Pemelekan and Pengebugan: representation
of the strengthening of social species of
female and male gender through gangsing
games

Luh Putu Sendratari
1
; I Ketut Margi
2
{[email protected]
1
}
Universitas Pendidikan Ganesha, Indonesia
1,2


Abstract. Gangsing in Pedawa village has the potential as a vehicle for the formation
of social species of female and male genders. The purpose of this research is to find
out the symbol and meaning contained in the games that represent the construction of
gender social species. This research uses a qualitative approach. Data for this research
are obtained from primary sources (interview and observation) and secondary sources
(literature review). Descriptive analysis and critical analysis are used to answer the
research question. Using Paul Ricoeur's hermeneutic theory in the context of gangsing
as a social text, this research learns the meaning of life as a man and woman from the
perspective of the Pedawa people. This research concerns language and symbols in
the gangsing game. Gender symbols in gangsing are evident in the dimensions of
language, shape and color, and game patterns. The meanings found in the game are
persistence, strength, and satisfaction. The conclusion of research is that the
patriarchal masculine elements are dominant in the game, obscuring feminine element.
This research will have implications for strengthening understanding of gender
construction sociocultural
Keywords: Traditional Game; Pemelekan; Pengebugan; Ngebom; Gender Species

1. Introduction
Today's traditional games have become something that is beginning to be ignored by the
wider community, especially the younger generation. This cannot be separated from the
influence of the swift currents of globalization and increasingly advanced technological
developments. One of the advances in technology is the creation of various modern games, one
of which is a playstation with various types of games in it. As a result, our young generation is
too busy playing these modern games[1].
Yet if we look at traditional games besides providing fun and entertainment, it turns out that
they contain a lot of value, especially character education. However, traditional games also have
a lot of interest, one of them is gender species. This case can be seen in many traditional games
in Bali. Games seem to have gender species, namely men's games and women's games. In fact,
the game is actually made to meet the entertainment needs of children or adults who are bored
with their daily activities[2].
One of the traditional games in Bali that is interesting to examine
ICLSSE 2020, November 10, Singaraja, Indonesia
Copyright © 2021 EAI
DOI 10.4108/eai.10-11-2020.2303430

is the game of gangsing in Pedawa village, which divides the game equipment into two, namely
Pemelekan and Pengebugan as representations of men and women.
This study aims to learn about the symbols and meanings of gangsing as a form of social
text. In his book, Hermeneutics and The Human Sciences, Ricoeur[3] defines hermeneutics as
“the theory of the operations of understanding in their relations to the interpretation of text” [1].
The extended meanings of a text influence the interpretation of discourses other than written
text. Paul Ricoeur, for example, extends the concept of text to any deliberate action to achieve
certain goals. According to Ricoeur, discourse is different from language as a system (langue).
Discourse stems from the exchange of meanings in speech events. Discourse consists of four
elements: the subject that expresses content or proposition, which is the depicted world, the
address it is aiming at, and the context (space and time). In discourse, very complex and
meaningful traffic occurs.
The institutionalization of traditional games in Bali is not new. There are at least two
sanggar (studios) in Bali that preserve traditional games: Sanggar Kukuruyuk, managed by I
Made Taro, and the Pasraman Budi Pekerti Institution “Sri Tanjung” in Bunutin Bangi Village
under I Nengah Suardana. These sanggar popularize traditional games for children so they can
learn character values. Many examined sanggar and their activities [4], [5], focusing on
exploring the values of national character in traditional Balinese children’s games. However, the
traditional game of gangsing is not included in the object of study even though it is not only for
entertainment. In terms of semiotics, gangsing represents the strengthening of the social gender
species of women and men.
Gangsing, a work of art examined from a hermeneutical perspective, can be used as a guide
[6] on using hermeutic reading to understand the text through the following hermeutic
methodology scheme.

Source: [6]

From that all, this study aims to learn about the symbols and meanings of gangsing as a
form of social text. Especialy this research is to find out the symbol and meaning contained in
the games that represent the construction of gender social species.

2. Method
This study uses qualitative methods, supported by critical analysis. Data are obtained from

primary sources, collected from informants selected by purposive sampling. The key informant
in this research is Pak Wayan Sukrata (65 years old). Meanwhile, Irwan Sutarto, Made Karya,
Pak Rusia, Pak Wayan Dolat, and Nyoman Rawi are additional informants. Interviews and
observations were conducted within the framework of the triangulation of data sources. Data
analysis was done using a hermeneutical scheme, supported by critical analysis.
The data collection process was carried out by conducting in-depth interviews with key
informants. After that, the data collected was confirmed to other informants. The entire data is
then synchronized with the data from the observation source. The observation activity was
carried out by observing the gangsing game in the Pedawa village. It also observes the
preparation process and other activities related to research. The results of interviews and
observations were then analyzed with documentary data from other research studies.
The whole process takes place interactively until the data is declared saturated. In the
analysis process, the researcher uses various hermeneutic approaches, with critical theory as the
analysis guide. The whole process aims to obtain a holistic and emancipatory research result.

3. Result and Discussion
The Symbols and Meanings of Gender in Gangsing
Gender is not just a biological difference (sex and body) between men and women[7]. The
differences also concern actions, appearance (gesture, clothes, and styles), and behaviors that
become the identity of men and women. They are constructed by the historical course of human
social interaction with norms or conventions, accustomed and enforced in the socio-cultural
environment [8].
As a gender construction, the findings show that gangsing, as an object and a game, contains
powerful gender elements. These elements manifest in language, shape or color, and game
patterns. They are elaborated in the following.

Table 01. Elements of Language in the Gangsing Game
Terms Definition Meanings
Pemelekan Under The name for female gangsing. It is thrown first
to be hit by the pengebugan gangsing. In the 70s,
this gangsing is given decoration, as looking
beautiful is a requirement for this gangsing. The
rotation of the pemelekan gangsing conveys a
sense of beauty.
Pengebugan Hitting from above The name for male gangsing. It serves to beat the
pemelekan gangsing. It is associated with
strength, toughness, agility, concentration, and
balance.
Seet Choosing the first player
through a round of gangsing to
start the game
Conciliator
Ngebom The ultimate action using prime
strength
The decisive strategy for securing the game.

Language play is a cultural practice in gangsing games. Following the domination theory,
women's and men’s languages are different in terms of power. The difference in power between
women and men is the primary cause of the variations in the resulting discourse [9]. This context
results in the “sexist discourse,” which shows the power over women [10]. The terms “under,”

“above,” “hitting,” “ngebom” are sexist discourses. Patriarchal society is full of symbol play
under the umbrella of patriarchal ideology. The patriarchal ideology places men at the center of
the social system, while women are on the periphery. Men are in superordinate positions, while
women are in subordinate positions. It implies that not only do men dominate women but also
hegemonize them. It is relevant to Antonio Gramsci’s thoughts on how gender inequality
originated from cultural hegemony.
Behind a language, there always be power play [8]. It means that language occupies a
strategic position for spreading the ideology behind it. Language can also presuppose a
particular mode of power in every language practice (choice of words, style of expression,
vocabulary, and knowledge), expressed or concealed by the status of the language. Therefore,
language becomes so essential for individuals and groups to achieve, preserve, and even fight
against domination. According to Bourdieu, language is not just a means of communication that
includes a set of meaningful words in the process of understanding. A language can also turn
into an instrument of violence, which exploits the symbolic universe in the network of power.

Elements of Shape and Colors
The shape of the pemelekan gangsing is more pointed, while the pengebugan is oval. The
following is the form of gangsing.
Pemelekan Pengebugan
This gangsing has a pointed tip, which
indicates femininity.
The oval shape is related to the hitting
function as a symbol of masculine elements
in gangsing.
Source: Sendratari’s Docomentation, November 2020

Elements of Game Patterns.
Gender is important (if not the most important) factor in the social development of game
culture [11]. Therefore, the game design will determine the strength of the gender content in the
game pattern. In the gangsing game pattern, there are three masculine elements: taking stances,
throwing, and hitting. These three are the main elements in the game pattern. The following is
a picture of those elements in the game pattern.

The stance of today’s player

The stance of the player in the past

Throwing a gangsing

Hitting
Source: Sendratari’s Documentation, November 2020

Taking stance, throwing, and hitting are constant design in gangsing game. These designs
represent the powerful masculine element of the game. It is apparent in the spread legs (male
gender) and the throwing action (male gender stereotype). The hitting action also represents the
male gender. The design makes the gangsing game appear to represent masculine elements. It
explains the exclusion of women from the game. The meanings that dominate the gangsing
game are strength, persistence, and satisfaction. These aspects are viewed as masculine elements,
which are associated with the male gender. This perception shapes the understanding of the
Pedawa people, who believe that the gangsing game is only for boys when the game cycle adopts
a female symbol [12].
The gangsing game contains binary elements about the characteristics of women and men.
However, if interpreted comprehensively, the gangsing game conveys masculine and feminine
elements as a unity, inseparable from the game. These elements have their contribution to the
game. The overemphasis on masculine elements results in a male-biased view. The
marginalization of feminine power in this game is a cultural practice that commonly appears in
gender construction [13]. It is evident in the informant's interpretation of the meanings of
gangsing: persistence, strength, and satisfaction. These elements are the dominant elements that
shape the understanding of the Pedawa people that gangsing is a female game. Gender bias in
the game is also evident in the pemelekan, in which women are represented as weak people. It
is this context that highlights gender bias in games. This result is similar to findings of studies
on traditional gender-based games that contain gender bias, such as the market game, the

cooking game [14]. It contrasts with the findings of studies on dolanan, which has high equality
values[1] [15] .
According to essence traditional games have noble values as well as certain moral messages,
such as shared values, honesty, responsibility, broad-mindedness, achievement, and obedience
to the rules. All will be obtained if the player really enjoys, enjoys, and understands the meaning
of the game [11]. In this context, gangsing is provides more opportunities for man to build moral
massages in traditional games.
When compared with literary works have the same function as traditional games as value
transformation, through feminist literary criticism there are works of literary in which the
placement of women is inversely related to traditional games on gangsing. Children’s literary
works that were born after 2000s show female figure tend to be positive with the spirit of girl
power [12]. The game of gansing can be positioned as a work of art that can be transformed like
any other work of art. Through the theoretical perspective developed by Maruska Spasek, Judih
Butler, and several related writers, it was found that the traditional art of Topeng Ireng
underwent a transformation which work marked by changed in objects that had transition in a
new location or owner, namely the material or forms of slimming art patterns. The changes that
occur show transitions in several aspect, including content represented through art form and
gender performative. This means that a work of art is very flexible to change, including gangsing
games.
4. Conclusion
For the Pedawa people, the gangsing game has historical value. The myth about the god
Kumara, and the tradition on the making of pelangkiran kumara, which includes gangsing for
baby boys and young coconut for baby girls, are the philosophical basis for the strong
construction of male gender in the gangsing game. The symbols in gangsing that concern gender
comprises of three elements: language, shapes, and the game pattern. The meanings in gangsing
are strength, persistence, and satisfaction. The masculine elements in the gangsing game
overshadow the feminine elements, which results in the perception that this game is only for
boys. However, the obscurity of the feminine elements in the gangsing game does not affect the
strength of the Pedawa women in religious and adat activities. Their strength lies in their ability
to make tools for religious ceremonies.
Acknowledgements
I would like to that the Head of LP2M Undiksha and staff; Pak Wayan Sukrata; Irwan
Sutarto, Made Karya, Pak Rusia, Pak Wayan Dolat, Nyoman Rawi, and my colleague, Wayan
Sadnyana for their support for the completion of this research.
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