{"title":"虎舞:印度尼西亚 Kerinci 的变革与文化产权论述","authors":"Febby Febriyandi YS, Anastasia Wiwik Swastiwi","doi":"10.15294/harmonia.v24i1.42508","DOIUrl":null,"url":null,"abstract":"This article aims to answer why the tiger dance in Kerinci Regency, Jambi Province, has not developed widely despite being preserved for more than 30 years and becoming a popular dance in Jambi Province. Qualitative research methods were used to carry out this study. In-depth interviews and uninvolved observation of the artists’ activities were used to collect the data. The analysis focused on the development of the tiger dance and the preservation discourse created by the artists and residents of Pulau Tengah Village. This study discovered that the extinct Ngagoah Imo ritual was transformed into the tiger dance. The “tiger man” myth, which the Kerinci people still hold dear, forms the basis of the tiger ritual and dance. Initially, the tiger dance was not sacred but was made sacred due to encouragement from various parties. Because of its uniqueness, the tiger dance soon became popular in Jambi and became a cure for the longing of the Kerinci people for the Ngagoah Imo ritual. Realizing the potential of tiger dance as an economic resource and as Kerinci’s regional identity, the artists then created a discourse of property rights over tiger dance. They prohibited other villagers from learning or imitating it. This discourse is slowly making tiger dance endangered because it is only controlled by a small group of artists. Such a discourse on cultural property rights needs to be straightened out. 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In-depth interviews and uninvolved observation of the artists’ activities were used to collect the data. The analysis focused on the development of the tiger dance and the preservation discourse created by the artists and residents of Pulau Tengah Village. This study discovered that the extinct Ngagoah Imo ritual was transformed into the tiger dance. The “tiger man” myth, which the Kerinci people still hold dear, forms the basis of the tiger ritual and dance. Initially, the tiger dance was not sacred but was made sacred due to encouragement from various parties. Because of its uniqueness, the tiger dance soon became popular in Jambi and became a cure for the longing of the Kerinci people for the Ngagoah Imo ritual. Realizing the potential of tiger dance as an economic resource and as Kerinci’s regional identity, the artists then created a discourse of property rights over tiger dance. They prohibited other villagers from learning or imitating it. 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引用次数: 0
摘要
本文旨在回答为什么占碑省凯林西地区的老虎舞保存了 30 多年,并成为占碑省的一种流行舞蹈,但却没有得到广泛的发展。本研究采用了定性研究方法。通过深入访谈和旁观艺术家的活动来收集数据。分析的重点是虎舞的发展以及艺术家和 Pulau Tengah 村居民创造的保护话语。本研究发现,已灭绝的恩加戈阿-伊莫(Ngagoah Imo)仪式被转化为虎舞。柯林奇人至今仍珍视的 "虎人 "神话构成了虎祭和虎舞的基础。最初,虎舞并不神圣,但在各方的鼓励下变得神圣起来。由于其独特性,虎舞很快就在占碑流行起来,并成为克林齐人对 Ngagoah Imo 仪式渴望的一剂良药。艺术家们意识到虎舞作为一种经济资源和凯琳奇地区特征的潜力,于是创造了一种虎舞产权话语。他们禁止其他村民学习或模仿虎舞。这种话语慢慢使虎舞濒临灭绝,因为它只被一小部分艺术家所控制。这种关于文化产权的论调亟待纠正。它不仅有悖于马来文化的活力特征,也有悖于文化保护的各种原则。
Tiger Dance: Transformation and Cultural Property Rights Discourse in Kerinci, Indonesia
This article aims to answer why the tiger dance in Kerinci Regency, Jambi Province, has not developed widely despite being preserved for more than 30 years and becoming a popular dance in Jambi Province. Qualitative research methods were used to carry out this study. In-depth interviews and uninvolved observation of the artists’ activities were used to collect the data. The analysis focused on the development of the tiger dance and the preservation discourse created by the artists and residents of Pulau Tengah Village. This study discovered that the extinct Ngagoah Imo ritual was transformed into the tiger dance. The “tiger man” myth, which the Kerinci people still hold dear, forms the basis of the tiger ritual and dance. Initially, the tiger dance was not sacred but was made sacred due to encouragement from various parties. Because of its uniqueness, the tiger dance soon became popular in Jambi and became a cure for the longing of the Kerinci people for the Ngagoah Imo ritual. Realizing the potential of tiger dance as an economic resource and as Kerinci’s regional identity, the artists then created a discourse of property rights over tiger dance. They prohibited other villagers from learning or imitating it. This discourse is slowly making tiger dance endangered because it is only controlled by a small group of artists. Such a discourse on cultural property rights needs to be straightened out. Apart from being contrary to the dynamic character of Malay culture, it is also contrary to various principles of cultural preservation.