communities that previously viewed jaranan as bad art, finally change course. Post this in 1977, people began to think that this is the art jaranan from kediri. The existence of this art must remain preserved its existence.

Before samboyo stand jaranan jaranan pakelan is already able to stand with kediri exist. The players were jaranan pakelan average advance from LKN. Samboyo disbanded in the 1990s along with the death of the father as head jaranan Samboyo it. Post Samboyo disbanded, arts jaranan have started spreading in nearly all the villages in the city have kediri jaranan respectively. But they are still oriented and have a character like jaranan Samboyo. (Pardi and Endah)

New creations and Tourism Office Project Kediri
In view of tight Mbah, Movement jaranan was dancing on the grip and can not be changed. If jaranan Putra Wijaya it has 24 kinds of motions. Changing jaranan only be played on equipment alone. If Sanjaya Putra Wijaya Putra and still maintain a grip on jaranan. kepakeman jaranan will always be maintained by Sanjaya Wjaya da Son Son. Both of these assume that Joged jaranan they now use it is a legacy of leuhurnya. There’s grip for the two communities should always be used in times of performances. If the new display is up pakemnya may give jaranan already combined. For Samboyo and Wijaya leave the grip was very eliminates jaranan instincts and insulting the remains of their ancestors.

Unlike the case with Jayoboyo son who would rather be creative with new models. Jaranan is trying to marry the traditional with the modern arts. For example in the songs are mixed with samroh or blended with dangdut. This is done by Joyoboyo Putro to follow market demand. Ranggalawe also have the same paradiga Joyoboyo Putro. He further develop the arts in tarianya modification project.

Development of post jaranan rapid slide in 1977. The emergence of these new creations jaranan not cool regardless of what the audience or desired by zamanya. Jaranan artists usually prefer to play with jaranan grip. However, usually the artist jaranan it has 2 versions. The new version is the first version of the collaboration with modern art. If the modern is usually coupled with sinden, drums and keyboard. The second is a version jaranan grip. Art jaranan pakemanya using tap kenong, gumbeng gongs, drums and trumpet.

For problems later adapted tarianya pakemnya each group. For example, jaranan Wijoyo Putro 24 movement, 24 movement Sanjoyo Putro, Joyoboyo 14 movement, a little cumin Ronggolawe malaah between 5-6 movements only. Jaranan artists always offer to the responders for which version meimilih.

If at the time gebyakan vows ceremony or at the time they are always using the grip. If at the time they submit responses to the penanggapnya memili which. However, they have their own grip in jogedanya.

Jaranan first to penabuhnya sekararang no such stage. Beginning in the 1980s jaranan already existing stage for musicians. This stage is intended for musicians can freely view the movement of players in jaranan. Jaranan here no one is above the stage like jaranan Safitri Putro. If it’s not jaranan Safitri Putro jaranan name. If it’s just dancing and no name is ndadinya juice mixed. as the name suggests that it should exist jaranan ndadi ndadi if no one’s name was not jaranan.

Competition among artists jaranan with the other one seems quite high. Various groups memikliki jaranan the boss, they are more willing to slam the price. For those that are community jaranan jaranan like Putra Wijaya. Would object to the imposition of such rates. The artists will not be able to eat anything if it dropped the price response.

Response rates for jaranan Putra Wijaya range from 1500.000 to 1000.000 dollars. Meanwhile, if there are other jaranan have a boss, would dare to take under it. 800,000 to 600,000 could diladeni. “I’m sorry to jaranan-tiny jaranan it. Because I think jaranan a little later will not be able to live “said Mr. Putra Wijaya jaranan fat from it.

Jaranan In Tourism Projects
The city government kediri using organya DK3 (Arts Council of Kediri) along with the Department of Tourism will make some sort of guide book for jaranan. This book will review many of the typical jaranan kediri grip. They and his team had prepared everything for junior fashion to make the book.

This jaranan pemakeman project planned in 2008. All this has been done by the tourism department to conduct pakemisasi jaranan Kediri is to explore existing data. The data they get from the elders jaranan. “We can not be arbitrary to decide these things. Our business is to gather the elders together about art Membincang jaranan. Then the seminar and agreed ‘. Said Mr. Guntur.

Pemakeman plan will involve a variety of figures jaranan elder artists and historians. They also strive for this pemakeman can not completely abandon the existing tradition in the arts in Karachi. Before it’s done pemakeman tourism department will explore the history of the city kediri teerlebih first.

Program of Tourism for the year and one next year is looking jaranan grip first. For the development and guidance on existing jaranan jaranan-Kadiri, department of tourism jaranan groups invited to perform Selomankleng Park every Sunday. Jaranan community was told to look for entertainment in Selomangleng fill in turns.

At certain times of the tourism office also invited the artists to perform fill jaranan entertainment at Taman Mini Indonesia Indah. At saaat jaranan appear in the mini park is different from the existing jaranan here. They have collaborated with other dances.

For us it is important jaranan is raised so that its presence can still be sustainable. At this time kediri city government is studying art and explore distinctive jaranan Kediri. Both in terms of pakaianya, jogednya and played musical instruments. This project was stalled due to funding this mengerjkakan diajaukan to the city government has not come down from Kadiri. Funds will be budgeted Jaranan standardization in next year’s proposed budget.

We need documentation, funding and so forth. We plan to explore the history of the river Brantas jaranan. We will see the development of age Praislam jaranan. Jaranan Karachi has its own grip. We have started designing jaranan each instance that Pegon not wear clothes, to the door and senterewe jaranan still we think together jaranan artist friends. said Mr. Guntur
Tourism Office will jointly formulate the artists jaranan then agree. Department of Tourism is actually just facilitating them and not to appear that this is a project idea pakemisasi Tourism Office. They will consult with the artists in the art jaranan set. Actually we are thinking far ahead to keep the existence of jaranan in the years to come.

Tourism department thinks, that there is no grip itself jaranan it will be farther away from the original. Since there is no guide jaranan. They only develop oral tradition. While the oral tradition that will always change every year.

Each jaranan have their grip and they will not be uniform among the arts jaranan with each other. According to Mr. Guntur that art jaranan it does have a grip of each but I will try urntuk can go slowly so that they can accept me. Misalnyua at the time of my meeting with the artist some time ago. I pernh tarianya test them for the show in front of the forum. I asked for such a wing forward Pegon. They are among Pegon jaranan different with each other. Senterewe also differ from each other. In the fierce debate their differences and show each other that the most correct jarananya grip.

Every festival jaranan I gather the artists and invited them to be uniform jaranan dance. At the last festival of the jury to assess jaranan confusion which is good. Because each has a character jaranan respectively. So that we can not see where that should be assessed. Finally, who is either a win. But they are also a lot of protests about the appraisal jury. Because they also assume that jarananya who has the best dance but did not win the festival.

That local government must be very clever marketing the local arts. So not only the arts that are famous are we told to play. Also for those who do not have a name we have adopted. I do not see the quality that is going but I always give a small example in order to follow jaranan jaranan already large.

Artists in Karachi are often moved around the room. That is where they always mengiikuti a populist art and the mainstream society. If the first ludruk so much to all artists in ludruk. If they are banned now ludruk rollicking artists moved on jaranan

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