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Examining representations of Balinese culture in complex contexts of Indonesia's colonial history, Hindu ritual practice as opposed to Islam, and comparative Indo-European hierarchies, Boon offers a powerful critique of doctrinal approaches to culture, religion, literature, politics, and the history of ideas and disciplines.

In recent years, girls' and mixed-gender ensembles have challenged the tradition of male-dominated gamelan performance. The change heralds a fundamental shift in how Balinese think about gender roles and the gender behavior taught in children's music education. It also makes visible a national reorganization of the arts taking place within debates over issues like women's rights and cultural preservation. Sonja Lynn Downing draws on over a decade of immersive ethnographic work to analyze the ways Balinese musical practices have influenced the processes behind these dramatic changes. As Downing shows, girls and young women assert their agency within the gamelan learning process to challenge entrenched notions of performance and gender. One dramatic result is the creation of new combinations of femininity, musicality, and Balinese identity that resist messages about gendered behavior from the Indonesian nation-state and beyond. Such experimentation expands the accepted gender aesthetics of gamelan performance but also sparks new understanding of the role children can and do play in ongoing debates about identity and power.

The Balinese gamelan, with its shimmering tones, breathless pace, and compelling musical language, has long captivated musicians, composers, artists, and travelers. Here, Michael Tenzer offers a comprehensive and durable study of this sophisticated musical tradition, focusing on the preeminent twentieth-century genre, gamelan gong kebyar.

Combining the tools of the anthropologist, composer, music theorist, and performer, Tenzer moves fluidly between ethnography and technical discussions of musical composition and structure. In an approach as intricate as one might expect in studies of Western classical music, Tenzer's rigorous application of music theory and analysis to a non-Western orchestral genre is wholly original. Illustrated throughout, the book also includes nearly 100 pages of musical transcription (in Western notation) that correlate with 55 separate tracks compiled on two accompanying compact discs.

The most ambitious work on gamelan since Colin McPhee's classic Music in Bali, this book will interest musicians of all kinds and anyone interested in the art and culture of Southeast Asia, Indonesia, and Bali.

This work constitutes the first book-length examination of Balinese kinship in English and an important theoretical analysis of the central ethnographic concept of "kinship system." Hildred and Clifford Geertz's findings challenge the prevailing anthropological notion of a kinship system as an autonomous set of institutionalized social relationships. Their research in Bali suggests that kinship cannot be studied in isolation but must be perceived as a symbolic subsystem governed by ideas and beliefs unique to each culture.

Most studies of musical improvisation focus on individual musicians. But that is not the whole story. From jazz to flamenco, Shona mbira to Javanese gamelan, improvised practices thrive on group creativity, relying on the close interaction of multiple simultaneously improvising performers. In Making It Up Together, Leslie A. Tilley explores the practice of collective musical improvisation cross-culturally, making a case for placing collectivity at the center of improvisation discourse and advocating ethnographically informed music analysis as a powerful tool for investigating improvisational processes.

Through two contrasting Balinese case studies—of the reyong gong chime’s melodic norot practice and the interlocking drumming tradition kendang arja—Tilley proposes and tests analytical frameworks for examining collectively improvised performance. At the micro-level, Tilley’s analyses offer insight into the note-by-note decisions of improvising performers; at the macro-level, they illuminate larger musical, discursive, structural, and cultural factors shaping those decisions. This multi-tiered inquiry reveals that unpacking how performers play and imagine as a collective is crucial to understanding improvisation and demonstrates how music analysis can elucidate these complex musical and interactional relationships.

Highlighting connections with diverse genres from various music cultures, Tilley’s examinations of collective improvisation also suggest rich potential for cross-genre exploration. The surrounding discussions point to larger theories of communication and interaction, creativity and cognition that will be of interest to a range of readers—from ethnomusicologists and music theorists to cognitive psychologists, jazz studies scholars, and improvising performers. Setting new parameters for the study of improvisation, Making It Up Together opens up fresh possibilities for understanding the creative process, in music and beyond.

In 1996, Emma Baulch went to live in Bali to do research on youth culture. Her chats with young people led her to an enormously popular regular outdoor show dominated by local reggae, punk, and death metal bands. In this rich ethnography, she takes readers inside each scene: hanging out in the death metal scene among unemployed university graduates clad in black T-shirts and ragged jeans; in the punk scene among young men sporting mohawks, leather jackets, and hefty jackboots; and among the remnants of the local reggae scene in Kuta Beach, the island’s most renowned tourist area. Baulch tracks how each music scene arrived and grew in Bali, looking at such influences as the global extreme metal underground, MTV Asia, and the internationalization of Indonesia’s music industry.

Making Scenes is an exploration of the subtle politics of identity that took place within and among these scenes throughout the course of the 1990s. Participants in the different scenes often explained their interest in death metal, punk, or reggae in relation to broader ideas about what it meant to be Balinese, which reflected views about Bali’s tourism industry and the cultural dominance of Jakarta, Indonesia’s capital and largest city. Through dance, dress, claims to public spaces, and onstage performances, participants and enthusiasts reworked “Balinese-ness” by synthesizing global media, ideas of national belonging, and local identity politics. Making Scenes chronicles the creation of subcultures at a historical moment when media globalization and the gradual demise of the authoritarian Suharto regime coincided with revitalized, essentialist formulations of the Balinese self.

For centuries the gamelan beleganjur percussion orchestra has been an indispensable part of political, social, and spiritual life on the island of Bali. Traditionally associated with warfare and rituals for the dead, the music has recently given rise to an exciting new musical style featured in contests that are attended by thousands. Ethnomusicologist Michael Bakan draws us into these intensely competitive events, in which political corruption, conflicting notions of identity, and irrepressible creativity rupture the smooth surface of cultural order.

Building from his own experiences as a beleganjur drummer, Bakan also takes us inside a distant musical world and into the lives of musicians connecting across vast cultural divides. Rich with musical examples, photographs, and an accompanying compact disc, Music of Death and New Creation is an unprecedented exploration of how music embodies and shapes life in contemporary Indonesia and beyond.

Wayang kulit, or shadow puppetry, connects a mythic past to the present through public ritual performance and is one of most important performance traditions in Bali. The dalang, or puppeteer, is revered in Balinese society as a teacher and spiritual leader. Recently, women have begun to study and perform in this traditionally male role, an innovation that has triggered resistance and controversy.

In Women in the Shadows, Jennifer Goodlander draws on her own experience training as a dalang as well as interviews with early women dalang and leading artists to upend the usual assessments of such gender role shifts. She argues that rather than assuming that women performers are necessarily mounting a challenge to tradition, “tradition” in Bali must be understood as a system of power that is inextricably linked to gender hierarchy.

She examines the very idea of “tradition” and how it forms both an ideological and social foundation in Balinese culture. Ultimately, Goodlander offers a richer, more complicated understanding of both tradition and gender in Balinese society. Following in the footsteps of other eminent reflexive ethnographies, Women in the Shadows will be of value to anyone interested in performance studies, Southeast Asian culture, or ethnographic methods.