Divinities, Demons, Kings and Clowns:
Puppetry of India and Southeast Asia
Curated by Kathy Foley with the assistance of Michael Schuster

Wayang kulit

Balinese wayang parwa performance


Wayang (Javanese for "Ghost" or "Shadow"  puppetry has existed since at least the 11th century. Legend holds that the Islamic saints

Balinese wayang parwa puppet

(wali) used the art of wayang to teach religion.   There are several types of Wayang- shadow images projected on  a screen (wayang kulit-kulit means s "skin"), three dimensional rod puppetry (wayang golek)
and performances by actors
(wayang orang) Today shadow puppetry predominates in Java and on Bali, while  rod puppetry is most popular with the Sudanese in West Java and with the Javanese speakers along the north coast of the island.  The wayang kulit uses two-dimensional puppets made of buffalo or goat parchment- usually between 10 and 30 inches tall. They are often stylized representations of humans and animals.  The puppets are made in sets with many puppets- ranging from about   100 in a simple village set up to 500 in a palace set. The "dalang" (puppet master) narrates the story and  manipulates the puppets. Performances are hired for weddings, circumcisions, and other life cycle celebrations.  Certain dalang are felt to be magically powerful and are hired to do exorcisms via performance.  Thousands of viewers turn up each night of the month for performances by top puppetmasters.

In Bali, wayang kulit or wayang parwa performances are in daylight with no screen. These daylight performances have a religious connotation and are often performed at cremations. Balinese wayang kulit or wayang parwa shown in the illustrations above and at right represent what the shadow theatre looked like before the Islamization brought greater abstaction to the representation of the human form.

Most performances tell of the Mahabharata which focuses on the struggle between the five noble Pandawa brothers and their hundred Kurawa cousins.   But some dalang tell stories of indigenous heroes like the great Javanese Prince Panji, or tales of Amir Hamzah, an uncle of Mohammed.

The clowns give caustic political commentary and with reformasi, the political movement which ousted President Suharto, the voices of dalang have grown more strident about social and economic inequalities existing in contemporary Indonesia.

 

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