Performing Arts

EXISTENCE OF FABRIC DANCE IN THE AIA DUKU SOCIETY

EAST PAINAN MINANGKABAU, WEST SUMATRA

Abstact

BY:

INDRAYUDA

Padang State University

Abstract : This article will reveal the existence of fabrics dance from the Aia Duku village East Painan Minangkabau. Fabrics dance beginning was as a medium for the university or the Sasaran Pencak Silat to measure the extent to which the ability of his students in mastering the skill in bersilat. For a student from a Pencak Silat college (called the Sasaran Silat in Minangkabau language), fabrics dance are required to learn the game. In the colonial period in Minangkabau, the fabrics dance are used to trick invaders, so the colonists did not know that the event was a dance performance as a shield for martial arts training. In addition, the existence of fabrics dance for the Aia Duku society also usedfor the coronation ceremony the prince and for the wedding ceremony.This dance is significant as a symbol of courage for a man. The meaning of fabrics dance as might a man can be seen in the show for the party as a condition of marriage and the coronation of his goal of martial arts warriors in the Aia Duku village. Until now fabrics dance is one of the popular arts for the Aia Duku society East Painan.

Introduction

Woven Dance is a cultural inheritance and Painan Bayang Sub society that until now has been a culture handed down by people in both these areas, whichever is earlier whether in Bayang or in Painan until now there is not answer of the plan. According to Ori and Bustar Dasman son of Mr. Tepan an expert on coastal style traditional dance (2009: 23 December) he explained that according to the elders by thedecline in the ancestors of Painan and I threw the Bayang of Tigo Baleh or Solok now, can be estimated that fabrics dance originated from the Bayang area which later spread to the region Painan. Because the ancestors of the direction of travel through the hills that surround Bayang Sub.

Fabrics dance according to the history of the creation based on the narrative Murjis (2009: 19 December) a fabrics dance expert of Painan currently living in Lumpo, he said that fabrics dance come from a sasaran pencak silat (pencak slat college) in Bayang, Salido, Tarusan and Painan like at Aia Duku and surrounding areas. Therefore fabrics dance was originally a game or term Minangkabau is the clothing for the fighters of martial arts (Minangkabau pencak silat).

While the early history of the creation of fabrics dance according to the narrative, Bustar and Jamasli (2009: 20 December), they say that the dance community tardisional fabrics dance as the South Coast or northern Banda Sapuluah namely: Bayang, Tarusan, Salido, Lumpo and Painan is a medium for decide examine means to convert someone as a warrior, or to remove a protégé of a sasaran of martial arts to go wander and become teachers in sasaran, in an another sasaran which is a branch rather than the flow of the sasaran place in the learner.

Every person wants to be crowned the teachers of sasaran Minangkabau pencak silat, they are required to present fabrics dance movement paired with teacher brother or teachers assistant or with guru gadang (great teacher), this is done to see how far the level of skill he has, it means a symbol to see the strength and depth science of martial arts andtheir skills. For this reason, has become a tradition for students of martial arts college is to pass through a stage show fabrics dance.Therefore, for students who have not allowed to fabrics dance means they have not reached the level of knowledge or skill to be proud or not yet released independently from the pencak silat college (martial art college). If a student success in fabrics dance performance means they can go wander off, or open a branch of pencak silat college or to be a teacher in their pencak silat college (martial art college).

The first initially fabrics dance are not known, because in the past known Minangkabau is barandai or bapancak or mamancak .Bapancak or mamancak means also treating sight of the beauty of martial arts movements are shown to the public. In mamancak orbapancak is presented is a piece rather than a part of the beautiful movements of martial arts moves, but who displayed no jutsu martial arts, just as the flower of martial arts stance itself.Therefore, the appearance of mancak or bapancak resembles the dance and its purpose is also to fill spare time and also to satisfy the entertainment needs for human instinct, which in Minangkabau calledpamainan , which means an object which can be a toy. Toys also means something that serves to entertain themselves.

So fabrics dance used to measure the strength of someone in a martial arts college and at the same to entertain ourselves for the sasaran or the martial arts college. When before the invaders entered the Minangkabau, fabrics dance only developed in the course. Fabric dance has existed since the 8th century, according to Murjis (2009: 12 ) fabric dance the same age as the triumph of the kingdom of Srivijaya in the 7th century in Sumatra. Because martial arts (pencak silat) began developing in Minangkabau expected to start in the 6th century or early 7th century by Buddhist priests. Because the flow of Minangkabau martial arts originated from the teachings of Buddhism, while the flow of martial arts in Java comes from the teachings of Hinduism. Therefore movement Minangkabau silat is closed and Java silat is open. Since it is expected to fabric dance ( mancak ) which use a fabric began to be taught in martial arts college in Bayang areas and in the vicinity of Painan, precisely in the Aia Duku village now.

It is estimated that since colonial times occupied the realm of Minangkabau in the 16th century, fabrics dance were introduced to the public generally . This is done to divert the attention of colonists inwatching the movements of warriors or martial students, because these people martial regarded as an extremist group that is able to mobilize the people to rebel groups in addition to clergy, at that time Minangkabau martial group is also a religious group, except for those who defected or is an apostate disciple. Because learning martial arts was held in the courtyard mosque after the Isha prayer, and therefore martial people are also religious people.

To deceive the invaders, the fabrics dance deliberately displayed to colonizers when they are controlling, when actually dance Cain is a game of motion of the core of martial arts in the Aia Duku village.Fabrics Dance performed for impressed activities undertaken by the institution that silat is regarded as an entertainment and arts activities. Since then the fabric dance at the show for the general public, for the sake of social customs and cultural activities that exist in Minangkabau society, such as the coronation of the prince, and weddings party, as well as to welcome the specialy guests ag u ng a respected , whocame to visit the Aia Duku village that time . Until now the fabrics dance has become a public culture, is no longer a special culture of martial arts college. While in the Aia Duku village and generally in Painan area the fabrics dance remains displayed by students of martial arts college (sasaran pencak silat).

Meaning of Fabrics Dance

The fabrics dance is meaningful as a measure of a strongmen, because in the coronation of the prince of the past and nowday, this dance always performanced in coronation event. The fabrics dance it’s means allude for these princes had a mighty, or to demonstrate to society that the prince who will be crowned this is a man strong, agile and wise like a dance movement or dexterity two dancers who perform in the event. Although the show is the nephew of them, but it symbolized a dance performance that these dancers is a picture of the prince who will be sworn, because it also fabrics dance called pamainan or prince clothing in the Aia Duku village.

In addition, through the fabric property implied meaning that the fabric is a symbol of friendship ties among people who exist in the world of martial or between members of the community in the Aia Duku village, in addition to fabric is a means to defend themselves rather than attack the enemy, because the fabric can function as a weapon against the enemy and defend itself. Fabrics can also symbolize the life pattern of Aia Duku or coastal people who sailed with the canoe (Big Dipper) as a fisherman using a fabric screen to carry and guide the canoe or river craft in the sea. Therefore the meaning of fabric may be regarded as protective and defensive equipment. Therefore, meaningful fabric dance other than as a strength as well as a protective device and as a guide to navigate life in many ways.

The meaning of the fabrics dance displayed her in a wedding party, fabrics dance can be interpreted that as a sign of strength means aman in intercourse with his wife. This is stated in the activities of opening the curtain fabric ( the ceiling ) that is being installed at the bride's house ( anak daro ), if there are no signs or information than the bride ( anak daro ), means that the ceiling has not been allowed to open and dance performance was not allowed to be displayed, meaning that the groom may not be able to open the door of the ceiling of his wife, that's the meaning. Sometimes the day after the first night of the ceiling has been ordered to be opened by bride (anak daro), sometimes there three or even one week the ceiling opened, this event it’s mean to measure off strength of men. .That is the meaning of fabrics dance in a wedding party in Aia Duku society East Painan Minangkabau.

Performances Structure of Fabbrics Dance

1. Structure of Fabrics Dance

Structure of fabrics dance performances are always the same in where and when it is displayed, but specifically for the party marriage ( Alek ) there rather difference, namely the marriage feast of fabric that will be danced by the dancers must be paired with a small stone (gravel) at end of one fabric of each dancer, usually at the upper end of the fabric or the right. In the implementation of a small stone installation is done by the bride, when the groom house who is small stone install is the men, while the bride's house to installation is the bride. This installation of the gravel with the permission ninik mamak (chairman of custom), and this is done before the dance performance implemented.

In general the structure of fabrics dance the start by song that was sung by a musician and interlocking by beating drums adok orkatindiak . Then at a later stage a pair of dancers entered the performance arena, the arena is dependent with the situation and state of the venue, be in the room (house / building / or customs hall) and may also be implemented in an open space like an arena.

The next stage dancers to present homage to the audience viewers around the venue in four directions, or two directions only. But certainly greetings pasambahan (tribute) shall be addressed to the elder person, or a glorified as pangulu (prince) or tuo Silek (great teacher)or niniak mamak , if carried in the coronation of the prince should greet the prince and the prince of candidates other whereas if implemented in a marriage party greeted the niniak mamak sipangka(the host) and the bride who became king for a day.

The next phase fabrics dance performance starts with the core range of motion, amounting to as much as twenty-one movement, which is divided into seven varieties. After the core motion is played by the dancers dance was over and closed with a motion greetings.But fabrics dance can be displayed to repeat and repeat, meaning after the seventh or range of motion of the twenty-one, dance can no longer be continued, repeated the motion again if starting from the fifteenth till the end or the first range of motion, and from motion to ten or motion into four to end, this thing was hanging a deal the two dancers.

But if fabrics dance displayed by a different partner from martial arts college (sasaran pencak silat) then different motion of opening and closing greetings, as well as on different core motion is the technique of step and the position of the horses and how to open and play the fabric as the properties of dance. However, in the form of motion patterns aregenerally not subject to change, That is displayed of fabrics dance come from Painan and Salido or Lumpo, but apart from that area there is a difference a little bit of range of motion that is played with a fabrics dance in the Duku village East Painan. In the Painan area difference lies only in the playing style of fabric and position the horses and how to move that in accordance with the style of each college, including also the form of motion Sambah or pasambahan .

2. Motion of Fabric Dance

(1) Motion Opening ( gerak pembuka), (2) forward Pasambahan (pasambahan depan) , (3) Side Pasambahan (pasambahan samping), (4) back Pasambahan (pasambahan belakang) , (5) Motion Salam (gerak salam), (6) Ambiak Steps (langkah ambiak) , (7)Step One (langkah satu) , (8) to dodge (Gelek) , (9) Pull Back Steps (langkah tarik belakang) , (10) Step Tigo (langkah tigo) , (11) Step Forward two (langkah depan dua), (12) Pisawek Gantuang , (13) Step Gantuang (langkah gantuang), (14) Step gathering (langkah miring), (15) to dodge second (Gelek kaduo) , (16) to shake off fabric (Kipeh Kain) , (17) Motion forgiveness (gerak memohon ampun) , (18) give to Bait (maagiah umpan) , (19) Bait (umpan) , (20) Get to Right Bait (manjapuik umpan kanan), (21) Get to left bait (manjapuik umpan kiri).

Fabrics dance only danced by male fighters, and fabrics dance is not intended for women, because of its function to show the courageof men as well as a test of a warrior male ( pandeka ). The fabrics dance performance to displayed by two dancers, and their use a long fabric properties, patterns and motifs which the fabric is not defined but the length of the fabric is batik fabric ( Java fabric )

Exsistence of Fabrics Dance in Aia Duku Society

The fabrics dance as a traditional dance of the Aia Duku society and as well as this dance a cultural identity of Aia Duku society, since the eighth century to the present. As a traditional dance held by the Aia Duku society, fabrics dance used and enabled by all the people who live, life settled in the Aia Duku village .

Looking to fabric dance as a traditional dance in the Aia Duku society, the present whereabouts are still recognized and cultivated by the people at Aia Duku, although enthusiasts or people who wish to encourage as well as actors who would like a dancer, or musician trained interpreters of fabrics dance has greatly reduced in the Aia Duku village. But fabric dance activity still visible in the social and cultural life of Aia Duku society. It is seen rather than how Aia Duku society awards today to fabrics dance, because until now the fabrics dance are still popular and used by Aia Duku people as complementary media and entertainment media events Pangulu Batagak and ceremony Marriage Feast . Meanwhile, in the event of disposal fighters become teachers of sasaran silat ( pencak silat college) are still used in the Pencak silat college.

This means that the existence of fabrics dance as a cultural heritage and cultural identity in Aia Duku society still continues and recognized that the present. Although the frequency performances and activities in cultural events and customs have started to decrease rather than the past, but still boasts a unique community of fabrics dance as their cultural heritage. Despite efforts to maintain by keeping activity, often they are rather innocent hands, meaning that conservation problems they give it to his successor now. For example, the beneficiary is the Tuotari (great teacher of dance) Munjir with their martial arts college, then the problem of conservation and development activities delivered only to the Munjir with the college them. Party people know only the net just dances is ready for display.

This phenomenon is an issue in fabrics dance activities in the village of Aia Duku, meaning that people do not marginalize Fabrics dance in their social life, but they less interested to learn and go take care of the growth of fabric dance, so that quantitatively the number of activists or persons people who will play the fabrics dance will not be extinct and out swallowed by the earth, by itself the presence of fabrics dance will be difficult to survive. This happened in the Aia Duku village, namely an issue and dilemma. Because the people just want the fans the only without a willing sacrifice to inherit and preserve it .

According Kontjaraningrat (in Jasmiati, 2007: 34), that an art which is one element of culture will remain always recognized its existence when he always used and is enabled by the society in which they carry out cultural events. On the other hand an art will removed or in the Pull of its existence, if he never again used by the public, in a cultural activity that is still prevailing in the community.

While Anya Paterson (in Yosika, 2008: 21), explains that the traditional dance will always be recognized by a society, if the dance can be bind cultural events undertaken by the community. This means that the existence of highly related dance than cultural event, if she could take a larger role against the prevailing socio-cultural activities in the community. In addition, the traditional community must also maintain these cultural activities, as a continuing traditional dance activity in question. Therefore, the existence depends dance with cultural activities and community willingness to use them as tools that have a role in these events.

Linking both these opinions with the issue or fact that occur in Aia Duku society, it can be concluded that the presence of fabrics dance in the Aia Duku village is still by people. Because the dance are still able to influence society and still able to bind several cultural activities undertaken by people of Aia Duku, such as Coronation penghulu (batagak pangulu ) and a wedding party, that makes fabrics dance as one might symbolize male . Therefore, the presence of fabrics dance are still recognized and respected by Aia Duku society to date.

The fact that other people of Aia Duku are quite proud to put fabrics dance as their cultural identity. For natives rarely of Aia Duku who do not know and understand the fabrics dance performance, although they may not be able to danced, but if you talk about fabrics dance rarely those unable to explain (Bustar, 2009: 21 December).

Besides fabric dance also to play a role to indicate the status of a marriage party ( Alek ), meaning that the fabric dance performance in the marriage party held by a family, means that the community considers party ( Alek ) is Alek manangah ( party to the category of medium) or Alek gadang (big party) . Because in a wedding party that uses fabrics dance, the host must to invite a prince or some ninik mamak (great uncle in the family) in the village, as well as some old people who are respected in the village. In addition, to bring martial college or set of fabrics dance also need to fund a rather sizable, because the number of instigators of fabrics dance today are increasingly rare and very limited. Therefore, what if a marriage party featuring fabrics dancein the event, which indirectly host means they are privileged or aristocratic families, or those that are economically, and also has extensive relationships in the community.

By the way, the existence of fabrics dance indirectly is stillmaintained by the influential circles in society that fanatical about prestige clan, ancestry and wealth, rank or nobility. Because of the existence of fabrics dance in their life also affect the social status they have, because it fabrics dance become normative and social measures in the social and cultural life of Aia Duku society today or since the colonial settled in Minangkabau . The reality of the past fabrics dance are very familiar with aristocratic life in the Aia Duku village, besides the fabrics dance also as a sign of fighter of martial arts. Fabrics dance as well as a game of the nobility, and also belongs to the public of Aia Duku , which means that fabric dance can be either exclusive and populist .

Conclusion

Fabrics dance is a traditional dance of the Aia Duku village community, who since the eighth century and the golden age of Sriwijaya has grown in the Aia Duku village particular and East Painan general.Fabrics dance as well as traditional dance is the cultural identity and cultural heritage in a sustainable Aia Duku society, although in practice there is no decrease in interest and motivation than Aia Duku society to lerarn today's.

As a traditional dance , fabrics dance so it can not be separated from the life of Aia Duku village community, so they are used by people in various socio-cultural activities such as used in the event batagak gala (the coronation of the prince), wedding and coronation of warrior or fighter to become a teacher of martial arts college. The history of fabrics dance originally started from the martial arts college (sasaran pencak silat), namely as a test of the strength of a fighter, then the colonial period used for the general, who originally intended to deceive the nation's colonial with a view to cover up the process of martial arts training, so that appears to be merely a training or performing arts course. Since then fabrics dance used in Batagak Gala party (coronation of prince) and the marriage feast, since then fabrics dance should be brought out of the sasaran pencak silat (martial art college).

The existence of fabrics dance in contemporary Aia Duku society, still recognized as a cultural heritage and their cultural identity, but when asked to inherit them altogether less interested to learn. On the one hand they do not to get rid of the existence of fabrics dance in his life, but on the one hand they also do not want to learn. And to inherit the fabrics dance to care delivered only to the tuo tari(great teacher of dance). As a result of inheritance of fabrics dance become stilted and somewhat disconnected between older and younger generations in the Aia Duku community.

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