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Photo of Javanese Gamelan

Instruments of the Central Javanese Gamelan: Rebab

This is the third in a series of articles exploring the various instruments of the Javanese gamelan.

The rebab is a bowed two-string lute of the royal court gamelan orchestras of the central Javanese cities of Yogyakarta and Surakarta, Indonesia. Like all gamelan instruments, the rebab is played by a musician sitting cross-legged on the floor or stage, with the player bowing the instrument while holding it upright.

Instrument Construction

Photo of Pak Djoko Walujo with Rebab

Pak Djoko Walujo with Rebab

The resonating chamber of the rebab is a hollowed-out piece of wood about the size of a large coconut, curved in the back and decorated with a velvet cloth and beaded tassels. The front surface of the resonating chamber consists of a membrane made from a bull bladder. Protruding from the bottom of the chamber is a decorative, lathe-turned spike several inches long—forming a leg which rests on the floor. This gives the rebab a striking appearance suggestive of the description “spike fiddle,” as the instrument is sometimes called. Extending from the top of the chamber is the neck, also turned on a lathe.

At the top of the neck is the peg box, in which the wire strings are wound onto two long tuning pegs. Extending from the top of the peg box is a tall pointed spire. Although it serves no musical function, Javanese musicians feel that, in both an aesthetic and a spiritual sense, the rebab represents a conduit between Heaven and Earth. In fact, the entire gamelan orchestra is regarded as highly venerable, even sacred, possessed of mystical powers. Partly for this reason, gamelan sets are given majestic, honorific titles, such as “The Venerable Torrent of Honey,” a gamelan housed in the Sultan’s Palace in Yogyakarta.

The rebab player does not press the strings to the neck while playing. Actually, the neck has no fingerboard. The player merely needs to gently press the string at the correct locations along its length in order to render the pitches of the melody. It is standard practice to play some of the pitches a “hint” higher than the exact fixed pitches of the keyed metal instruments. Doing so makes the rebab—a relatively quiet instrument—brighter and more audible.

Upon close inspection, one will notice that the two bronze strings of the rebab are in fact only one. That is, a single string is wound, at its middle point, several times around the upper base of the leg and then around a small peg. From there, each half of the string extends upward over an adjustable bridge (held on by the tension of the strings), continuing up to the tuning pegs. If the string breaks—depending on where it breaks—it can be unwound a couple of turns from around the leg, and then restrung and retuned. However, restringing a rebab is a relatively time-consuming task. This is one reason why gamelans generally have extra rebabs available during a performance, even though only one is played at any given time.

History

Our understanding of the history of the rebab is based on informed inference and speculation rather than hard archeological or documentary evidence. On ancient ruins and temples (for example, Borobudur, a large Buddhist monument built in Java during the 8th to 9th centuries CE), one can see reliefs of performing musicians and various instruments carved on the stone walls. However, images of rebabs are lacking. The rebab (Arabic: rabāba) has a long history in the Muslim world, and it is probable that early models of rebab-like bowed lutes were introduced into Java by Islamic traders and sailors sometime during the Middle Ages, perhaps during the 15th and 16th centuries.

Image of Bedouin Rebab Player, Jordan

Contemporary Bedouin Rebab Payer, Jordan

How, then, did rebabs come to be included in gamelan orchestras in modern Java? Perhaps rebabs were played by itinerant musicians outside of the courts, mostly for accompanying themselves or others while singing. If so, over time they would likely have gradually gained acceptance in Javanese culture and eventually been introduced into gamelans to musically support the vocalists.

The validity of this idea may be reinforced by the general function of the rebab in gamelans today, where it melodically supports singers, both male (gerong) and female (pesindhen), in formal compositions. Also, the rebab aids various elaborating instruments (e.g., gender, gambang, suling, siter) by announcing structurally significant pitches just before the elaborating instrument are to sound the same notes. Thus in performance, when the melodic line played by rebab ascends into the upper range, the elaborating instruments and the singers tend to immediately follow.

Image of Javanese Rebab in Case

Javanese Rebab in Case

Playing the Rebab

There are two main categories of gamelan repertoire: the “loud” style and the “soft.” In the soft repertoire, the rebab (or sometimes another instrument or a singer) leads the gamelan with an introductory phrase called a buka (“opening”).  In soft-style compositions (gendhing rebab), the instrument first plays a senggrengang—a short phrase that alerts the other musicians to be ready to play. Then, the rebab will play the buka, leading into the composition’s first section. The rebab always plays an unfretted, open stroke on both strings at the sounding of the large gong (gong ageng), which marks the major structural sections of the composition. It plays on other rhythmically and structurally significant points, such as on strokes of one of the kenongs, medium-sized gongs resembling inverted bronze pots that are horizontally suspended on a rack.

Master rebab players can improvise appropriate melodic phrases effortlessly, while students often rely on written cipher notation of fixed compositions provided by their teachers. It is challenging for foreign students to achieve with authenticity the sound and subtleties of the rebab playing that they hear when seasoned Javanese musicians perform.

The melodic phrases most characteristic of traditional Javanese rebab playing are typically elaborate and ornamental—but may occasionally be quite simple. Either way, they should always be played with an expressive yet calm mood and should sound languid and graceful, in keeping with the rebab‘s role as an elaborating instrument. In this, the tradition of the rebab truly reflects the exquisite refinement characteristic of Javanese royal culture.

Series: Instruments of the Central Javanese Gamelan

Instruments of the Central Javanese Gamelan: Peking

This is the second in a series of articles exploring the various instruments of the Javanese gamelan.

The peking is one instrument in a family group called balungan instruments. In the Javanese gamelan ensemble, these instruments all utilize similar performance techniques and play the balungan, or melodic line, in unison or with slight embellishments. Within this larger balungan family, there is a sub-group of instruments: the saron family. These three instruments—the peking, the saron, and the demung—together cover a range of three octaves, from high to low. The peking, also referred to as the saron panerus, covers the highest range in this family. The saron represents the middle of the range, and the demung renders the lowest part of the range. The latter is also referred to as saron barung.

Top view of the demung, saron, and peking, each with its mallet

Like the other instruments in this family, the peking is a struck metallophone made from bronze keys suspended over a hollow, ornately decorated wooden box, which serves both to support the keys and as a resonator. A peking has 7 keys in both the sléndro (5 note scale, with an additional note above and below the octave) and pélog (7 note scale) tunings. A small ensemble might only have two peking, one in each scale, and likewise two saron and two demung, one in each scale, whereas a larger ensemble might have as many as eight peking, four in each scale.

Peking are struck with a small mallet made of water buffalo horn, which produces a loud and bright sound. This, along with their high pitch, allows their sound to rise above that of the other instruments in the ensemble to be heard clearly by the other players and the audience. However, when required, peking are also capable of producing tones with a soft and dynamic sensibility. The bronze keys resonate freely and have a long decay. Because of this, when the mallet strikes one key, the player’s other hand grasps the key previously struck so it doesn’t continue to sound. This allows notes to sustain freely for a short time until the following note is played. A similar “damping” technique is used with other members of this family of instruments.

The peking players are seated near the ensemble’s director, who signals tempo changes and gives other cues to the musicians via the kendang (drum). Because they can thus see and hear the drummer’s signals more readily, and also because the sound of the peking can be heard clearly by the other players, the peking players have a special role: to reinforce the signals from the drummer, serving as a bridge between the drummer and the rest of the saron and other balungan instruments.

Series: Instruments of the Central Javanese Gamelan

Teaching Artist Matthew Clough-Hunter

The Center for World Music is delighted to profile World Music in the Schools teaching artist Matthew Clough-Hunter.

Matthew Clough-Hunter is a Los Angeles-based performer, composer, and educator who specializes in several Balinese gamelan traditions including angklung, gong kebyar, gendèr wayang, gambuh, kecak, and gamut. He is a member of several gamelan ensembles based in Southern California: Burat Wangi, a community-based gamelan at CalArts directed by I Nyoman Wenten; Merdu Kumala, a community-based gamelan founded by Hirotaka Inuzuka and directed by Matthew that teaches gamelan workshops and performs throughout the country; Giri Kusuma, a gong kebyar ensemble affiliated with Pomona College; and Sekaa Gambuh, an ensemble that specializes in an ancient repertoire played with meter-long bamboo flutes.

Recently, Matthew taught gamelan at Opus 6 (a summer camp program organized by the Santa Monica Youth Orchestra), participated in Performing Indonesia at the Smithsonian Institute in Washington D.C., and performed with renowned Indonesian guitarist Balawan.

Matthew earned an MFA from California Institute of the Arts in World Music with a focus on Indonesian music and composition, and a BFA from Denison University in Music Performance on jazz guitar. Outside of his work in the realm of gamelan, Matthew enjoys songwriting and performing. His songs can be found under the artist name “Cloudhopper” on streaming sites such as Spotify. Music composition, performance, and education are among the strongest driving forces in Matthew’s life, and he feels “so happy when [he] can excite someone about the possibilities of their input in music.”

Matthew Clough-Hunter and Hirotaka Inuzuka performing gender wayang

Gamelan Merdu Kumala performing at the 2022 Balinese Gamelan Festival in Colorado

Instruments of the Central Javanese Gamelan: Introduction

This is the first in a series of articles exploring the various instruments of the Javanese gamelan. We start off with an overview of this fascinating topic.

If you were to travel to the islands of Java or Bali, you would very likely encounter the music of the gamelan, an ensemble of traditional instruments for which Indonesia is famous. There are numerous types of gamelan ensembles found across this diverse archipelago. Each has its own instrumentation, associated musical style, tuning, and cultural context. The Javanese gamelan tradition was cultivated in the palaces of Central Java as early as the second century CE. Because of its historical connection to the royal courts and their patronage, the music has developed into a highly refined art form and, like the classical music of Europe, has come to carry great cultural prestige.

The instruments of the Javanese gamelan ensemble at Canyon Crest Academy, San Diego. Photo by Laurel Grinnell-Wilson.

Most of the instruments of the gamelan are struck idiophones, a class of instruments that produce sound when the primary material of the instrument itself vibrates. They are made of hand-forged bronze, suspended on wooden frames. The gamelan ensemble can also include drums, stringed instruments, and wooden xylophones. All pieces of the ensemble are ornately decorated with hand-carved designs and shimmering gold paint.

The instruments of the gamelan can be divided into three families: balungan instruments, punctuating instruments, and elaborating instruments.

The balungan instruments—the saron, the demung, the peking, and the slenthem—carry the melodic lines. For these, players strike the instrument’s bronze bars with a mallet while dampening with their other hand to control the length of each note. Balungan in Indonesian means “skeleton,” which reveals a powerful perspective on how Indonesians perceive melody. A skeleton holds our body’s structure but is not seen from the outside. Similarly, a balungan melody should be strong but subtle. As with our bones, it should not be prominent. 

The ornately carved gong stand at the Kraton Yogyakarta (Royal Palace of Yogyakarta, Java, Indonesia). Photo by Laurel Grinnell-Wilson.

Unlike Western art music, which tends to be linear, gamelan music is cyclical, or colotomic. Colotomic time cycles are marked by the second family of instruments, the punctuating instruments. Most important in this family, and in the ensemble as a whole, is the largest gong, the gong ageng. It marks the beginning/ending of each cycle and is thought to hold the spirit of the gamelan, reflecting the strong mysticism that Javanese people still hold today. The gong ageng and the kempul, which are smaller gongs, are hung from wooden frames and struck in the center with a padded mallet.

The kenong, kethuk, and kempyang are sets of inverted pots that are supported by rope in wooden frames. All three instruments are played by one musician, who uses two mallets, one in each hand. The kendang, or drum, punctuates the time cycles and is considered the leader of the ensemble. Much like a conductor in a western orchestra, the kendang player navigates the musicians through tempo changes, starts and stops, and accentuates other collaborative art forms such as tari (dance) and wayang kulit (shadow puppets). All of the punctuating instruments help in marking time in the gong cycle.

The third family, the elaborating instruments, help add shape and movement to a piece, as well as anticipate where the balungan line is headed next. In so doing, these instruments—each following its own special rules of elaboration—play what is known as an “inner melody” to the balungan line. There are many elaborating instruments in the Javanese gamelan ensemble, including a two-string bowed fiddle called a rebab, a zither called a siter, a wooden xylophone called a gambang, a bronze metallophone called a gendèr, and a row of small bronze pots suspended over a wooden frame called a bonang. Vocalists are also included in this group. Each elaborating instrument follows its own special rules of ornamentation.

Central Javanese gamelan music uses two scales: pelog, which consists of seven notes, and slendro, which has five. The two scales are performed on separate sets of instruments, and gamelan ensembles may have one or both sets. There is no strictly prescribed tuning for either scale. The concept of laras, or how the scale should sound, was historically both subjective and protected, a choice based on aesthetic differences from village to village. This means that different gamelans using the “same” scale might have distinct root pitches, and the intervals between any two notes in the scale might vary, minutely or substantially, creating subtle differences in the mood or feeling of the music.

As in other elite musical traditions, the various instruments of the Central Javanese gamelan embody fascinating differences in construction, timbre, and performance methods. Learn more about the individual instruments as we add profiles of each in this ongoing series.

Series: Instruments of the Central Javanese Gamelan

Kaylie Kirby: A Full Circle Experience

Student Kaylie in Museum School class (back right)

In 1999, Kaylie took her first class in Balinese gamelan and dance at Museum School in San Diego. It was a new charter school with a new vision: to incorporate music and other creative arts—seen as fundamental to child development—into the standard curriculum. The Museum School reached out to the Center for World Music (CWM) for help. It was the very first year of the CWM’s youth education program, World Music in the Schools, and the beginning of what would become some of the organization’s most rewarding work: matching accomplished and experienced teaching artists to residency programs within San Diego area K–12 schools.

Kaylie Kirby was in 5th grade when the Balinese gamelan program was initiated at Museum School, where she studied under I Nyoman Sumandhi (music) and Ni Putu Sutiati (dance), and later Alex Khalil (music) and Kaori Okado (dance). Training in music and dance was offered to students at Museum School, which at the time included 3rd through 6th grade. There was also an after-school program for intermediate and advanced students. Kaylie thrived in this program, taking lessons during school hours and participating in the after-school program during her years attending Museum School.

Kaylie with daughter

Upon graduation from 6th grade, Kaylie continued her involvement with the Museum School’s gamelan and dance program by attending weekly rehearsals after school. Alex and Kaori had created a performing group with the advanced students called Puspa Warsa, in which Kaylie had the opportunity to perform for numerous universities, festivals, and news stations all over Southern California for several years.

Throughout this time, she continued to assist with the intermediate students’ after-school program at Museum School. She also had the opportunity to study under other Balinese masters, including Dr. I Nyoman Wenten, renowned Balinese musician and dancer, at CalArts and UCLA. In 2018–19, she was a member of the Balinese gamelan angklung ensemble at the University of San Diego, directed by Dr. David Harnish. 

Fast forward to today: Kaylie is once again sharing her expertise and passion for Balinese arts as a teaching artist of the gamelan classes at Museum School! While she was a student there, Kaylie’s daughter had the opportunity to play alongside her mother as a member of this ensemble that has been going strong since 1999.

This is a true full-circle story that humbly reminds us that the work we do and have been doing for decades in the CWM’s World Music in the Schools program is valuable, important, and to many, life-changing.

Welcome back, Kaylie!

Gamelan Project Article by Alex Khalil

Alex Khalil’s Gamelan Project Smithsonian Article

Gamelan aficionados and music educators alike with find much of interest in this great Smithsonian article on the value of music education for kids by Center for World Music board member Alexander Khalil, PhD. Dr. Khalil offers important observations on attention in children, impaired temporal processing, ADHD, and the benefits of bi-musicality.

Our research has found a connection between the ability to synchronize with an ensemble in a gamelan-like setting and other cognitive characteristics, particularly the ability to focus and maintain attention. Our current work explores whether improvements at interpersonal time processing, or synchrony, may translate into improved attention.

Also of interest in this article is Alex’s account of the history of the Center for World Music’s World Music in the Schools program, based on his experience as a founding instructor during and after the program’s 1999 inauguration in San Diego at the Museum School:

The gamelan program at the Museum School has its philosophical roots in [pioneering ethnomusicologist] Mantle Hood’s well-known concept of “bi-musicality.” Just as one who is bi-lingual must have fluency in more than one language, one must be fluent in more than one musical language to be considered bi-musical. Robert E. Brown, who studied under Hood at UCLA and subsequently founded the Center for World Music, made his first efforts to bring world music, a term he is credited with having invented, to the elementary classroom in 1973 through his “world music in the schools” program in the San Francisco Bay Area.

Read the full text of Alex’s Gamelan Project article on the Smithsonian Institution’s National Museum of Asian Art website.

Find out more about Dr. Khalil’s work at UCSD’s Temporal Dynamics of Learning Center.

Alex Khalil

Alex Khalil: A Neurocomputational Ethnomusicologist (Yes, really!)

A Supercomputer Center is an unconventional place to find an ethnomusicologist. Yet, this is where we find Dr. Alex Khalil, an unconventional musician-scholar in whom the disjunct worlds of musicology and neural computation converge. This makes him, in a word, “eccentric.” No, not the “zany, frizzy-haired and absent-minded genius” type of eccentric. (Well, the “genius” likely applies, though Alex would deny it vehemently.) Rather, he is eccentric in that he makes a habit of pursuing those questions that carry him far beyond the comfortable center of any one world of standard practice or academic discipline.

Alex Khalil performing on gender wayang

Balinese Gender Wayang Performance, Seaport Village

Alex holds a Master of Fine Arts degree in Music Composition and Performance from CalArts and a PhD with an emphasis in ethnomusicology from U.C. San Diego. He has spent more than twenty years conducting research on several Asian musics (primarily those of China, Japan, and Indonesia), speaks Mandarin and Indonesian, plays a host of traditional instruments (specializing in Balinese gamelan and Chinese guqin), and has worked extensively with the Center for World Music for over three decades, including stints as Executive Director and Teaching Artist in Residence. His current post? Project scientist at UCSD’s Institute for Neural Computation and research fellow for the Temporal Dynamics in Learning Center. How did this happen?

What may appear as a dramatic career shift is really a natural continuation, a fulfillment of Alex’s varied abilities and ideas that were sparked while he was teaching in the CWM’s Balinese gamelan program, which he established alongside Center founder Robert Brown back in 1999. In gamelan, rhythmic precision and tight group synchrony are vital. Gradually, Alex noticed that most children synchronized relatively easily, while a few struggled. “It clearly wasn’t for a lack of effort, nor did it correlate with their musical ability in anything other than rhythm. This was strange.” He later discovered that all of these struggling students also had attention deficits. Through further testing he established a definitive correlation between attention and rhythmic timing.  [stbpro id=”Enfold”]Further study could show that musical practice might facilitate improvement, not just in musical timing but beyond gamelan and into interpersonal communication, which is also fundamentally rhythmic.[/stbpro]

“Attention is dynamic, that is, changing in time, and so it is rhythmic in nature.” Alex believes that developing proficiency in music, especially rhythm, may improve communication skills in children with ADHD or ASD (Autism Spectrum Disorder), and perhaps even for all children. His road from the classroom to scientific research has been a long and difficult one, but it is starting to pay off. Recently, he and partnering institutions were awarded a substantial grant from the National Science Foundation (Science of Learning Center) to further study synchrony in group brain dynamics. “If the hypothesis is true,” he says, “we have an army of skilled music teachers who can offer help.”

“We tend to wonder what happens when music is included in cognitive development, but a musical brain is a normal brain . . . and music just isn’t in our lives in the same ways it used to be.”

Alex Khalil embodies the heart of what the CWM promotes in its youth education program, World Music in the Schools: we solve problems better when we are skilled at listening and acting across the boundaries between cognitive worlds, even those that seem so stubbornly divergent as “science” and “the arts.” Something as seemingly simple as learning an unfamiliar musical style can, in a sense, make us bilingual.

Nine-year old Olivia, a gamelan student from The Museum School, makes this crystal-clear when she says that “it’s fun to learn another culture’s music because then you can kind of speak with them, in a way.” You’re right Olivia! Cultural fluency can be fun, and, as Alex demonstrates, it can also provide a lens for viewing and solving old problems in new ways.

alexkhalil-1200x627

Japanese Shakuhachi Performance, USD

Speaking of cultural fluency, can you guess Alex’s central passion since childhood? It’s unlikely that Byzantine chant came to mind. But for Alex, who still frequently performs as a cantor in a Greek Orthodox Church in San Diego, this is not just another unrelated thing he does. Just as gamelan rhythms might improve communication skills, on a cognitive level our various activities don’t stay in neat compartments as we might expect.

The many worlds in which we participate converge, integrate, and become the world we know.

As we depart the supercomputer center where we found Alex Khalil, our world has already grown. But it also imparts a question, really a personal challenge: how will you expand your horizons today?

Read an article written by Alex on the value of music education for kids for the Smithsonian’s National Museum of Asian Art.

Learn more about the CWM’s World Music in the Schools gamelan program at the Museum School.

James Gutierrez, PhD, Northeastern University

Events

Sounds of the Royal Courts: Gamelan Music & Dance of Java

Hosted at Mingei International Museum

Experience the enchanting world of Javanese gamelan music and dance with Joko Sutrisno and Tri Martodikromo. Joko, an acclaimed performer, composer, and educator, and Tri, a celebrated dancer of this refined tradition, have thrilled audiences in both Indonesia and the United States. In this special performance, Joko will be joined by the Indonesian Consulate Community gamelan and members of the Canyon Crest Academy gamelan. Together, they will bring to life the intricate rhythms and rich harmonies of traditional Javanese music and the captivating dances that reflect the cultural depth of Indonesia’s artistic heritage.

Following the performance, join Joko, Tri, and the ensemble for a Q&A session, where you’ll have the chance to delve deeper into the history, instruments, and stories behind the music and dance. Expect an evening that offers an unforgettable glimpse into one of Indonesia’s most cherished art forms.

 

About the artists:
Joko Sutrisno
is an accomplished Javanese gamelan performer, composer, and educator who has engaged with students and audiences both in Indonesia and abroad. Sutrisno graduated from the Indonesian Institute of Arts, Surakarta, Java, in 1987. He directed the gamelan ensemble at Victoria University in Wellington, New Zealand for 8 years before moving to Minnesota in 1995, where he was artistic director of Sumunar Gamelan and Dance Ensemble. He was recently appointed as a professor of gamelan at UCLA Herb Alpert School of Music and the UC Riverside School of Music. As a Center for World Music teaching artist, he directs the Javanese gamelan ensemble at Canyon Crest Academy high school. He is also currently the consulting director for the student gamelan ensembles at Saint Thomas University, The University of South Dakota, (Vermillion); Concordia College, (Moorhead); and Hamilton College (New York). In 2024, Sutrisno was appointed as an apprentice for the Alliance for California Traditional Arts (ACTA).

Tri Martodikromo, born in Central Java, Indonesia, has been deeply immersed in dance from a young age. After moving to the Twin Cities in 1995, she became the dance director for the Sumunar Indonesian Music and Dance Ensemble. Known for her inspiring choreography and teaching, Tri has shared Indonesian dance across the Midwest through workshops, residencies, and community classes. Now residing in Los Angeles, Tri continues her mission of connecting communities through the art of Indonesian dance.

Tickets

General Seating: $40
VIP Seating: $55

Mingei members can get a $5 ticket discount on all events hosted at Mingei International Museum.
Look for your discount code in the Mingei December 1, 2024 members’ email.





 

Please purchase tickets online. These performances sell out well in advance. Tickets are transferrable but non-refundable.

 


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This programming is supported in part by Creative West and the National Endowment for the Arts.