Makna Filosofis Ornamen Kerawang pada Patung Keni Gayo

Abstract

On the Gayo keni statue there are two traditional objects, namely keni rawan and keni banan, on the keni statue there is a Gayo kerawang ornament motif, keni rawan and keni banan have physical differences. The purpose of the study is 1. To describe the philosophical meaning of the Gayo keni statue, 2. To describe the name, kerawang ornament pattern on the keni statue. In exploring its philosophical meaning using intrinsic and extrinsic art theories, and interpreting the sign the author uses Roland Barthes' theory with three pillars of thought, denotative, connotative and myth. The method used is a qualitative descriptive method, there are two data sources, primary data direct data from the research location, then secondary data obtained from literature and theories. Data collection techniques are carried out by literature study, observation, documentation, and interviews. The results of the study are that keni rawan functions as a place for drinking water for men (head of the family), keni banan for a place for drinking water for women (mother). The motif embedded in the Gayo keni is the Gayo kerawang motif. The basic pattern of each form is a representation of natural objects that exist around the Gayo area, intrinsically the ornamental motifs of the kerawang and keni statues are the beauty of the creative patterns of the works of art inherited from the Gayo people in the past, extrinsically, the kerawang motifs and keni statues are symbols of cultural strength, customs, norms, social, solidarity, politeness, and others. On the keni rawan statue, there are embedded kerawang motifs of emun berangkat, saraq opat, tali mustike, these motifs are found on the head, neck, body, feet and mouth of the keni. On the keni banan statue, there are motifs of emun berangkat, tali mestike, pucuk rebung, these three motifs are embedded on the body of the keni. The base has four levels, the first level has the emun berangkat motif, the second level is bunge lawang, the third level is emun beriring, and the fourth level is emun berangkat. The philosophy of the keni statue form, morip kandungan edet, mate kandungan bumi, morip benar mate suci, the rules that must be followed in every aspect of life, including men and women.