ii

TABLEOFCONTENT

TableofContent..........................................................................................................ii

HeadofCommitteeGreeting.....................................................................................iii

NusantaraHeritageCommitteeGreeting................................................................viii

RectorofISIDenpasarGreeting..................................................................................x

WellcomingSpeech:IGedeAryaSugiartha(RectorofISIDenpasar)........................xi

KeynoteSpeaker:SetiawanSabana.........................................................................xiv

KeynoteSpeaker:DianneButler.............................................................................xviii

KeynoteSepaker:JeanCouteau..............................................................................xxvi

KeynoteSpeaker:IWayanRaiS...............................................................................xxx

KeynoteSpeaker:AbdulHalimHusain..................................................................xxxvi

KeynotSpekaer:YamaguchiShinobu.......................................................................xliv

1.AdnanJusoh............................................................................................................1

2.AfiliasiIlafi.............................................................................................................11

3.AgusMuriawanPutra............................................................................................17

4.AgusSuhermanSuryadimulya...............................................................................22

5.AnakAgungKadeSriYudari..................................................................................29

6.Ananthana/lNagu................................................................................................36

7.AnneMeirSiregar..................................................................................................47

8.AriesaPandanwangi..............................................................................................52

9.ArletiMochtarApin........................................................................................................57

10.AsepYusupHudayat............................................................................................64

11.AtiSuryati............................................................................................................69

12.Aweng,E.Rak......................................................................................................74

13.BaniSudardi........................................................................................................79

14.BettyGama..........................................................................................................86

15.Bramantijo...........................................................................................................93

16.CarinaTjandradiputra.......................................................................................101

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17.ChanYiChee,.....................................................................................................110

18.DeanRaiyasmi...................................................................................................118

19.DerintaEntas.....................................................................................................123

20.DesakPutuEkaPratiwi......................................................................................127

21.DiasporaMarkusTualaka..................................................................................135

22.DickySumarsono...............................................................................................142

23.DjarlisGunawan................................................................................................148

24.DwiSulistyorini..................................................................................................154

25.EllySutawikara..................................................................................................161

26.EndangWidiyastuti...........................................................................................166

27.Enrico.................................................................................................................172

28.Ernawati............................................................................................................178

29.FairusAhmadYusof...........................................................................................189

30.GeorgeMentansan............................................................................................203

31.HarryNuriman...................................................................................................209

32.Hasdiana............................................................................................................218

33.HaslinazbintiHanapi.........................................................................................225

34.IGdeMadeIndraSadguna................................................................................232

35.IGedeMugiRaharja..........................................................................................236

36.IGustiAyuSrinatih............................................................................................242

37.IGustiNgurahParthama...................................................................................247

38.IKomangSudirga...............................................................................................253

39.IMadeAdhiPratama.........................................................................................260

40.IMadeJayadiWaisnawa...................................................................................266

41.IWayanMudra..................................................................................................272

42.IWayanSuardana.............................................................................................278

43.IWayanSwandi.................................................................................................286

44.IdaAyuIranAdhiti.............................................................................................290

45.IdaAyuTrisnawati.............................................................................................295

46.IdaAyuWimbaRuspawati................................................................................301

47.IwanPurnama...................................................................................................307

48.KadekEvaKrishnaAdnyani...............................................................................315

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49.KalihTrumansyahjaya.......................................................................................324

50.KankanKasmana...............................................................................................331

51.Karkono.............................................................................................................336

52.KikiRizkySoetisnaPutri.....................................................................................346

53.LintangWidyokusumo.......................................................................................351

54.LuckyWijayanti.................................................................................................360

55.MadeSusini.......................................................................................................367

56.MadeVairagyaYogantari..................................................................................373

57.MitaPurbasariWahidiyat..................................................................................380

58.Murtini...............................................................................................................386

59.NafishahMdNoor.............................................................................................395

60.NanangRizali.....................................................................................................404

61.NanangYulianto................................................................................................411

62.NanikHerawati..................................................................................................417

63.NaimahMusa@Zakaria...................................................................................422

64.NiKadekDwiyani...............................................................................................428

65.NiKadekKaruni.................................................................................................433

66.NiLuhDesiInDianaSari....................................................................................440

67.NiMadeRuastiti................................................................................................447

68.NiMadeYudantini.............................................................................................456

69.NiWayanKarmini..............................................................................................463

70.NingYuliastuti...................................................................................................471

71.NorsimaaMustaffa............................................................................................478

72.NuningYDamayanti..........................................................................................492

73.PeterArdhianto.................................................................................................502

74.NurulSyahidaMatHusin...................................................................................511

75.PututSuharso....................................................................................................517

76.R.A.DiahResitaI.Kuntjoro-Jakti.......................................................................523

77.RachmiKumalaWidyasari.................................................................................530

78.RachmitaMaunHarahap...................................................................................537

79.RantiRachmawanti...........................................................................................544

80.RatnaCahayaRina.............................................................................................549

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81.RizaLupiArdiati.................................................................................................555

82.RonaldM.P.Kolibu............................................................................................562

83.RosariaMitaAmalia..........................................................................................569

84.SanthiA/PLetchumanan.................................................................................575

85.Sawitri................................................................................................................581

86.ShigemiSakakibara...........................................................................................586

87.SlametSupriyadi................................................................................................591

88.Soelistyawati.....................................................................................................597

89.SriHargiyanti.....................................................................................................603

90.SriRachmayanti.................................................................................................611

91.SriWahyuningSeptarina...................................................................................617

92.Sunarmi.............................................................................................................624

93.Supana...............................................................................................................631

94.Sutarjo...............................................................................................................636

95.SuyinPramono..................................................................................................644

96.TaufanHidayatullah..........................................................................................650

97.ToddyH.Yupardhi.............................................................................................657

98.TrubusSemiaji...................................................................................................665

99.TyarRatuannisa.................................................................................................671

100.VanesiaAmeliaSembayang.............................................................................678

101.WanJuriaEmeihBintiWahed.........................................................................683

102.Y.SumandiyoHadi...........................................................................................691

103.YafedSyufi.......................................................................................................697

104.MuhammadZaffwanIdris...............................................................................701

105.ZolkipliHjAbdullah..........................................................................................711

106.ZulpaiminBinHamid.......................................................................................719

107.HanisaBintiHj.Hassan....................................................................................735

108.IKomangSumaryanaPutra.............................................................................743

109.FabioRToreh..................................................................................................748

110.PutuSatriaUdyana..........................................................................................757

111.HusenHendriyana...........................................................................................764

112.NiLuhSustiawati.............................................................................................775

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113.SandyRismantojo............................................................................................784

114.INyomanCerita...............................................................................................793

115.SitiNorhayatiBintiShamsudin........................................................................805

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GREETINGS

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HEADOFSTEERINGCOMMITTEEGREETING

PraisesweextendtoGodAlmighty,IdaSanghyang

WidhiWasa, for His abundance of blessings has help thelaunching of the 6th International Seminar on NusantaraHeritageheldonMonday,September25th,2017atNatyaMandalaandCittaKelangenBuilding,InstitutSeniIndonesiaDenpasar Bali. The theme of this year's Seminar is“Nusantara’sCulturalArtsDiversityasInheritanceSourceof Tolerant and Inclusive Society’s Development Value.”DiversityofNusantaraArtCulture,isabeautythatisworthytobeappreciatedanddeveloped.Thislatentknowledgecanbe a source of inspiration and scientific development toestablish character into Nusantara in Southeast Asia as a

tolerantalliednations.Lately the problemof intolerance has arisen in society and socialmedia in its

variousforms.Researchersasascientificsocietyshouldrespond inwaysthatarewiseandsensible,collectivelyseeksolutionsandwaysofhandlingthem.InthepastthevaluesofNusantarahavebeenproventobindkingdoms,islands,ethnics,religionsandculturesin SoutheastAsia. Therefore, the extractionof latent knowledge in the past,makes itnecessarytogetresearchers'attentionsothatthedevelopmentofgroundedknowledgecanbeimprovedonanongoingbasis.IntenseexcavationofthevaluesofthisNusantaraheritage needs to be done to compensate for the variousmodern knowledge that issometimes lessprecisewiththecultureofNusantara.The ideas,suggestions,actsandworksofthateraraninunisonthroughoutSoutheastAsiawithoutviolenceandwarfare.Nusantara has creations and even masterpieces such as Borobudur, Angkor Wath,Prambananandothers,canbean inspirationforthedevelopmentofcraft,designandcultureinthismodernera.

In this regard, thecommitteewould like to thankall theparticipants involved,fromtheBoardofCommittees,KeynoteSpeakers,Reviewer,FormulatingTeam,andallpresenters who have been actively participating in this International Seminar onNusantara Heritage. As head of committee, we also extend our gratitude to all thecommittees who have worked hard to launch this 6th International on NusantaraHeritage. Finalwordonbehalf of theorganizing committee,weapologize asmuchaspossibleifintheimplementationtherearewrongwords,speech,orunsatisfactionintheserviceswedo.Fortheattentionandcontributionweexpressourdeepestgratitude.Denpasar,September25th2017HeadofSteeringCommittee,Dr.AnakAgungGedeRaiRemawa

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NUSANTARAHERITAGECOMMITTEEGREETINGONTHE6THINTERNATIONALSEMINARONNUSANTARAHERITAGE

Prof.Dr.TjetjepRohendiRohidi,MANusantaraHeritageSeminarCommitteeAssalamualaikumWararahmatullahiWabarakatuh.Salamsejahtera,Omswastiastu.Firstofallwewouldliketowelcomeyou,gladtomeetyou again, and welcome to join the annual eventPNusantara Heritage SeminarP which is the 6thinternational seminar held at Institut Seni Indonesia(ISI) Denpasar, Bali. As we know and participate

together,thisPNusantaraHeritageSeminarPisaseriesofannualseminarsstartingat theUniversitasMalaysia Sabah (first seminar),UniversitasNegeri Semarang(second seminar), Institut Teknologi Bandung (third seminar), UniversitasPendidikan Sultan Idris, Malaysia (fourth seminar), and Institut Seni BudayaIndonesia,Bandung(fifthseminar).And,thistimethesixthseminarwasheldattheInstitutSeniIndonesiaDenpasar,Bali.

This seminar was initiated by several parties, representatives fromuniversities in Indonesia and Malaysia, who share the same vision andcommitmentinviewingNusantaraasapotentialsourceforadvancingcivilizationwitha strong foundation inestablishing identity inonewayandaffirmationofintegrationontheother.Therefore,theissuesrelatedtotheNusantaraarewhathasalwaysbeenthemaintopicineveryseminar.Theconsiderationtodiscusssuchissues isbasedon the fact that thepresent-dayNusantara is facing challengescausedbychangesthatoccurbothintheworldandintheinternalinteractionofitslocality.

Inregardsofthat,bylookingatartasastrategicculturalelement,thenthediscussionordialogues in the seminar isbound in this field; isnotarta subtlemediumforlinkingculturaldifferencesinempatheticandappreciativenetworks.Throughit,thedialogueisfreedfromprejudiceandalsophysicalandsuperficialpressures. The seminars, followed by academics from various universities,especiallyuniversitiesinMalaysiaandIndonesia,providespaceforrealizingthedynamicsoflifethatbridgesfraternitiesfromtimetotime;aboutthestoryofthepast,thelifethatislivedduringthistime,andthehopesandaspirationsofthefuture.

The International Seminar of PNusantara Heritage VIP this time, hasproducedacollectionofwritingsrelatedtothestudyofvariousissuesinart(inthe context ofNusantara), new understandings, meaning and paradigms that

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becomealternativesinunderstandingtheartofNusantara,initspreservationanddevelopment.Thecontributionofthoughtsfromtheparticipantsoftheseminarmaybeabletoenrichunderstandingofourculture,andtheacademiccommunityingeneral,onvariousmattersrelatingtoNusantara,inordertoadvancethearts,scienceandtechnologysourcedfromNusantara.Atthesametime,also inthiscase, increasing cooperation between Indonesia and Malaysia in the field ofculture,especiallyintheartswiththesamesource.

So,haveapleasantseminar,anduntilwemeetagainattheInternationalSeminarofPNusantaraHeritageVIIPlater.

Salambudaya.Denpasar,September25th2017

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RECTOROFISIDENPASARGREETING

I kindly extend my special regard and warmgreetingtoallpeopleandallpartieswhohavemadethiseventpossible. Special thanksandgratitudeaswell isaddressed to the organizing committee of TheInternational Seminar on Nusantara Heritage. It is agreatdelighttobringsixoutstandingkeynotespeakersto thiswonderful International Seminar onNusantaraHeritage. Namely: Prof. Setiawan Sabana of theBandungInstituteofTechnology,Prof.MadyaDr.AbdulHalimHusainofSultanIdrisEducationUniversity(UPSI),Malaysia,Prof.IWayanRaioftheIndonesiaInstituteofArtsandCulture,Papua,Dr.JeanCouteauofFrance,Dr.Diane Butler ofUSA and Yamaguchi Shinobu Ph. D of

ToyoUniversityJapanandallotherdistinguishedguests.Ibelievethisspecialeventwouldbeagreatsuccesstopromotepublicrecognition

amongallpeopleinaccordwiththediversityandvalueofNusantaraHeritage. Ihighlyappreciate the unwavering efforts and significant contribution of the organizingcommitteeofTheInternationalSeminaronNusantaraHeritagethroughthistremendousprogram. This year I proudly present our esteemed keynote speakers to share theirthoughtsandviewsonNusantaraHeritagebothtangibleandintangible.

Iherebyreaffirmwithdelighttomeetthisopportunityandchallengetothisyear’sparticipants to shine for the purpose of broadening the scope of understanding thepreciousculturalheritageofhumanityinthespiritofculturaldiplomacy.Ihopethroughthisspecialeventwecanstrengthenourtieswithallpeoplesandculturesoftheworldtobuilda strong relationshipbasedon respectandmutualunderstanding. In this specialoccasion from the bottom of my heart I would like to thank and congratulate theorganizing committee of The International Seminar on Nusantara Heritage for theirsuccessinhostingthisremarkableevent.Againthanksandcongratulationsinthisspecialmilestone.Warmregard,Prof.Dr.IGedeAryaSugiartha,S.S.Kar,M.HumRectorofIndonesiaArtsInstitute,DenpasarBali-Indonesia.

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KEYNOTESPEECHES

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BUILDINGCULTURECREATINGNATION’SPERSONALITY

WellcomingSpeechBy

Prof.Dr.IGedeAryaSugiartha,S.S.Kar,M.HumRectorofISIDenpasar

OmSwastyastu

AssalammualaikumWarohmatullahiWaborrakatuh

SalamSejahteraInopeningthisevent,letusthankGodforhisgracethathehasbestoweduponusthisdaysothatwehavebeengranted the ability to meet in health and happiness.May we always be under His divine protection. OnbehalfofourfamilyatISIDenpasar,Iwishtowelcomeyoualltothecampusof“budayamandala”andextendmy sincere gratitude for your attendance andparticipationinthisseminar.Tothesteeringcommitteeof Nusantara Heritage, I would like to extend my

deepestandmostsincerefeelingsofgratitudeforyourbeliefandtrusttoISIDenpasarforbestowinguponusthetaskoforganizingtheInternationalSeminaronNusantaraHeritage2017,hopewecandeliverthisbeliefandtrustwell.Inaccordancewiththecurrenttheme,PNusantara's Cultural Arts Diversity as Inheritance Source of Tolerant and InclusiveSociety'sDevelopmentValue”,Iwouldliketoenticeallofyoutocontemplate,exchangedialogueandtogethersearchforsolutionstoourNation’schallengesthathavesurfacedoverthepastfewyears.

Thesocio-culturalproblemsthatchallengeournationalityhavepenetratedintopublic space. Ranging political, economic, educational, health, to humanity theseproblemshavebecomeanissuethatcanbeclearlyseenandfreelywitnessedthroughthemassmedia.TheoccurrenceoftragediessuchastheSARAconflict,armedconflict,thedisintegrationofournationandtheincreasingpresenceofterrorismnetworksmarkournationasa“dangerarea”thatcanthreateneveryonehereatanytime.Inthepast,ourcountry was a highly developed and glorious geographical and political area oftendescribed as the “tata tentremkarta raharja” or “the kingdomof peaceP The successstoriesoftheSriwijayaKingdom,theMajapahitKingdomunitingournation,thebirthofvariousworks,suchasBorobudur,Prambanan,andAngkorWatshowcasetheworldofwonderthatisournation.Thisisaproofthatthisnationisasafeplacethatgivesartistsanopportunity to thriveandproducenewworks. Today,wehave toexplore the truemeaning of success and the birth of archaeological wonders that are inherited to usthroughthisnation.

SoutheastAsia is facingdecline in social solidarity, intolerance, fanaticismandrapiddespairbecauseafailuretoseekguidancefromculturalheritageofthepast.Untilnow, we are remain in the way of thinking of logo centric, structuralism and binaryoppositionsingreatadmiration,whereashistoryshowsthatgreatdiscoveriessuchastheLawofArchimedes,QuantumPhysicsandothersarenotachievedsolelythroughrationalscientificmethodsbutthroughmakinguseoftheinnerpotentialofnon-ratiossuchasthe

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sharpnessofintuition,emotionalsensitivityandspiritualawareness(Amien,2005:318).Ourlackofattentiontothedevelopmentofhumannon-humanpotentialimplicatesthebirthof individualswhoare individualistic, selfish, indifferent,and insensitive tosocio-culturalissues.NusantaraHeritagecontainsmuchwisdomthatcanbeusedasaguidetoformthepersonalityofourarchipelago.Oneofwhichistobuildaculturalheritage.

ThereisaphrasethatstatesPnoculture,nofutureP,meaningwithoutculture,afuturecannotexist.Thebasiccharacteristicsofculturearecross-country,cross-national,inter-religious, and cross-binding primordialism, thus causing culture to be a powerfulforce in building a sustainable world (Ariefandi in Kultur Magazine, 2013: 8). ForHumanity,culture isanecessityofthesoul, thereforethedevelopmentoftheculturalfield isthePmandatorylawPforthegovernmentofanation.NationsinSoutheastAsiasuch as Indonesia actually have received a Pbonus of civilizationP because it has theuniquenessanddiversityoftangibleandintangibleculturalheritagethatcanbeusedfortheprosperityofitspeople.Inourculturalheritage,therearecognitivesystems,values,behaviors,andstrategiestomanageouruniversebasedonlogic,ethicsandaesthetics.

Awarenessoftheculturalpowerinpromotingdevelopment,strengtheningthenation’sfoundationsandourpositioninachangingworldisparamount.Withregardtoour efforts to revitalize and re-actualize the values of cultural heritage as a nation’spersonality,Itrytooffersomeconceptsofdevelopmentinthefieldofculture.

First,multiculturalismisasocio-intellectualmovementthatpromotesthevaluesandprinciplesofdifferenceandemphasizestheimportanceofrespectforeachgroupthathasadifferentculture.EmbracingMulticulturalismwilltobringpeopleintoaharmonious,peaceful, egalitarian, tolerant, respectful, respectful, non-violent without necessarilyeliminating the complexity of the differences. Most importantly, what needs to beemphasized ismulticulturalismisnot intendedtouniteormeltexistingcultures intoa'single principle'. In multiculturalism diversity is preserved in the imagination oftogethernesstobecomeone.

Understanding multiculturalism is characterized by three principles, namelyidentity, relativity, andplurality. Identity is thedefenseof thevaluesof localization inwhich exist peculiarities, uniqueness, and rarity that distinguishes one locale fromanother.Uniquenessandrarityarebothfactorsofattractionandareconsidered“costlygoods”intheglobalera.Relativityistheprinciplethatthevaluesofhumanlifeinvariouscommunities are relative. The local wisdom possessed by every nation cannot becomparedquantitatively,becauseeachhasdifferentdevicesandmethods.Thisprinciplemakes us proud of what we have and appreciate others. Plurality is a principle thatrecognizesthatdiversityispower.Weshouldappreciatethediversityofforms,waysofworking,andculturalprinciplesofthewholecommunity.Withmutualrespectwethenrecognizetheadvantagesofothers,sothat theycanfilleachothertoenrichwhatwehave.

Secondly, understanding history. In historical context, the value and meaningembodied in cultural heritage are the bridges between the past and the present in acomplementarychain.Throughculturewecanharvestthevalueandmeaningofthepasttobuildthepresentandplanforthefuture.Historyisareconstructionofthepastwhileculturalheritageisevidencethatthepastisaveryusefulsourceofvalueforbuildingthepersonality of our archipelago. Therefore it is necessary to educate our youngergenerationtoembracethespiritofourculturalheritage.

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Third,understandingritual.Whyritualsaresoimportantisevidentinthefactthatinritual,culturalheritagefunctionsasamediuminwhichisexpressedsymbolicallythehistoryofthepeople.Everyscratch,movement,song,facialexpression,melody,rhythmand harmony displayed in rituals contains meanings to glorify the greatness of God.Throughthispeopleexperiencethefeelingsofpleasure,peaceandcomfortthatlifehastooffer.Inritual,onedoesnotquestiontheconceptofcultureinaparticularidentityorwhether or not it is good or bad. In ritual, culture is not a source of entertainment.Everyoneinattendanceisapartoftheritualsothatitcanbeperformedwithgraceandfull confidence.Whatwecan takeaway from ritual in this regard is a kindofpositiveenergy that fosters tranquility, comfort and passion for togetherness that motivatesmankindtorisetonewheights.Cultureinritualceremoniesisaneventofappreciationforanundividedcommonorderincollectivelife.

Fourth, cultural diplomacy. Countries in Southeast Asia until this day haveelements of their nation state that have not advanced in terms of technology andeconomy.ThisdivisionisfartoooftenthesubjectofdiscussionoverSoutheastAsia.TomakeouryoungpeopleproudtobeSoutheastAsians,weneedtodisplayoursuperiorityand for thatwe need to be strong in diplomacy. Borobudur Temple in Indonesia andAngkorWatinCambodiahavebeenincludedinthelistofthesevenwondersoftheworld,the traditionalBalineseagriculturesystem,SubakandnineBalinesedancegenresalsohaverecentlybeenestablishedbyUnescotobeaworldculturalheritage.Inaddition,nowIndonesian gamelan (Java and Bali) has become a flagship program at various topuniversitiesinAmerica,EuropeandJapan.Inrealizingthiscondition,theseelementsofculturecanbeareliablesourceofdiplomacytoraisethedignityoftheSoutheastAsiannationsas“CulturalSuperpowers.”

Fifth,thedevelopmentofcultural industry.Thekeytothedevelopmentoftheculturalindustryisinthecreativeindustry.Thecreativeindustryreliesonthepowerofthecreativetogivebirthtosomethingthatcanbringprosperity.Avoidingthestigmathatcultureissomethingancient,outofdateorobsoleteisparamountintheculturalindustry.The cultural industry is notmeant to sell cultural heritageormake cultural objectsofdisplay items to watch and make money, but rather to cultivate cultural assets withcreativepowertoproduceproductsthatcanbesold.Creativepowermeanstheabilitytocreateorcreativity.Creativehumanbeingsalwayshavemanyideasandabletoswiftlyutilizevariousapproachesinovercominganychallenge.Alongsideutilizinglocalmaterialobjects, creative work can also be done with cross cultural, collaborative, andtechnologicalapplications. In observation of the reality of cultural function in building the nation’spersonality in the era of globalization, it is evident thatwemust now re-arrange ourattention to thedevelopmentof thecultural field.Modernscienceand technologydoprovideuswithconvenience,butwearenowexperiencingvariousanomaliesthatrequireus to re-think the nature of the reality of our universe.With the inability ofmodernscience to organize complex socio-cultural problems, eventually culture in all itsmanifestationshavetheopportunitytoexistas“latamahosadi”(apanacea)toformthepersonalityofNusantara.

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THEMEANINGOFNATURALLIGHTINCATHEDRALCHURCHDENPASARINBALIOBSERVEDBYTHEPERCEPTIONOFITS

COMMUNITY

CarinaTjandradipuraUniversitasKristenMaranathactjandradipura@yahoo.com

ABSTRACTTheexistenceoflightinthechurchareashouldbeabletoaccommodatealltheactivitiesofitscommunityatthetimeofworshipandcommunicatethereligiousmeaningthroughits psychological function and symbolic function. The lighting in the service room ofCathedral Church Denpasar (CCD) has been designed to accommodate all religiousserviceactivitiesdoneby itscommunityandconveyreligiousmeanings.However, thediversity of people with different socio-cultural backgrounds leads to differences inperceptionsbetweenthechurchandthepeople.Thisresearchhastheaimtofindouthowfartheinfluenceofnaturallightpresenceinthereligiousserviceroomisindeliveringreligious and culturalmessageswhich are thought by its community. This qualitativeresearch isdelivereddescriptively throughevaluative studydonebyusingdifferentialsemanticmeasuringscale.InanalysingthemeaningoflightpresenceintheserviceroomofCCD,itusestheinductivereasoningmethod.Theresearchindicatesthattheconceptof Catholic Church and the concept of Balinese Culture have the similar basicunderstanding about Almighty God as the Creator, the Almighty God regarded asImanent figure (Personal God) and transcendent (Impersonal God). That’s why, thereligiousandculturalmeaningswhicharegoingtobedeliveredbythepartyofchurchcanbesuccessfullyunderstoodbyitscommunitythroughthenaturallightpresenceintheserviceroomofCCD.

Keywords:Balinese,CatholicChurch,Culture,Light,Meaning

1.Introduction

Theroleoflighthasevolvedinfunction,especiallythelightinthechurchasaplaceofworshipforChristians.Atfirstlighthasapracticalfunction,butdifferentfromthe existence of light in the church when viewed from psychological functions andsymbolic functions that can form the atmosphere (sense of place) and ambiance forpeople who interact in it through the presence of light as a divine manifestation(transcendent and immanent). Cathedral Church Denpasar (CCD) in Bali is a religiousbuilding for Catholics with a mixture of two different cultures, Western culturerepresentedbyGothicarchitecture,whileEasternculture (Balinese) is representedbyBalineseTraditionalArchitectureasaformofinculturation.ThediversityofCCDpeoplecomes from various regions such as East Nusa Tenggara (NTT), Java, Bali and ethnicChinesealwayscoloringthechurchspacethatdisplaysitsreligiousmeaningthroughtheexistenceof light,especiallynatural lightasa representationof twodifferentculturalcombinationinaworshipbuilding.

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The light in the teachings of Catholic is portrayed as a symbol of Christ's presenceamongst the worshiper to illuminate human life, while the light in Balinese culturederivedfromHinduismisdescribedasthemanifestationoftheGodofilluminationinthedark,inadditiontogivingspirittothisuniverse(Bawa,2011:5).Bothcultureshavesimilarunderstandingandessencetotheexistenceoflightthatisspiritualandsacredinreligiousandculturalpointofview,butitsapplicationisdifferentsothatitcanbeperceivedbypeopledifferentlyalso.NaturallightinginCCDspaceisdesignedinsuchawaybythechurchtoaccommodateworshippingactivitiesandconvey religiousmeanings tomeet theemotionalneedsofeachof its people.However, thediversityofCCDpeoplewithdifferent socio-culturalbackgroundscanleadtodifferencesinperceptionbetweenthechurchandthepeopletowardstheexistenceofnatural lightingthatdominatestheworshipspaceinCCD.Sotheperceptionofthepeopleformedfromtheexperienceandatmosphereofthespacefeltbyeachpeoplewillaffecttheinterpretationoftheirreligiousmeaning,especiallyinBaliwhichhasstronglocalculturepatronandbasedonphilosophicalvaluesthattriggertheoccurrenceofmulticulturalinteraction.Thisresearchseekstoanswertheproblemofhowtheroleofnatural light intheCCDworshipspaceinBaliincommunicatingthemeaningofreligionandculturalmeaningtobe understood by its worshipper. Therefore, an evaluative study of the existence ofnaturallightinthereligiousandculturalpointofviewofCCDisrequiredinconveyingthemessage of religiousmeaning and culturalmeaning in terms of the perception of itspeople, especially theworshipper that regularly followworshipping activities and are

domiciled inBali,bothethnicallyBali (5%)aswellasnon-Balinese (95%)sothattheworshipperhavestrongenoughroomattachment.2.ResearchMethodThisqualitativestudythatispresenteddescriptivelyusesinductivereasoningbecauseitemphasizes the acquisition of meaning. The data collection technique is done byobservation,interview,andquestionnairethenanalyzedbasedonthemeaningrelatedtothelightingobtainedfromthefirstsource(visitor),thenthedataistabulatedintheform of statistical table by using Differential Semantic measurement scale. Themeasurementscaleisusedtoobtainintervaldatathroughtheuseofbipolaradjectivesderived from several references and the distribution of questionnaires addressed toCatholicswithBalineseethnicandnon-BalineseCatholicsrandomlyinordertorepresentameaningbothreligiousandculturaltobeconveyedbythechurchandunderstoodbyitspeoplethroughtheexistenceofnaturallightingintheCCDworshipspaceinBali.

3.DiscussionLightingisdefinedbyPile(1988)asoneoftheimportantaspectsofinteriordesignthatprovides benefits, comfort as well as positive emotional reactions for someone whointeractsinit.Therefore,lightisoneaspecttoconsiderintheinteriorofthechurchasaplaceofworshipbecauseitactsasanimportantmediumforshapingtheexperienceofreligious space through ameaning that can be interpreted by its worshipper. In thereligiousviewpoint,Stemp(2010:108)statesthattheexistenceoflightisdescribedasasymbolofChristthatisaGodrecognizedbyCatholics.ThestatementisreinforcedbytheexpositionofasentenceintheNewTestament(John8:12)whichstates:PIamthelightoftheworld,whosoeverfollowsmewillnotwalkindarkness,butheshallhavethelightof lifePwhichmeansChrist isthelightoftheworldwhoispresentinthemidstofthe

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peopletoilluminatethelivesofmenwhoareindarkness.ThisviewisasolidfoundationforaphilosophicalbasisforunderstandinglightinCatholics.WhereasinBalinesecultureoriginatingfromHinduteachings,themeaningoflightisshowntohismanifestationintheformofgodsassuggestedintheVedasscriptures.Godcomesfromtheword'Div',inSanskritmeanslight.GodistheembodimentoftheholylightofGodAlmightywhohasnoconcreteform,butisdescribedasabrilliantrayofabstractandeternalnaturethatgivespowertoeverycreature(Suhardana2011:44).

Inthediscussionofthisstudy,theexistenceoflightisviewedfromseveralpointsofview,includingscience,religionandculture.Basedonthisstudy,itcanbeconcludedthatbasicallythemeaningof lightfromthepointofviewofreligionandculturehasasimilar essence, but its application is different so it can be perceived by peopledifferently. Perception is the process of receiving information directly or indirectlyinfluencedbythephysicalandnonphysicalside.Informationisreceivedbytheindividualthroughstimulationonthesensessothattheindividualcangivemeaningtoanobjectwhich he observes differently depending on the social background, culture, thoughtpatternsandexperiencesoftheindividual.

Chart1.ChartofFormationMeaningofLightintheWorshipRoomCathedralChurchDenpasarinBali

InChart1. it isshownthatthepresenceof lightinspecificCCDworshipspace

and time,actasa stimuluswillbeperceivedby thehumanphysicalandnon-physicalaspects.Theseaspectswillhelphumansinperceivingandinterpretingtheexistenceoflighttoproducesymbolicmeaningsofreligiousmeaningandculturalmeaning.Thestudyofliteratureintheformoftheoreticalstudyofthevariablesstudiedintheformoflight,culture,religionandarchitectureisneededtoknowhowfartheexistenceofnaturallightinthespaceofworshipcanconveythemeaningofreligiousandculturalsignificance.Thisis done because it can strengthen the understanding of the object of research andbecame the basis of a strong foothold in dissecting themeaning of the existence ofnaturallightintheCCDspaceintermsoftheperceptionofitspeople.Theassessmentisperformedusingapairofadjectivebipolarasaformingvariableofmeaningobtainedthrough perception and representing Catholic values ie sacred, friendly, harmonious,

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holy, and beautiful; while the Balinese Culture is peaceful, holy, crowded, pleasant,supportingliturgy. CCDbuildinghasthebuildingorientationfacingEast-WestwithaltarfacingEastaccordingtoprovisionsofCatholicreligionwhichfollowdirectionofsunrisemovement.Theseconditions led to theexistenceof lighting in theCCDworship spaceduring themorningmassdominatedbynaturallightingthatilluminatethearealocatedonthefirstfloorandsecondfloor(balcony).Althoughtheexistenceofnaturallightingintheworshiproomcanaccommodateallworshipactivitieswellwhenthemorningmasstakesplace,butthepresenceofartificiallightingisstillneeded(Figure1).

Figure1.NaturalLightinginCCDWorshipPlaceinTheAreaofAltarandWorshipper

Source:PersonalDocumentation

TheCCDworshiproomhasalotofopenings,especiallyopeningsontheNorthandSouthsideofthebuilding.Openingsonthechurchbuildingusingrosterandglassarearrangedintwolayers,themeltonglasswithimagesofreligioussymbolsandordinaryglassasabufferofmeltonglasssoitwon’teasilybrokenbecauseoftheinfluenceofairpressure.

Figure2.WallOpeningontheNorthandSouthofChurchBuilding

Source:Writer’sReconstruction

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Worship activities in the morning (morning mass) are dominated by natural

lighting, but the presence of artificial lighting in the worship space is still needed,especially in the area of Altar that can provide symbolic functions. The existence ofartificial lighting in the altar area (Figure 2), applied to the backwall-shapedmountains/kayonbyusing light typeT5warmwhitecolor.Theapplicationofartificiallight to the kayon aims to communicate the meaning of religion by presenting acontemplativeatmosphere togive sacred impression tobe interpretedby thepeoplethrough visual perception. The natural light in the CCDworship space is designed toaccommodate everymorningmass. Before entering into themeaning analysis of thenaturallightingexistenceintheCCDworshipspaceinBaliwillbepresentedsomedataobtained from the questionnaire about the existence of natural lighting in the CCDworshipspaceinBaliintermsoftheperceptionofhispeopleobtainedfrom34speakers,withthefollowingdisclosure:

TABLE1.WORSHIPPERPERCEPTIONONNATURALLIGHTINGEXISTENCEINCCDBALIWORSHIPPINGAREA

No Notes WorshipperPerception

Category Assesstment Concept Meaning

1. Sacred 5,82 VerySacred FitBalineseConcept

Balinese

Culture

2. Friendly

5,76 VeryFriendly FitBalineseConcept

Balinese

Culture

3. Harmonious 5,62 VeryHarmonious

FitBalineseConcept

Balinese

Culture

4. Holy 6,12 VeryHoly

FitCatholicConcept

Catholic Religious

5. Beautiful 5,91 VeryBeautiful FitBalineseConcept

Balinese

Culture

6. Peaceful 5,97 VeryPeaceful FitCatholicConcept

Catholic Religious

7. Pure 6,03 VeryPure FitBalineseConcept

Balinese

Culture

8. Crowded 5,56 VeryCrowded FitCatholicConcept

Catholic Religious

9. Pleasant

5,88 VeryPleasant FitCatholicConcept

Catholic Religious

10. SupportingLiturgy

6,06 SupportingLiturgyStrongly

FitCatholicConcept

Catholic Religious

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ThefollowingistheexplanationofthemeaningscontainedintheexistenceoflightintheCCDworshipspaceintermsoftheperceptionofitsworshipper:

Table2.TheMeaningofNaturalLightintheCCDWorshipRoominBalifrom

thePerceptionoftheWorshipperNo. Adjective Natural

LightingTheMeaningofNaturalLightintheCCDWorshipRoomin

Bali

1.

Sacred CulturalMeaning(5,82)

A noble awareness in man to create a harmoniousrelationship between the macrocosmos and themicrocosmos.

The existence of lighting in the space ofworship aims tocommunicatethathumanbeingsasnoblevirtuousbeingsthroughtheirnobleconsciousness.Humansshouldbeableto give good influence by protecting and maintainingharmonyof theenvironment soas to createbalanceandharmonyinthelifeofalllivingthings.

2. Friendly CulturalMeaning(5,76)

BrahmanAtmanAikyam,atmanandbrahmanisone.

The existence of light in the space of worship is arepresentationofhuman relationshipswitheachother infacilitating theactivitiesofworship forChristianssoas tocreate harmonious togetherness, aims to buildcommunication between people to run well so as tostrengthentheformationofthechurchcommunity.

3. Harmonious CulturalMeaning(5,62)

Theharmonyofrelationshipscreatedbetweenhumansandtheirenvironmentisinterdependent,reflectedthroughtheconceptofharmonyManikRingCecupu.

TheexistenceoflightinCCDworshipspaceisconsideredtohaveaharmonythatcancreateaharmoniousrelationshipand atmosphere between spaces as a container(macrocosmos) that can support the activity of eachindividual(microcosmos)isinit,becausetheatmosphereofasuitablespaceofworshipisaspatialatmospherethatcansupportallactivitiesinsideit.

4. Holy ReligiousMeaning(6,12)

The experience of mystery refers to the transcendentalrealityofdivineholinessofpureorintrinsicnaturecanbecommunicatedtoHispeople.

The existence of lighting in CCD worship space cancommunicate a pure mysterious experience through thereligiousmeaning that its people can experience throughthetranscendentexperienceofeveryliturgicalprocession,sothatGod'stranscendentfigurecanbefeltbythesacredatmosphereformedintheCCDworshipspace.

5. Beautiful CulturalMeaning(5,91)

ThebeautyofBalinese culture refers toSatyam (honest),siwam (true) and sundharam (beautiful), ie beauty iscreatedwhenthereishonestyandtruth.ThepresenceofartasoneofthemediatoembodythevaluesofVedassatya(truth)andsiwam(holinessofGod).

TheexistenceoflightingintheCCDworshipspaceaccordingtotheperceptionoftheworshippercanbeinterpretedasanartthatcangohandinhandwiththedharmainpeople's

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livesbycarryingthesacredmissionthroughtruth(satyam)andhonesty(siwam)

6. Peaceful ReligiousMeaning(5,97)

Gaudium et Spes 78: Peace is born of loving kindness tofellow human beings as the mirror and fruit of Christ'speace, derived fromGod the Fathermanifested by livingsidebysideinpeace.

The existence of light through its religious meaning canpresent and cultivate an atmosphere of space for themutual loveoffellowbelieversasareflectionofharmonyand trust and communication among fellow parishioners,thus strengthening the formation of church communitiesandpeacefulcoexistence.

7. Pure CulturalMeaning(6,03)

Pure,thehumanrelationshipwiththeCreatorisbasedonagenuinesenseofsacrificethroughofferingsarrangedwiththeintermediaryofyadna.

The existence of light in theworship space is one of theeffortstoglorifythegreatnessofGodAlmightyingivinglifeto every creature by emitting His eternal light andcommunicatingthateveryhumanbeingmustbe inwardlysanctifiedinbuildingharmonyrelationshipwithHisCreatorwhoisimmanentandtranscendent.

8. Contemplative ReligiousMeaning(5,56)

The dogmatic meaning of God's image as a close figure(immanent)isbasedontheparadigmthatGodsolovesHispeoplethatHewantstodescendandapproachHispeople.

Theexistenceof light in the spaceofworship through itspragmaticfunction,shouldbeabletotriggerandencourageemotionalresponsesoftheworshippertocreateadramaticatmosphereandspaceexperiencesothatpeoplecanfeelandinterpretthepresenceoftheDivinethroughacalmandsolemnatmospherewhenworshipactivitiestakeplace.

9. Pleasant ReligiousMeaning(5,88)

Communicating the dogmatic meanings, related to thenature of the Divine Providence bymeans of assemblingbefore God, is present fully and fully inward withoutemphasizingtheaspectofrationalityorintellect.

Theexistenceoflightinthespaceofworshipcancreateafriendly and comfortable atmosphere so as to createtogetherness,theparticipationofpeopleinallcommunitiesand the establishment of strong and deep fraternalrelationships.

10. Solemn(SupportingLiturgy)

ReligiousMeaning(6,06)

RevealingthedignityoftheliturgicaldignityoftheChurch,throughthearrangementandimplementationofthebestby paying attention to the harmony atmosphere/nuancethatsupportstheliturgyandtriggertheinvolvementofthecommunity so that there isaunityofpeopleand religionstrong.

Theexistenceoflightintheworshiproomhasanimportantrole in expressing a strong sense of togetherness andbrotherhood among the people, and supporting thedelivery of religious meaning that the church wants toconveytoitspeoplewithsolemnity,becauseitcantrigger

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theinvolvementoftheummahsothattherewillbeaunityofpeopleandstrongreligion.

Table2.showstheresultsofthequestionnaireconcludingthepeople'sperceptionofthenatural lightexistenceintheCCDworshipspace.Themeaningofcultureandreligioussignificancehasthesameamountofresultsaseachof5(five)adjectives.TheexistenceoflightintheCCDworshipspacecancommunicatetheculturalmeaningrepresentedbyseveraladjectivesincludingsacred,friendly,harmonious,beautiful,andpure.Whilethereligious meanings communicated through the existence of natural light in the CCDworship space, represented by several adjectives include holy, crowded, peaceful,pleasantandsupportiveoftheliturgy.Basedontheseresults,itcanbeconcludedthattheexistenceofnaturallightintheCCDworshipspacecancommunicatemeaningsthatwanttobeconveyedbythechurchtoitspeoplewell.TheculturalmeaningcommunicatedbytheexistenceofnaturallightintheCCDworshipspace aims to glorify the greatness ofGodAlmightywhogives life to every creature,communicates that every human being builds harmonious relationship with hisimmanent and transcendent Creator, its natural environment and its fellowwho canstrengthen the formation church community to support every activity in worshipactivities.WhilethereligiousmeaningthroughtheexistenceofnaturallightintheCCDworshipspacehasanimportantroleincommunicatingthemysteriousexperiencethatcanbefeltbythepeople,expressingasenseoftogethernessandstrongbrotherhoodamongthepeople,andsupportingthedeliveryofreligiousmeaningwhichtheChurchwishestoconveytoitspeoplewithsolemn,becauseitcantriggertheinvolvementoftheummahsothatthereisaunityofthepeopleandastrongreligion.TheexistenceofnaturallightintheCCDworshipspaceisseenasamanifestationofGodthatprovidesilluminationinthedarkastheguidanceofthepeopleanditspresencecanbefeltbyeverypeoplethroughtheirfaithandreligiousexperience.Thus,theconclusionthat religionandculturego together,mutually supportiveandcomplementary tooneanother.ThestatementisreinforcedbytheopinionofGelebet,et.al,(1985:19)statesthatcultureisarelationshipwiththenaturalenvironment,anditsbirthismotivatedbyreligiousnormsandbasedonlocalcustoms.

4.ConclusionLightisasymbolofthingsrelatedtoreligiousity.TheconceptoftheCatholicChurchaswellastheBalineseCultureConceptwhenviewedfromareligiousandculturalpointofviewhasasimilarbasicunderstanding,thatlightissymbolizedastheGodAlmightyandisseenasthefigureof Immanent(PersonalGod)andtranscendent(ImpersonalGod).Overall, the existence of natural light within the CCD can communicate the religiousmeaning and cultural significance that the church wants to communicate. All thesemeanings can be well communicated and the CCD people can grasp the meaningscontainedthroughtheexistenceofnaturallightingintheCCDworshipspace.

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Pile,JohnF.1988.InteriorDesign.NewJersey:PrenticeHallPTR.Stemp, Richard. 2010. The Secret Language of Churches & Cathedrals: Decoding the

Sacred Symbolism of Christianity's Holy Buildings. London: Duncan BairdPublishers.

Suhardana, K.M. 2008. TriMurti: Tiga Perwujudan Utama Tuhan. Surabaya: Penerbit

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