In Part Two, I have classified music performances that took place in Yogyakarta's kampung and commercial entertainment venues according to detachment engagement, other worlds and sexualisation forms of musical physicalisation. Musical performance created arenas in which gender and other aspects of identity were negotiated, maintained, celebrated and/or contested in these venues, and by extension in Sosrowijayan. Among the kampung events discussed, wedding receptions were characterised by musically detached guests and hosts, regardless of class position. Physical engagement with music was greater at kampung events premised on other themes. On these occasions, inter-group animation generally reached its peak in the middle segment of the evening, as did transitions between generational groups and their favoured musical genres. Often an intermediary period of dangdut-related music and performance briefly enlivened the proceedings. Few young women and perek attended the kampung parties I witnessed, but some of the older, established women played leading roles at them.
Gendered behaviours in high-class hotels were broadly consistent with arguments that equate physical immobility with the expression of power in Java. Nonetheless, female staff, performers, and perek in these settings sometimes mobilised their physicality to enhance their positions in such high-stakes environments, characterised as they were by great economic disparities and a musically detached clientele. Performing work was generally insecure and unreliable. Nonetheless, performers' engaged and animated roles sometimes generated interactions, and arguably a kind of habitus plasticity, that were denied both general staff and perek. In the more middle-class kafe nightclub scene, spaces opened up for performers and clientele to mix across genders and outside kampung and other more traditional contexts. With the exception of Yogya Kafe however, music at kafe was not a central focus to the same extent as at Kridosono sports hall.
Other world jatilan events seemed to soothe gender tensions rather than intensify them. However, these kampung events differed from those at Kridosono in two main ways.
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