Women in the Shadows

Women in the Shadows
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Wayang kulit, or shadow puppetry, connects a mythic past to the present through public ritual performance and is one of most important performance traditions in Bali. The dalang, or puppeteer, is revered in Balinese society as a teacher and spiritual leader. Recently, women have begun to study and perform in this traditionally male role, an innovation that has triggered resistance and controversy. In Women in the Shadows, Jennifer Goodlander draws on her own experience training as a dalang as well as interviews with early women dalang and leading artists to upend the usual assessments of such gender role shifts. She argues that rather than assuming that women performers are necessarily mounting a challenge to tradition, “tradition” in Bali must be understood as a system of power that is inextricably linked to gender hierarchy. She examines the very idea of “tradition” and how it forms both an ideological and social foundation in Balinese culture. Ultimately, Goodlander offers a richer, more complicated understanding of both tradition and gender in Balinese society. Following in the footsteps of other eminent reflexive ethnographies, Women in the Shadows will be of value to anyone interested in performance studies, Southeast Asian culture, or ethnographic methods.

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Jennifer Goodlander. Women in the Shadows

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Women in the Shadows

This series of publications on Africa, Latin America, Southeast Asia, and Global and Comparative Studies is designed to present significant research, translation, and opinion to area specialists and to a wide community of persons interested in world affairs. The series is distributed worldwide. For more information, consult the Ohio University Press website, ohioswallow.com.

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Arjuna Tapa (Arjuna’s meditation) is a popular story for young dalang to use to learn the practice of wayang kulit, and it is the first story that I learned to perform. In this story Arjuna sets out for the top of the mountain Indra Kila Giri because he is troubled by the war between his brothers, the Pandawas, and their cousins, the Korawas.17 Arjuna worries many people will die because of this war between his family members. At the top of the mountain Arjuna seeks wisdom through offerings to the gods and meditation, so that he might imagine a solution to this problem. Arjuna’s journey up the mountain is not easy; he faces many dangers because he is traveling where few others have gone before. Additionally, his desire for wisdom has made the ogre king, Niwatakwaca, angry. Arjuna does not find peace, and must battle for his life on the mountain, yet eventually the god Indra helps Arjuna by giving him a powerful weapon to destroy his enemies. At the end of the story, Arjuna is whisked away to the heavens, where he will find wisdom and more adventures.

I will use the three-part structure of wayang kulit as a description of my learning experience and as an analytic tool. The first section will focus on the basic aesthetics that are expressed and maintained in a wayang kulit performance. The second section will explore the character of the clowns and how comedy functions as a vehicle for “freedom” and social commentary, even within the set aesthetics and structure. Finally, I will describe the reception of my work, which sometimes caused conflict, in order to connect the practice of learning wayang kulit to practices within Balinese society and ritual. A wayang kulit performance contains action, narration, and commentary; likewise each section contains all these elements.

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