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• Tabuh Kebyar Perak  + (Tabuh Kebyar Perak is one of the extraordi … Tabuh Kebyar Perak is one of the extraordinary musical compositions by Balinese gamelan maestro I Wayan Gandera (late) from Peliatan Village, Ubud. This percussion symbolizes a silver flash of light that echoes in the universe. The dynamic melodies and chorus of music make this piece of music timeless and still one of the most interesting musical compositions to learn and perform.musical compositions to learn and perform.)
• Tabuh Bebarongan Kepahingan  + (Tabuh Kepahingan is a musical composition … Tabuh Kepahingan is a musical composition made by Ida Bagus Anom Mandhara Giri (often called Gus Anom) who comes from Kendran Village, Tegallalang. Gus Anom is a graduate of the Institut Hindu Dharma Negeri Denpasar who is very active in artistic activities as a musician and composer. Kepahingan is a combination of the meanings of the words kepah and ingan. Kepahingan means doing something together or also known as gotong royong (mutual cooperation). In Bali, gotong royong has been cultivated in such a way since a long time ago and has become an irreplaceable foundation of life.</br></br>This bebarogan music work was created in 2014 based on the desire to unite and work together between Daha Truna Kendran and Kepitu to become one unit in the Sekaa Truna Desa Adat Kendran. Musically, this bebarongan work has a simple rhythmic pattern, depicting the sincerity and simplicity of the desire of young people to unite so that the foundation of life of kepahingan or gotong royong (mutual cooperation) can be maintained. The main purpose of cultivating this music is "ngayah" or a sincere offering without ulterior motives. The simple strains of musical melodies that are easy to hear and understand also illustrate how beautiful the sense of unity is in the implementation of the concept of kepahingan.</br></br>In 2020, tabuh Kepahingan bebarongan was staged again as a reminder to Sekaa Gong Gurnita Sari of their enthusiasm and desire to unite in one organization, Daha Truna Kendran and Kepitu.ganization, Daha Truna Kendran and Kepitu.)
• Tabuh Lemayung  + (Tabuh Lemayung was created by I Dewa Putu … Tabuh Lemayung was created by I Dewa Putu Berata, a traditional music composer whose abilities are well known globally. Currently he is the chairman of Sanggar Seni Cudamani, a non-profit arts foundation located in Banjar Pengosekan, Mas Village, Ubud which has a mission to preserve, preserve and reconstruct ancient music and dances that are almost forgotten and create many new works of art which are innovative both in the field of Balinese music and dance. Tabuh Lemayung is one of Dewa Berata's works that has received tremendous appreciation from both Balinese and foreign musicians.</br></br>Lemayung was created by Dewa Berata during the 2004 General Election period. The inspiration for this work stemmed from political parties in the general election attempting to attract people's sympathy. A campaign full of promises and interests confused people, giving birth to the term "Lemayung" which has the meaning of 'uncertain feelings'. Lemayung then poured into the language of music with the parable of "little people" expressed in the weak rhythm and the ruler in a strong rhythm. All forms of differences and promises are transformed into melodies and dynamics of music that are beautiful and pleasant to hear as if to seduce and win the sympathy of the little people. But those who are observant and understanding will not be easily swayed by promises. Lemayung's musical compositions also narrate the spirit of honesty and foresight in choosing the best through out-of-the-box melodies and musical concepts.-of-the-box melodies and musical concepts.)
• Tari Porosan  + (Tari Porosan (2019) is inspired by Tri Sak … Tari Porosan (2019) is inspired by Tri Sakti, the power of three in Balinese Hindu philosophy. Porosan is one of the elements in canang sari, a daily offering made by Balinese Hindus to praise the Sang Hayang Widhi Wasa (God Almighty). Porosan is symbolic of the three major Balinese Hindu Gods: Siwa, the destroyer; Wisnu, the preserver; and Brahma, the creator.u, the preserver; and Brahma, the creator.)
• Tari Tani  + (Tari Tani Bali (Farming Dance) is created … Tari Tani Bali (Farming Dance) is created by I Wayan Beratha in 1957. This dance emerges along with the Tari Tenun (Weaving Dance) and Tari Nelayan (Fishing Dance) in the era of 1950s. Tani dance showing the everyday life of Balinese, particularly the work or activities of farmer in Bali.</br></br>Tani dance usually performed in groups by male and female dancers. The movements in this dance depict the activities of farmers from preparing the land, plant the seeds, up to take care of their plants. This dance is indeed present a beautiful and elegant movements.</br></br>During the era of the 1960s, the three dances (tani / farming, weaving, and fishing) emerged due to the influence of socialism and become a standard at that time. Then in 1965, the political situation is unstable and the third this dance immediately lost favor.</br></br>After all, these three dances remain a distinct marker of a crucial time in Indonesia's modern history and today are performed simply for their aesthetic purposes.</br></br>Costumes and makeup plays an important role in the performing arts. The harmony and beauty of color will further enhance the look of the dance during performances.</br>Male. In Tani (farming dance), male dancers using costumes such as: headdress (udeng), badong, tutup dada, sabuk stagen, gelang kana, ampok-ampok and kamen (sarong) with prada motif.</br></br>Female. While the female dancers use "Lelunakan" or head-cloth at the top. Lelunakan is the development of "tengkuluk", in the form of shawl by decorative motifs.On the top, lelunakan shawl wraps the hair, is formed in such a way, adorned with gonjer (golden flowers), sandat flowers and red flowers.</br></br>On the bottom, female dancers use tapih, kamen (sarong), and sabuk stagen bandaged from the waist to the chest. On the outside is wrapped by colored scarf with decorative motifs of prada.red scarf with decorative motifs of prada.)
• Kebyar Duduk  + (The Kebyar Duduk dance, created by dance m … The Kebyar Duduk dance, created by dance maestro I Ketut Mario in 1925, is one of the most technically challenging dances of the Balinese repertoire, the movements are inspired by nature and connect the dancer to the Earth. Imbued with elements of great refinement, precision and strength, the dance is a reflection of our own human path seeking a balance between masculine/feminine; strength/softness; bravery/caution. The ability of the solo dancer to match and augment the powerful music of the full gamelan is one of the most demanding and impressive aspects of this dance.ding and impressive aspects of this dance.)
• Tari Puspa Wresti  + (The Puspawresti dance was created by chore … The Puspawresti dance was created by choreographer I Wayan Dibia and the music by I Nyoman Windha, both Balinese artists who have created many amazing dances and musical compositions. Puspawresti dance is a dance that is inspired by the pependetan dance in temples in the Bali Region.</br></br>Puspawresti dance which comes from the words Puspa which means flower and wresti which means rain, was created following the movements of the Pendet, Gabor, Rejang and Baris Gede dances. Usually danced by 4 female dancers and 4 male dancers. The female dancers carry bowls filled with colorful flowers, which are escorted by male dancers carrying spears. escorted by male dancers carrying spears.)
• Tari Oleg Tamulilingan Ngisep Sari  + (The Tamulilingan Ngisep Sari is a duet da … The Tamulilingan Ngisep Sari is a duet dance created by I Ketut Mario in 1952 in Peliatan Village. He is a Balinese dance maestro who is famous for his extraordinary dance work. Mario invited I Wayan Sukra, a percussionist from Marga Village, Tabanan to compose his musical accompaniment. In addition, three percussion experts from Gong Peliatan were also involved in working on the music, namely Gusti Kompyang, A.A Gde Mandera, and I Wayan Lebah.</br></br>The interdependence of life inspires this dance where the beauty of the flower attracts the bee to collect nectar and in return pollinate the flowers. The relationship is completely symbiotic each nurturing the other in a gentle cycle filled with love and care. This rarely performed version has its home in the Peliatan region of Bali. Taught to Sanggar Çudamani in 2015 by the original dancer of the piece late Ni Gusti Ayu Raka Rasmi who, in her 70s, is still a stunning performer and dedicated teacher. stunning performer and dedicated teacher.)
• Rangrang  + (The composition of Rangrang was created b … The composition of Rangrang was created by composer I Dewa Putu Rai from Banjar Pengosekan, Mas, Ubud. The word rangrang refers to that which is intertwined or knit together, just as we are interwoven with one another and the universe around us. </br></br>Balinese gamelan often starts with a section called a peng-rangrang, a flowing abstraction of the core melody, 'benang merah' or ‘red thread’ that -weaves through the fabric of the composition. The piece is inspired by and a tribute to master composers of our ancestors, such as the late Wayan Lotring (master of dance, musician and composer of Gamelan Bali), and the belief that each sound, each note has a sacred resonance, each pattern an intrinsic beauty. Beauty and inspiration is brought together in a way that is rooted in those heirlooms of artistry that we have inherited and is joyfully relevant to the young generations of today.elevant to the young generations of today.)
• Cerita Perjalanan Luh Ayu Manik Mas Pahlawan Putri Bali  + (The forest has been laid bare. The trees h … The forest has been laid bare. The trees have been cut down and the wood taken away. Luh Ayu Manik and her friends are deeply saddened to see the forest destroyed. There is a police post in the middle of the forest but, despite this, the thieves are still able to steal wood. Luh Ayu Manik and her friends have come up with a plan to catch the thieves. But unfortunately, their plan has been foiled. And now the thieves are chasing them with a chainsaw. What will happen to Luh Ayu Manik and her friends?l happen to Luh Ayu Manik and her friends?)
• Legong Keraton Lasem  + (The name Legong comes from the Balinese la … The name Legong comes from the Balinese language, Leg (flexible movement) and gong (gamelan) which blend into Legong which means flexible movements accompanied by gamelan.</br></br>The Legong Keraton dance emerged around the early 19th century AD. This dance emerged from the idea of a King Sukawati named I Dewa Agung Made Karna.</br></br>Initially this dance is sacred. This dance is only performed in temples to accompany Hindu religious ceremonies. In 1928, the King allowed this dance to be performed outside the palace for the people to enjoy.</br></br>In 1931 this dance began to be displayed widely to support tourism. Many hotels in Bali stage this dance to entertain tourists.</br></br>One of the palaces that owns and maintains the Legong Keraton dance is Puri Agung Peliatan. This palace used to often perform the Legong Keraton dance on certain occasions, such as Hindu religious ceremonies.</br></br>A Legong Keraton performance always carries historical stories. One of the most popular stories is Lasem, which tells the love story of Prabu Lasem to Princess Rankesari.</br></br>The dancer who appeared first was the Condong (emban) who wore a dominant red costume. Then followed by two Legong dancers who wore green costumes.</br></br>In the story of Prabu Lasem, which is based on the Panji/Malat story, the two Legongs play Prabu Lasem and Princess Langkesari, respectively.</br></br>The Legong Keraton Dance was designated as an intangible world cultural heritage by The United Nations Educational, Scientific and Cultural Organization (UNESCO) in 2015. The Legong Keraton Dance is one of nine Balinese dances that received similar awards in addition to the Barong Ket Dance, Rejang Dance, Dance Joged Bumbung, Wayang Wong Dance Drama, Gambuh Dance Drama, Sidha Karya Mask, Ceremonial Bari Dance and Sang Hyang Dedari Danceial Bari Dance and Sang Hyang Dedari Dance)
• NGOLAH LELUU KADADOSANG PIRANTI SANE MABUAT ANGGEN NGARDI JAGAT INDONESIA BERSIH SAKING SAMPAH  + (The video and this work were made in SMP D … The video and this work were made in SMP Dwijendra Denpasar on September 20, 2021, involved 3 people, namely Satya, Kirana, and Ayu. From the video and the work that we made, we recycled organic and inorganic waste and also revived the Balinese economy by making handicrafts from waste that had a sale value. As we know Bali being a tourism island, the lack of community initiatives to reduce and recycle the use of organic and inorganic waste, can lead to the accumulation of waste. By recycling organic and inorganic waste into handicrafts that are more useful and have a selling value, it will simultaneously preserve nature, especially Bali.aneously preserve nature, especially Bali.)
• Janger Dance  + (This is a very popular dance in the villag … This is a very popular dance in the villages whose origins go back to the 1930’s. Also called the Love dance, it is performed by 10 young (unmarried) couples, and involves singing and dancing to the Gamelon and flirtatious movements. Janger means infatuation, so the young ladies and men flirt with each other during the dance creating a happy, fun and sometimes humorous connection.</br></br>The performers had practised this dance in Pesalakan village , a traditional village about 15 minutes from Ubud centre, for many months before, as many had never danced before.</br></br>So this was a revival of the culture through dance which is so important to witness with the many modern influencers impacting culture on the island of the gods.</br></br>One of the main aims of the Togetherness Project is to preserve and revive the culture among the younger generation, and this dance is a wonderful example of togetherness, as it brought the youth together to practise and express their culture.her to practise and express their culture.)
• Sumanasa Jayantaka  + (This piece tells about death, which is always next to us. It's the final gate, but it is also a door to a new life.)
• Musik Puisi Suryak Siu  + (This poetry music is titled Suryak Siu whi … This poetry music is titled Suryak Siu which is performed by group of young people from the Sastra Lentera Community.</br>Lead by Ida Bagus Pawanasuta, this community succeeded in performing a very beautiful musical poetry.</br>Singed by Sinta and Dayu Tri and musical instruments played by Ryan and Tjok Mas, their performances greatly entertained everyone in the midst of the Covid-19 pandemic.one in the midst of the Covid-19 pandemic.)
• Truna Jaya  + (Trunajaya Dance is one of Bali's new dance … Trunajaya Dance is one of Bali's new dance creations, precisely from Buleleng Regency, North Bali. This dance art was originally created in 1915 by Pan Wandres in the form of Kebyar Legong, then refined by I Gede Manik.</br>Trunajaya dance or also Terunajaya describes the movements of young people who are growing up, very emotional where their behavior is always trying to attract women's hearts.</br></br>Although referred to as a depiction of a youth, this dance is categorized as a hard male dance which is generally danced by female dancers.</br>Trunajaya dance is an entertainment dance whose performance can be anywhere. Including in the temple yard, field, closed or open stage, or in places other than that.</br>Initially, this dance was a solo dance which also called “babancihan dance” because it presented characters between men and women. But along with its development, Trunajaya Dance is also performed by more than one dancer.</br>In terms of duration, this dance is very flexible, it can be short or long. The shortest dance duration generally ranges from 11 minutes from start to finish.</br></br>Historically, Trunajaya Dance is inseparable from the Kakebyaran Dance which is closely related to kebyar. It is called like that, because it is not only accompanied by Gamelan Gong Kebyar, but the movements are also very dynamic and breathe kebyar.</br></br>The Trunajaya dancers use subtle male make-up. Using yellow, red and blue eyeshadow stage makeup and using slightly high eyebrows from princess dance makeup. Another characteristic of the bebancihan dance is also seen in terms of costumes, dancers wear kamen or kancut in purple prada with diamond motifs. Worn like the use of bebancihan cloth in general, there is a remnant of kamen on the left which will later be used as a kancut, besides that the dancers also wear the typical udeng, garuda mungkur (on the back), one gold flower, ear flowers (red flowers and white flowers) as well as rumbing (earing)white flowers) as well as rumbing (earing))
• Tabuh Telu Udahani  + (Udahani's percussion is a musical composit … Udahani's percussion is a musical composition by I Dewa Putu Berata which was specially created for female musicians from Sanggar Seni Çudamani in the performance of the Bali Arts Festival in 2015 as the Gianyar Regency Ambassador.</br></br>Udahani has the meaning of the ocean, this musical composition is inspired by the calm nature of the ocean but at times it can show terrible turmoil but still has its own beauty.ible turmoil but still has its own beauty.)
• Tabuh Wak Jayati  + (Wak Jayati was created by composer I Dewa … Wak Jayati was created by composer I Dewa Putu Rai from Pengosekan Village, Ubud. Wak Jayati comes from the ancient Javanese language Wak which means voice or sound and Jayati means women's victory. This percussion is inspired by the strength, determination and beauty of women. This musical composition aims to describe the deeper meaning of women, as creators, leaders, and protectors.men, as creators, leaders, and protectors.)
• Koreografi Pose (COVID19 Dalam Teologi Hindu)  + (Wanting to show another way to enjoy dance … Wanting to show another way to enjoy dance, this piece was created specifically in the Art of Photography. Featuring choreographed poses that tell the story of COVID19 in Hindu theology.</br>Pose choreography is a photo illustration or visual depiction of a piece of writing using a photographic technique that emphasizes the relationship between the object of the photo and the text.</br></br>In Hindu theology, there is no hatred of Hyang Widhi. No curses. There is a cycle. The cycle of seasons, the cycle of flowering to fruiting, the cycle that makes life and the universe move. Hyang Widhi regulates all cycles and cosmic order through the intelligence behind the motion of this universe, called rta. Rta is the "highest consciousness" that regulates the heartbeat of the universe, the breath of humans, animals, photosynthesis of plants, until the emergence of viruses and all kinds of germs that are present as part of the completeness of the universe.</br></br>This work was first conceived by an academic dance artist named Ni Km. Ayu Anantha Putri S.SN., M.Sn who deliberately creates dance works that are enjoyed through photo collages telling stories. One person who has succeeded in realizing this work in the form of a photographic work is an academic photographer named Adhitya Pratama S.Tr.Sn, the sharp and at first glance like paintings are made to give a more artistic impression and prioritize color sharpness. This work does not only contain moving photo collages but is also accompanied by musical accompaniment which was created directly by an academic musician named Komang Srayamurtikanti S.Sn. Hopefully this work will get positive appreciation from performing arts lovers and be able to provide a new spectacle that is entertaining and inspiring.</br></br>This work was performed by 18 women with professional dancer backgrounds. This work was made directly 1 day during the shooting process only. There is no cost for costumes, only using typical Indonesian batik cloth, batik shawls and black scarves that each dancer already has. The shooting location is at Puri Painting Ubud, Gianyar, Bali. There is no training process, considering that Covid19 has severely restricted community activities. This work was initiated 1 month before the shooting process. The dancers who have supported this work have undergone a self-quarantine process from the end of March to June 2020, so the health of the dancers is of utmost priority.alth of the dancers is of utmost priority.)
• Wayang Sapuh Leger  + (Wayang Sapuh Leger is a ritual with a shad … Wayang Sapuh Leger is a ritual with a shadow puppet show that aims to cleanse or purify a person.</br></br>In Bali until now it is believed that children born in the wuku Wayang must perform a cleansing ceremony called Sapuh Leger. This is intended to avoid being chased by Kala and not being afflicted with disaster.</br></br>It is said that two sons of Bhatara Shiva or Bhatara Guru have the same otonan, which is both born at Wuku Wayang. They are both named Bhatara Kala and Sang Hyang Rare Kumara. Long before Rare Kumara was born, Lord Shiva had given permission to Bhatara Kala to catch or prey on creatures who have the same otonan as him.</br></br>Because his own brother had the same otonan, Bhatara Kala asked Lord Shiva for permission to eat Rare Kumara. However, Kala was asked to wait for his brother to grow up. Because Shiva was afraid of his son being eaten, Rare Kumara was cursed so that he never grew up.</br></br>After feeling that his brother has grown up, Kala meets Rare Kumara and intends to eat him. However, on the orders of Lord Shiva, Rare Kumara was asked to run towards the Kertanegara Kingdom.</br></br>Knowing his brother ran away, Kala chased after him. He smelled Rare Kumara's footprints and followed him and saw his little brother running. After hiding in several places, namely thick bamboo reeds, behind firewood, and a fireplace, Rare Kumara arrived at Kertanegara.</br></br>Kertanegara was attacked by Bhatara Kala, and Rare Kumara ran until late at night when he arrived at the puppet show. The puppeteer Rare Kumara was asked to hide in the gamelan gender resonator.</br></br>So hungry, Kala came to the puppet show and ate the offerings. Seeing this, the puppeteer reprimanded Kala to return the offerings he had eaten. Being cornered, Kala is in debt to the puppeteer and to the puppeteer, he casts a magical spell. The spell enables the dalang to free all living beings from defilements.</br></br>The dalang then offered offerings as a substitute for the child born to Tumpek Wayang, so that Rare Kumara was safe. Rare Kumara was brought back to heaven by Lord Shiva.</br></br>That is the brief story behind the implementation of Sapuh Leger on children born as Wuku Wayang. This story is taken from the Lontar Kidung Sapuh Leger. taken from the Lontar Kidung Sapuh Leger.)
• Wayang Wong  + (Wayang Wong is one of the classical Baline … Wayang Wong is one of the classical Balinese theatre dances where all the dancers wear masks. Wayang Wong at Taman Pule Temple, Mas-Ubud village, takes on the Ramayana play with the main character Rama and an army of monkeys preparing to recapture his wife Dewi Sita.</br></br>Pura Taman Pule is a Temple in the village of Mas, Ubud in Bali. This mask dance is unique and is only performed here in this Temple. It is not performed outside of its grounds. A set of masks of the characters from the Ramayana and Mahabharata epics are kept in the Temple.No one can say for certain where these masks originated. There are no certain records of the mask carver or how they came to be in the safekeeping of the Temple. That information perhaps has been lost as a result of conflict or war in history. ..</br></br>The Sacred Wayang Wong of Pura Taman Pule is closely related to ceremonial rituals at the Temple. It is also considered ‘Pemuput Karya’. The dance indicates that the ceremony undertaken at the Temple is complete. Another such Dance is the Tari Topeng Sidakarya.r such Dance is the Tari Topeng Sidakarya.)
• Cerita Perjalanan Luh Ayu Manik Mas Pahlawan Putri Bali  + (When walking home after watching ogoh-ogoh … When walking home after watching ogoh-ogoh, Luh Ayu Manik and Putu Nita were surprised to see the young people falling up and running around, and screaming in fear accompanied by asking for help. "Tulung-tulung ..." shouted Wayan. There are people who can walk. the body is tall and made of all kinds of plastic and cork. Instantly Luh Ayu Manik remembered I Wayan's behavior with and I Made who liked to throw away the trash when making ogoh-ogoh into the river this morning.ing ogoh-ogoh into the river this morning.)
• Wiranjaya  + (Wiranjaya dance was created by I Putu Sumi … Wiranjaya dance was created by I Putu Sumiasa, an artist from West Bali in 1957. Wiranjaya dance is an androgynous/bebancihan dance created as a competitor to Truna Jaya dance. Before 1965 this dance was called Kebyar Buleleng Dauh Njung, the beginning of this dance was created because the artist Pan Wandres had already created Kebyar Buleleng Dangin Njung, namely Terunajaya. These two works are a form of competition by two great Buleleng artists.</br></br>But after 1965, this dance was developed again by Putu Sumiasa and renamed Wiranjaya. The Wiranjaya dance tells the story of two sons of Pandu, Nakula and Sahadewa from the epic Mahabharata who are learning archery at the Pasraman led by Bhagawan Tamba Petra.</br></br>The development of Wiranjaya dance is very rapid because this dance is very energetic with beautiful dynamic movements that make dancers or art lovers really appreciate Wiranjaya dance. lovers really appreciate Wiranjaya dance.)
• Átmanà Shanti (Music Performance)  + (Átmanà Shanti is a dance music composition … Átmanà Shanti is a dance music composition, composed by I Wayan Arya Bisma from Pujung Kelod, Sebatu, Gianyar who is currently studying at the Indonesian Art Institute in Denpasar. "Átmanà" means by mind and "Shanti" means peace. In the context of welcoming dance music, "Átmanà Shanti" is defined as "greeted by a peaceful mind". The main idea of this work is the nature of the human mind that are changes over time. This idea then transformed into the processing of changing song patets (gending kecag kecog), as well as the song duration for each part that was uncertain.</br>This musical composition uses the Tri Angga structure, namely: Kawitan, Pengawak and Pengecet, but in each section it is divided into several more sub-sections. In each section there is a gending penyalit or transition, which is a road or bridge to achieve the goal.</br></br>Music Composition Structure :</br>1. Kawitan (beginning) </br>a. The composition started with pengalian section which is begins with the riyong instrument playing and continues with all the instruments. By playing several types of patets, such as: Pengeter Agung, Sunaren and Selendro Agung.</br>b. In the pepeson section there are two parts, namely: part A and part B, and the composition is A-A-penyalit-B-B. In part A uses the patet Selendro Agung , and in this section there are terompong instruments patterns such as ngembat and nyilih asih, but it played on the riyong instrument. After that continue to the shorter penyalit section, using the patet Sunaren, Tembung and Pengeter Agung.</br>2. Penyalit section is the connecting part between the kawitan and the pengawak section. In this penyalit section using the kebyar pattern with patet Pengeter Agung and at the end there is a modulation to the patet Selendro Alit.</br>3. Pengawak section is a simplification of the Legod Bawa form taken from gending pelegongan. In this section highlighted the flute instrument and also uses patet Selendro Alit and at the end there is a modulation to the Sunaren patet.</br>4. Penyalit, in this penyalit part it is the bridge between the pengawak part and the pengecet. This section uses the form of pengetog compositions, which are developed with an arbitrary count. This section uses patet Sunaren and patet Pengeter Agung.</br>5. Pengecet section is divided into 3 parts, namely: part A, B and pekaad section. Composed with the pattern A-penyalit-B-penyalit-A-peyalit-B-penyalit-pekaad (ending). Part A adopts the nyong-nyong instrument pattern from the Barungan Gamelan Selonding, with a simple melody and uses patet Pengeter Agung, then continues with the penyalit to get to part B which still uses patet Pengeter Agung. This part highlighted the dynamics of the gangsa and kantilan instruments. The riyong, penyacah and calung instruments adorn it with the same gending pattern. Part B uses patet Sunaren, then followed by penyalit that are using patet Sunaren and Tembung. And the ending or pekaad part uses the kebyar pattern with Patet Pengeter Agung and Selendro Alit. And then in the very last part of the composition, there is a Leluangan drums pattern.</br></br>The musical composition of this welcoming dance is played in the Gamelan Semarandana. Gamelan Semarandana is a combination of Gamelan Gong Kebyar and Gamelan Semar Pagulingan, which was created by I Wayan Beratha in 1987. The use of Semarandana gamelan is because it has a wider range of tones and octaves, making it possible to be more creative and flexible in composing the song. The creation of this dance music composition "Átmanà Shanti" was supported by Sanggar Seni Çudamani and the Sekaa Suling Semeton Nika Manu.ni and the Sekaa Suling Semeton Nika Manu.)
• Tari Kreasi Laku  + (“Laku”: the active behaviors of a person; … “Laku”: the active behaviors of a person; direction indicative of demand. It also describes the aura of availability. This is a new piece composed as a welcome dance embodying the idea of behavioral changes. The movements simultaneously follow and depart from the musical sensibilities, but unlike traditional “penyambutan” dances which tend to be in compact motion, within Lelaku, dynamic and asymmetrical movements become normal. As the popularity of travel becomes normalized, how do the behaviors of humans change? How do we welcome people that seem to be intruding our space? Does humanity change in in tandem with what resources are available? The answer lies within the juxtaposition of co-motion.ies within the juxtaposition of co-motion.)

• Baleganjur Benen Mua  + (Baleganjur Benen Mua is a “re-fusion” (Wal … Baleganjur Benen Mua is a “re-fusion” (Wallach, 2018) of “Fix Your Face” by the DIllinger Escape Plan, for Gamelan Baleganjur. Arranged and re-conceptualized by Putu Tangkas Adi Hiranmayena for Denver, Colorado’s Gamelan Tunas Mekar, this piece uses idioms from both traditional and contemporary baleganjur sensibilities. It premiered at the 2018 “Sounding Out the State of Indonesian Music” conference at Cornell University in Ithaca, NY. Hiranmayena’s intention in creating this piece is to critique the state of global gamelan musics and question the value attribution of Balinese peoples’ identities.tribution of Balinese peoples’ identities.)

• Geguntangan Arja  + ("Arja" refers to a distinctive kind of Bal … "Arja" refers to a distinctive kind of Balinese dance theater centered around song, while "geguntangan" means "gamelan which uses guntang." Guntang is a kind of bamboo harp whose strings are made of the outer skin of the bamboo which are cut into long and thin pieces and stretches like strings. Geguntangan Arja music uses two sizes of guntang: large and small. An interesting point about Arja is that it is an entertainment theater for ordinary people that is rarely, if ever, performed for tourists. Although typically Balinese, this music differs greatly from what we normally hear, especially with the use of the guntang and the extensive use of the suling, the Balinese bamboo flute. As well, the singing style is the most unusual. A discovery for Balinese music fansusual. A discovery for Balinese music fans)
• Tari Manuk Rawa  + (At first, the Manuk Rawa Dance was part of … At first, the Manuk Rawa Dance was part of the Mahabharata Bale Gala-Gala Ballet. The work itself is a work made by the Mahabharata or Ramayana ballet group from the province of Bali and has been shown at the Bali Arts Festival in 1980.</br></br>As time goes by, the dance is increasingly developing into a free dance that is no longer part of the ballet. The artists and dancers also began to modify this dance movement to be more interesting by combining several movements from dances typical of the Sundanese and Javanese regions.</br>Manuk Rawa dance has a unique philosophical meaning. This dance describes the behavior of manuk or in Indonesian means birds that live and fly around areas full of water or swamps.</br></br>The story of this bird is taken from the story of Wana Parwa from the Mahabharata Epic, and is famous for its luxurious and distinctive storytelling style. Manuk in the story is illustrated as a cheerful and fun animal. Because of the cheerful nature of the dance, this dance is then more often danced by a group of children or young women.</br></br>Its movements imitate the movements of birds flying, and jumping in the swamp. This dance also has a distinctive movement of the neck, the dancer will move the neck like nodding, imitating the movement of a bird's head. The dancer's leg movements are also very agile, jumping here and there with an expression full of firm eye movements.</br></br>This dance costume is also characterized, the dancer will wear a kind of cloth in the form of a wing that is installed around the dancer's shoulder. The costumes also wear bright colors and headdresses or called gelungan in the shape of a bird's head. Until now this dance is still often performed at various events and competitions.formed at various events and competitions.)
• Baleganjur Benen Mua  +
• Tari Belibis  + (Belibis dance is a new dance creation from … Belibis dance is a new dance creation from Bali which is included in the group dance category, because it involves more than three dancers. This dance was created in 1984, the choreography was done by N.L.N Swasti Wijaya Bandem and the music was composed by I Nyoman Windha.</br></br>This dance functions as an entertainment dance that emphasizes the artistic aspect, choreography, and is presented with a clear theme and purpose. In accordance with the title of the dance, this dance depicts the beauty of a group of grouse birds enjoying the natural surroundings.</br></br>Meanwhile, the theme takes the story of Anglingdharma. The story in the Tantri story, mentions that the king of Anglingdharma was cursed to become a grouse by his powerful wife.</br>It is said that the king of Anglingdharma who has turned into a grouse wanders and meets a group of other grouse. Feeling attracted by the cheerful atmosphere of the grouse group, he tried to join in order to be accepted as part of the group.</br></br>Unfortunately, because the bird (Anglingdharma) is able to talk like a human, the other birds then know that he is a cursed human, so they reject him. The flock of birds went and left the king in solitude. birds went and left the king in solitude.)
• Buru  + (Buru is a contemporary dance work by artis … Buru is a contemporary dance work by artists Dewa Ayu Eka Putri and I Putu Tangkas Adi Hiranmayena, both of whom created an experimental duo team known as ghOstMiSt. Buru is one of their works in 2021, this work is inspired by the novel of the legendary Indonesian writer Pramoedya Ananta Toer in the Tetralogy Pulau Buru. Although in this dance work the focus is more on feelings of isolation, the ability to fight and survive the feelings of anxiety, fear and death, when political prisoners are exiled on Buru Island.tical prisoners are exiled on Buru Island.)
• Tari Kreasi Dadu  + (Dadu Kreasi Dance was created by I Nyoman … Dadu Kreasi Dance was created by I Nyoman Cerita in 2015 and performed by Gamelan Wanita Sanggar Seni udamani as the Gianyar Regency Ambassador at the 37th Bali Arts Festival.</br></br>This dance tells about the legendary dice game taken from the story of the Mahabharata. Duryodhana, masterminded by his uncle Patih Sangkuni, managed to hold a dice game with the Pandavas. This gambling game was filled with the cunning and ingenuity of Arya Shakuni, and King Yudhisthira responded by risking his younger siblings, the country and all his wealth even his wife Dewi Drupadi. In the end everything was won by Duryodhana and Yudhisthira in his regret of losing everything.</br></br>Dewi Drupadi who was made a bet without her knowledge, then humiliated and almost stripped in public. But with Krisna's help, Drupadi was not able to be stripped naked, Drupadi in her anger then cursed everyone present in the game, Drupadi sued the ego, power, greed of men who too often abuse women's dignity.f men who too often abuse women's dignity.)
• When I open my door  + (Dewa Alit's latest album is called "when i … Dewa Alit's latest album is called "when i OPEN MY DOOR".</br></br>This album includes three of Dewa Alit's non-gamelan compositions including "Open My Door" played by Ensemble Modern. "Ngejuk Memedi" by Gamelan Salukat is also in this album.</br>https://www.dewaalitsalukat.com/is album. https://www.dewaalitsalukat.com/)
• Tari Gabor  + (Gabor dance is one of the traditional Bali … Gabor dance is one of the traditional Balinese dances which is still often performed as a welcoming dance. This dance was created in 1969 by dance maestro I Gusti Raka from Saba. Gabor dance has many similarities with the Pendet Dance, starting from the origin of the dance which was originally created as a sacred dance until now it has turned into a profane dance as a welcoming dance. . What distinguishes these two dances is the variety of motion. In Gabor Dance, more movements are taken from ceremonial dances, such as the Rejang Dance.</br></br>At first, Gabor Dance was only intended for religious ceremonies, namely to describe welcoming the descending of the gods, but now this dance is often performed in various events because its function has changed as an entertainment dance or the term is called Balih-Balihan Dance. According to the classification of dance types, Gabor Dance is included in the type of modern dance creations. This dance will usually be danced by a group of women or young women wearing brightly colored costumes. Each dancer will bring a bowl full of flowers as a property. The dance movements and patterns of the dance floor are adjusted to the creations of each trainer or from the agreement of the dancers so that they look neat and beautiful. At the end of the dance, the dancers will sprinkle flowers towards the audience as a symbol of welcome.wards the audience as a symbol of welcome.)
• Performance by Gamelan Gong Gede  + (Gamelan Gong Gede performs at the wedding of Anak Agung Ngurah Agung Damar Negara at the Pemecutan palace, Denpasar, 27 October 2002)
• Gong Raja Due di Desa Sepang, Buleleng  + (Gong Raja Due is an ancient orchestral set … Gong Raja Due is an ancient orchestral set kept at Puseh Bale Agung Temple, Sepang Traditional Village, Busung Biu District, Buleleng Regency, Bali. The origins of this gambelan are unknown, but this gambelan has been performed during the annual temple ceremony at Puseh Temple since time immemorial. This ancient gambelan can only be sounded during the odalan (temple ceremony) by only eighteen selected people called Sekaa Gemblung.</br></br>The Gong Raja Due sacred orchestra consists of a pair of drums, a pair of gongs, an ancient trumpet, and an iron instrument that is tapped to determine the beat of the music. There are eighteen types of music played in this ancient orchestra. At first glance, the eighteen types of music sound the same, but can be clearly distinguished from the sound of the trumpet and the beat of the drums.</br></br>This orchestra is believed to be able to connect the human world with the invisible world, which local people know as the wong Samar world. Not only that, this orchestra is also believed to be the embodiment of the god who resides in Puseh Temple. Therefore, before this gong is played, a purification ceremony must be carried out both on the musical instruments and on the eighteen chosen people who are tasked with playing them.n people who are tasked with playing them.)
• Gamelan Gong Kebyar  + (Gong kebyar is a Balinese gamelan bar with … Gong kebyar is a Balinese gamelan bar with a five-tone pelog that creates a musical expression with a nuance of kebyar. Gong kebyar presents “tabuh-tabuh kekebyaran” in the form of a composition that plays all the gamelan instruments simultaneously in polythmic, dynamic and harmonious accents. Musically, the Gamelan Gong Kebyar according to Sugiartha (2008: 51), is a traditional Balinese orchestra that has a strong temperament (coarse sounding ensamble). The harmonious construction that creates the unity of the Gong Kebyar gamelan is dominated by percussion instruments, plus several wind and string instruments. As a gamelan that serves to present pategak (instrumental) repertoire, accompany various types of dances and is used as a learning medium, Gong Kebyar has been known and became popular so quickly and is able to inspire the enthusiasm of Balinese gamelan lovers who have spread to almost various parts of the world.</br></br></br>Gong Kebyar which was predicted emerging in 1915 has been known by Bali people, even now every banjar and village in Bali has Gong Kebyar that functions as various need such as performing art for both entertainment and ritual presentation. I Wayan Rai (2008: 7-8) mentions that in Bali there have been recorded no less than 1,600 barung gamelan Gong Kebyar, of course this number is increasing over time. Some of these gamelan belong to the banjar, village, formal institutions, and individuals. This number is added to the large number of Gamelan Gong Kebyar groups scattered in various cities in Indonesia and abroad.</br></br></br>Abroad, Gong Kebyar was initially known via literature and records. One of the records was produced by Odeon and Beka who has recorded the gending-gending (the songs) Gong Kebyar, such as Kebyar Ding Sempati in Belaluan (Badung). In 1931 Sekaa Gong Kebyar Peliatan was performing in the contect of Colonial Exposition in Paris. The visit was continued in 1952 – 1953 to USA. These two tours were strengthening the existence of gamelan Gong Kebyar in the world. </br></br></br>Until nowadays, Gong Kebyar always becomes a medium of diplomacy of Indonesian culture. Arts group and gamelan Gong Kebyar are sent and employed in the embassy of other nation, that strengthen the bilateral relation between Indonesia and other countries around the world. </br></br></br>Gamelan Gong Kebyar has been developing so rapidly and having appreciation until nowadays, because Gong Kebyar is a simple ensemble and has high flexibility. The presentation of Gong Kebyar gives an unlimited space for the players (such as sekaa gong : kids, women, adolescence, mixed adolescence, adult including werdha/old men) to have creativeness, and can give an attractive touch with more alive and dynamic performance. </br></br></br>The quantity of the instruments in one barungan for the gamelan Gong Kebyar is not all the same. Gong Kebyar with the most complete instrument is called the Gong Kebyar Barungan Jangkep (Barungan Ageng) which consists of 21 types of tools, each of which has its own name and specific function for its barungan, namely:</br></br>1. One tungguh trompong, with 10 pencon </br>2. One tungguh reyong,with 12 pencon </br>3. A pair of giying, with 10 keys</br>4. Two pairs of pemade, with 10 keys </br>5. Two pairs of kantilan, with10 keys </br>6. A pair of kenyur, with 7 keys </br>7. A pair of calung, with 5 keys </br>8. A pair of jegogan, with 5 keys </br>9. A pair of kendang cedugan </br>10. A pair of kendang gupekan </br>11. A pair of kendang krumpungan </br>12. One kajar </br>13. One kempur </br>14. One bende </br>15. One kemong </br>16. One kempli </br>17. A pair of gong lanang-wadon </br>18. One pangkon cengceng gecek </br>19. Eight cakep (pairs) cengceng kopyak</br>20. Two small suling and eight big suling</br>21. One rebab </br></br>Musically gamelan Gong Kebyar uses pelog lima nada /pelog with five tones, the same as the pelog system with five tones in other types of gamelan , such as gamelan Gong Gede, Gong Kebyar and Palegongan, with the sequence of tones as follows : nding, ndong, ndeng, ndung, and ndang. In addition, in the Balinese gamelan tuning system there is the term ngumbang-ngisep. Ngumbang-ngisep are two equal tones, intentionally made into a slight different frequency. If these two tones pangumbang and pangisep played together at the same time, they will produce sound wave which is asthetically one of the form of beauty in karawitan Bali. </br></br></br>In Gong Kebyar, there is also a concept of balance which is oriented towards "dualism" of good and bad or which includes similarities and differences. This concept can be seen in the themes of Balinese art, which mostly depart from this dualism, so that strong norms and ethics emerge and become part of art performances. The concept of a two-dimensional balance can produce symmetrical shapes that are at the same time asymmetrical or a harmonious and disharmonic braid which is commonly known as Rwa Bhineda. In the concept of rwa bhineda, there is also a spirit of togetherness, the existence of interrelation and competition to create interaction and competition. Balance in the second dimension is one of the basic concepts in Balinese music, including the gamelan Gong Kebyar.</br></br></br>This is reflected in the traditional Gong Kebyar instruments made in pairs; lanang - wadon or male female, this term is used in the naming of the drums and gongs.The tuning system ngumbang – ngisep ; the same tones with different frequency, the lower tone is called ngumbang and a slight higher tone is called ngisep. The elements of tones or sounds combination have been identical in Balinese traditional music, almost all types of Balinese gamelan have playing basics varied terms, such as : kotekan, cecandetan, tetorekan and ubit-ubitan. The playing technique kotekan ; uses sangsih (off-beat), polos (on-beat). These are the symbol of balance elements which are not always parallel, but in a competitive interaction. </br></br></br>In general, it can be observed that the structure the Gong Kebyar repertoire consists of three main parts , namely: kawitan, pangawak and pangecet. Kawitan is supposed to be the head, pangawak is body, and pangecet is the legs. These parts are portioned out equally, in which the rwa bhineda system is always in it in order to produce harmony in each part or harmony among parts. Conceptually, these two elements become dualism that is always reflected in artistic activities in Bali. reflected in artistic activities in Bali.)
• Tari Cilinaya  + (In Balinese tradition, Cili is a symbol of … In Balinese tradition, Cili is a symbol of beauty. This dance depicts a group of beautiful women with graceful movements, dancing with joy to show their beauty. In contrast to many other Balinese dances that highlight the sharpness of the eye, this dance is performed cheerfully and full of smiles. This dance also emphasizes the graceful side of the movements of the dancers. Inspired by the "cili" ornament found in Balinese lamak which is used when there are traditional or religious ceremonies. This dance was created by I Wayan Dibia for Sekaa Gong Putra Kencana Singapadu-Gianyar in 1986.g Putra Kencana Singapadu-Gianyar in 1986.)
• Wayang Tantri  + (Indonesian performer and puppet master (da … Indonesian performer and puppet master (dalang) of Balinese wayang parwa shadow puppetry. I Wayan Wija was born in Sukawati (Gianyar, Bali), the village with the most puppeteers (dalang) per capita in Bali. Wija is the son of puppet master I Wayan Gombloh, with whom he studied from age eleven. At thirteen he gave his first performance.</br></br>Though a traditionally trained artist, Wija is also one of the most innovative performers. He created in l982 wayang tantri, a form of shadow puppet play that tells animal fables inset in a Sheherazade-like framework: Lady Tantri preserves her life by telling her stories to a misogynistic king. Wija popularized this little known story after a l980 presentation of it at the Bali arts academy and created new puppets with multiple joints allowing subtle, realistic movement. (Tigers scratch their haunches and deer leap with grace). In l997, the island-wide Bali Arts Festival featured a competition of Tantri wayang. Until now, Wayang Tantri is still very popular, because of its humorous story and the extraordinary ability of the puppeteer Wija in conveying the advice of Tantri stories.</br></br>Wija’s collaborative work with western artists includes experiments with Lee Breuer of Mabou Mimes (see United States of America) and Larry Reed of Shadowlight Theatre in San Francisco (with whom he created Wayang Listrik/Electric Shadows in l998, and other work using a large screen, projections, and a mixture of shadow dancers wearing mask-headdresses and puppets). With composer Evan Ziporyn of Boston, Wija created Shadow Bang (2001 and 2004). In 2011, he was artist in residence at the Asian Art Museum of San Francisco. I Wayan Wija collaborated with Australian composer Paul Grabowsky and director Nigel Jamieson on the concept for the production, The Theft of Sita (1998-2000), based on the Ramayana. These international puppet experiments have involved Wija’s students at ISI Denpasar (Institut Seni Indonesia, Indonesian Institute of the Arts, Denpasar Bali branch) where he sometimes teaches and insure his legacy of innovation is inherited by the coming generation of Balinese puppeteers.</br></br>Most of I Wayan Wija’s performances are solo wayang for traditional ceremonies, but this openness to extension of the Balinese tradition is an important hallmark of his work.tion is an important hallmark of his work.)
• Kenapa Legong JAPATWAN  + (Japatwan's 'Why Legong' dance is the work … Japatwan's 'Why Legong' dance is the work of an extraordinary Balinese female choreographer Ida Ayu Wayan Arya Satyani. This work was created as a manifestation of his admiration for the creation of the Legong dance, both for the complexity of the technique or for the timelessness of the Legong dance. Japatwan dance is also a way for Dayu Ani to contemplate the process of creation that she has gone through. As well as a way to objectify her dream to exploring the body. The extent to which body exploration can be carried out, how the body respects its body and soul, navigates emotion or responds to shackles, questions about tradition or modern, ignores male or female gender, because dancing is not about gender, but is soul. The soul that appears through the body, whether he is male or female, to bring out the true character.</br></br>Japatwan was inspired by the Japatwan text geguritan which tells the adventures of Gagak Turas and Japatwan when following Ratnaningrat to Shiva Loka, Japatwan also describes the essence of literature in human life. Knowledge (jnana) that should be embodied in order to always meet good karma. The beginning of the story of the journey was the loss of Japatwan who was left by Ratnaningrat, his beloved wife "sakeng ngredani". Ratnaningrat is a grace from Dewa Indra who apparently was sent to test Japatwan's intelligence in carrying out his abilities and knowledge regarding "the entry and exit of the soul in the body, the path to kamoksan (liberation)".</br></br>In a matter of seven days after the joyous period of marriage, Ratnaningrat returned to Indraloka, supposedly to ‘ngayah ngelegong’. In the gaguritan chant, and the nuances of palegongan drum music, hopefully this simple dance gets the beauty of the story that has been poured by the writers in gaguritan texts. poured by the writers in gaguritan texts.)
• Legong Pawisik  + (Legong Pawisik was created by choreographe … Legong Pawisik was created by choreographer I Nyoman Cerita and composer I Dewa Putu Berata in Sanggar Seni Çudamani. Pawisik is a sign that the universe whispers to humans about the past, present and future. Pawisik provides an opportunity for humans to understand the natural surroundings. A knowledge that if deeply understood will make humans realize that they are only a small part of the universe. That everything is bound and intertwined with one another.is bound and intertwined with one another.)
• "S.o.S" Shape of the Shape  + (Music Composition for Gender Wayang & Semarandana Musician: Sanggar S’mara Murti Ni Nyoman Srayamurtikanti Kadek Candy Cintya Dewi Gusti Ayu Mingguwati Ni Made Ayu Anggita Recorded by: Antida Studio)
• Tari Nelayan  + (Nelayan dance was created by I Ketut Merdana in the village of Kedisan, Buleleng in 1960. As the name implies, the movements presented are adopted from the movements of Balinese fishermen in carrying out fishing activities.)
• Tari Panyembrama  + (Panyembrama is a welcoming dance that is s … Panyembrama is a welcoming dance that is still known today. This dance is also often the basic dance and the very first dance that is learned by children who are just starting to practice Balinese dance. Panyembrama comes from the word sambrama which means welcome, this dance is performed when there are official events to welcome guests, and is also often performed during ritual ceremonies.</br></br> At first this dance was a complementary dance offering before the Sanghyang or Rejang Dance which was performed at a temple in Bali. At first glance, the Panyembrama dance looks similar to the Gabor Dance and Pendet Dance, but what distinguishes it is the variety and variety of movements. Panyembrama dance also uses the bokoran property which contains various kinds of flowers and oncer (coconut leaves shaped in such a way that it looks beautiful and artistic). This flower will be sprinkled in front of guests and spectators as a symbol of welcome. This dance was created by the late. I Nyoman Kaler and musical composition by the late. I Wayan Beratha in the early 70s and was first shown in 1971.the early 70s and was first shown in 1971.)
• Tari Pendet Peliatan  + (Pendet Peliatan is a welcoming dance adapt … Pendet Peliatan is a welcoming dance adapted from the pependetan ritual dance which was developed into a welcome dance. A dance that tells about a pair of bumblebee (male and female) who are making love in a flower garden. According to the dancers, this dance began to be developed around the 1960s and is often performed in front of state guests at the Tampaksiring Presidential Palace at the invitation of President Soekarno. In addition, this Pendet Dance is also often performed in welcoming guests at Puri Peliatan and Puri Kaleran. Basically the movement of the Pendet Peliatan Dance has a condong dance movement and the pengawak of Legong Lasem Peliatan, so Pendet Peliatan is the basis for starting Peliatan style dances. basis for starting Peliatan style dances.)
• Pendet Swastiastu  + (Pendet Swastiastu dance is a special welco … Pendet Swastiastu dance is a special welcome dance with jegog music, a unique bamboo orchestra from Jembrana, West Bali, created by Deniek G. Sukarya for Sanggar Seni Sukarya. Composer: Deniek G. Sukarya, choreographers: Putu Adi Arianto and Wayan Sumindra. The dance is choreographed in 2 parts: the first part as the welcoming dance to greet important guests at the gate of the ceremonial hall, and the second part, performed on stage to welcome guests with graceful dance and singing to welcome and wish them all well.singing to welcome and wish them all well.)
• SU3LIM  + (SU3LIM (read: sublime) is a musical compos … SU3LIM (read: sublime) is a musical composition by I Putu Swaryandana Ichi Oka, a musician and composer from Banjar Pande, Sayan, Ubud, Gianyar. Currently Ryan (composer's nickname) is pursuing a Master's degree at the Indonesian Art Institute, Denpasar.</br></br>SU3LIM takes the meaning of the word 'sublimes' which indicates the meaning of change. In terms of musical composition, composer refers to a change in the perspective on the function and aesthetics of Balinese gamelan instruments. In addition, the word SU3LIM in this musical composition consists of two syllables "Sub" and "lim" which stands for Subdivision Five which dominates the dimensions in this musical work. </br></br>The use of the number 3 instead of the letter "B" in the word SU3LIM, is a sign that there are 3 functions of gamelan instruments used in this musical composition, namely; Jegog as a melodic line marker; Ugal as a marker (controller) gending; Gangsa as isen isen, which is worked into a single unit in its function of playing song patterns that have been arranged in a systematic and structured manner.ged in a systematic and structured manner.)
• Sandaran Lelangit  + (Sandaran Lelangit is an instrumental piece … Sandaran Lelangit is an instrumental piece that is inspired by the classical style music of Banjar Intaran, Sanur. Sandaran is another name for Telek, a manifestation of God in the form of a mask that is performed on every odalan, temple ceremony. Literally, Sandaran can be interpreted as a place to lean on, while Lelangit is a term to mention the ancestors worshiped by the Balinese. Sandaran Lelangit has the meaning of a place for the ancestors to 'lean' during the ceremony. </br></br>In a musical context, this work tries to present a magical and aesthetic atmosphere at the arrival of the ancestors during the ceremony. The strains of classical melodies with the typical ornamentation of the classical Sandaran melody are the main choice. Sandaran Lelangit is a re-interpretation and re-format of classical musical instruments that developed in Sanur, Bali.instruments that developed in Sanur, Bali.)
• Tari Sekar Jepun  + (Sekar Jepun dance is a dance icon from Bad … Sekar Jepun dance is a dance icon from Badung Regency, Bali. The Japanese Sekar dance was composed by Ida Ayu Wimba Ruspawati, SST., M.Sn and the musical composition was composed by I Wayan Widia, S.Skar. Sekar Jepun dance tells about the beauty of Jepun or frangipani flowers with various shades of colors and shapes.</br></br>The Jepun flower is one type of flower that is very important for the Balinese because it is widely used as a means of ceremonies and as a means of prayer for Hindus. Jepun flowers have a fragrant aroma and have a variety of colors, ranging from white, red, purple and yellow. In Bali this tree can be found in every Balinese house, often decorating the streets of villages and cities. </br></br>In Badung Regency itself, Jepun trees are very easy to find along the road, when this tree blooms the beauty of this area will appear, that is the reason Sekar Jepun is made the mascot of Badung Regency.epun is made the mascot of Badung Regency.)
• Sekar Jepun  + (Sekar Jepun is a piece of pure music. Afte … Sekar Jepun is a piece of pure music. After the</br>orchestra has entered, the reong twice commences an</br>improvisation. After this, the gangsa ensemble</br>decorates the melody announced by the flute.</br>Sekar Jepun is a fairly recent composition. The</br>interpretation by the gong kebyar of Peliatan is</br>especially notable for the extreme precision of the</br>attacks and the wide range of nuances.the attacks and the wide range of nuances.)
• Speech Delay (Music Performance)  + (Speech Delay is a musical composition by a … Speech Delay is a musical composition by a Balinese female composer named Ni Nyoman Srayamurtikanti. Mang Sraya (the composer's nickname), a graduate of the Indonesian Art Institute in Denpasar, who is currently pursuing a Master's degree at the Indonesian Art Institute in Surakarta, has created many creative music works that still adhere to the foundation of traditional music. Speech Delay is a general term that refers to the process of speech and language delay that is incompatible for the child's development. One of Mang Sraya's sisters experienced a speech delay, but despite having speech and language delays, she has a very sharp memory and a strong imagination. This personal experience then inspired Mang Sraya and interpreted it into creative musical composition works.</br></br>This work uses the ensemble Gender Wayang. The musical work system carried out in this work is based on several impacts that cause and are caused by speech delay associated with the textual work, that are:</br></br>1. Speech articulation disorders are interpreted by the use of the gender wayang’s mallet handle in this composition work. In general, the gender wayang repertoire does not use the mallet’s handle to hit the blades.</br></br>2. Receptive (input) and expressive (output) language disorders are interpreted by the relay system or rotating. In general the gender wayang’s musical system is performed simultaneously by all instruments. However, this work uses a rotating system.</br></br>3. Have a strong imagination interpreted by using many different melodies on each instrument. This is different from the gender wayang repertoire system, which in general has one melody with polos (on beat melody) and sangsih (off beat melody) ornaments.</br></br>In this work, the composer divides the composition into four parts. Each section represents the textual ideas and concepts that are made, namely:</br></br>1. In the first part, the composer uses a gender wayang’s mallet handle hips. The initial part starts with Kantilan 1 by hitting several short melodies that are repeated several times. Then the Kantilan 1 player hits a note on the Pemade 1 instrument which is meant to give action to the next player. Player 1 responds by playing several short melodies that are different in response to the action given by the previous player.</br></br>2. In the second part using a medium tempo. There is a melody division between kantilan and pemade. Kantilan plays 2 notes alternating at a fast pace and different sizes. In between these melodies, pemade provides an accent as a marker or explanation for the melody of the performance. Then proceed with a melody totaling 8 beats with a sequential progression of notes back and forth, each of which has a different tone arrangement. The melodies are played relay or alternately.</br></br>3. In the third part, the tempo is slower and gradually accelerates. In this section the composers make a melody that is the same as each other by emphasizing the dynamics of each instrument. Then proceed with the imitation of one of the gender wayang repertoires, namely: angkat-angkatan. Gending angkat-angkatan on gender wayang is one type of gender wayang repertoire which is interpreted or often used as a wayang companion when walking towards the battlefield. In this type of gending has 2 different melodies which are played by the right hand and the left hand. The melody on the left hand usually consists of 4 beats that are repeated from beginning to end while the melody on the right hand is more agile and varies in pitch progression. In this case, each instrument has a different melody but is tied to one another or is called polyphony.</br></br>4. In the fourth part, using a polymmetric technique where each instrument has a different size bar. Kantilan 1 uses the beat 5/4, pemade 1 uses the beat 10/4, kantilan 2 uses the beat ¾ and pemade 2 uses the beat 6/4. In 1 lap, all the instruments will meet on beat 30. Each instrument has a different song sentence but on beat 20, the instruments will be brought together in almost the same rhythm. Then as a closing there is a kebyar with a different tone arrangement between kantilan and pemade.</br></br>Speech Delay's work has been staged at the Ancient Creative Music festival in 2020. Mang Sraya's other musical works can be heard and watched on her YouTube channel: Sraya Murtikanti. on her YouTube channel: Sraya Murtikanti.)