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All Journal E-Journal Of Cultural Studies JOGED Resital: Jurnal Seni Pertunjukan (Journal of Performing Arts) PROMUSIKA: Jurnal Pengkajian, Penyajian, dan Penciptaan Musik Paramita: Historical Studies Journal Harmonia: Journal of Research and Education ANDHARUPA MUDRA Jurnal Seni Budaya Lekesan: Interdisciplinary Journal of Asia Pacific Arts KALANGWAN PRABANGKARA Segara Widya: Jurnal Penelitian Seni Panggung Gondang: Jurnal Seni dan Budaya Dance and Theatre Review: Jurnal Tari, Teater, dan Wayang Sorai: Jurnal Pengkajian dan Penciptaan Musik Capture : Jurnal Seni Media Rekam Dewa Ruci : Jurnal Pengkajian dan Penciptaan Seni Gelar : Jurnal Seni Budaya Demandia : Jurnal Desain Komunikasi Visual, Manajemen Desain, dan Periklanan Jurnal Seni Tari Jurnal Desain Pantun: Jurnal Ilmiah Seni Budaya Journal of Music Science, Technology, and Industry (JOMSTI) Virtuoso: Jurnal Pengkajian dan Penciptaan Musik Jurnal Penelitian Agama Hindu Ghurnita: Jurnal Seni Karawitan Panggung Jurnal Seni Tari
Santosa, Hendra
Institut Seni Indonesia Denpasar, Bali
Religion Arts Humanities Decision Sciences, Operations Research & Management Education Languange, Linguistic, Communication & Media Social Sciences Other

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Siwa Nata Raja: A Monumental Work From Aesthetic and Heritage Perspectives Kandiraras, Tudhy Putri Apyutea; Saptono, Saptono; Santosa, Hendra; Sasrani Widyastuti, Ida Ayu Gede
Jurnal Seni Tari Vol. 14 No. 1 (2025)
Publisher : Universitas Negeri Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15294/nk8ksj20

Abstract

Dance arts related to the great dance are the most popular. This beautiful dance is performed in all regions now. Even in the educational environment, which is the epicenter or center of trends, there is a proliferation of essential dances. One of the dances that marked the beginning of the creation of great dance was the Shiva Nata Raja dance at Institut Seni Indonesia, Denpasar. The Shiva Nata Raja dance still exists today and is a form of transmission or inheritance that is still running well. The question that generally arises in dance development is how to teach it. Ideally, the transition process does not reduce the foremost essence of the dance. A person's understanding of the intricacies of dance can be obscured by the assumption that dance is simple. Therefore, another way is needed so that the main parts of the dance are not lost. Every part of the movement is crucial to learn. The method used to conduct this research is a qualitative descriptive analysis method, which reveals the aesthetics and inheritance of the Shiva Nata Raja dance style. This inheritance process has been going on for approximately 34 years, so the Shiva Nata Raja dance still survives today and can be classified as a monumental dance.                                                                        
Peran Art Jakarta dalam Memajukan Seni Kontemporer Indonesia: Perspektif Sejarah Sosial Seni I Gusti Ayu Putu Pratiwi; Hendra Santosa
Segara Widya : Jurnal Penelitian Seni Vol. 13 No. 2 (2025)
Publisher : Institut Seni Indonesia Bali

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31091/sw.v13i2.3432

Abstract

This research is grounded in the shifting landscape of Indonesian contemporary art following the Reformasi era, during which art institutions began to play a crucial role in mediating values, social networks, and the structure of the cultural field. Art Jakarta, as the largest art fair in Indonesia, exemplifies how an art institution functions not only as an exhibition platform but also as an active cultural agent. This study explores the role of Art Jakarta in shaping artistic value and social structure within Indonesia’s contemporary art world. Using the social history of art approach and Pierre Bourdieu’s theory of the cultural field, the research examines how Art Jakarta operates as a symbolic, economic, and social arena where cultural actors interact, compete, and negotiate positions. The study employs a qualitative methodology, involving in-depth interviews, participatory observation, and document analysis of curatorial texts and art media. Thematic and contextual analysis is used to understand Art Jakarta’s institutional role in influencing the social dynamics of art. Findings reveal that Art Jakarta contributes to symbolic legitimacy, strengthens artists’ social capital, and shapes the narrative of the contemporary art market. While it creates opportunities for professional growth and cross-institutional collaboration, the fair also reproduces structural exclusivity through curatorial selection and gallery representation. This study concludes that Art Jakarta functions not merely as a marketplace but as a strategic cultural institution that actively influences the development, direction, and social history of contemporary Indonesian art.
Unpacking the Form and Structure of Jaya Baya Music Composition in JES Gamelan Fusion Pramana, I Putu Riangga Budi; Santosa, Hendra; Saptono, I; Yudarta, I Gede; Sutirtha, I Wayan
Gondang: Jurnal Seni dan Budaya Vol. 7 No. 2 (2023): GONDANG: JURNAL SENI DAN BUDAYA, DECEMBER 2023
Publisher : Universitas Negeri Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24114/gondang.v7i2.49581

Abstract

This paper aims to reveal the structure and form of Jaya Baya music composition by I Nyoman Windha in JES Gamelan Fusion. Jaya Baya's Music Composition in JES Gamelan Fusion is the result of a rearrangement of the same title worked on with the Sekar Jaya Gamelan Group using Angklung gamelan in 2002 by taking the idea of revealing the meaning of the Bom Bali I Tragedy. This research uses qualitative descriptive research methods, with musicological approach procedures, to analyze the form and structure of the Composition of Musik Jaya Baya in JES Gamelan Fusion. This music turnover is in the style of fusion music, by combining the values of Bali characteristics with Western music values presented by JGF (Jes Gamelan Fusion). It turns out that in her composition, Windha is still thick with Balinese karawitan practices, where various elements of music, the practice of music playing techniques, ornamentation, and even the structure of the music are still Balinese style. Two types of gamelan as the basic foundation of music fusion, namely Jegog gamelan and Semar Pagulingan Saih Pitu gamelan, have certainly given rise to sound color perspectives and instrumentation techniques as a creative force for composition creation.   Windha has also made hybrid music in a fusion style which turned out to be an alternative to combining Western and Eastern music (Nusantara).
CHARACTER EDUCATION AND MORAL VALUE IN 2D ANIMATION FILM ENTITLED "PENDETA BANGAU" Anggara, I Gede Adi Sudi; Santosa, Hendra; Udayana, A.A. Gde Bagus
Capture : Jurnal Seni Media Rekam Vol. 10 No. 2 (2019)
Publisher : Seni Media Rekam ISI Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33153/capture.v10i2.2449

Abstract

Character is a very important and fundamental matter in a child's development. Character education has the same orientation with moral education, whereas moral education is very important in directing young generation to become good people through good values approach. In the midst of current IT advances, animated films are one of the effective and interesting media in transferring the values of character education and moral messages to children. The 2D animated film entitled Pendeta Bangau (The Priestess of Stork) is an animated film which source of story comes from Balinese folklore entitled Pedanda Baka. The aim of this study is to discuss the values of character education and moral messages/values contained in the animated film entitled “Pendeta Bangau”. This study uses qualitative research methods with qualitative data analysis techniques model of Miles and Huberman. The result of this study shows that the character education values from the animated film entitled Pendeta Bangau contains the values of honesty, tolerate, friendship / communicative, love of peace, and curiosity. While the moral message/value was seen in the final/end of film, namely the Bangau (stork) died due to its immorality. Its Bangau dead is related to the principal of Prarabda Karmaphala, namely Bangau, gets the results of his behavior in the present, and is now available without being there anymore. 
ACTUALIZATION OF WOMEN IN DOMESTIC AREAS IN THE GALUH FILM Aryawaningrat, I Gusti Ayu Agung; Santosa, Hendra; Wirawan, I Komang Arba
Capture : Jurnal Seni Media Rekam Vol. 11 No. 1 (2019)
Publisher : Seni Media Rekam ISI Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33153/capture.v11i1.2651

Abstract

This research focuses on the actualization of women in the domestic area in the film Galuh. This film is an interesting study because the content in this film that contains local wisdom with the source of film ideas from marriage Pada Gelahang and also emphasizes the identity of conventional women with their domestic space. The formulation of the problem in the research is how the actualization of women in their domestic areas in the film Galuh. The purpose of this study is to study the actualization of women in their domestic territory in the film Galuh. This study uses descriptive qualitative research methods, with interpretive analysis. This research uses film’s elements such as narrative film and cinematic as well as ecofemism to present the spectrums that are seen in films that show women in quite different ways by complementing Galuh and which load more in the domestic area. The results of this study provide a specific understanding of Galuh through narrative and cinematic films that depict Galuh and her daughter as conventional and unconventional female characters with their domestic space.
The creative process of creating dance accompaniment gendhing Murdanata Dedarining Aringgit: the mascot dance of Nagasepaha Village in Buleleng Regency, Bali Kariasa, I Nyoman; Wardizal, Wardizal; Santosa, Hendra
Dewa Ruci: Jurnal Pengkajian dan Penciptaan Seni Vol. 18 No. 2 (2023)
Publisher : Pascasarjana Institut Seni Indonesia Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33153/dewaruci.v18i2.4904

Abstract

The Gendhing accompaniment for Murdanata Dedarining Aringgit is a newly composed musical piece designed to accompany the Murdanata Dedarining Aringgit dance, which serves as the mascot dance of Nagasepaha village in Buleleng Regency, Bali. Data for creating this piece were gathered through literature studies, observations, interviews, and discography (recordings). The primary question guiding this creation was: 'What is the creative process involved in composing the accompaniment for the Murdanata Dedarining Aringgit dance?' The creative process involved three stages: exploration, improvisation, and formation. The key findings of this creation include: (1) The Gendhing accompaniment for Murdanata Dedarining Aringgit is a novel composition rooted in Balinese karawitan musical concepts, (2) The structural framework of the Gendhing utilizes the Tri Angga concept, comprising Kawitan, Pengawak, and Pengecet, and (3) Both the Gendhing and the Murdanata Dedarining Aringgit dance emerged from a collective desire to establish a new musical language that fulfills the community's evolving cultural needs. This creation underscores the inseparable unity between the Gendhing accompaniment and the Murdanata Dedarining Aringgit dance, thus serving as a cultural representation of the people of Nagasepaha village in Buleleng Regency, Bali.
Transformasi Musik Balaganjur Teruna Goak Ke dalam Musik Jazz Firdaus, Ade Surya; Santosa, Hendra; Ardini, Ni Wayan
PANGGUNG Vol 29 No 3 (2019): Transformasi Bentuk dan Nilai dalam Seni Budaya Tradisi
Publisher : LP2M ISBI Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26742/panggung.v29i3.1008

Abstract

ABSTRACT           The Megoak-goakan tradition from a Panji Village is played with Balaganjur Teruna Goak music, both of which are very interesting when they are transformed into jazz because they have the same basic musical form. This article aims to provide an overview of the process of transformation of Balaganjur Teruna Goak Village in Panji Village into jazz music. The process of transformation into jazz music was carried out with the creation method of exploratory which began with a literature study on the Megoak-goakan tradition in Panji Village, Buleleng, and then conducted participant observations, interviews, and continued with experiments on various musical motifs which were considered suitable with a jazz music. The results are obtained from observing and analyzing the process using the theory of basic form of music of Pono Banoe and Prier’s. It is found that Balaganjur Teruna Goak's music had a lively expression with the phrases of antecedent (question) and consequent (answer). Furthermore, the experimental stage begins with pouring musical inspiration that is used in this work in several stages through writing notation. The formation step is done by assembling existing motifs and then formed into a unified whole composition. The creation of jazz music is based on Balaganjur music, and in its creating processes does not neglect the work of others so that it is possible that in its motifs and patterns on musical arrangements have adopted the previous works.Keyword: Teruna Goak, Balaganjur, Jazz Music, Transformation, Panji VillageABSTRAK           Tradisi Megoak-goakan dari Desa Panji dimainkan dengan musik Balaganjur Teruna Goak. Keduanya sangatlah menarik jika ditransformasikan ke dalam musik jazz karena memiliki bentuk dasar musik yang sama. Artikel ini bertujuan memberikan gambaran bagaimana proses transformasi musik Balaganjur Teruna Goak Desa Panji ke dalam musik jazz. Proses transformasi ke dalam musik jazz dilakukan dengan metode penciptaan dari penjajakan yang diawali dari studi literatur tentang tradisi Megoak-goakan di Desa Panji Buleleng, kemudian melakukan pengamatan langsung, wawancara, dan dilanjutkan dengan percobaan berbagai motif musik yang diperkirakan cocok dengan musik jazz. Hasil yang didapat dari pengamatan dan proses analisis menggunakan teori bentuk dasar musik Pono Banoe dan teori bentuk musik dari Prier. Musik Balaganjur Teruna Goak memiliki ekspresi yang bersemangat dengan frase antiseden (tanya) dan konsekuen (jawab). Selanjutnya, pada tahap percobaan dimulai dengan cara menuangkan inspirasi musik yang akan digunakan dalam garapan ini secara bertahap melalui penulisan notasi. Tahap pembentukan dilakukan dengan merangkai motif-motif yang telah ada kemudian dibentuk menjadi suatu kesatuan komposisi yang utuh. Penciptaan musik jazz yang berdasarkan musik Balaganjur ini, pada penggarapannya tidak mengabaikan hasil karya orang lain sehingga kemungkinan dari segi motif dan pola garap musikal mengadopsi yang sudah ada sebelumnya.Kata Kunci: Teruna Goak, Balaganjur, Musik Jazz, Transformasi, Desa Panji
Estetika Adegan Bondres Wayang Tantri oleh Dalang I Wayan Wija Wicaksandita, I Dewa Ketut; Sariada, I Ketut; Santosa, Hendra
PANGGUNG Vol 30 No 1 (2020): Polisemi dalam Interpretasi Tradisi Kreatif
Publisher : LP2M ISBI Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26742/panggung.v30i1.1146

Abstract

ABSTRACTBebondresan is a scene that is raised in order to entertain the audience. The scene of the bonding on theTantri puppet play Bhagawan Kundala Nangun Yadnya by Dalang Wija was brought up with a varietyof creativity that no other Dalang had ever done. This gave rise to appreciation in the form of applausefrom the audience who indicated the fulfillment of the wonderful taste of the aesthetic values that emerged.The main purpose of this research is to find out the aesthetics of the bebondresan scene. The researchmethod in the form of observation, interviews and documentation is the source of data acquisition by theauthor, which is then reduced and analyzed using instrumental aesthetic theory and aesthetic theoriesof aesthetics. The results of this study later found that the form of the bondres scene was formed visuallyin the form of three puppet Bondres namely, men holding drums, sexy women and agile old women,the structure consisted of three two-dimensional leather puppets, a drum and tambourine combinedthrough puppet play patterns, musical instruments and vocal wayang dialogues. The aesthetics of theBondres scene lies in, (1) ‘interrelations’, namely wholeness which is seen from the interrelationship,integration and harmony in the elements forming the scene; (2) ‘complexity’ that is interwoven betweenthe elements in the structure that are staged through complex playing patterns; (3) ‘prominence’ whichis the presentation of the results of the achievement of creativity by Dalang Wija which is seen from thecharacteristics of the artwork, the background of the mastermind’s abilities and his motivation.Keywords: Bondres Scene, Wayang Tantri, I Wayan WijaABSTRAKAdegan bondres merupakan sebuah adegan yang dimunculkan dengan tujuan untukmenghibur penonton. Adegan bondres pada wayang Tantri lakon Bhagawan Kundala NangunYadnya oleh Dalang Wija dimunculkan dengan beragam kreativitas yang tidak pernahdilakuakn Dalang lain. Hal ini memunculkan apresiasi berupa tepuk tangan dari penoton yangmengindikasikan terpenuhinya rasa nikmat indah atas nilai estetis yang muncul. Tujuan utamapenelitian ini ialah untuk mengetahui estetika dari adegan bebondresan. Metode penelitianberupa observasi, wawancara dan dokumentasi menjadi sumber perolehan data oleh penulisyang selanjunya direduksi dan dianlisis menggunakan teori estetika instrumental dan teoriestetika sifat estetis. Hasil penelitian ini selajutnya menemukan bahwa wujud adegan bondresini terbentuk secara visual berupa tiga wayang bondres yaitu, pria memegang kendang, wanitasexy dan wanita tua lincah, strukturnya terdiri atas tiga buah wayang kulit dua dimensi, sebuahkendang dan tamborin yang dikombinasi melalui pola bermain wayang, alat musik dan vokaldialog wayang. Estetika adegan bondres ini terletak pada, (1) ‘keterkaitan’ yaitu keutuhan yangdilihat dari keterkaitan, keterpaduan dan harmoni pada elemen-elemen pembentuk adegan;(2) ‘kerumitan’ yang terjalin di antara elemen-elemen pada struktur yang dipentaskan melaluipola bermain yang kompleks; (3) ‘penonjolan’ yaitu presentasi hasil pencapaian kreativitasoleh Dalang Wija yang dilihat dari ciri-ciri karya seni, latar belakang kemampuan dalang danmotivasinya.Kata Kunci: Adegan Bondres, Wayang Tantri, I Wayan Wija
Struktur Musik Iringan Tari Puspanjali Saptono, Saptono; Santosa, Hendra; Sutirtha, I Wayan
PANGGUNG Vol 34 No 1 (2024): Artistik dan Estetik pada Rupa, Tari, dan Musik
Publisher : LP2M ISBI Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26742/panggung.v34i1.2446

Abstract

Tulisan ini bertujuan untuk menjelaskan struktur komposisi musik iringan tari Puspanjali karya I Nyoman Windha seorang maestro karawitan Bali. Tari Puspanjali yang dipergunakan sebagai tari penyambutan ciptaan NLN Swasthi Widjaja diciptakan tahun 1989, menjadikannya sebagai sebuah karya tari yang monumental. Puspanjali berasal dari kata puspa berarti bunga dan anjali berarti sebuah penghormatan, dengan kata lain Puspanjali adalah taburan bunga sebagai sebuah penghormatan. Metode yang dipergunakan adalah deskriptif melalui penjabaran struktur dan bentuk musik iringan tari yang terdiri dari kawitan, pengawak, dan pekaad dengan persyaratan mungkus. Pengumpulan data dilakukan dengan cara observasi langsung baik melihat pertunjukannya ataupun melalui video, wawancara, dan studi kepustakaan. Penciptaan tari dan iringannya sangat spontan yang keluar dari ide, gerak tari, dan melodi yang diramu dalam komposisi yang sederhana tetapi sampai saat ini karya tersebut dapat digolongkan sebagai karya monumental karena masih bertahan dan banyak dipergunakan oleh masyarakat di Bali. Penjabaran struktur musik iringan tari dilakukan melalui notasi balok yang digabungkan dengan notasi dindong. Tarian Puspanjali sangat cocok dipelajari oleh anak usia dini karena kesederhanaan gerakannya, dan musik iringan dapat dipelajari oleh para pemula usia SD karena kesederhanaan komposisi musiknya.
NEMU–ANG, A NEW MUSICAL COMPOSITION Santosa, Hendra; Darmawan, I Komang Werdi; Hartini, Ni Putu
Lekesan: Interdisciplinary Journal of Asia Pacific Arts Vol. 7 No. 1 (2024)
Publisher : Institut Seni Indonesia Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31091/lksn.v7i1.2782

Abstract

Nemu-Ang is an innovative Karawitan musical composition. The background of the musical artwork is from the phenomenon of appreciate the melody, which currently doesn't exist in almost every musical artwork. The main reason for that is that the lay public can't enjoy the work. This phenomenon inspired Karawitan's composition with the medium of the Gamelan Singapraga. This Karawitan music composition takes the object of honey as a central object because this honey has a multitude of benefits and a sweet taste that stands out, so this focuses on aspects of how honey is produced and the taste of honey itself. Nemu-Ang's innovative form of musical composition uses rhythm, melody, and harmonization from the Singapraga Gamelan to have a sweet taste like honey and the process of making it. The method for producing this work is Panca Stithi Ngawi Sani by Prof. Dr. I Wayan Dibia, and it is very easy to understand for ordinary people who want to create art. This method includes the ngawirasa (find the inspiration), ngawacak (object exploration), ngarencana (conception of the object), ngawangun (execution of the concept), ngebah (presentation/performed the artwork). Based on the results of applying this method, Nemu-Ang's work was very effective, and the work was realized as it should have a duration of 11 minutes. In the future, this work can be enjoyed by the wider community to become an inspiration for further musical works.
Co-Authors - Saptono - Saptono Ade Surya Firdaus Ade Surya Firdaus Aditya Putra, I Ketut Anak Agung Gde Bagus Udayana Antara, I Made Bayu Arba Wirawan, I Komang Ardi Gunawan Ardi Arimbawa, Komang Lanang Adi Aryawaningrat, I Gusti Ayu Agung Darmawan, I Komang Werdi Firdaus, Ade Surya Hasbullah - Hasbullah Hasbullah I Dewa Ketut Wicaksana, I Dewa Ketut I Dewa Ketut Wicaksandita I Gede Adi Sudi Anggara I Gede Mawan I Gede Yudarta, I Gede I Gusti Ayu Putu Pratiwi I Kadek Deo Sandiawan I Ketut Aditya Putra I Ketut Sariada, I Ketut I Ketut Sudhana I Komang Arba Wirawan I Komang Diki Putra Sentana I Komang Sudirga I Komang Werdi Darmawan I Made Bayu Puser, Bhumi I Made Rai Purna Yasa I Made Rianta I Made Rianta I Made, Rianta I Nengah Sama I Nyoman Kariasa, I Nyoman I Nyoman Wiradarma Yoga I Nyoman Yudha Putra Widiantara I Putu Angga Mahendra I Putu Danika Pryatna I Saptono I Wayan Swandi Ida Ayu Gede Sasrani Widyastuti ikadekagus adityaputra Kadek Suartaya Komang Lanang Adi Arimbawa Komang Wira Adhi Mahardika Kunto Sofianto Kustiyanti, Dyah Kuswandari, Ni Kadek Diah Nanta Ni Kadek Wina Ferninaindis Ni Made Ayu Dwi Sattvitri Ni Putu Hartini Ni Wayan Ardini, Ni Wayan Nina Herlina Lubis Nova Agung Rama, Wijaya Nyoman Maruta Gautama Padmini, Tjok Istri Putra Prakasih Putu Paristha Pramana, I Putu Riangga Budi Prasad, Visvam Bhara Prayatna, I Wayan Dedy Putra Adnyana, Made R.M. Mulyadi Ratna Cora Sudharsana, Tjok Istri Saptono Saptono Saptono Saptono Saptono Saptono, Saptono Saptono, I Satyani, Ida Ayu Wayan Arya Sentana, I Komang Diki Putra Sudhana, I Ketut Sujayanthi, Ni Wayan Masyuni Sutirtha, I Wayan Tudhy Putri Apyutea Kandiraras Udayana, A.A. Gde Bagus Visvam Bhara Prasad Wardizal, Wardizal Wardizal, Wardizal