Java-Futurism

Experimental Music and Sonic Activism in Indonesia

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What is Java-Futurism?

Java-Futurism is a term coined by Lintang Raditya, an instrument-builder and noise musician from Yogyakarta. The term plays on the political and temporal aesthetics of the concept “Afro-futurism”, and refers to the contemporary practices of sound art and sound activism found among experimental musicians in Indonesia that seek to investigate a past that might have been, in order to imagine and define a future that might be. The “Java” of Java-Futurism is not so much a place as an imaginary that is at once political, aesthetic, and cosmological.

We use Java-Futurism as our key theoretical concept in a modest attempt to decolonize our knowledge production. Java-Futurism contains, we suggest, an ethnographic theory. We think it holds the same philosophical explanatory potential as any concept derived from the corpus of Western philosophy. It is this potential that our project seeks to explore anthropologically and aesthetically. We argue that Java-Futurism alludes to the non-secular temporality that rules both Javanese mysticism and the Indonesian political imaginary, – a temporality in which the esoteric symbols (called pralambang) of traditional Javanese text are said to hold predictive power. In Javanese mysticism, the past – if properly “recognised” and “enacted” – does not merely predict the future; it enables it. As numerous scholars of Indonesia since Benedict Anderson and Clifford Geertz have pointed out, this temporality informs and structures also Indonesian politics. As the same time as this requires a rethinking of time and power, later critics such as John Pemberton have argued that this Javanese mysticism itself was also appropriated by Dutch colonialists and attributed to colonial ideas of Java. “Java” as a mystical isle was in that sense a colonial construction, one that would since play an important part in shaping Indonesian nationalism and postcolonial politics (Pemberton 1994). Java in this sense is not a place; it is a particular kind of political chronotope – a way of understanding and acting in time and space. Java-Futurism is the name, we argue, for this aesthetic perspective and practice in contemporary Indonesian experimental and noise music.

It is this chronotopic practice – a Java-Futurism situated between (post)colonial political history and Javanese mysticism – that Lintang Radittya articulates when he lets the shadow-puppet figure of Bagong (a character from the Javanese pantheon of demi-gods known for his critical outspokenness) determine the noise during his performances. One find the same kind of Java-Futurism in the work of Rully Shabara. As part of the project Zoo, for example, Rully and his collaborators work with a fictional ancient civilization, Samasthamarta, an alphabetical system called Zugrafi, and an oral language system called Zufrasi. The scriptures and language of this lost fictional civilisation tell of a time of impending doom – a lost historical apocalypse that looks very much like our own. A third example of Java-Futurism is the performances of the duo Raja Kirik, inspired as they are by Javanese possession rituals like jaranan and jathilan.

June 2, 2021

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Jogja Sonic Index launch

Photo from the launch of the Jogja Sonic Index at IVAA, Yogyakarta, October 5 2023.
Photo: Salsabilla Yunanda Sekar Sari

Our October 2023 fieldwork kicked off in style with the launch of the Jogja Sonic Index (JSI). Wok the Rock, Indra Menus and Hilman Fathoni and their team had organised a presentation at IVAA on October 5th from 4-6 pm. Creative and fancy Instagram-posts from the new Jogja Sonic Index Instagram profile had already announced the event, and we were both excited and proud to take part. We were curious to see if other people were interested as interested as we were. We were not disappointed.

Around 50 archival-noise-experimantal-music enthusiasts showed up for the launch. Wok gave some background to the design of the site. It is created in WordPress to keep the costs low and ensure the longevity of the site. WordPress also allowed the site to be interactive and dynamic by making it possible for users to add information about new artists and projects. Menus underlined the importance of this first online documentation of the experimental underground scene in Yogyakarta (a cultural hub in indonesia), while Hilman gave us a thorough introduction to the site, its categories, and possibilities.

Currently, the site contains information about 79 genres, 193 individual artists, and 116 bands and artistic projects from or associated with the experimental music scene in Yogyakarta in the period from 1969 until today. Each post contains lists of discographies, and links to relevant publications, zins, YouTube clips, and other online information sources.  

Dynamic and continuously growing as more artists, projects, and publications are added, we hope the Jogja Sonic Index can serve as a source of inspiration for Indonesian and other artists, as a historical archive for the community in Yogyakarta, and as a ressource for researchers.

Explore the Jogja Sonic Index yourself!  
In less than three days, the Jogja Sonic Index  acquired more than 500 followers on Instagram. 
Join Jogja Sonic Index on Instagram.

The launch of the site on 5 October concluded with a tumpeng, a traditional ritual offering of yellow rice, shaped as volcano, with chicken and snacks. Traditionally, a Javanese Muslim prayer accompanies the serving of a tamping. On this occasion, Hilman asked everyone to utter a silent prayer according to their own belief. After this, another “Java-futuristic” ritual followed: informal get-together (nongkrong) and a bottle of imported champagne at the local bar Substore.

We hope these ritual at the launch will ensure a good future for the site and that artists, archivists and audiences in Jogja will continue to feed the Jogja Sonic Index with the information and goodies they have on their mind and in their lap-tops.

Tumpeng concluding the Jogja Sonic Index launch.
Photo: Sanne Krogh Groth
Screenshot from Instragram story by Indra Menus.
Photo: Indra Menus
October 9, 2023

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The Jogja Sonic Index

We are delighted to announce the ongoing construction of the Jogja Sonic Index!

The Jogja Sonic Index site will launch on October 5th 2023 from 15-18 at an event held at IVAA in Yogyakarta

The Jogja Sonic Index is a collaborative, interactive database containing comprehensive information about the more than one hundred people, projects, labels, and platforms that make up the vibrant electronic and noise environment in Yogyakarta.

The Jogja Sonic Index is the result of a series of collaborative workshops by a number of active Yogya-based musicians – organized, curated, and edited by Wok The Rock, Indra Menus, and Hilman Fathoni, in collaboration with and sponsored by the research project Java-Futurism.

The Jogja Sonic Index will be searchable by year, people, projects as well as genres. The index will contain a comprehensive set of links to albums, online performance videos, and other material, and it will provide, for the first time, a dynamic online catalogue, made by active members of the Yogyakarta electronic and noise music community themselves, of the history and constantly evolving nature of the multitude of creative experiments on the Yogyakarta electronic and noise music scene in the last two decades.

Snapshots from the Jogja Noise Index workshop, 2 September 2023


(De)colonial music history writing? Alay and the transposition of aesthetics

Photo: Phil Dodds

May 4 and 5 2023 we participated in and co-organised the conference “Music’s Institution and the (De)colonial” at Lund University. As a challenge to the theme of the conference we asked what to do, when collaborating interlocuters do not agree to word “decolonizing”? In our talk we focused on the work and performances of, as well as our talks and interviews with Gabber Modus Operandi, the Bali-based duo made up of Ican Harem and Aditya Surya Taruna, also known as Kasimyn. We began our talk by reflecting on Kasimyn’s explicit disavowal of the term “decolonial”:

“I fucking hate the word decolonizing. I mean, it is really flattering to have that discussion but to suggest that we are now the the real gabber, is another thing. This is not where we want to go.”

Kas, online interview, June 2020

In response to Kasimyn’s warning that a decolonial aesthetics all too easily becomes its own form of essentialism or exoticism, we talked about our attempts to begin aesthetic music analysis with emic terms. A case in point here is “post-alay”, a term introduced to us by GMO. “Alay” is an Indonesian pop cultural term. The word is short for “anak layangan” or ”kite-flying kid” and refers to the village kids who fly home-made kites, their skin turning dark from being in the sun all day. The term began to be used in the 1990s to refer to the cheesy or over-the-top and vulgar aesthetics associated with village youths who have poured in Indonesian cities in the millions over the previous three decades. Penniless, these kids would wear old clothes, use second-hand phones, and cultivate their own style of village-taste that was perceived as cheesy or vulgar by both the urban middle-class and the high-brow cosmopolitan elite. 

Alay kids developed their language and aesthetics and today alay is for a growing number of Indonesian youths a badge of honour: it means “getting-by-with-what-you-have”; it means changing fashion, language, politics with the “fuck-you attitude of youth”. An alay aesthetics runs through GMOs music, performances, and visual representations – GMO refers to this aesthetic as “post-alay”.

We decided early on to begin our own analysis by learning analytically to rethink what aesthetics and taste might if studied through the term post-alay. We find the term alluring analytically because it speaks so well with what we have come to think of as “transposition”: the reworking of an aesthetic phenomenon into a different key. Alay and transposition are analytical synonyms that seek to trace the aesthetic nuances, histories and imaginaries in the work and globalization of Indonesian electronic music projects. Alay, after all, is an aesthetic transposition that turns village clothes into high fashion, and transposes what is vulgar and cheesy into something that might be urban- cool, in a self-mocking fashion. 

We like the term transposition as a synonym for the term alay, because it, too, has multiple roots.

In conventional music theory, the term transposition refers to the notation or performance of music in a different pitch. But its range of meanings is much more comprehensive. In biology, transposition refers to horizontal gene transferal. In chess, it refers to the varying moves that will get you to the same position. And in magic, transposition refers to the sleight -of-hand through which a performer switches one object for another.

Horizontal transfers, pitch shift, alternative moves and sleight-out-handroots are all critical, we think, to understanding the way aesthetics travels in a digital age.

We are inspired by these multiple meanings to suggest transposition as the movements of assemblages of aesthetics and cosmology across space and context. We use it to think about what might once have been called aesthetic globalization. Transposition allows for a globalization that is not merely secular and historically linear but also entails the possibility of trancing and possession as well as imaginary pasts. Trance – understood both as a global dance genre and a form of possession in Javanese villages – is key to GMOs music and to its ability to be transposed into very different settings from CTM in Berlin to a small club in Denpasar. Transposition, as we have to understand, is in the music of GMO also potentially a trance-position: the possibility of trance-possession.

The conference “Music’s Institution and the (De)colonial” at Lund University hosted speakers from every continent on Earth except the Antarctic. All presentations and discussions contributed to the overall theme, and provided broad insight into how contemporary scholars from around the world deal with issues of colonialism and practices of decolonizing when (re)writing music history. Many hesitated to use the term “decolonial” uncritically, and presenting it with ambiguity. Others thought it made unequivocal sense in their working contexts, and stressed it along issues such as repatriation of archives, democratisation of academia, and co-authorships. (De)colonial music histories, we learnt, are not homogeneous.

August 7, 2023

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Gamelan as Experimental Music

On the occation of the performance by Dewa Alit & Gamelan Salukat at the “Sixth Edition Festival for Other Music”, 16-19 March 2023 in Stockholm, we interviewed Setya Jatilinuar, Roni Driyastoto, and Yustiawan Umar, three creative Javanese musicians, about the relationship between traditional Javanese gamelan and contemporary experimental music in Indonesia. The result of the interview was published in the sixth edition of the book series “Fönstret” (The Window), edited by John Chantler.

March 10, 2023

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Indonesian Histories of Electronic Music

In December 2022 the project was presented at the symposium Computer Aided Composition organised by Laura Zattra and Giacomo Albert at the Fondazione Giorgio Cini in Venice, Italy. The presentation traced the early work with electronic music Indonesian composer Otto Sidharta, both in Indonesia and in the Netherlands during the 1980s.

In the context of our project, Sidharta’s early position as a composer of computer music and modernist is not only a puzzle from a European perspective but also from the perspective of the Indonesian contemporary experimental music scene. 

The presentation can be viewed on YouTube from 2:24:53.

The presentation takes its point of departure in the release of the album by Otto Sidharta “Indonesian Electronic Music 1979-92” (Sub Rosa, 2017), its categorization as Early Electronic Music and as part of a series focusing on so-called pioneers within the genre. What is remarkable is that Sidharta’s album is the only one with the notion of nationality in the title. The presentation discusses what “Indonesian” means in a context where most of the music on Sidharta’s album is produced in the Netherlands and Sidharta himself identifies with Western modernism, even though he also has roots in traditional Sundanese music performance. We argue that no clear teleological history can describe what is at stake in these historical threads between Europe and Indonesia.

In the conclusion of the paper we respond to the symposium’s invitation and intention to shed light on the the history of early “Computer Assisted Composition” in the following way:

“In a broader perspective the story of Otto Sidharta is an attempt to bring post-colonial studies to the fields of EAM and computer music studies. Sidharta’s career and life are in every way shaped by colonialism – from his childhood in the Dutch colonial house with the noisy radio transmitter to the lack of access to advanced technologies in Europe and Indonesia  – and should be treated as such: as a colonial history. Such an approach to history opens towards a methodological awareness of the archive, understood, in the words of Ann Stoler, ‘not as sites of knowledge retrieval, but of knowledge production, as monuments of states as well as sites of state ethnography’ (Stoler 2002, 87). The archive should be approached with ‘ethnographic sensibility, rather than an extractive gesture’ (ibid. 109).

Otto Sidharta is, what anthropologists call a “colonial subject”, as he has been shaped as a composer under highly Western aesthetic and political influence and power structures. Even though we are speaking of a post-colonial time – Indonesia officially declared itself independent from the Dutch in 1945 – we continue to see the dependence and attachments that Sidharta still has to the Netherlands. This does not mean that there were no resistance in him: He would, as an example, not speak Dutch while being there (even though he could). Another more implicit example is, that he insists on using technology to explore the sounds of Indonesia in ways that makes sense to him and the context and traditions he grew up with.

The historical narration of Sidharta did not bring forth archival extracts and documents of evidence computer assisted composition. Does this then mean that Sidharta did not do computer assisted composition ? Well, maybe – and for good reasons – he did not do computer assisted composition in the strict sense defined within the context of IRCAM. However, we did learn, through oral history, that he worked with computers in the era of early computer music, and we learned that he found the computer useful and stimulating to his method of “intuitive composition” and in bringing interaction to the musical situation. This in fact is, we argue, computer assisted composition, because it is of relevance and because it brings nuances to the era of early computer music studies. As a result, it should not be left out.

Sidharta’s story is an example of a character in music history who all too easily falls into the oblivion or who is misrepresented. Take the notion of “pioneer”, as he is being described in the booklet to the album. In a former colony a pioneer cannot be the same as in the West. Sidharta is a pioneer in the sense that he was one of the first to do electronic music in Indonesia. But is he also a pioneer to the young Indonesian electronic music composers of today? To some yes, but to others no. The two artists introduced in the beginning of the talk say no, because Sidharta’s engagement with Dutch and Indonesian art and university institutions is negotiated, and even neglected by many Indonesian musicians today.

As presented, the unstable politics and technologies of Indonesia complicates a linear historical narrative. History consists of fragmented situations that only makes sense if the specific context is given. The lines of causal developments of music are multiple and broken, and the concepts that travel between North and South are constantly transposed into something new: Western Art Music, technology, modernism and pioneers are concepts that do not easily travel without transposing into something new. The same is at stake, we would argue, when it comes to computer assisted composition.”

December 10, 2022

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Sonic Activism

At the American Anthropological Association (AAA) meeting in Seattle, USA in November 2022, we presented some of the preliminary findings of our research into contemporary electronic music in Indonesia in a paper entitled “Sonic Activism: Unsettling Aesthetics with a Touch of Anthropology”.

The paper explored the ethnographic and aesthetic puzzle at the heart of our project: if noise music on the North Atlantic Rim emerged as a form of protest against an aesthetics of silence and the hegemony of rhythmic and tonal music, what is the aesthetic and political appeal of noise music in Indonesia, a place where pentatonic, polyrhythmic music is considered high taste and where noise – in its broadest sense – is rarely considered disruptive?  

To address this puzzle, we discussed two analytical concepts that form the basis of two parallel research articles on which we currently work: transposition and equivocation.

In conventional music theory, the term transposition refers to the notation or performance of music in a different pitch. But its range of meanings is much more comprehensive. In biology, transposition refers to the horizontal transfer of genetic material that happens in bacterial worlds. In chess, it refers to the alternative set of moves through which one can get to the same position. And in magic, transposition refers to the sleight -of-hand through which a performer switches one object for another. Deleuze and Guattari described the synthesizer as a transposition machine: a thought machine that works like philosophy: an assemblage that enables thought to travel. We are inspired by these multiple meanings to use the term “transposition” as a way to rethink aesthetic globalisation in a digitised and mediated world.

Equivocation is a term we borrow from Brazilian anthropologist, Eduardo Vivieros de Castro, and apply to noise music. Vivieros de Castro used the perspectivism of his Amerindian interlocutors to propose equivocation as an analytical alternative to comparison in anthropology. Whereas comparison is based on the idea that different people see the same thing in different ways, equivocation opens up the possibility a perspectivism in which different things are seen in the same way. What happens, we ask, if we do not assume that noise music is one universal phenomenon but multiple phenomena, the appear the same, only if one ignores the different worlds of sound, music practices and aesthetics out of which they emerge? Giving up on the certainty of noise as one ideal and universal phenomenon is for us a way of abandoning the questionable universal aesthetics inherent in Western art music. Noise music in an equivocal optic is not a response to a universal aesthetic but rather an “aesthetic multiple”.

November 30, 2022

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Trance Against the Machine!

Gabber Modus Operandi performing at Inkonst, Malmö, October 2019.

Fieldwork from a distance II

The catchy title “Trance Against the Machine” came to us via Instagram from Gabber Modus Operandi. The catchy phrase was accompanied by the following equally catchy image of the two protagonists of GMO, Kasimyn och Ican Harem:

An instant meme, the image and catch phrase publicised the 2019 global tour of GMO that also took them to the performance venue “Inkonst” in Malmö, Sweden, where we had the great fortune of meeting them again. As with everything GMO does, this meme is punk philosophy in action, provocative and thought-provoking at the same time. Take the motorbike in the image. The motorbike, often generically referred to a “Honda” in Indonesian, is a key fixture on the Indonesian noise scene: it is instrument as much as it is a symbol of protest and identity. It is a machine of protest. Every cog and every decibel of its unmuffled exhaust part of an aesthetic of rage against the corporate and state machine. A small machine of the common person to rage against the big machine. The Honda is a quintessentially Indonesian symbol and mode of transport of the “common person”. It is is also the main source of income for the Ojek driver, – motorbike taxis driven by school teachers, students and other to make an extra rupiah. Ojek drivers are however also a “proletariat-for-hire”, mobile protesters that can be bought by agents of the “big machine” to create the impression of popular support and/or outrage. In that sense, the motorbike is a small machine readily for hire to the big machine.

GMO always makes us wonder, makes us alert to things we had not seen before. GMO pushes us to rethink our central research questions in Java-Futurism: How, for instance, do we understand the specificities of an Indonesian noise and experimental music scene that so effortlessly connects to the memes and themes of the scenes of electronic musician Europe and the US? GMOs replacement of “rage” with “trance” opens up this question for us. With an obvious echo of (and respectful nod towards) the 1990s US “rap metal” band Rage Against the Machine, GMOs meme “trance against the machine” opens to the multiple and diverse paths we are exploring with this project. It seems to us that the ambivalence at the heart of the word “trance” – a Western dance genre as well as a Javanese ritual practice – is one that GMO want to maintain rather than resolve. We hope to do the same. We are therefore developing an article on “trance-music” (in the widest sense), as an example of how Indonesian experimental music weaves in and out of cultures, genres, politics, and historical awarenesses. Our main point in this article is to identify – using GMO’s musical punk philosophy as an example – Javanese experimental music as a type of irreverent political aesthetic that is at once globally specific and culturally universal.

Nils transcribing the interview with GMO at Klitgaarden, Skagen. June 2020.

Barred from travelling during 2020, we conducted an online follow-up interview in June 2020 with Gabber Modus Operandi (us in Skagen, Denmark, Kas and Ican in Bali, Indonesia). Thank you, Kas and Ican, for sharing your thoughts with us!

May 5, 2021

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Fieldwork from a distance

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Fieldwork from a Distance

Right after we launched project – and this website – the pandemic became a reality. Global lock-down and travel restrictions meant that planned fieldwork had to be postponed. Fortunately, the experimental music scene in Indonesia has turned out to be as resourceful during corona as before it, and the scene has continued to thrive in a variety of online formats. Over the past year, we have followed this evolving online field, conducting online fieldwork from a distance on various social media. We have kept in contact with our friends and collaborators on the experimental music scene in Indonesia, watched performances online, conducted interviews on WhatsApp and followed digital releases. The offline world might have ground to a halt, but we are happy that the Indonesian electronic music scene has remained vibrant online. “Fieldwork from a distance” are our notes and reflections from online and digital fieldwork over the past year.

May 3, 2021

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Fieldwork from a distance

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Decentralizing the Music Industry

Fieldwork from a distance I

In February 2021, the duo Senyawa (Rully Shabara and Wukir Suryadi) released their latest album Alkisah. The album tells a double apocalyptic story of a society that disbanded as its civilisation collapsed, hoping “to build a new one for the future. However, that future may not be there because the impending doom is upon them.” (Senyawa on Bandcamp). The album is not only an attempt to break down musical boundaries. It is also a powerful political-aesthetic comment on a planet facing multiple forms of collapse. In addition, however, the album also seeks to disrupt conventional distribution practices in the music industry. By co-releasing the album worldwide at multiple independent record labels, the duo Senyawa aims to decentralise the hierarchy of music distribution, by sharing its ownership and distribute creative monopoly to others. As Senyawa puts it, they seek to “empower smaller scattered powers to grow and connect. The labels are given full freedom to design their own version of cover art and packaging, and are allowed to do their own mastering. The labels also curate their own remixes/reinterpretations of the album as part of the release.” So far, the album has been released by more than 45 labels and has gained significant recognition worldwide. Read for instance an article in The New York Times about the project here.

Senyawa performing at their 10th anniversary concert at Gudskul in Jakarta. Photo: Sanne Krogh Groth

March 5, 2021

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