About The Journal
Important for Author
Manuscript Template
Gegesik-style Klana mask dance is one of the styles that have survived to the present day. The importance of maintaining and preserving the Gegesik-style Klana mask dance, which is comprised of dance elements presented in the form of a dance perfomance, is understood by a few people who have studied its dance elements. By comprehending the elements contained therein, the Gegesik style of the masked Klana dance will maintain its authenticity without altering a single aspect of the Gegesik style masked Klana dance's standard. Gegesik-style Klana mask dance has excellent appeal for ceremonial events, welcoming guests, and filling in events organized by government and non-government organizations. This study used qualitative research and an ethnochoreological methodology as a scalpel to investigate the textual components of dance. The Gegesik style Klana mask dance has eight text components: movement, dancers, make-up, clothing, floor patterns, music, property, and place of performance. Collecting data was done with observation, interviews, and document analysis. After conducting research, the researcher discovered that the form of perfomance of the Gegesik-style masked Klana dance consists of eight interrelated components that cannot be changed without altering its authenticity. Consequently, the Gegesik-style Cirebon masked Klana dance contains elements that cannot be easily altered, as well as meanings and values implicit in every movement, music, costume, and another component.
Keywords: Gegesik Style Klana Mask Dance, Dance Perfomance, Ethnochoreology.
Asriati, A. (2013). Gaya Tari dalam Konteks Nilai Budaya : Tingkap, IX, 1–18.
Genik Puji Yuhanda. (2017). Pesan Dalam Tarian Topeng Panji Cirebon. Komversal, 2(2), 3–22. https://doi.org/10.38204/komversal.v2i2.126
Hidayani, N. I., & Lanjari, R. (2019). Analisis Gaya Slangit Tari Topeng Tumenggung di Desa Slangit Cirebon. Jurnal Seni Tari, 8(1), 21–30. https://doi.org/10.15294/jst.v8i1.30749
Ibrahim. (2015). Metodologi Penelitian Kualitatif. Alfabeta.
Lexy J. Moleong. (1989). Metode Penelitian Kualitatif. Remadja Karya.
Martino, T., & Jazuli, M. (2019). Makna Simbolik Pertunjukan Tari Topeng Klana Cirebon Gaya Palimanan. Jurnal Seni Tari, 8(2), 161–175. https://doi.org/10.15294/jst.v8i2.30688
Masunah, J., & Karwati, U. (2003). Topeng Cirebon. P4ST UPI.
Masunah, J., Mariah, Y. S., & Heriyawati, Y. (2020). Pemanfaatan Potensi Budaya Lokal melalui Sanggar Seni Pertunjukan untuk Event Pariwisata di Cirebon Contents Contents Contents. 25–44.
Milles, M. B., & Huberman, A. M. (2009). Analisis Data Kualitatif (T. R. Rohidi (ed.)). UI Press.
Nurasih, N. (2014). Proses Pewarisan Dalang Topeng Cirebon. Ilmiah Seni Makalangan, 1(1), 34–35. https://jurnal.isbi.ac.id/index.php/makalangan/article/view/861/552
Pramadanti, T., Nugraheni, T., & Suryawan, A. I. (2021). Cerita Panji dalam Proses Penciptaan Tari Candra Kirana karya Baedah. Ringkang, 1(2), 78–85.
Rifandi, I., & Natalia, C. H. (2021). Ndikkar in the Performing Art Dimensions. In Proceedings of the Tenth International Conference on Languages and Arts (ICLA 2021)(pp. 219-223). Atlantis Press.
Ristanti, C. (2022). Pembelajaran Tari Topeng Klana Tanjak Gaya Gegesik di Sanggar Purbasari Kota Cirebon. Universitas Pendidikan Indonesia.
Suanda, toto amsar. (2015). Menjelajahi Topeng Jawa Barat. ASTI Bandung.
Sugiyono. (2017). Metode Penelitian Pendidikan Pendekatan Kuantitatif, Kualitatif, dan R&D. Alfabeta.
T. Narawati. (2013). Etnokoreologi : Pengkajian Tari Etnis & Kegunaannya. Isla-2, 70–74.
Tati Narawati. (2003). Wajah Tari Sunda dari Masa ke Masa. P4ST.
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.