draft proceeding - repository.maranatha.edu meaning of natural light in catedral...ii table of...
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TABLEOFCONTENT
TableofContent..........................................................................................................ii
HeadofCommitteeGreeting.....................................................................................iii
NusantaraHeritageCommitteeGreeting................................................................viii
RectorofISIDenpasarGreeting..................................................................................x
WellcomingSpeech:IGedeAryaSugiartha(RectorofISIDenpasar)........................xi
KeynoteSpeaker:SetiawanSabana.........................................................................xiv
KeynoteSpeaker:DianneButler.............................................................................xviii
KeynoteSepaker:JeanCouteau..............................................................................xxvi
KeynoteSpeaker:IWayanRaiS...............................................................................xxx
KeynoteSpeaker:AbdulHalimHusain..................................................................xxxvi
KeynotSpekaer:YamaguchiShinobu.......................................................................xliv
1.AdnanJusoh............................................................................................................1
2.AfiliasiIlafi.............................................................................................................11
3.AgusMuriawanPutra............................................................................................17
4.AgusSuhermanSuryadimulya...............................................................................22
5.AnakAgungKadeSriYudari..................................................................................29
6.Ananthana/lNagu................................................................................................36
7.AnneMeirSiregar..................................................................................................47
8.AriesaPandanwangi..............................................................................................52
9.ArletiMochtarApin........................................................................................................57
10.AsepYusupHudayat............................................................................................64
11.AtiSuryati............................................................................................................69
12.Aweng,E.Rak......................................................................................................74
13.BaniSudardi........................................................................................................79
14.BettyGama..........................................................................................................86
15.Bramantijo...........................................................................................................93
16.CarinaTjandradiputra.......................................................................................101
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17.ChanYiChee,.....................................................................................................110
18.DeanRaiyasmi...................................................................................................118
19.DerintaEntas.....................................................................................................123
20.DesakPutuEkaPratiwi......................................................................................127
21.DiasporaMarkusTualaka..................................................................................135
22.DickySumarsono...............................................................................................142
23.DjarlisGunawan................................................................................................148
24.DwiSulistyorini..................................................................................................154
25.EllySutawikara..................................................................................................161
26.EndangWidiyastuti...........................................................................................166
27.Enrico.................................................................................................................172
28.Ernawati............................................................................................................178
29.FairusAhmadYusof...........................................................................................189
30.GeorgeMentansan............................................................................................203
31.HarryNuriman...................................................................................................209
32.Hasdiana............................................................................................................218
33.HaslinazbintiHanapi.........................................................................................225
34.IGdeMadeIndraSadguna................................................................................232
35.IGedeMugiRaharja..........................................................................................236
36.IGustiAyuSrinatih............................................................................................242
37.IGustiNgurahParthama...................................................................................247
38.IKomangSudirga...............................................................................................253
39.IMadeAdhiPratama.........................................................................................260
40.IMadeJayadiWaisnawa...................................................................................266
41.IWayanMudra..................................................................................................272
42.IWayanSuardana.............................................................................................278
43.IWayanSwandi.................................................................................................286
44.IdaAyuIranAdhiti.............................................................................................290
45.IdaAyuTrisnawati.............................................................................................295
46.IdaAyuWimbaRuspawati................................................................................301
47.IwanPurnama...................................................................................................307
48.KadekEvaKrishnaAdnyani...............................................................................315
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49.KalihTrumansyahjaya.......................................................................................324
50.KankanKasmana...............................................................................................331
51.Karkono.............................................................................................................336
52.KikiRizkySoetisnaPutri.....................................................................................346
53.LintangWidyokusumo.......................................................................................351
54.LuckyWijayanti.................................................................................................360
55.MadeSusini.......................................................................................................367
56.MadeVairagyaYogantari..................................................................................373
57.MitaPurbasariWahidiyat..................................................................................380
58.Murtini...............................................................................................................386
59.NafishahMdNoor.............................................................................................395
60.NanangRizali.....................................................................................................404
61.NanangYulianto................................................................................................411
62.NanikHerawati..................................................................................................417
63.NaimahMusa@Zakaria...................................................................................422
64.NiKadekDwiyani...............................................................................................428
65.NiKadekKaruni.................................................................................................433
66.NiLuhDesiInDianaSari....................................................................................440
67.NiMadeRuastiti................................................................................................447
68.NiMadeYudantini.............................................................................................456
69.NiWayanKarmini..............................................................................................463
70.NingYuliastuti...................................................................................................471
71.NorsimaaMustaffa............................................................................................478
72.NuningYDamayanti..........................................................................................492
73.PeterArdhianto.................................................................................................502
74.NurulSyahidaMatHusin...................................................................................511
75.PututSuharso....................................................................................................517
76.R.A.DiahResitaI.Kuntjoro-Jakti.......................................................................523
77.RachmiKumalaWidyasari.................................................................................530
78.RachmitaMaunHarahap...................................................................................537
79.RantiRachmawanti...........................................................................................544
80.RatnaCahayaRina.............................................................................................549
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81.RizaLupiArdiati.................................................................................................555
82.RonaldM.P.Kolibu............................................................................................562
83.RosariaMitaAmalia..........................................................................................569
84.SanthiA/PLetchumanan.................................................................................575
85.Sawitri................................................................................................................581
86.ShigemiSakakibara...........................................................................................586
87.SlametSupriyadi................................................................................................591
88.Soelistyawati.....................................................................................................597
89.SriHargiyanti.....................................................................................................603
90.SriRachmayanti.................................................................................................611
91.SriWahyuningSeptarina...................................................................................617
92.Sunarmi.............................................................................................................624
93.Supana...............................................................................................................631
94.Sutarjo...............................................................................................................636
95.SuyinPramono..................................................................................................644
96.TaufanHidayatullah..........................................................................................650
97.ToddyH.Yupardhi.............................................................................................657
98.TrubusSemiaji...................................................................................................665
99.TyarRatuannisa.................................................................................................671
100.VanesiaAmeliaSembayang.............................................................................678
101.WanJuriaEmeihBintiWahed.........................................................................683
102.Y.SumandiyoHadi...........................................................................................691
103.YafedSyufi.......................................................................................................697
104.MuhammadZaffwanIdris...............................................................................701
105.ZolkipliHjAbdullah..........................................................................................711
106.ZulpaiminBinHamid.......................................................................................719
107.HanisaBintiHj.Hassan....................................................................................735
108.IKomangSumaryanaPutra.............................................................................743
109.FabioRToreh..................................................................................................748
110.PutuSatriaUdyana..........................................................................................757
111.HusenHendriyana...........................................................................................764
112.NiLuhSustiawati.............................................................................................775
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113.SandyRismantojo............................................................................................784
114.INyomanCerita...............................................................................................793
115.SitiNorhayatiBintiShamsudin........................................................................805
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HEADOFSTEERINGCOMMITTEEGREETING
PraisesweextendtoGodAlmighty,IdaSanghyang
WidhiWasa, for His abundance of blessings has help thelaunching of the 6th International Seminar on NusantaraHeritageheldonMonday,September25th,2017atNatyaMandalaandCittaKelangenBuilding,InstitutSeniIndonesiaDenpasar Bali. The theme of this year's Seminar is“Nusantara’sCulturalArtsDiversityasInheritanceSourceof Tolerant and Inclusive Society’s Development Value.”DiversityofNusantaraArtCulture,isabeautythatisworthytobeappreciatedanddeveloped.Thislatentknowledgecanbe a source of inspiration and scientific development toestablish character into Nusantara in Southeast Asia as a
tolerantalliednations.Lately the problemof intolerance has arisen in society and socialmedia in its
variousforms.Researchersasascientificsocietyshouldrespond inwaysthatarewiseandsensible,collectivelyseeksolutionsandwaysofhandlingthem.InthepastthevaluesofNusantarahavebeenproventobindkingdoms,islands,ethnics,religionsandculturesin SoutheastAsia. Therefore, the extractionof latent knowledge in the past,makes itnecessarytogetresearchers'attentionsothatthedevelopmentofgroundedknowledgecanbeimprovedonanongoingbasis.IntenseexcavationofthevaluesofthisNusantaraheritage needs to be done to compensate for the variousmodern knowledge that issometimes lessprecisewiththecultureofNusantara.The ideas,suggestions,actsandworksofthateraraninunisonthroughoutSoutheastAsiawithoutviolenceandwarfare.Nusantara has creations and even masterpieces such as Borobudur, Angkor Wath,Prambananandothers,canbean inspirationforthedevelopmentofcraft,designandcultureinthismodernera.
In this regard, thecommitteewould like to thankall theparticipants involved,fromtheBoardofCommittees,KeynoteSpeakers,Reviewer,FormulatingTeam,andallpresenters who have been actively participating in this International Seminar onNusantara Heritage. As head of committee, we also extend our gratitude to all thecommittees who have worked hard to launch this 6th International on NusantaraHeritage. Finalwordonbehalf of theorganizing committee,weapologize asmuchaspossibleifintheimplementationtherearewrongwords,speech,orunsatisfactionintheserviceswedo.Fortheattentionandcontributionweexpressourdeepestgratitude.Denpasar,September25th2017HeadofSteeringCommittee,Dr.AnakAgungGedeRaiRemawa
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NUSANTARAHERITAGECOMMITTEEGREETINGONTHE6THINTERNATIONALSEMINARONNUSANTARAHERITAGE
Prof.Dr.TjetjepRohendiRohidi,MANusantaraHeritageSeminarCommitteeAssalamualaikumWararahmatullahiWabarakatuh.Salamsejahtera,Omswastiastu.Firstofallwewouldliketowelcomeyou,gladtomeetyou again, and welcome to join the annual eventPNusantara Heritage SeminarP which is the 6thinternational seminar held at Institut Seni Indonesia(ISI) Denpasar, Bali. As we know and participate
together,thisPNusantaraHeritageSeminarPisaseriesofannualseminarsstartingat theUniversitasMalaysia Sabah (first seminar),UniversitasNegeri Semarang(second seminar), Institut Teknologi Bandung (third seminar), UniversitasPendidikan Sultan Idris, Malaysia (fourth seminar), and Institut Seni BudayaIndonesia,Bandung(fifthseminar).And,thistimethesixthseminarwasheldattheInstitutSeniIndonesiaDenpasar,Bali.
This seminar was initiated by several parties, representatives fromuniversities in Indonesia and Malaysia, who share the same vision andcommitmentinviewingNusantaraasapotentialsourceforadvancingcivilizationwitha strong foundation inestablishing identity inonewayandaffirmationofintegrationontheother.Therefore,theissuesrelatedtotheNusantaraarewhathasalwaysbeenthemaintopicineveryseminar.Theconsiderationtodiscusssuchissues isbasedon the fact that thepresent-dayNusantara is facing challengescausedbychangesthatoccurbothintheworldandintheinternalinteractionofitslocality.
Inregardsofthat,bylookingatartasastrategicculturalelement,thenthediscussionordialogues in the seminar isbound in this field; isnotarta subtlemediumforlinkingculturaldifferencesinempatheticandappreciativenetworks.Throughit,thedialogueisfreedfromprejudiceandalsophysicalandsuperficialpressures. The seminars, followed by academics from various universities,especiallyuniversitiesinMalaysiaandIndonesia,providespaceforrealizingthedynamicsoflifethatbridgesfraternitiesfromtimetotime;aboutthestoryofthepast,thelifethatislivedduringthistime,andthehopesandaspirationsofthefuture.
The International Seminar of PNusantara Heritage VIP this time, hasproducedacollectionofwritingsrelatedtothestudyofvariousissuesinart(inthe context ofNusantara), new understandings, meaning and paradigms that
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becomealternativesinunderstandingtheartofNusantara,initspreservationanddevelopment.Thecontributionofthoughtsfromtheparticipantsoftheseminarmaybeabletoenrichunderstandingofourculture,andtheacademiccommunityingeneral,onvariousmattersrelatingtoNusantara,inordertoadvancethearts,scienceandtechnologysourcedfromNusantara.Atthesametime,also inthiscase, increasing cooperation between Indonesia and Malaysia in the field ofculture,especiallyintheartswiththesamesource.
So,haveapleasantseminar,anduntilwemeetagainattheInternationalSeminarofPNusantaraHeritageVIIPlater.
Salambudaya.Denpasar,September25th2017
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RECTOROFISIDENPASARGREETING
I kindly extend my special regard and warmgreetingtoallpeopleandallpartieswhohavemadethiseventpossible. Special thanksandgratitudeaswell isaddressed to the organizing committee of TheInternational Seminar on Nusantara Heritage. It is agreatdelighttobringsixoutstandingkeynotespeakersto thiswonderful International Seminar onNusantaraHeritage. Namely: Prof. Setiawan Sabana of theBandungInstituteofTechnology,Prof.MadyaDr.AbdulHalimHusainofSultanIdrisEducationUniversity(UPSI),Malaysia,Prof.IWayanRaioftheIndonesiaInstituteofArtsandCulture,Papua,Dr.JeanCouteauofFrance,Dr.Diane Butler ofUSA and Yamaguchi Shinobu Ph. D of
ToyoUniversityJapanandallotherdistinguishedguests.Ibelievethisspecialeventwouldbeagreatsuccesstopromotepublicrecognition
amongallpeopleinaccordwiththediversityandvalueofNusantaraHeritage. Ihighlyappreciate the unwavering efforts and significant contribution of the organizingcommitteeofTheInternationalSeminaronNusantaraHeritagethroughthistremendousprogram. This year I proudly present our esteemed keynote speakers to share theirthoughtsandviewsonNusantaraHeritagebothtangibleandintangible.
Iherebyreaffirmwithdelighttomeetthisopportunityandchallengetothisyear’sparticipants to shine for the purpose of broadening the scope of understanding thepreciousculturalheritageofhumanityinthespiritofculturaldiplomacy.Ihopethroughthisspecialeventwecanstrengthenourtieswithallpeoplesandculturesoftheworldtobuilda strong relationshipbasedon respectandmutualunderstanding. In this specialoccasion from the bottom of my heart I would like to thank and congratulate theorganizing committee of The International Seminar on Nusantara Heritage for theirsuccessinhostingthisremarkableevent.Againthanksandcongratulationsinthisspecialmilestone.Warmregard,Prof.Dr.IGedeAryaSugiartha,S.S.Kar,M.HumRectorofIndonesiaArtsInstitute,DenpasarBali-Indonesia.
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BUILDINGCULTURECREATINGNATION’SPERSONALITY
WellcomingSpeechBy
Prof.Dr.IGedeAryaSugiartha,S.S.Kar,M.HumRectorofISIDenpasar
OmSwastyastu
AssalammualaikumWarohmatullahiWaborrakatuh
SalamSejahteraInopeningthisevent,letusthankGodforhisgracethathehasbestoweduponusthisdaysothatwehavebeengranted the ability to meet in health and happiness.May we always be under His divine protection. OnbehalfofourfamilyatISIDenpasar,Iwishtowelcomeyoualltothecampusof“budayamandala”andextendmy sincere gratitude for your attendance andparticipationinthisseminar.Tothesteeringcommitteeof Nusantara Heritage, I would like to extend my
deepestandmostsincerefeelingsofgratitudeforyourbeliefandtrusttoISIDenpasarforbestowinguponusthetaskoforganizingtheInternationalSeminaronNusantaraHeritage2017,hopewecandeliverthisbeliefandtrustwell.Inaccordancewiththecurrenttheme,PNusantara's Cultural Arts Diversity as Inheritance Source of Tolerant and InclusiveSociety'sDevelopmentValue”,Iwouldliketoenticeallofyoutocontemplate,exchangedialogueandtogethersearchforsolutionstoourNation’schallengesthathavesurfacedoverthepastfewyears.
Thesocio-culturalproblemsthatchallengeournationalityhavepenetratedintopublic space. Ranging political, economic, educational, health, to humanity theseproblemshavebecomeanissuethatcanbeclearlyseenandfreelywitnessedthroughthemassmedia.TheoccurrenceoftragediessuchastheSARAconflict,armedconflict,thedisintegrationofournationandtheincreasingpresenceofterrorismnetworksmarkournationasa“dangerarea”thatcanthreateneveryonehereatanytime.Inthepast,ourcountry was a highly developed and glorious geographical and political area oftendescribed as the “tata tentremkarta raharja” or “the kingdomof peaceP The successstoriesoftheSriwijayaKingdom,theMajapahitKingdomunitingournation,thebirthofvariousworks,suchasBorobudur,Prambanan,andAngkorWatshowcasetheworldofwonderthatisournation.Thisisaproofthatthisnationisasafeplacethatgivesartistsanopportunity to thriveandproducenewworks. Today,wehave toexplore the truemeaning of success and the birth of archaeological wonders that are inherited to usthroughthisnation.
SoutheastAsia is facingdecline in social solidarity, intolerance, fanaticismandrapiddespairbecauseafailuretoseekguidancefromculturalheritageofthepast.Untilnow, we are remain in the way of thinking of logo centric, structuralism and binaryoppositionsingreatadmiration,whereashistoryshowsthatgreatdiscoveriessuchastheLawofArchimedes,QuantumPhysicsandothersarenotachievedsolelythroughrationalscientificmethodsbutthroughmakinguseoftheinnerpotentialofnon-ratiossuchasthe
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sharpnessofintuition,emotionalsensitivityandspiritualawareness(Amien,2005:318).Ourlackofattentiontothedevelopmentofhumannon-humanpotentialimplicatesthebirthof individualswhoare individualistic, selfish, indifferent,and insensitive tosocio-culturalissues.NusantaraHeritagecontainsmuchwisdomthatcanbeusedasaguidetoformthepersonalityofourarchipelago.Oneofwhichistobuildaculturalheritage.
ThereisaphrasethatstatesPnoculture,nofutureP,meaningwithoutculture,afuturecannotexist.Thebasiccharacteristicsofculturearecross-country,cross-national,inter-religious, and cross-binding primordialism, thus causing culture to be a powerfulforce in building a sustainable world (Ariefandi in Kultur Magazine, 2013: 8). ForHumanity,culture isanecessityofthesoul, thereforethedevelopmentoftheculturalfield isthePmandatorylawPforthegovernmentofanation.NationsinSoutheastAsiasuch as Indonesia actually have received a Pbonus of civilizationP because it has theuniquenessanddiversityoftangibleandintangibleculturalheritagethatcanbeusedfortheprosperityofitspeople.Inourculturalheritage,therearecognitivesystems,values,behaviors,andstrategiestomanageouruniversebasedonlogic,ethicsandaesthetics.
Awarenessoftheculturalpowerinpromotingdevelopment,strengtheningthenation’sfoundationsandourpositioninachangingworldisparamount.Withregardtoour efforts to revitalize and re-actualize the values of cultural heritage as a nation’spersonality,Itrytooffersomeconceptsofdevelopmentinthefieldofculture.
First,multiculturalismisasocio-intellectualmovementthatpromotesthevaluesandprinciplesofdifferenceandemphasizestheimportanceofrespectforeachgroupthathasadifferentculture.EmbracingMulticulturalismwilltobringpeopleintoaharmonious,peaceful, egalitarian, tolerant, respectful, respectful, non-violent without necessarilyeliminating the complexity of the differences. Most importantly, what needs to beemphasized ismulticulturalismisnot intendedtouniteormeltexistingcultures intoa'single principle'. In multiculturalism diversity is preserved in the imagination oftogethernesstobecomeone.
Understanding multiculturalism is characterized by three principles, namelyidentity, relativity, andplurality. Identity is thedefenseof thevaluesof localization inwhich exist peculiarities, uniqueness, and rarity that distinguishes one locale fromanother.Uniquenessandrarityarebothfactorsofattractionandareconsidered“costlygoods”intheglobalera.Relativityistheprinciplethatthevaluesofhumanlifeinvariouscommunities are relative. The local wisdom possessed by every nation cannot becomparedquantitatively,becauseeachhasdifferentdevicesandmethods.Thisprinciplemakes us proud of what we have and appreciate others. Plurality is a principle thatrecognizesthatdiversityispower.Weshouldappreciatethediversityofforms,waysofworking,andculturalprinciplesofthewholecommunity.Withmutualrespectwethenrecognizetheadvantagesofothers,sothat theycanfilleachothertoenrichwhatwehave.
Secondly, understanding history. In historical context, the value and meaningembodied in cultural heritage are the bridges between the past and the present in acomplementarychain.Throughculturewecanharvestthevalueandmeaningofthepasttobuildthepresentandplanforthefuture.Historyisareconstructionofthepastwhileculturalheritageisevidencethatthepastisaveryusefulsourceofvalueforbuildingthepersonality of our archipelago. Therefore it is necessary to educate our youngergenerationtoembracethespiritofourculturalheritage.
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Third,understandingritual.Whyritualsaresoimportantisevidentinthefactthatinritual,culturalheritagefunctionsasamediuminwhichisexpressedsymbolicallythehistoryofthepeople.Everyscratch,movement,song,facialexpression,melody,rhythmand harmony displayed in rituals contains meanings to glorify the greatness of God.Throughthispeopleexperiencethefeelingsofpleasure,peaceandcomfortthatlifehastooffer.Inritual,onedoesnotquestiontheconceptofcultureinaparticularidentityorwhether or not it is good or bad. In ritual, culture is not a source of entertainment.Everyoneinattendanceisapartoftheritualsothatitcanbeperformedwithgraceandfull confidence.Whatwecan takeaway from ritual in this regard is a kindofpositiveenergy that fosters tranquility, comfort and passion for togetherness that motivatesmankindtorisetonewheights.Cultureinritualceremoniesisaneventofappreciationforanundividedcommonorderincollectivelife.
Fourth, cultural diplomacy. Countries in Southeast Asia until this day haveelements of their nation state that have not advanced in terms of technology andeconomy.ThisdivisionisfartoooftenthesubjectofdiscussionoverSoutheastAsia.TomakeouryoungpeopleproudtobeSoutheastAsians,weneedtodisplayoursuperiorityand for thatwe need to be strong in diplomacy. Borobudur Temple in Indonesia andAngkorWatinCambodiahavebeenincludedinthelistofthesevenwondersoftheworld,the traditionalBalineseagriculturesystem,SubakandnineBalinesedancegenresalsohaverecentlybeenestablishedbyUnescotobeaworldculturalheritage.Inaddition,nowIndonesian gamelan (Java and Bali) has become a flagship program at various topuniversitiesinAmerica,EuropeandJapan.Inrealizingthiscondition,theseelementsofculturecanbeareliablesourceofdiplomacytoraisethedignityoftheSoutheastAsiannationsas“CulturalSuperpowers.”
Fifth,thedevelopmentofcultural industry.Thekeytothedevelopmentoftheculturalindustryisinthecreativeindustry.Thecreativeindustryreliesonthepowerofthecreativetogivebirthtosomethingthatcanbringprosperity.Avoidingthestigmathatcultureissomethingancient,outofdateorobsoleteisparamountintheculturalindustry.The cultural industry is notmeant to sell cultural heritageormake cultural objectsofdisplay items to watch and make money, but rather to cultivate cultural assets withcreativepowertoproduceproductsthatcanbesold.Creativepowermeanstheabilitytocreateorcreativity.Creativehumanbeingsalwayshavemanyideasandabletoswiftlyutilizevariousapproachesinovercominganychallenge.Alongsideutilizinglocalmaterialobjects, creative work can also be done with cross cultural, collaborative, andtechnologicalapplications. In observation of the reality of cultural function in building the nation’spersonality in the era of globalization, it is evident thatwemust now re-arrange ourattention to thedevelopmentof thecultural field.Modernscienceand technologydoprovideuswithconvenience,butwearenowexperiencingvariousanomaliesthatrequireus to re-think the nature of the reality of our universe.With the inability ofmodernscience to organize complex socio-cultural problems, eventually culture in all itsmanifestationshavetheopportunitytoexistas“latamahosadi”(apanacea)toformthepersonalityofNusantara.
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THEMEANINGOFNATURALLIGHTINCATHEDRALCHURCHDENPASARINBALIOBSERVEDBYTHEPERCEPTIONOFITS
COMMUNITY
CarinaTjandradipuraUniversitasKristenMaranathactjandradipura@yahoo.com
ABSTRACTTheexistenceoflightinthechurchareashouldbeabletoaccommodatealltheactivitiesofitscommunityatthetimeofworshipandcommunicatethereligiousmeaningthroughits psychological function and symbolic function. The lighting in the service room ofCathedral Church Denpasar (CCD) has been designed to accommodate all religiousserviceactivitiesdoneby itscommunityandconveyreligiousmeanings.However, thediversity of people with different socio-cultural backgrounds leads to differences inperceptionsbetweenthechurchandthepeople.Thisresearchhastheaimtofindouthowfartheinfluenceofnaturallightpresenceinthereligiousserviceroomisindeliveringreligious and culturalmessageswhich are thought by its community. This qualitativeresearch isdelivereddescriptively throughevaluative studydonebyusingdifferentialsemanticmeasuringscale.InanalysingthemeaningoflightpresenceintheserviceroomofCCD,itusestheinductivereasoningmethod.Theresearchindicatesthattheconceptof Catholic Church and the concept of Balinese Culture have the similar basicunderstanding about Almighty God as the Creator, the Almighty God regarded asImanent figure (Personal God) and transcendent (Impersonal God). That’s why, thereligiousandculturalmeaningswhicharegoingtobedeliveredbythepartyofchurchcanbesuccessfullyunderstoodbyitscommunitythroughthenaturallightpresenceintheserviceroomofCCD.
Keywords:Balinese,CatholicChurch,Culture,Light,Meaning
1.Introduction
Theroleoflighthasevolvedinfunction,especiallythelightinthechurchasaplaceofworshipforChristians.Atfirstlighthasapracticalfunction,butdifferentfromthe existence of light in the church when viewed from psychological functions andsymbolic functions that can form the atmosphere (sense of place) and ambiance forpeople who interact in it through the presence of light as a divine manifestation(transcendent and immanent). Cathedral Church Denpasar (CCD) in Bali is a religiousbuilding for Catholics with a mixture of two different cultures, Western culturerepresentedbyGothicarchitecture,whileEasternculture (Balinese) is representedbyBalineseTraditionalArchitectureasaformofinculturation.ThediversityofCCDpeoplecomes from various regions such as East Nusa Tenggara (NTT), Java, Bali and ethnicChinesealwayscoloringthechurchspacethatdisplaysitsreligiousmeaningthroughtheexistenceof light,especiallynatural lightasa representationof twodifferentculturalcombinationinaworshipbuilding.
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The light in the teachings of Catholic is portrayed as a symbol of Christ's presenceamongst the worshiper to illuminate human life, while the light in Balinese culturederivedfromHinduismisdescribedasthemanifestationoftheGodofilluminationinthedark,inadditiontogivingspirittothisuniverse(Bawa,2011:5).Bothcultureshavesimilarunderstandingandessencetotheexistenceoflightthatisspiritualandsacredinreligiousandculturalpointofview,butitsapplicationisdifferentsothatitcanbeperceivedbypeopledifferentlyalso.NaturallightinginCCDspaceisdesignedinsuchawaybythechurchtoaccommodateworshippingactivitiesandconvey religiousmeanings tomeet theemotionalneedsofeachof its people.However, thediversityofCCDpeoplewithdifferent socio-culturalbackgroundscanleadtodifferencesinperceptionbetweenthechurchandthepeopletowardstheexistenceofnatural lightingthatdominatestheworshipspaceinCCD.Sotheperceptionofthepeopleformedfromtheexperienceandatmosphereofthespacefeltbyeachpeoplewillaffecttheinterpretationoftheirreligiousmeaning,especiallyinBaliwhichhasstronglocalculturepatronandbasedonphilosophicalvaluesthattriggertheoccurrenceofmulticulturalinteraction.Thisresearchseekstoanswertheproblemofhowtheroleofnatural light intheCCDworshipspaceinBaliincommunicatingthemeaningofreligionandculturalmeaningtobe understood by its worshipper. Therefore, an evaluative study of the existence ofnaturallightinthereligiousandculturalpointofviewofCCDisrequiredinconveyingthemessage of religiousmeaning and culturalmeaning in terms of the perception of itspeople, especially theworshipper that regularly followworshipping activities and are
domiciled inBali,bothethnicallyBali (5%)aswellasnon-Balinese (95%)sothattheworshipperhavestrongenoughroomattachment.2.ResearchMethodThisqualitativestudythatispresenteddescriptivelyusesinductivereasoningbecauseitemphasizes the acquisition of meaning. The data collection technique is done byobservation,interview,andquestionnairethenanalyzedbasedonthemeaningrelatedtothelightingobtainedfromthefirstsource(visitor),thenthedataistabulatedintheform of statistical table by using Differential Semantic measurement scale. Themeasurementscaleisusedtoobtainintervaldatathroughtheuseofbipolaradjectivesderived from several references and the distribution of questionnaires addressed toCatholicswithBalineseethnicandnon-BalineseCatholicsrandomlyinordertorepresentameaningbothreligiousandculturaltobeconveyedbythechurchandunderstoodbyitspeoplethroughtheexistenceofnaturallightingintheCCDworshipspaceinBali.
3.DiscussionLightingisdefinedbyPile(1988)asoneoftheimportantaspectsofinteriordesignthatprovides benefits, comfort as well as positive emotional reactions for someone whointeractsinit.Therefore,lightisoneaspecttoconsiderintheinteriorofthechurchasaplaceofworshipbecauseitactsasanimportantmediumforshapingtheexperienceofreligious space through ameaning that can be interpreted by its worshipper. In thereligiousviewpoint,Stemp(2010:108)statesthattheexistenceoflightisdescribedasasymbolofChristthatisaGodrecognizedbyCatholics.ThestatementisreinforcedbytheexpositionofasentenceintheNewTestament(John8:12)whichstates:PIamthelightoftheworld,whosoeverfollowsmewillnotwalkindarkness,butheshallhavethelightof lifePwhichmeansChrist isthelightoftheworldwhoispresentinthemidstofthe
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peopletoilluminatethelivesofmenwhoareindarkness.ThisviewisasolidfoundationforaphilosophicalbasisforunderstandinglightinCatholics.WhereasinBalinesecultureoriginatingfromHinduteachings,themeaningoflightisshowntohismanifestationintheformofgodsassuggestedintheVedasscriptures.Godcomesfromtheword'Div',inSanskritmeanslight.GodistheembodimentoftheholylightofGodAlmightywhohasnoconcreteform,butisdescribedasabrilliantrayofabstractandeternalnaturethatgivespowertoeverycreature(Suhardana2011:44).
Inthediscussionofthisstudy,theexistenceoflightisviewedfromseveralpointsofview,includingscience,religionandculture.Basedonthisstudy,itcanbeconcludedthatbasicallythemeaningof lightfromthepointofviewofreligionandculturehasasimilar essence, but its application is different so it can be perceived by peopledifferently. Perception is the process of receiving information directly or indirectlyinfluencedbythephysicalandnonphysicalside.Informationisreceivedbytheindividualthroughstimulationonthesensessothattheindividualcangivemeaningtoanobjectwhich he observes differently depending on the social background, culture, thoughtpatternsandexperiencesoftheindividual.
Chart1.ChartofFormationMeaningofLightintheWorshipRoomCathedralChurchDenpasarinBali
InChart1. it isshownthatthepresenceof lightinspecificCCDworshipspace
and time,actasa stimuluswillbeperceivedby thehumanphysicalandnon-physicalaspects.Theseaspectswillhelphumansinperceivingandinterpretingtheexistenceoflighttoproducesymbolicmeaningsofreligiousmeaningandculturalmeaning.Thestudyofliteratureintheformoftheoreticalstudyofthevariablesstudiedintheformoflight,culture,religionandarchitectureisneededtoknowhowfartheexistenceofnaturallightinthespaceofworshipcanconveythemeaningofreligiousandculturalsignificance.Thisis done because it can strengthen the understanding of the object of research andbecame the basis of a strong foothold in dissecting themeaning of the existence ofnaturallightintheCCDspaceintermsoftheperceptionofitspeople.Theassessmentisperformedusingapairofadjectivebipolarasaformingvariableofmeaningobtainedthrough perception and representing Catholic values ie sacred, friendly, harmonious,
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holy, and beautiful; while the Balinese Culture is peaceful, holy, crowded, pleasant,supportingliturgy. CCDbuildinghasthebuildingorientationfacingEast-WestwithaltarfacingEastaccordingtoprovisionsofCatholicreligionwhichfollowdirectionofsunrisemovement.Theseconditions led to theexistenceof lighting in theCCDworship spaceduring themorningmassdominatedbynaturallightingthatilluminatethearealocatedonthefirstfloorandsecondfloor(balcony).Althoughtheexistenceofnaturallightingintheworshiproomcanaccommodateallworshipactivitieswellwhenthemorningmasstakesplace,butthepresenceofartificiallightingisstillneeded(Figure1).
Figure1.NaturalLightinginCCDWorshipPlaceinTheAreaofAltarandWorshipper
Source:PersonalDocumentation
TheCCDworshiproomhasalotofopenings,especiallyopeningsontheNorthandSouthsideofthebuilding.Openingsonthechurchbuildingusingrosterandglassarearrangedintwolayers,themeltonglasswithimagesofreligioussymbolsandordinaryglassasabufferofmeltonglasssoitwon’teasilybrokenbecauseoftheinfluenceofairpressure.
Figure2.WallOpeningontheNorthandSouthofChurchBuilding
Source:Writer’sReconstruction
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Worship activities in the morning (morning mass) are dominated by natural
lighting, but the presence of artificial lighting in the worship space is still needed,especially in the area of Altar that can provide symbolic functions. The existence ofartificial lighting in the altar area (Figure 2), applied to the backwall-shapedmountains/kayonbyusing light typeT5warmwhitecolor.Theapplicationofartificiallight to the kayon aims to communicate the meaning of religion by presenting acontemplativeatmosphere togive sacred impression tobe interpretedby thepeoplethrough visual perception. The natural light in the CCDworship space is designed toaccommodate everymorningmass. Before entering into themeaning analysis of thenaturallightingexistenceintheCCDworshipspaceinBaliwillbepresentedsomedataobtained from the questionnaire about the existence of natural lighting in the CCDworshipspaceinBaliintermsoftheperceptionofhispeopleobtainedfrom34speakers,withthefollowingdisclosure:
TABLE1.WORSHIPPERPERCEPTIONONNATURALLIGHTINGEXISTENCEINCCDBALIWORSHIPPINGAREA
No Notes WorshipperPerception
Category Assesstment Concept Meaning
1. Sacred 5,82 VerySacred FitBalineseConcept
Balinese
Culture
2. Friendly
5,76 VeryFriendly FitBalineseConcept
Balinese
Culture
3. Harmonious 5,62 VeryHarmonious
FitBalineseConcept
Balinese
Culture
4. Holy 6,12 VeryHoly
FitCatholicConcept
Catholic Religious
5. Beautiful 5,91 VeryBeautiful FitBalineseConcept
Balinese
Culture
6. Peaceful 5,97 VeryPeaceful FitCatholicConcept
Catholic Religious
7. Pure 6,03 VeryPure FitBalineseConcept
Balinese
Culture
8. Crowded 5,56 VeryCrowded FitCatholicConcept
Catholic Religious
9. Pleasant
5,88 VeryPleasant FitCatholicConcept
Catholic Religious
10. SupportingLiturgy
6,06 SupportingLiturgyStrongly
FitCatholicConcept
Catholic Religious
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ThefollowingistheexplanationofthemeaningscontainedintheexistenceoflightintheCCDworshipspaceintermsoftheperceptionofitsworshipper:
Table2.TheMeaningofNaturalLightintheCCDWorshipRoominBalifrom
thePerceptionoftheWorshipperNo. Adjective Natural
LightingTheMeaningofNaturalLightintheCCDWorshipRoomin
Bali
1.
Sacred CulturalMeaning(5,82)
A noble awareness in man to create a harmoniousrelationship between the macrocosmos and themicrocosmos.
The existence of lighting in the space ofworship aims tocommunicatethathumanbeingsasnoblevirtuousbeingsthroughtheirnobleconsciousness.Humansshouldbeableto give good influence by protecting and maintainingharmonyof theenvironment soas to createbalanceandharmonyinthelifeofalllivingthings.
2. Friendly CulturalMeaning(5,76)
BrahmanAtmanAikyam,atmanandbrahmanisone.
The existence of light in the space of worship is arepresentationofhuman relationshipswitheachother infacilitating theactivitiesofworship forChristianssoas tocreate harmonious togetherness, aims to buildcommunication between people to run well so as tostrengthentheformationofthechurchcommunity.
3. Harmonious CulturalMeaning(5,62)
Theharmonyofrelationshipscreatedbetweenhumansandtheirenvironmentisinterdependent,reflectedthroughtheconceptofharmonyManikRingCecupu.
TheexistenceoflightinCCDworshipspaceisconsideredtohaveaharmonythatcancreateaharmoniousrelationshipand atmosphere between spaces as a container(macrocosmos) that can support the activity of eachindividual(microcosmos)isinit,becausetheatmosphereofasuitablespaceofworshipisaspatialatmospherethatcansupportallactivitiesinsideit.
4. Holy ReligiousMeaning(6,12)
The experience of mystery refers to the transcendentalrealityofdivineholinessofpureorintrinsicnaturecanbecommunicatedtoHispeople.
The existence of lighting in CCD worship space cancommunicate a pure mysterious experience through thereligiousmeaning that its people can experience throughthetranscendentexperienceofeveryliturgicalprocession,sothatGod'stranscendentfigurecanbefeltbythesacredatmosphereformedintheCCDworshipspace.
5. Beautiful CulturalMeaning(5,91)
ThebeautyofBalinese culture refers toSatyam (honest),siwam (true) and sundharam (beautiful), ie beauty iscreatedwhenthereishonestyandtruth.ThepresenceofartasoneofthemediatoembodythevaluesofVedassatya(truth)andsiwam(holinessofGod).
TheexistenceoflightingintheCCDworshipspaceaccordingtotheperceptionoftheworshippercanbeinterpretedasanartthatcangohandinhandwiththedharmainpeople's
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livesbycarryingthesacredmissionthroughtruth(satyam)andhonesty(siwam)
6. Peaceful ReligiousMeaning(5,97)
Gaudium et Spes 78: Peace is born of loving kindness tofellow human beings as the mirror and fruit of Christ'speace, derived fromGod the Fathermanifested by livingsidebysideinpeace.
The existence of light through its religious meaning canpresent and cultivate an atmosphere of space for themutual loveoffellowbelieversasareflectionofharmonyand trust and communication among fellow parishioners,thus strengthening the formation of church communitiesandpeacefulcoexistence.
7. Pure CulturalMeaning(6,03)
Pure,thehumanrelationshipwiththeCreatorisbasedonagenuinesenseofsacrificethroughofferingsarrangedwiththeintermediaryofyadna.
The existence of light in theworship space is one of theeffortstoglorifythegreatnessofGodAlmightyingivinglifeto every creature by emitting His eternal light andcommunicatingthateveryhumanbeingmustbe inwardlysanctifiedinbuildingharmonyrelationshipwithHisCreatorwhoisimmanentandtranscendent.
8. Contemplative ReligiousMeaning(5,56)
The dogmatic meaning of God's image as a close figure(immanent)isbasedontheparadigmthatGodsolovesHispeoplethatHewantstodescendandapproachHispeople.
Theexistenceof light in the spaceofworship through itspragmaticfunction,shouldbeabletotriggerandencourageemotionalresponsesoftheworshippertocreateadramaticatmosphereandspaceexperiencesothatpeoplecanfeelandinterpretthepresenceoftheDivinethroughacalmandsolemnatmospherewhenworshipactivitiestakeplace.
9. Pleasant ReligiousMeaning(5,88)
Communicating the dogmatic meanings, related to thenature of the Divine Providence bymeans of assemblingbefore God, is present fully and fully inward withoutemphasizingtheaspectofrationalityorintellect.
Theexistenceoflightinthespaceofworshipcancreateafriendly and comfortable atmosphere so as to createtogetherness,theparticipationofpeopleinallcommunitiesand the establishment of strong and deep fraternalrelationships.
10. Solemn(SupportingLiturgy)
ReligiousMeaning(6,06)
RevealingthedignityoftheliturgicaldignityoftheChurch,throughthearrangementandimplementationofthebestby paying attention to the harmony atmosphere/nuancethatsupportstheliturgyandtriggertheinvolvementofthecommunity so that there isaunityofpeopleand religionstrong.
Theexistenceoflightintheworshiproomhasanimportantrole in expressing a strong sense of togetherness andbrotherhood among the people, and supporting thedelivery of religious meaning that the church wants toconveytoitspeoplewithsolemnity,becauseitcantrigger
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theinvolvementoftheummahsothattherewillbeaunityofpeopleandstrongreligion.
Table2.showstheresultsofthequestionnaireconcludingthepeople'sperceptionofthenatural lightexistenceintheCCDworshipspace.Themeaningofcultureandreligioussignificancehasthesameamountofresultsaseachof5(five)adjectives.TheexistenceoflightintheCCDworshipspacecancommunicatetheculturalmeaningrepresentedbyseveraladjectivesincludingsacred,friendly,harmonious,beautiful,andpure.Whilethereligious meanings communicated through the existence of natural light in the CCDworship space, represented by several adjectives include holy, crowded, peaceful,pleasantandsupportiveoftheliturgy.Basedontheseresults,itcanbeconcludedthattheexistenceofnaturallightintheCCDworshipspacecancommunicatemeaningsthatwanttobeconveyedbythechurchtoitspeoplewell.TheculturalmeaningcommunicatedbytheexistenceofnaturallightintheCCDworshipspace aims to glorify the greatness ofGodAlmightywhogives life to every creature,communicates that every human being builds harmonious relationship with hisimmanent and transcendent Creator, its natural environment and its fellowwho canstrengthen the formation church community to support every activity in worshipactivities.WhilethereligiousmeaningthroughtheexistenceofnaturallightintheCCDworshipspacehasanimportantroleincommunicatingthemysteriousexperiencethatcanbefeltbythepeople,expressingasenseoftogethernessandstrongbrotherhoodamongthepeople,andsupportingthedeliveryofreligiousmeaningwhichtheChurchwishestoconveytoitspeoplewithsolemn,becauseitcantriggertheinvolvementoftheummahsothatthereisaunityofthepeopleandastrongreligion.TheexistenceofnaturallightintheCCDworshipspaceisseenasamanifestationofGodthatprovidesilluminationinthedarkastheguidanceofthepeopleanditspresencecanbefeltbyeverypeoplethroughtheirfaithandreligiousexperience.Thus,theconclusionthat religionandculturego together,mutually supportiveandcomplementary tooneanother.ThestatementisreinforcedbytheopinionofGelebet,et.al,(1985:19)statesthatcultureisarelationshipwiththenaturalenvironment,anditsbirthismotivatedbyreligiousnormsandbasedonlocalcustoms.
4.ConclusionLightisasymbolofthingsrelatedtoreligiousity.TheconceptoftheCatholicChurchaswellastheBalineseCultureConceptwhenviewedfromareligiousandculturalpointofviewhasasimilarbasicunderstanding,thatlightissymbolizedastheGodAlmightyandisseenasthefigureof Immanent(PersonalGod)andtranscendent(ImpersonalGod).Overall, the existence of natural light within the CCD can communicate the religiousmeaning and cultural significance that the church wants to communicate. All thesemeanings can be well communicated and the CCD people can grasp the meaningscontainedthroughtheexistenceofnaturallightingintheCCDworshipspace.
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