The Gamelan in the Catholic Liturgy in Yogyakarta

Luca Pietrosanti
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Abstract

This paper is a brief overview of the use of the gamelan together with the polyphonic choir in the Roman rite of Holy Mass. Through the examination ofrepertoires, interviews and active participation in rehearsals and Masses, thiswork illustrates the types of compositions of liturgical music for gamelan aswell as the way these compositions are used. Particular attention is addressedto some key-concepts of traditional gamelan music, such as gending, benthuk,laras, pathet, garap. It will be apparent that these concepts are adapted, firstlyto integrate the gamelan with a vocal element, the choir (which is based on awestern tradition) and secondly, to meet the needs of the rite of Holy Mass.Although indirectly, this paper also represents a paradigm of “Inculturation”,which describes a process distinct from “Enculturation”. The term“Inculturation” must be intended as “the incarnation of the Gospel in nativecultures and also the introduction of these cultures into the life of the Church”,so defined by the Pope John Paul II in the encyclical Slavorum Apostoli, 2ndJune 1985, VI-21. Instead, with the term “Enculturation” we intend the processby which an individual learns the traditional content of a culture andassimilates its practices and values. Thus, the two words represent twodifferent processes of assimilation of culture.
日惹天主教礼仪中的甘美兰
本文简要概述了佳美兰与复调唱诗班在罗马弥撒圣礼中的运用。通过对曲目的考察、采访和对排练和弥撒的积极参与,本作品阐述了佳美兰礼仪音乐的作品类型以及这些作品的使用方式。特别注意传统佳美兰音乐的一些关键概念,如gending, benthuk,laras, pathet, garap。很明显,这些概念是改编的,首先是将佳美兰与声乐元素、唱诗班(基于西方传统)结合起来,其次是满足圣弥撒仪式的需要。虽然这篇文章是间接的,但它也代表了一个“本土化”的范式,它描述了一个不同于“文化化”的过程。“本土化”一词必须被定义为“福音在当地文化中的化身,以及将这些文化引入教会生活”,这是教宗若望保禄二世在1985年6月2日《斯拉夫使徒通谕》(Slavorum Apostoli)中所定义的。相反,我们所说的“文化化”指的是个人学习一种文化的传统内容,并吸收其做法和价值观的过程。因此,这两个词代表了两种不同的文化同化过程。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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