Traditional Arts in the Virtual Production Arena

Abstract

This article reviews traditional arts in the ‘virtual production arena’. Artists of art activities in a virtual production arena must maintain their life energy and belief in the importance of their art works. This situation has forced conservers of traditional arts to be sensitive and set limits on the intervention of other artists. Empathy and participation in traditional arts are seen as a fear of losing ownership and loyalty, and are also perceived as anxiety over the threat of impairment. This article reviews the evolution, function, transformation and structuring that synergize local and global spaces of virtual production. Globalization is a process that reduces the existence of people in local spaces. To cope with this process, traditional arts have emerged, leaving the local buffer zone and entering the realm of generation Z, which has struggled to cope with the COVID-19 pandemic. Traditional arts have undergone mutation in virtual space and live again with new soul, new vision and new shape, synergizing with current trends. Most agencies that conserve traditional arts fail to understand this transformation. Traditional arts have become a capital source that supports the identity of individuals, institutions, organizations and bureaucracies. Clash among art conservers over virtual space represents a path toward structuring. Several activities constitute this structuring, including: constructing new networks, new relations, new identities, and new participation in a global production arena; developing art as a commodity; alleviating the free market impact by presenting art as a social spirituality to help individuals who suffer from loneliness and alienation; and activating individuals who already live alone who are crowded by less important information. A downstream part of traditional art in its struggle for claiming virtual space is its economic implication for art conservers.


Keywords: traditional arts, virtual space, art conservers

References
[1] Putra YS. Theoretical review: Teori perbedaan generasi. Jurnal Among Makarti. 2016;9(18):129-132.

[2] H. Debbie C, Keys Y. Generation Z students: Will they change our nursing classrooms? Journal of Nursing Education and Practice. 2016;7(4): 12-18

[3] Youarti, Elok I, Hidayah N. Perilaku phubbing sebagai karakter remaja generasi Z. Jurnal Fokus Konseling. 2018;4(1):143-150.

[4] N., Par, Le Dévédec. De l’humanisme au post-humanisme: Les mutations de la perfectibilité humaine. 2008;4(2):1–11.

[5] A. Tri F, Wibowo H, Humaedi S, Irfan M. Model keberfungsian sosial masyarakat pada kehidupan normal baru. Jurnal Kolaborasi Resolusi Konfli. 2020;2(2):133-140

[6] Q. Sari R, Nurohman YA. Ewom pada generasi Z di sosial media. Jurnal Manajemen Dayasaing. 2018;20(2):70–80.

[7] Putra HSA. Seni tradisi, jatidiri, dan strategi kebudayaan. Jurnal Ilmu Sosial Mamangan. 2015;2(1):1-10.

[8] Banda MM. Teori modal dalam pewarisan tradisi lisan. Seminar Nasional Himpunan Sarjana-Kesusastraan Indonesia Komisariat Surabaya Sastra, Budaya, dan Perubahan Sosial Suraaya. 2016.

[9] Alam B. Globalisasi dan perubahan budaya: Widyakarya nasional. Antropologi Dan Pembangunan. 1998;5(4):1–11.

[10] Nasrullah R. Internet dan ruang publik virtual, sebuah refleksi atas teori ruang publik habermas. Komunikator. 2015;4(1): 23-30

[11] Sutanto VW, Alatas S. Menyoal regulasi penyiaran digital (Studi terhadap kepentingan publik dalam regulasi televisi digital di Indonesia). Jurnal Ilmu Komunikasi. 2015;3(2):237–49.

[12] Hidajat R. The relevance of batik fashion worn by characters in the Yogyakarta-style Ramayana ballet. KnE Social Sciences / International Conference on Art, Design, Education and Cultural Studies (ICADECS) 2020;8(1):1–8.

[13] E., Misda, Murniati M, Darmansyah D. Pengemasan seni pertunjukan tradisional sebagai daya tarik wisata di istana basa pagaruyung. Panggung. 2018;28(3):46–52.

[14] Suprihono AE. Sinematografi wayang: Persoalan transmedia seni pertunjukan tradisional dalam program tayangan televisi. Rekam. 2019;15(2):137–52.

[15] Chalid I. Peran seni tradisional dalam memelihara perdamaian (peace building) perspektif antropologis. Workshop kebudayaan, seni, multikulturalisme, pluralitas dan perdamaian dalam perspektif pemuda dan mahasiswa. Publiser Unimal 2014;5(Sep):1–8.

[16] A. NI. Digitalisasi pasar tradisional: Perspektif teori perubahan sosial. Jurnal Analisa Sosiologi. 2014;3(Apr):1–12.

[17] A., Aceng, Puspitasari L. Media televisi di era internet. ProTVF. 2018;2(1):101.

[18] Batubara AM. Menjadi modern tanpa kehilangan identitas: Problematika pelestarian cagar budaya di wilayah Sulawesi Tenggara. Reprositori Institusi: Kementrian Pendidikan, Kebuayaan, Riset, dan Teknologi 2004;9(1):4–16.

[19] Rosala D. Pembelajaran seni budaya berbasis kearifan lokal dalam upaya membangun pendidikan karakter siswa di sekolah dasar. Ritme. 2016;2(1):16–25.

[20] Harini S. Pemahaman terhadap budaya melayu sebagai upaya preventif dalam mengurangi konflik Indonesia-Malaysia. Eksplorasi. 2016;29(1):55–63.

[21] Soliha SF. Tingkat ketergantungan pengguna media sosial dan kecemasan sosial. INTERAKSI: Jurnal Ilmu Komunikasi. 2015;4(1):1–10.

[22] Cahyono AS. Pengaruh media sosial terhadap perubahan sosial masyarakat di Indonesia. Jurnal Ilmu Sosial & Ilmu Politik Diterbitkan Oleh Fakultas Ilmu Sosial & Politik, Universitas Tulungagung. 2016;9(1):140–57.

[23] Ameliola S, Nugraha HD. Perkembangan media informasi dan teknologi terhadap perkembangan anak. Prosiding The 5 International. 2015;2(1):400-408

[24] Suneki S. Dampak globalisasi terhadap eksistensi budaya daerah. Jurnal Ilmiah CIVIS. 2012;2(1):307–21.

[25] Yusof SFM, Sa’at NORH. Antara tradisi dan pembangunan dalam konteks perubahan sosiobudaya komuniti muara. Akademika. 2019;89(3):27–39.

[26] Achmad ZA. Anatomi teori strukturasi dan ideologi jalan ketiga anthony giddens. Translitera: Jurnal Kajian Komunikasi Dan Studi Media. 2020;9(2):45–62.