A Counter Visual Argument
This document was uploaded by user and they confirmed that they have the permission to share it. If you are author or own the copyright of this book, please report to us by using this DMCA report form. Report DMCA
Overview
Download & View A Counter Visual Argument as PDF for free.
More details
- Words: 1,280
- Pages: 24
A Counter Visual Argument against the Antipornography & Pornoaction Bill
A UNITED INDONESIA
REJECT THE ANTIPORNOGRAPHY AND PORNOACTION BILL The independence to celebrate diversity of cultural and religious traditions is unconditional for a republic that pledges to “Bhinneka Tunggal Ika”. Once a group tries to limit such freedom, then it is about time we stand united and yell: “N E V E R” The Antipornography and Pornoaction Bill is a part of a big scenario to imprison our minds and shackle our freedom. Thus, let’s stand united and loudly scream defense for this republic, for our cultures, and for our faith! (jiwamerdeka/nameless is a virtue, 2006)
These virtual pages were prepared by I Made Marlowe and I Wayan Juniartha as a dedication to the public campaign rejecting the Antipornography and Pornoaction Bill. Marlowe and Juniartha are the supporting member of the Balinese delegation that met the Pansus RUU APP DPR RI on 21 February 2006. The main delegation comprises of I Gusti Ngurah Harta, Ida Pedanda Gede Ketut Sebali Tianyar Arimbawa, Prof. Dr. I Made Bandem, I Wayan P Windia SH MSi, Cokorda Istri Ngurah Raka Sawitri and Kadek Suardhana.
Background WE FEAR NO DARKNESS by [email protected] This artwork is among many art creations exhibited online as part of the DESIGN AGAINST TYRANNY campaign @ http://electronposts.blogspot.com
B A L I: A Cultural Tradition and Reputation The present reputation of Bali as a domain of cultural tradition and excellence with its energetic aesthetic creativities, is a result of continuous interaction, acculturation, enculturation, assimilation, and adaptation of domestic and foreign cultures from pre-historic to modern times. In the context of an open cultural domain, Bali represents a space and scape embracing peaceful interactions between the native culture and various foreign influences – an interaction giving birth to non-violent harmonization – where sacral (wali), transitional (wewali), and secular (walih-walihan) values live alongside and enrich each other. Bali is a cosmology where pluralism thrives. Background portrays the shadow puppet play by maestro Nyoman Sumandhi from the village of Tunjuk, Tabanan, Bali. Photo source: htttp://indonesia-bali.com/bali_wayang.htm
The Balinese arts and cultural traditions, as well as its religious belief has a unique perspective upon sensuality and sexuality. The Balinese do not comprehend sensuality and sexuality in a physical, banal, and shallow manner. Sensuality and sexuality is comprehended as a metaphor for a sacred process of creation and preservation of life. Thus, sexuality and sensuality possess an significant position within the Balinese religious belief that come to light through its cultural and art creations.
Sang Hyang Tunggal, 1933 Ida Bagus Ketut Gelodog Tamarind Wood 27.6 x 7.1 x 4.1 cm
Acyintya or Tintya, symbolic image of Sanghyang Tunggal Believed as the utmost aspect of God – an aspect inconceivable by human – depicted naked, as a statement that God is free from all worldly concepts and illusions.
The sacredness of sexual symbols is also seen in the Da Tonta, a 4 meter megalithic statue that is highly regardad by the people of Trunyan, an primeval village on the shore of Batur Lake. Dewa Ratu Gede Pancering Jagat (Bhatara Da Tonta) Desa Trunyan, Bali Height: 4 m
The depiction of Dewi Kali or Durga with bare breasts is not an expression of sexual desires, but a metaphor for “Mother Earth”, the feminime aspect of God that “breast feeds” (nurtures) the entire universe. Dewi Kali Statue At the entrance of Pura Dalem Desa Tonja, Denpasar
Millions of people in Bali worship Durgha, as a caring mother that nurtures life, and as a mother protecting the soul once death befalls. Herein, no banal and lustful desires are projected, only devotion and dedication from Her childrens.
Dewi Kali Statue At the entrance of Pura Dalem Desa Tonja, Denpasar
The megalithic statue at Pura Kebo Edan, Pejeng, Gianyar is another example about the sacredness of lingga (phallus or penis). The Pejeng Giant Statue Pura Kebo Edan, Pejeng, Gianyar Height: 3.6 m
Lingga and Yoni (phallus and vulva) has long become one of the most sacred symbols in Balinese tradition. Lingga-Yoni represents creation and fertility. The enormous penis on this statue represents a spiritual aspiration upon a fruitful earth and abundant wealth.
The Pejeng Giant Statue (detail) Pura Kebo Edan, Pejeng, Gianyar Height: 3.6 m
The comprehension of sensuality and sexuality as metaphors for a sacred life is not only limited to attributes of homage, but can also be seen in the art creations This is not surprising as the Balinese tradition believes that one way to attain spiritual enlightenment is through art.
Background portrays Bali during the 1920s; when life is pure and simple that made Bali famous worldwide as “the last paradise” Image from: http://www.alphalink.com.au/~grum/oldbalipics/internetimage/Old-Bali_pic1.jpg
Creation, 1983 Dewa Nyoman Batuan Acrylic on Canvas 60 x 60 cm
The focus of this painting depicts the encounter of phallus and vulva that is blessed by Acintya. The encounter gives birth to swastika, the holy symbol for the circle of life.
Another masterpiece depicting that sexuality and sensuality is an integral aspect for spiritual enlightenment.
Arjuna is seen tempted by two beautiful nymphs. Arjuna will never attain the truth about himself without the courage to deal and overcome sensuality and sexuality. Arjuna’s Temptation by two Nymphs Anonim Kayu Gentawas 14.4 x 10.7 x 6.5 cm
The Brayuts Feast Together, 1930 I Gusti Nyoman Lempad Ink and Tempera on Paper 24 x 33 cm
In a society that customarily views sensuality and sexuality in a respectful manner, nudity is not an impulse for violent passion, but as an ordinary notion of daily living.
Kencing Dewa Putu Mokoh Acrylic on Canvas
In such society, sexual organs can even be portrayed as an aesthetic image……
Men with Giant Penises Fighting with Old Women Ida Bagus Ketut Soenia Washed Pen, Ink and Water Color on Paper 25 x 35 cm
……or as a symbolic statement for the temporariness of life…….
Naked Women and Men, Some with Giant Penises , and an Animal Resembling the Ceremonial Barong Ida Bagus Ketut Soenia Washed Pen, Ink and Water Color on Paper 36 x 41 cm
…….or re-comprehended as resistance against “darkness”, an interpretation based on the religious tradition of Lingga-Yoni as God’s might in preserving and sustaining the universe.
And there are times when sensuality and sexuality do not convey room for interpretation, aside as a medium for bonding among people as seen in the Joged Bumbung, the Balinese social dance.
In a society customarily to substantial comprehensions of sensuality and sexuality, “modern” nudity is a not a surprising or threatening notion. “Modern” nudity is only a symbolic representation of the contemporary situation around us. Thus, interpretation is multidimensional and becomes the property of private minds, not the government.
Mandi Cahaya Alam, 2005 Made Wiradana Mixed Media on Canvas
The Antipornography and Pornoaction bill give exemptions to ritual and art. But those exemptions are narrow minded and do not accommodate the cultural and religious needs of the Balinese people.
That exemption also provides an extensive room for the government to intervene and limit the freedom of the Balinese people to celebrate its cultural diversity and beauty of its spiritual tradition.
Presentation created by Wayan Juniartha and Marlowe Makaradhwaja with photos from numerous sources including private collections and other sources including: Hildred Geertz (1995) Images of Power: Balinese Paintings Made for Gregory Bateson and Margaret Mead. University of Hawaii Press Joged Anturan. http://www.bali-pictures.com/details.php?Image_id=555 Neka, S. and Kam, G. (1998). The Development of Painting in Bali: Selections from the Neka Art Museum (2nd revised edition). Yayasan Dharma Seni Museum Neka: Graphos Prima, Jakarta. The graphic art REMEMBER and COEXIST are among various art creations being exhibited online as part of the DESIGN AGAINST TYRANNY campaign @ http://electronposts.blogspot.com
Please visit for more information: http://jiwamerdeka.blogspot.com http://electronposts.blogspot.com
A UNITED INDONESIA
REJECT THE ANTIPORNOGRAPHY AND PORNOACTION BILL The independence to celebrate diversity of cultural and religious traditions is unconditional for a republic that pledges to “Bhinneka Tunggal Ika”. Once a group tries to limit such freedom, then it is about time we stand united and yell: “N E V E R” The Antipornography and Pornoaction Bill is a part of a big scenario to imprison our minds and shackle our freedom. Thus, let’s stand united and loudly scream defense for this republic, for our cultures, and for our faith! (jiwamerdeka/nameless is a virtue, 2006)
These virtual pages were prepared by I Made Marlowe and I Wayan Juniartha as a dedication to the public campaign rejecting the Antipornography and Pornoaction Bill. Marlowe and Juniartha are the supporting member of the Balinese delegation that met the Pansus RUU APP DPR RI on 21 February 2006. The main delegation comprises of I Gusti Ngurah Harta, Ida Pedanda Gede Ketut Sebali Tianyar Arimbawa, Prof. Dr. I Made Bandem, I Wayan P Windia SH MSi, Cokorda Istri Ngurah Raka Sawitri and Kadek Suardhana.
Background WE FEAR NO DARKNESS by [email protected] This artwork is among many art creations exhibited online as part of the DESIGN AGAINST TYRANNY campaign @ http://electronposts.blogspot.com
B A L I: A Cultural Tradition and Reputation The present reputation of Bali as a domain of cultural tradition and excellence with its energetic aesthetic creativities, is a result of continuous interaction, acculturation, enculturation, assimilation, and adaptation of domestic and foreign cultures from pre-historic to modern times. In the context of an open cultural domain, Bali represents a space and scape embracing peaceful interactions between the native culture and various foreign influences – an interaction giving birth to non-violent harmonization – where sacral (wali), transitional (wewali), and secular (walih-walihan) values live alongside and enrich each other. Bali is a cosmology where pluralism thrives. Background portrays the shadow puppet play by maestro Nyoman Sumandhi from the village of Tunjuk, Tabanan, Bali. Photo source: htttp://indonesia-bali.com/bali_wayang.htm
The Balinese arts and cultural traditions, as well as its religious belief has a unique perspective upon sensuality and sexuality. The Balinese do not comprehend sensuality and sexuality in a physical, banal, and shallow manner. Sensuality and sexuality is comprehended as a metaphor for a sacred process of creation and preservation of life. Thus, sexuality and sensuality possess an significant position within the Balinese religious belief that come to light through its cultural and art creations.
Sang Hyang Tunggal, 1933 Ida Bagus Ketut Gelodog Tamarind Wood 27.6 x 7.1 x 4.1 cm
Acyintya or Tintya, symbolic image of Sanghyang Tunggal Believed as the utmost aspect of God – an aspect inconceivable by human – depicted naked, as a statement that God is free from all worldly concepts and illusions.
The sacredness of sexual symbols is also seen in the Da Tonta, a 4 meter megalithic statue that is highly regardad by the people of Trunyan, an primeval village on the shore of Batur Lake. Dewa Ratu Gede Pancering Jagat (Bhatara Da Tonta) Desa Trunyan, Bali Height: 4 m
The depiction of Dewi Kali or Durga with bare breasts is not an expression of sexual desires, but a metaphor for “Mother Earth”, the feminime aspect of God that “breast feeds” (nurtures) the entire universe. Dewi Kali Statue At the entrance of Pura Dalem Desa Tonja, Denpasar
Millions of people in Bali worship Durgha, as a caring mother that nurtures life, and as a mother protecting the soul once death befalls. Herein, no banal and lustful desires are projected, only devotion and dedication from Her childrens.
Dewi Kali Statue At the entrance of Pura Dalem Desa Tonja, Denpasar
The megalithic statue at Pura Kebo Edan, Pejeng, Gianyar is another example about the sacredness of lingga (phallus or penis). The Pejeng Giant Statue Pura Kebo Edan, Pejeng, Gianyar Height: 3.6 m
Lingga and Yoni (phallus and vulva) has long become one of the most sacred symbols in Balinese tradition. Lingga-Yoni represents creation and fertility. The enormous penis on this statue represents a spiritual aspiration upon a fruitful earth and abundant wealth.
The Pejeng Giant Statue (detail) Pura Kebo Edan, Pejeng, Gianyar Height: 3.6 m
The comprehension of sensuality and sexuality as metaphors for a sacred life is not only limited to attributes of homage, but can also be seen in the art creations This is not surprising as the Balinese tradition believes that one way to attain spiritual enlightenment is through art.
Background portrays Bali during the 1920s; when life is pure and simple that made Bali famous worldwide as “the last paradise” Image from: http://www.alphalink.com.au/~grum/oldbalipics/internetimage/Old-Bali_pic1.jpg
Creation, 1983 Dewa Nyoman Batuan Acrylic on Canvas 60 x 60 cm
The focus of this painting depicts the encounter of phallus and vulva that is blessed by Acintya. The encounter gives birth to swastika, the holy symbol for the circle of life.
Another masterpiece depicting that sexuality and sensuality is an integral aspect for spiritual enlightenment.
Arjuna is seen tempted by two beautiful nymphs. Arjuna will never attain the truth about himself without the courage to deal and overcome sensuality and sexuality. Arjuna’s Temptation by two Nymphs Anonim Kayu Gentawas 14.4 x 10.7 x 6.5 cm
The Brayuts Feast Together, 1930 I Gusti Nyoman Lempad Ink and Tempera on Paper 24 x 33 cm
In a society that customarily views sensuality and sexuality in a respectful manner, nudity is not an impulse for violent passion, but as an ordinary notion of daily living.
Kencing Dewa Putu Mokoh Acrylic on Canvas
In such society, sexual organs can even be portrayed as an aesthetic image……
Men with Giant Penises Fighting with Old Women Ida Bagus Ketut Soenia Washed Pen, Ink and Water Color on Paper 25 x 35 cm
……or as a symbolic statement for the temporariness of life…….
Naked Women and Men, Some with Giant Penises , and an Animal Resembling the Ceremonial Barong Ida Bagus Ketut Soenia Washed Pen, Ink and Water Color on Paper 36 x 41 cm
…….or re-comprehended as resistance against “darkness”, an interpretation based on the religious tradition of Lingga-Yoni as God’s might in preserving and sustaining the universe.
And there are times when sensuality and sexuality do not convey room for interpretation, aside as a medium for bonding among people as seen in the Joged Bumbung, the Balinese social dance.
In a society customarily to substantial comprehensions of sensuality and sexuality, “modern” nudity is a not a surprising or threatening notion. “Modern” nudity is only a symbolic representation of the contemporary situation around us. Thus, interpretation is multidimensional and becomes the property of private minds, not the government.
Mandi Cahaya Alam, 2005 Made Wiradana Mixed Media on Canvas
The Antipornography and Pornoaction bill give exemptions to ritual and art. But those exemptions are narrow minded and do not accommodate the cultural and religious needs of the Balinese people.
That exemption also provides an extensive room for the government to intervene and limit the freedom of the Balinese people to celebrate its cultural diversity and beauty of its spiritual tradition.
Presentation created by Wayan Juniartha and Marlowe Makaradhwaja with photos from numerous sources including private collections and other sources including: Hildred Geertz (1995) Images of Power: Balinese Paintings Made for Gregory Bateson and Margaret Mead. University of Hawaii Press Joged Anturan. http://www.bali-pictures.com/details.php?Image_id=555 Neka, S. and Kam, G. (1998). The Development of Painting in Bali: Selections from the Neka Art Museum (2nd revised edition). Yayasan Dharma Seni Museum Neka: Graphos Prima, Jakarta. The graphic art REMEMBER and COEXIST are among various art creations being exhibited online as part of the DESIGN AGAINST TYRANNY campaign @ http://electronposts.blogspot.com
Please visit for more information: http://jiwamerdeka.blogspot.com http://electronposts.blogspot.com
Related Documents
A Counter Visual Argument
November 2019 8
Counter Argument
April 2020 5
Visual Argument
December 2019 23
Counter-argument To Kalam
May 2020 4
Argument
May 2020 49