HISTORY OF CULTURE

Traditional Ceremony in Kampung Naga

noreply@blogger.com (Unknown) — Wed, 14 Dec 2011 20:02:00 +0000

Traditional Ceremony in Kampung Naga | HISTORY OF CULTURE | Kampung Naga is a village inhabited by a group of people who are very strong in holding the relics of ancestral customs, in this case is the traditional Sundanese. Like the Bedouin settlement, Kampung Naga become the object of anthropological study about rural life Sundanese in the transition from the influence of Hinduism to the influence of Islam in West Java.

Kampung Naga Village

This village is administratively located in the region Neglasari, Salawu Sub, Regency Bandung, West Java Province. Kampung Naga location not far from the highway that connects the city with the city Tasikmalaya Main Page. The village is located in a fertile valley, with the boundary region, west of Kampung Naga is limited by the sacred forest in the forest because there is a society Kampung Naga ancestral graves. To the south bordered by rice fields of the population, and to the north and east are limited by Ci Wulan (Kali Wulan) whose source water comes from mountain areas Cikuray in Garut. The distance traveled from town to Kampung Naga Tasikmalaya approximately 30 kilometers, while the Main Page of the town 26 kilometers away.

Solitude

Retreat ceremony performed by the society Kampung Naga on Tuesday, Wednesday, and Saturday. The ceremony is the view of society Kampung Naga is very important and must be carried out, without exception, both men and women. Therefore if there is a ceremony in backed or accelerated timeframe. Implementation of the retreat ceremony left to each person, because it basically is an attempt to avoid talking about anything related to customs. See adherence to the rules of customary Naga residents, other than because of homage to his ancestors as well to keep the mandate and the will which if violated feared would wreak havoc.

Intent Sasih

Sasih intent ceremony held by all citizens of Sa-Naga customary, either resident in or outside the village of Kampung Naga Naga. Intent and purpose of the ceremony is to invoke blessings and salvation to the ancestors Kampung Naga, Grandmother Singaparna and express gratitude to God for all the blessings that god has given to the citizens as his people. The ceremony was held Sasih intent in the months with the dates as follows:

Muharram (Muharram) on 26, 27, 28
Maulud month (Rabiul Awal) on 12, 13, 14
Rewah month (Ramadhan) on 16, 17, 18
Month of Shawwal (Shawwal) on 14, 15, 16
Month Rayagung (Dzulkaidah) on 10, 11, 12

Election date and month for the execution ceremony Sasih intent deliberately to coincide with the days of Islam. Time adjustments are aimed at making both can be implemented at once, so that the provisions of customary and religious creed of Islam can be run in harmony. The ceremony is a ritual pilgrimage Sasih intent and clean up the tomb. Previous participants have to perform some ceremony stages of the ceremony. They must bathe and cleanse themselves of any impurities in the river Ciwulan. This ceremony is called beberesih or susuci.

Berwudlu finished their bath on the spot and then wear special clothing. Regularly they walked to the mosque. They wash their feet before entering the first terlabih and entered into as she nodded her head and held up both hands. This was done as a mark of respect and humility, because merupakantempat worship and the holy mosque. Then each took a broom stick that has been available there and sat holding the broom stick.

Kampung Naga Village

The Kuncen, lebe, and Punduh / Old village out of the shower and then dressed in ceremonial berwudlu and they do not go to mosque, but to Earth Ageung. On Earth this Ageung lamareun and parukuyan they prepare for later taken to the tomb. Once ready then they come out. Lebe bring lamareun and Punduh bring parukuyan toward the tomb. The participants who were inside the mosque exit and follow Kuncen, lebe, and Punduh one by one. They walked hand in hand with each carrying a broom stick. When I passed the gate of the tomb is marked by large stones, each participant lowered his head as a tribute to Grandmother's grave Singaparna.

Arriving at the tomb besides Kuncen nothing that goes into it. The Lebe and Punduh after surrendering to Kuncen parakuyan lamareun and then out again to live with the other participants of the ceremony. Kuncen burn incense to show-show (ask permission) to Grandmother Singaparna. He held a strike-fence rally while facing west, toward the tomb. Mean westerly direction pointing towards Qibla. After Kuncen a show-show, then he invited the participants to start cleaning the shrine together. After cleaning the tomb, Kuncen and the participants sit cross-legged around the tomb.

Each silent prayer to invoke the safety, welfare, and will of each participant. After that Kuncen Lebe invited to lead the reading of the verses of Holy Quran and terminated with prayer. Finished praying, the participants take turns shaking hands with Kuncen. They were approached by walking ngengsod Kuncen. After shaking the participants out of the tomb, followed by Punduh, lebe and Kuncen. Parukuyan and sticks stored in "the" mosque. Before storing a broom stick is washed by each participant in the river Ciwulan ceremony, while the earth is stored lemareun Ageung.

The next event was held at the mosque. After the ceremony the participants went in and sat in the mosque, then there came a woman who called patunggon while carrying water in jugs, then give it to Kuncen. Another woman came with rice cone and put it in the middle. After the woman out, then Kuncen rinse his mouth with water jugs and burning of incense. He said Ijab Kabul as the opening. Furthermore lebe recited his prayers after he first rinse his mouth with the same water from the jug. The reading of the prayer ends with the word amen and reading Al-Fatihah. Thus ended the ceremony party the intention Sasih. After the ceremony followed by a meal of rice cone together. Rice cone there is a direct eaten in the mosque, some are brought back home to eat with their families.

The Tradition And Mystery Of Sedudo Waterfall

noreply@blogger.com (Unknown) — Wed, 14 Dec 2011 19:49:00 +0000

The Tradition And Mystery Of Sedudo Waterfall | HISTORY OF CULTURE | Tourism sedudo waterfall located in the Village district Ngliman Sawahan, our minds will always appear when this waterfall has many benefits, one of which is to be the drug of youth. It is widely believed to surrounding communities, as well as people outside Nganjuk.

Tradition And Mystery Of Sedudo Waterfall

Evidently if this tour waterfalls never empty of visitors. Well that just want to enjoy the beautiful landscape, or are deliberately trying to prove the myth that many developing itu.Namun no one knows what causes a waterfall located in the southern district Nganjuk have myths like this. Assess the history, myth is based on the formation history of the falls and scientific study.

Harimintadji, one of the historical figures in Nganjuk revealed no history and scientific estimates of the myth. From a review of history, when it sedudo waterfall created by one of the leaders of local people named Relatives Pogalan. He is the sugar cane farmers who have to swallow the disappointment of the rulers of that era. Because of this disappointment, he later became the first person around sources sedudo waterfall. In the hermitage, he intends to drown the city Nganjuk by making a very large water source.

He vowed to his village menggelamkan it. And made a very large water source, because the sanctity of this Pogalan Relatives, some wargameyakini if the source sedudo waterfall, contains some of the properties, one of which became the drug of youth. In addition to history, he also suspect if scientifically youthful drug efficacy of this sedudo waterfall is palpable. According to him, in the days of old empire, there is a character named Rishi Curigonoto who deliberately retreated over the location of the waterfall.

In exile, the Rishis Curigonoto intend to make the forest as a garden of spices. Because it considers if the forest land, can be very good for developing mediayang spices then a staple of society. Rishi Curigonoto then asked King to send Kadiri Kingdom spices into exile it. However, not far from the goal, suddenly transporting carts were overturned spice renpah among sources sedudo waterfall.

Panorama Nature

With an atmosphere of quiet, cool and comfortable and natural stretch of green trees, waterfalls sedudo looks like a royal princess who was standing majestically in the middle of the park beautiful nan. So anyone, it feels like to walk over to enjoy the beauty and linger sitting nearby. After the eye and mind satisfied by the natural beauty around and momentarily stepped foot in the parking lot, you can instantly enjoy the charm of sedudo waterfall from above.

No more than five minutes down the stairs, you've arrived at the court of the official Waterfall sedudo commercialized ten years ago. At the beginning it neat yard with all the amenities such as rest area visitors and other supporting buildings not yet exist. Even the swimming pool or bathing place for visitors to accommodate the new waterfall is built around five years ago.

Thankfully with all the facilities that exist today such as changing rooms, toilets, rest areas and a variety of restaurants and souvenir shops, make visitors more comfortable and at ease to enjoy the beauty of a high waterfall about 100 meters. The sound of insects mingled with the roar of water pouring over the rocks to create the music of nature that makes us feel free from the burden of everyday life. For visitors who can not stand the cold but want to soak advised to choose the time when sun bathing. At such times even though the water remains cold, but not too much bite as the bones in the morning or late afternoon.

Blessing Ki Ageng Ngaliman

Every tourism certainly has more value, such as another story about the place, which makes it more interesting objects. So is the case with sedudo waterfall. At full moon in the month of Suro eg, in a ritual that many events are organized so as to make sedudo much more crowded than usual days. According to Rahman, who has dozens of years as a caretaker at the resort, based on stories from generation to generation, once the area is a place of hermitage sedudo Ki Ageng Ngaliman, a pioneer figure Nganjuk spread of Islam in that time. In honor of his services, then every month of Suro has always held a ritual ceremony. Ritual and popularly known as Air sedudo decision was filled with events cortege long-haired girl dressed in traditional Javanese, walked slowly to the pool which is right under the waterfall.

Tradition And Mystery Of Sedudo Waterfall

Five girls bring leading klenting (Javanese term for the urn-Red), while ten others were to accompany the bearer klenting. Ilir-ilir song accompanied their steps. Shortly thereafter, the 15th girl called Princess Tirtosari, arrived at the pond that has been waiting five youths, who also dressed man of the royal palace in Java. Five young men as cadets is bachelor, who will fetch water from the waterfall sedudo heirloom. Once the five girls klenting carriers already face to face with the youth cadets, colorful urn was presented. Before long, the five young men to basic voice thundering waterfalls. They tipped klenting it, and the water is believed sedudo full efficacy, meeting the five jars. Water sedudo within five klenting it, then offered as a ritual offering.

Younger And Charismatic

From the offering is expected to bring the blessings of safety for the citizens of the City Nganjuk. The smell of incense are placed near the pond by an officer at the beginning of the ceremony mystique thicken it. The strong impression of this mystical, along with public confidence Nganjuk and also Java, about the efficacy of water sedudo. Residents believe, by bathing in the waterfall, they will get a blessing, whether it be young, cheap sustenance, or the blessings of the more authoritative, especially for officials or corporate bosses.

They believe, the water that flows ceaselessly flowing in sedudo, sourced from the shrine, the place where the gods dwell. No wonder, when New Year's Eve 1 Muharram AH, or commonly known as night 1 Suro by the Java community, thousands of visitors are always crowded sedudo. In the cold waterfall sedudo, they bathe in the pond abuzz.

Another historical aspect, particularly on the use of sedudo by the king and clergy at the time of the Majapahit kingdom and glory of Islam, greatly affects people's confidence about the efficacy of the waterfall. At the time of Majapahit sedudo often used to wash the heirloom weapons owned by the king and the duke in Pratista Prana. While at the time of the Islamic empire, sedudo is known as the monastery of Ki Ageng Ngaliman region.

The Origins Of Kasada Ceremony

noreply@blogger.com (Unknown) — Wed, 14 Dec 2011 19:39:00 +0000

The Origins Of Kasada Ceremony | HISTORY OF CULTURE | Kasada ceremony occurred a few centuries ago. UB Dynasty during the reign of the kingdom of Majapahit. The empress gave birth to a daughter named Roro Anteng, after nearly mature the princess got a couple of caste Brahmin boy named Joko Seger. At the time of the Majapahit Empire started to decline and the same spread of Islam in Java, some royal courtier and some relatives decided to move to the east, and partly to the Tengger Mountains region including pairs Rara Anteng and Jaka Seger.

Kasada Ceremony

Rara pairs Anteng and Jaka Seger build settlements and then reigned in the region as Purbowasesa Mangkurat Tengger Tengger Ing, meaning "Lord of the Tengger The Budiman". Tengger name is taken from the final syllable name Rara Anteng and Jaka Seger. The word means also Tenggering Tengger Budi Luhur or the introduction of high morals, a symbol of eternal peace. From time to time Tengger people live prosperous and peaceful, but the incumbent does not feel happy, because after a while the couple Rara Anteng and Jaka Tengger housekeeping has not been blessed with offspring. Then it was decided to climb to the top of Mount Bromo to meditate with full faith in the Almighty so blessed with offspring.

Suddenly there are voices who say that meditation magic they will be granted but on condition that when it becomes a descent, the youngest child to be sacrificed to the crater of Mount Bromo, couples Roro menyanggupinya Anteng and Jaka Seger and then he got 25 sons and daughters, but the instincts of people parents still can not bear losing her son and daughter. Short said the couple Rara Anteng and Jaka Seger broken promise, the gods became angry with threatening to inflict havoc, and then pass a state tempest darkens the crater of Mount Bromo is belching fire.

Kesuma youngest son disappeared from view terjilat fire and into the crater of Bromo, concurrent loss of Kesuma magical voice "I love my brothers, I have been sacrificed by our parents and Hyang Widi save you all. Long live the peaceful and serene, worship Hyang Widi. I remind you that every month Kasada on the 14th day Hyang Widi make offerings to the crater of Mount Bromo. This custom is followed from generation to generation by the Tengger community and every year a ceremony was held at Poten Kasada sea of sand and the crater of Mount Bromo.

Luhur Poten Temple Mount Bromo

As the Hindu Tengger tribe unlike Hindus in general, have temples as places of worship, but when doing worship housed in punden, Danyang and potent. Poten is a plot of land in the sea of ??sand as a venue for the ceremony Kasada. As a place of worship for the Hindu Tengger people, potent consists of several buildings arranged in an arrangement of the composition in the yard that is divided into three Mandala / zone, namely:

MANDALA MAIN

Called also the place of worship innards worship consisting of:

Padma serves as a similar form developed temple complete with pepalihan. Its main functions of a place of worship of God Almighty, Padma did not wear a roof consisting of the foot called tepas, body / head servant and called sari comes with Bedawang, Nala, Garuda and Geese.

Bedawang Nalamelukiskan giant tortoise supports the Padmasana, wrapped by a tail or two dragons, eagles and geese flying position behind the body padma each according to mythology describes Padmasana majesty of form and function.

Building Sekepat (four pole) or larger is at the side of the building sehadapan cult / Padmasana, facing east or in accordance with the orientation of the building and open worship of all four sides. Its function is to serve facilities or activities of a series of ritual ceremonies. Pawedan bale and place of shamans during worship.

Kori Agung Temple Bentar, shaped like the statue of his head wearing a crown bight rectangular or square much smaller terraced buildings to the top with a square or rectangular lot with side edges around alit fathoms, fathoms or fathoms great middle. Building height can range from large or tall monument to about 100 meters allows also made higher by observing the beauty of the proportions of the temple while.

For the entrance courtyard to the temple of Jaba temple mandala side / insult or Jaba the middle / main mandala can be a bight or kori grand temple with a variety of ornaments. For the entrance of the temple courtyard Jaba middle / Mandala Mandala Associate Associate to the innards of beauty according to the proportion of functional form and magnitude of terraced roofs of three to eleven according to its function. For the entrance that is located on the wall Penyengker / divider temple courtyard.

Mandala Associate / CENTRAL ZONE

Also called Jaba the middle, where the ceremony preparation and accompaniment consists of:

Kori Agung Temple Bentar, its shape is similar to the monument, his head wearing a crown bun rectangular or square much smaller terraced buildings to the top with a square, rectangle or square with sides a lot about one depa alit, intermediate fathoms, fathoms great.

Kentongan bale, bale called kul-kul is located in the front corner of the temple yard, shaped arrangement tepas, shelf, juice and roof coverings kul-kul/kentongan room. Its function is to place kul-kul who sounded early, late and certain times of the series of ceremonies.

Bale Bengong, also called the holy Pewarengan Jaba located between the middle / intermediate mandala, mandala insult / Jaba side. The shape of the building four square or elongated rows of two-pole two or more building area for the kitchen. Its function is to prepare the purposes of serving ritual that needs to be prepared in the temple that is generally far from the village settlements.

Mandala Stigma / ZONE AHEAD

Also called Jaba side of the transition from outside to inside temple consists of temple buildings moment / other supporting buildings. Temple courtyard bounded by a boundary wall Penyengker entrance in the front yard or in jabaan middle / side of the temple wore briefly and the main entrance into the innards of Kori Agung wear. Penyengker temple walls and kori great moment there are various forms of variety and beauty of creation in accordance with its architecture. Temple building in general is facing west, entering the temple toward the east as well as worship and praying facing east toward the rising sun.

Composition of times a row between the southern temple building or south-south on the east side facing the west and partly on the north side facing south. On the night of the 14th Month Kasada adherents of Hindu Tengger people (according to the Mahayana Buddhist Hindu Parisada East Java) in droves to the summit of Mount Bromo, by bringing ongkek containing offerings of various agricultural products, livestock and so on, then thrown into the crater of Mount Bromo as offerings to the God of Bromo is believed dwells on Mount Bromo. This sacrificial begged Tengger community and get the blessings of salvation given by the Almighty.

Kasada ceremony begins with the inaugural staging of the ballet and the Tengger elders Rara Anteng Jaka Seger in an open stage Ngadisari Village. Then promptly at 24.00 in the morning held the inauguration of the shaman and the blessing of the people at Mount Bromo potent sea of sand. Shamans for the Tengger is a leader in the field of religious people, who usually leads the rituals of marriage, etc.. Before inaugurated the shaman must pass the exam by rote and recited mantras.

After the ceremony finished, ongkek - ongkek containing the offerings brought from the foot to the top of the crater of Mount Bromo. And they threw into the crater, as a symbol of the sacrifices made by their ancestors. Inside the crater there are many beggars and people who live in the interior perch, they are far distant day to come to Mount Bromo and set up residence dikawah Mount Bromo in the hope they get thrown offerings. Residents who threw offering a variety of fruits and livestock products, they regard it as a vow or their gratitude to the god of livestock and agricultural abundance. Activity perch population residing inland dikawah Mount Bromo we can see from night until noon Kasada Bromo.

The History Of Tradition Pasola In Sumba Tribe

noreply@blogger.com (Unknown) — Wed, 14 Dec 2011 19:30:00 +0000

The History Of Tradition Pasola In Sumba Tribe | HISTORY OF CULTURE | Pasola is 'at war' conducted by two groups of riding. Each group teridiri of more than 100 youths use of weapons spears made of wood about kira1 diameter, 5 cm in the left blunt ends. Despite the blunted spears, Pasola sometimes even claimed casualties. But there was no animosity in Pasola, if still curious Pasola please wait until next year.

Tradition Of Pasola

If there are casualties in Pasola, according to the trust Marapu, the victim gets a punishment from the gods because it has already committed a violation or error. The tradition of Enchantment Sumba part of a series of traditional ceremonies are performed by people of Sumba are still adhered to the original religion called Marapu. Every year in February or March a series of ceremonies performed in order to invoke the blessing of the gods in order to harvest that year did well,

Pasola, Tragedy Asmara in Padang Savana

Dissecting the island of Sumba is the island of Sumba message terbesit the spirits. In every corner of the city and the village saved offerings and praise the servants. Humba Sumba name or mother's name comes from the model signs Humba, Umbu Mandoku sweetheart wife, one of the tribes laid the foundation for kabisu-kabisu Sumba. Two-thirds of the population are adherents of a solemn devotion to the spirits of his ancestors, in particular his father grew up with, the pengasal all the tribes. Marapu according to the instructions and the calculation of the Rato, tribe leader and high priest of the Merapu. Megalik altar tombs and sacred stones that decorate the heart of every village and hamlet (paraingu) is evidence that would have animist beliefs.

Sumba, an island that dipergagah savanna wild horses strong tireless surf the hallway, valleys and rocky island heritage. Animals mondial eminent degree is increasingly penetrated the great war Pasola rampant, war spur the javelin throw with a wooden horse, to welcome Nyale daughter, the beautiful princess who manifest themselves in the shape of sea worms tasty delights. Pasola derived from the word 'sola' or 'hola', meaning a type of wood used for javelin throwing from a horse that is being driven hard by two opposing groups. After obtaining affixes `pa '(pa-sola, pa-hola), it means to be a game. So Pasola or pahola mean game of dexterity wooden javelin throw of each other on horseback who were driven tight between the two opposing groups.

Pasola held in West Sumba once a year in February in Kodi and Lamboya. While the month of March in Wanokaka. Pasola carried out in broad expanse of desert, witnessed by all members Kabisu and Paraingu from both groups that competed and by the general public. While the game is the male participants select a match from the second Kabius must master two skills as well as spur the horse and javelin throw (hola). Pasola usually the climax of the whole series of activities in order Nyale party.

Tradition Of Pasola

Beautiful Widow scandal

Exploring its origins, comes from the scandal Pasola beautiful widow, Wednesday Kaba as narrated in the tale of Waiwuang. Once upon a time there were three brothers: Ngongo Tau Masusu, Yagi Waikareri and Umbu Dula told residents that they wanted to go to sea Waiwuang. But in fact they went to the southern coast of East Sumba to take rice. After a long awaited and increasingly sought to let no result, citizens Waiwuang feel confident that the three brothers their leader was gone. They also held a mourning with condolence over the death departure of their leaders.

In mahadahsyat grief, the widow of the late `beautiful 'Umbu Dulla, Wednesday Kaba got Rda Gaiparona heart field, the Ghatotkacha from the village of Kodi. They are entangled in love and mutual promises to be a lover. But the custom did not want their marriage. Because it is a pair of human children who are unable to bury this affair desperate longing to elope. Kaba beautiful widow Wednesday Teda carried off the glass gatot Gaiparona to his hometown. While the three leaders Waiwuang back to the village residents. Residents Waiwuang greeted with great joy.

But cloudy grief irresistible when Umbu Dulla ask about his wife. 'The noble Queen has been rushed to the village of Teda Gaiparona Kodi,' replied sadly Waiwulang citizens. Then all citizens Waiwulang deployed to search for the two lovebirds who was intoxicated. Both were found at the foot of the mountain Bodu Hula. Although the results found at the foot of the mountain residents Waiwuang Bodu Hula but Wednesday Kaba has sipped the honey of romance Teda Gaiparona and did not want to return. He asked for accountability Teda Gaiparona to replace belis received from family Umbu Dulla. Teda Gaiparona ago menyanggupinya and pay belis replacement. After all belis paid wedding ceremony was held Wednesday Kaba partner with Teda Gaiparona.

At the end of a family wedding, Teda Gaiparona Waiwuang commanded the citizens to have a party in the form Pasola Nyale to forget their grief for the loss Wednesday Kaba beautiful widow. On the basis of this saga, every year villagers Waiwuang, Kodi and Wanokaka held in West Sumba (wula) Nyale and Pasola party. Pasola roots are embedded deep in the culture of West Sumba Pasola not just make noise and become terminal pengasong human population daily. But it becomes a form of devotion and obedience to his ancestors acclamation. Pasola is the command to be a resident of the ancestors Marapu adherents. Therefore Pasola the first place is the heart of the religious cult religion religiosity Marapu.

It is very clear on the implementation Pasola, Pasola begins with prayer and Lakutapa semadhi (fasting) of the Rato, foturolog and religious leaders from every kabisu mainly involved in Pasola. Meanwhile, a month before D-day implementation of Pasola already proclaimed the month of purification for each citizen and at the time of execution Paraingu Pasola, blood tercucur very nutritious for soil fertility and crop success. In the event of death caused by the game Pasola, seen as evidence of violations of norms of customary law, including the month of purification before Pasola. In the second place, Pasola is a form of solving the crisis through `bellum pacificum tribes' war Pasola peace in the game.

Events Wednesday Kaba minggatnya widow of Family to Family Waiwuang Kodi and switch the status of the wife of a wife Teda Umbu Dulla Gaiparona not enjoyable event. But the events that are very painful and slap in the face of the family and especially Umbu Dulla Waiwuang who has a wife. Waiwuang family is definitely a big angry and ready to swallow up the family, especially Teda Gaiparona Kodi. Kodi family was aware of the disaster. Then look for the road completion ceremony by making a direct Nyale inherent to the core of worship of ancestral spirits to invoke blessing for fertility and a successful harvest, as a crowd together to forget the sadness of being left Wednesday Kaba. In third place, Pasola become adhesive fabric of brotherhood between the two groups that participated in Pasola and the general public.

Game of any kind including Pasola always been a powerful social tool. Moreover, the second bagu kabisu involved directly in Pasola. During Pasola lasted all participants, support groups and spectators are invited to laugh together, rejoice together and cheering together while watching the dexterity of the players and the girls shriek neigh supporters of each faction. Because it is a terminal pengasong Pasola daily population and establish a friendship and brotherhood. As a cultural stage Pasola certainly has charm charm very fascinating. Support the government by him by making Pasola as one of the 'major event'.

Lengger Dance From Banyumas

noreply@blogger.com (Unknown) — Wed, 14 Dec 2011 19:17:00 +0000

Lengger Dance From Banyumas | HISTORY OF CULTURE | Lengger Mask dance is a traditional dance which also well known since a century ago in central java. Long ago, this dance was introduced by an artist from Kecis, subdistrict Selomerto , Mr. Gondhowinangun in 1910. Then, in 1960’s this dance was improved by Ki Hadi Soewarno, become more attractive than the old dance from Solo or Yogya. The dance was lean to be like East Java dance from Kediri.

Lengger Dance

According to a Giyanti artist, Lengger come from java language "elinga ngger" means "ingatlah nak" (remember kid). There is message in this dance, every person must remember to the almighty creator and always do a kindness to every one. Once upon a time, this dance was start when King Brawijaya lost his daughter, Dewi Sekartaji. He threw open to a prize contest, “For anyone who can found my daughter, I’ll make him become husband of my daughter or make her a sister”. This contest was followed by many warriors, until only two left. They are Raden Panji Asmoro Bangun who undercover as Joko Kembang Kuning from Kingdom Jenggala and Prabu Klono from Kingdom Sebrang.

Prabu Klono was the man who make the daughter escape because her father made a match with him. During the searching, Joko Kembang Kuning and his guardian act as nomadic dancer move from one village to other village. The dancer was a man wearing a mask, dressing girl dress with simple musical chairs. In every performance this dance gets welcome mat and ovation. That why, they called it Lengger, from ledek (dancer) and ger or geger (noisy and sensation). Until one day, in a village, Lengger dance attract Dewi Sekartaji from her shelter. But at the same time, Prabu Klono also knew her existence. Prabu Klono commands his sister, Retno Tenggaron and warrior women to propose Sekartaji.

The propose was rejected by the princess. While Prabu Klono and Joko Kembang Kuning still demand their right to the king. The king was confused and decided them to fight in a contest. Joko Kembang was represented by Tawang Alun warrior kill Prabu Klono. At the end of this story Joko Kembang Kuning and Dewi Sekartaji were marriage and the party was splendid with Tari Topeng Lengger (Lengger dance). According to Dwi Pranyoto, Lengger artists from Setyo Langen Budoyo studio, Lengger had improved when muslim kingdom start to established. Previously Lengger dance was Ledek geger then changed become Syiar Islam by Sunan Kalijaga. In its progress, Lengger dance found time to had negative assumption. It because the dance was performed to attract voluptuous feeling.

The spectator can watch it while drunk. Watch this condition Sunan Kalijaga passing of as Ronggeng wearing a mask and dancing. In this way, Sunan Kalijaga teach courteousness and magnanimity. Now, this dance was well known as "elinga ngger", a dance which teach to always remember to God. Lengger Dance still exists until now. This dance can be performed by two persons, the man wear a mask and the women wear traditional dress like Java princess in the past. This dance performed about 10 minute musical chairs from gambang, saron, kendang, gong, and other traditional instruments. In fact, some artists try to improve and create new dance adopted from Topeng Lengger. One of it was Kenyo Lengger, from Ngesti Laras studio. According to the creator, Mulyani, Kenyo Lengger was performed by 5 women wearing sunglasses. Message from this dance is as a human, don’t chase after wealth including throne, women and property, that’s why they wear sunglasses.

Traditional Arts Jaipong Dance West Java

noreply@blogger.com (Unknown) — Mon, 05 Dec 2011 11:30:00 +0000

Traditional Arts Jaipong Dance West Java | HISTORY OF CULTURE | Jaipongan is a genre of dance that was born from the creativity of an artist from Bandung, Gugum Gumbira. His attention to folk art, one of which is Tap Tilu know and know very well make Treasury dance movement patterns of the tradition that existed at Kliningan / Bajidoran or Tap Tilu. Motions openings, pencugan, and several kinds of motion nibakeun mincid of some art above has enough inspiration to develop a dance or art that is now known as Jaipongan. As a social dances, dance Jaipong successfully developed by Sundanese artist becomes a dance that socialized and very loved by the people of West Java (in particular), even popular until outside West Java.

Jaipong Dance

Calling Jaipongan really will not only reminiscent of the kind of attractive Sundanese dance tradition with dynamic motion. Hands, shoulders, and hips always been a dominant part in a lively pattern of motion, accompanied by the beating drums. Especially the female dancers, all of it is always accompanied with a sweet smile and a twinkle of the eye. This is the kind of social dances in the tradition of Sundanese dance that appears at the end of the 1970s that its popularity to this day still live in the community.

History

Prior to this emerging form of performance art, there are some influences behind this form of social dance. In West Java, for example, is a social dance influences from the Ball Room, which is usually in a dance, social dance could not be separated from the presence ronggeng and pamogoran. Ronggeng in social dance is no longer functioning for the ceremony, but for entertainment or a way of slang. The existence ronggeng in the performing arts have an attraction that invites sympathy for the pamogoran. For example in Tilu Tap dance is so well known by the Sundanese, estimated this art is popular around the year 1916. As a folk art performances, art is only supported by simple elements, such as waditra which includes fiddle, drums, two kulanter, three percussion, and gongs. Similarly, the dance movements that do not have a standard pattern of motion, dancer costumes simple as a reflection of democracy.

Along with the waning of the above type of art, a former pamogoran (spectators who take an active role in the performing arts Tap Tilu / Doger / Tayub) turned his attention to performing arts Kliningan, which in the north coast of West Java (Karachi, Jakarta, Purwakarta, Indramayu, and Subang ) known as a pattern Kliningan Bajidoran dance performances and events have similarities with the previous art (Tap Tilu / Doger / Tayub). In the meantime, the existence of the dances in masks Banjet quite popular, especially in Karachi, where several motion patterns Bajidoran taken from the dance in this Banjet mask. In koreografis dance it still reveals the patterns of tradition (Tap Tilu) that contains elements of the motions of opening, pencugan, and some range of motion nibakeun mincid which in turn became the basis of the creation of dance Jaipongan. Some basic motions apart from Tap dance Jaipongan Tilu, Ibing Bajidor and Mask Banjet is Tayuban and Pencak Silat.

The emergence of dance works Gugum Gumbira was originally called Tap Tilu development, which is due to basic dance is the development of Tap Tilu. The first work Gugum Gumbira still very thick with color ibing Tilu Tap, both in terms of choreography and iringannya, who then dances that became popularly known as Jaipongan.

Characteristic of the style Jaipongan kaleran, namely joy, erotic, humorous, spirit, spontaneity, and simplicity (naturally, what they are). This was reflected in the pattern of presentation of dance on the show, there is a given pattern (Ibing pattern) as in art Jaipongan in Bandung, also there are dances that are not patterned (Ibing Saka), for example in art Jaipongan Subang and Falkirk. This term can be found in Jaipongan kaleran style, especially in Subang area. In its presentation, this kaleran Jaipongan style, as follows: 1) Tatalu; 2) Flower Gadung; 3) Fruit Kawung Gopar; 4) Opening Dance (Ibing Patterns), usually sung by a single dancer or Sinden Tatandakan (sinden attack but can not sing but danced the song sinden / interpreter kawih); 5) Jeblokan and Jabanan, when the show is part of the audience (bajidor) Sawer money (jabanan) as regards paste. Jeblokan term is defined as a couple who settled between sinden and the audience (bajidor).

Development of Jaipong Dance

Jaipongan works first began to be known by the public is a dance "Leaf Pulus Keser Bojong" and "Rendeng Bojong" both of which type of dance and dance daughter pairs (boys and girls). From the dance up a few names that are reliable Jaipongan dancers like Tati Saleh, Yeti Mamat, Eli Somali, and Dedi Pepen Kurniadi. Early occurrence of the dance had become a conversation, the central issue is the movement of the erotic and vulgar. But from some print media exposure, name Gugum Gumbira society began to be known, especially after the dance Jaipongan in 1980 staged at the central station TVRI Jakarta. The impact of further increasing the popularity of the frequency of performances, both in the medium of television, celebration and celebrations held by the private sector and government.

Jaipongan presence has contributed greatly to the activist art of dance to more actively explore the types of folk dances that were previously less attention. With the advent of dance Jaipongan, used by activists to organize dance courses dance Jaipongan, used also by employers pubs decoy night as invited guests, where the further development of this kind of business opportunities created by the activist dance as economic empowerment venture with Dance Studio names or groups in some areas of West Java, for example in Subang with Jaipongan style "kaleran" (north).

Further development occurred in taahun dance Jaipongan 1980-1990's, where Gugum Gumbira create other dance such as Toka-Toka, Setra Sari, Sonteng, Pencug, Heron dazed, procession-the procession leaves Puring, Rawayan and dance Kawung Anten. From these dances appeared several dancers Jaipongan reliable among others Iceu Effendi, Yumiati Mandiri, Miming Mintarsih, Nani, Erna, Mira Tejaningrum, Ine Dinar, Ega, Nuni, Cepy, Agah, Aa Suryabrata and Asep.

Today the dance Jaipongan be called as one of identity keseniaan West Java, this is evident in several important events relating to guests from foreign countries who come to West Java, it was greeted with a dance performance Jaipongan. Similarly with art missions to foreign countries, always equipped with a dance Jaipongan. Dance Jaipongan affect many other art-art that exist in the community of West Java, both in the performing arts puppets, gamelan, Genjring / flying, DAMAS jaipong, and almost all the performances of the people as well as on modern dangdut music which collaborated with Jaipong.

Dance Art history Gending Srivijaya

noreply@blogger.com (Unknown) — Mon, 05 Dec 2011 11:12:00 +0000

Dance Art history Gending Srivijaya | HISTORY OF CULTURE | As the region very rich in a collection of past history, Palembang also has many kinds of dance art. Of imagination and fantasy of the era palace of the kingdom of Srivijaya in the sixth century BC, which is very famous with the expansion area and the center of Buddhism to the golden age of Palembang Darussalam Sultanate. stages of past history that until now provide much inspiration for the people. One of them is a dance.

Gending Srivijaya Dance

In Palembang, which is famous for its tradition dance is dance Gending Palembang Srivijaya. The dance depicts the girls Palembang joy upon receiving the eminent guests. Slap that contains lime, betel, areca, and other potions offered as an expression of happiness. "Not limited to it, dance Gending Srivijaya which is also accompanied by gamelan and the song of the same name is also an expression of the beauty of palace life.

Creation Gending dance performed well after the life of Srivijaya Srivijaya kingdom. Poems created by Nungtjik AR, songwriter Mahiba by Dahlan, and the dancers are Sukainah Rozak. As an illustration, can be also referred to as the imagination of its authors describe it is all that life at that time so many people and then admire the dance. In fact, when called Palembang tradition, people will definitely call Gending Sriwijaya dance, complete with poetry and rhythm of the song. He also said that as the development time, Palembang dance tradition underwent a shift.

Not change fundamentally dance, but the artists can be more daring and creative. One is a dance fan. Dance with basic dance movements and grip of Batanghari Nine, it has its own peculiarities. Although creations, but not free from the traditional dance movement Sumatra, Fan, then became a symbol of conditioning, so that when watching it, everyone's heart will melt and be able to give the impression and intention to change themselves.

In addition, a symbol of beauty sway Musi River Musi. the colour Palembang tradition became an integral feature. Music used was very typical, ie accordion, gamelan, Malay drum, gong, and a single guitar. When viewed from the point of it, who says the dance traditions of Palembang do not move dynamically.

Kind of - kind of dance:

1. Gending Sriwijaya Dance

is a dance of welcome from the city of Palembang. This dance depicts the girls Palembang joy when receiving the visit of eminent guests. "Slap" containing, lime, betel, areca, and other potions offered as an expression of happiness.

2. Genta Siwa Dance

Geta Dance of Shiva is the dance offerings or cult that describes the greatness of Lord Shiva. This dance also describes the greatness of the kingdom of Srivijaya, the movements in this dance is a collaboration of dance Gending Srivijaya, dance and dance date of Candles.

3. Tampak Rebana Dance

Dance is a dance Rampak Rebana new claim is sourced from music and dance Rodat sarafol anam. But choreographer will take only a fraction of the sound of flying punches and movements found in music and dance sarofal anam Rodat, so at this Rebana Looks dance music played by a player not only music but also can be played by the dancers.

4. Dana Dance

Excitement for teenagers when they met with friends, chatting and joking with each other mutual fun. The feeling was realized through the swing-swing lenggak steps and hand delivered by teenagers in dance this Fund. This dance is usually performed in pairs, but the development of this dance is now generally performed by men only.

5. Melati Karangan Dance

This dance illustrates about the greatness of the girls and mothers Palembang area with his trademark respectively. Subangnya Lenggak and that's the girl Palembang, while clothes and scarves brackets are characteristic of mothers of Palembang.

6. Lenggok Musi Dance

This dance is inspired by the oscillation wavelength and jolt the Musi River. The fan is the epitome of coolness. Any person who definitely overheated fan to fan oneself-body feel cool. As a symbol of peace, the coolness, the fan is used as a property

The King Of Samu Samu

noreply@blogger.com (alde) — Sat, 26 Nov 2011 19:49:00 +0000

The King Of Samu Samu | HISTORY OF CULTURE | In prehistoric times the island of Nusa Sea is the best producer of Cloves, Abubu Affairs is one of 7 country that is in the island of Nusa - Sea. Maluku - Indonesia. Ancestors of King is the King of State Abubu Silawane first, when the King died Ancestors Silawane forwarded by his brother, King City Ancestors. King Samu Samu has existed since the XVI Century - 1556 AD, initiated since the death of King City forwarded Ancestors biological child named Abigael Samu Samu King Ancestors. Ancestors of King Samu Samu Abigael who have great posture and height are the Warriors Ocean (tough sailors) and the highly regarded and respected throughout the State - State in the Moluccas; Kapata ancestors (ancestral history) King Samu Samu: King Samu Samu helped fight Islands waters Sultanate of Ternate Ternate help fight the forces Purtugis, still in Kapata ancestors (ancestral history) King Samu Samu: when there is another king of Fam want to go to the Land of Abubu - Nusa Sea, then by the power of prayer King Samu Samu make another King of Fam located in the middle of the ocean can not see Abubu Affairs and the island of Nusa Sea, and finally King of the other Fam go, that the incident was witnessed by King - King of the top island of Seram.

When the Dutch VOC into the Moluccan Islands by seizing spices - spices and cash crops as well as kezoliman kepda communities in Maluku Islands, including in Nusa Laut, the King Ancestors Abigael Samu Samu is the first King of Maluku and Maluku people who dared to resist and oppose greed and kezoliman VOC Netherlands, and did not participate in attacks Hongi (dawn raids) administered the Dutch VOC, then the army / KNIL Dutch VOC labeling that King Samu Samu Abigael Ancestors are rebels (extremists) and sought to arrest. So King Ancestors Abigael Samu Samu disappear away from the State Abubu - Nusa Sea and the first stop on the Beach Galala Ambon Island and met with Rich Fam Yoris (the landlord and the forerunner of Fam Samu Samu in Galala Ambon Island) to ask for help to his brother King Abigael Samu Samu ancestor, King Batu Merah - Wali Ancestors Ulu and King Halong. Because King was labeled a rebel Samu Samu (extremists) the name or the name of King Samu Samu Fam is not recorded or recorded in the books - books that moment the Dutch government, with the intent and purpose to Samu Samu Fam subsequent offspring or society or the people - not the Moluccan knowing the origin of descent from Samu Samu actual, political strategy and this is done is to eliminate the identity (identity) and to not know asala-proposal and Fam King Samu Samu.

When there is fighting in Aceh, the Sultanate of Aceh asked for help to King Samu Samu II and King - King of the other Moluccas, Aceh after the war; King Samu Samu moved to the East of Batavia (now known Kampoeng Ambon) with the King - King of the Moluccas and the people - people of Ambon Another, after World War II; King Samu Samu II and King - King of the Moluccas others returned to their country - each in the Moluccas, and when it heats up the atmosphere in the Bantam area, the Sultan of Banten - Ven. Sultan Hasanuddin married his grandson by the eldest son of King Samu Samu III (settled in Tengkele, Attack - Bantam), and at the time of the Sultanate of Banten will be attacked by the army / Dutch Colonial Army, led by Designation. Ancestors Yongker Capitan, when aware of the people of Ambon (Maluku) in Banten, the Designation. Ancestors Capitan Yongker changed plans and instead help the strength of the Sultanate of Banten. When King Samu Samu III died, then forwarded the eldest son of King Samu Samu IV (settled in Tengkele, Attack - Bantam). At that time King Samu Samu IV trusted to take care of all of Rice Milling in that area kekuasa Sultanate of Banten, and King Samu Samu IV assisted by his best friend is Yth. The father.

Kaking (settled in Attack - Bantam); King Samu Samu IV in addition to taking care of all of Rice Milling starting from Jakarta to Karachi - West Java Dear assisted. The father. Kaking, King Samu Samu IV worked as a prosecutor in the Office of the Attorney Batavia (d / h. Harmony Road - Jakarta Pusat); during IV becomes King Samu Samu Attorney often assist and help the community or the people - people kampoeng; King Samu Samu IV is one one who reconciles when the feud between the tribes Bantam with the Bugis in the Cape Coastal region Priok to Grogol; King Samu Samu IV did not have biological children and the offspring raised a daughter named Rohana who was married to a champion (Swordsman) Kampoeng Pekarungan named Bantam Designation . Nasrudin. When King Samu Samu IV died in 1976, continued by his brother, King Samu Samu V (dwelt in Kramat VII/no.5. Jakarta Central Army and complex. Street. Salemba Raya No.28. Jakarta Pusat); King Samu Samu V after retiring from the Army Health Bureau (JANKESAD) employed to work at the Jakarta Arts Center - Taman Ismail Marzuki, by Designation. Jenderal.TNI.AD. Dr. Suwarno and Governor KDKI Jakarta Raya - Designation. Bang. Ali Sadikin. King Samu Samu V died in 1980, continued his biological child of the King Samu Samu VI; known Upu Latu ML Benny Ahmad Samu Samu.

That the appearance of clothing VI King Samu Samu is simple compared with the King or Sultan and others; so that when King Samu Samu Informant together VI became Sultan of Deli North Sumatra, Lampung Brak Scale Sultan, Crown Prince Sultan of Gowa in South Sulawesi and Raja Iskandar Sultan Mahmud Badaruddin Palembang in the show Kick Andy on Metro Tv, October 26, 2008 (which aired December 5, 2008); that is, when Ven. Andy F. Noya (Kick Andy Metro TV presenter) asked about the King Samu Samu VI clothes and things - things that customs are very sensitive (sensitive) what else matters related to Ancestors - Ancestors, then there is something beyond human ability that is all the lights and light which is in the studio Kick Andy on Metro TV station went dark instantly though not extinguished from the PLN, after King Samu Samu VI perform the prayer before the light there is life again, and this happened several times, when the audience she looked up the sky - Kick Andy sky studios, then known to exist creatures - creatures cover a lot of hanging light - light that is in the studio Kick Andy. Another thing from King Samu Samu VI namely;

King Samu Samu VI is often called on to keep the weather so as not to rain, or make the weather is not too hot with a breeze - breeze
Sometimes King Samu Samu VI withstand aircraft not to fly though the flight time has passed until the arrival of King Samu Samu VI or shared with family and entourage into the aircraft
The entire King - King of the Moluccas; King Morella, King Hitu Meseng, King Wassu, Kaitetu King, King Rohomoni, Kaibobo King, King Kaimana Papua, and YM. K.R.A.T. Mas'ud Thoyib Adiningrat (Kasunanan Surakarta Sultanate - Solo) King Samu Samu VI witnessed the power of prayer to change the weather from hot to scorching once a weather shade with the breeze - breeze before the traditional event held Broom Sticks At Morella in the kingdom of Ambon - Moluccas (previously the event could not be started because the weather is very hot), and many lgi things - the things done by the King Samu Samu VI.

King Samu Samu VI is pemerakarsa National Gathering of King and Emperor archipelago - Indonesia together with the Sultan of Ternate - Ven. Mudaffarsyah Sultan, King Rohomoni - Ven. Fachri Sangadji, King Crown Princess Kaimana Papua - Ven. Heidy Diana Ahmad Abdul Hakim Aituarauw, Sultanate of Banten - Ven. Tubagus Ismetullah Al-Abbas, Crown King Fatagar Fakfak Papua - Ven. Zainal Abidin Uswanas, Breeds I Mangkunegaran - YM.RM Soerjo Goeritno, Sultan Iskandar Mahmud Badaruddin Palembang, Sultan Skalan Brak Lampung - Ven. Edwardsyah Pernong Sultan, King of Indigenous Stakeholders ranging Maluku Islands - Designation. Butje Balthazar, Kutai Sultanate Kertanegara Ing. Martadipura East Kalimantan - Ven. Adji Prince Haji Hary Prawiro Gondo, Sultan Kutawaringin Bun Base Central Kalimantan - Ven. Prince Muasjiddinsyah, Kasunanan Surakarta Sultanate. Solo - Ven. K.P. Edy Wirobhumi, Kesepuhan Cirebon - Ven. P.R.A. Arief Natadiningrat, Crown King of Gowa - Ven. Andi Komala Ijo and several other of the Sultanate and the Kingdom of the archipelago and YM.

K.R.A.T. Mas'ud Thoyib Adiningrat. King Samu Samu VI that make up and make the Statement of the King and the Sultan of the archipelago; (1) Returns the identity (identity) of the King and Sultan Collection (2) directly involves the King and Sultan archipelago in the process of formulating, manufacturing and validation Plan Act ( bill) Customary Law (3) Return the history of the Empire and the Sultanate in Schools - Schools (4) Empowering the Creative Economy in the Kingdom and the Sultanate of the archipelago, with a budget through the State Budget (5) Making of the King and the Sultan of the archipelago as a partner of government, both at the Central Level, Provincial and Regency / City; That the King Samu Samu VI is a plan and stick Heritage Collection is made entirely of Pure Silver with Sticks Head-edged stone bearing the Lion Head Rubby Red (Red Rubby) and has been handed over to Dear. President of the Republic of Indonesia - Ven. DR.H. Susilo Bambang Yudhoyono, at the opening of the National Gathering of King and Emperor archipelago, August 7, 2009, at the Merdeka Palace - Jakarta, which was also attended by Designation. Mother of President of the Republic of Indonesia - Ven. Ani Susilo Bambang Yudhoyono, and Menkokesra, State Secretary, Menseskab, Minister of Home Affairs, Culture and Tourism, MenHum and human rights, Menkoinfo, and the minister. Samu Samu VI, King led the Working Committee of the National Gathering of King and Emperor archipelago to stay in touch Designation. President of the Republic of Indonesia - Ven. DR. H. Susilo Bambang Yudhoyono, July 5, 2009, at Puri Cikeas - Cullinan. West Java, and then led the group met State Secretary, Menseskab, Menkokesra, and Minister of Culture.

Currently King Samu Samu VI King and Emperor of the entire archipelago are preparing and will realize a "DREAM - I DREAM" Dear. President of the Republic of Indonesia - Ven. DR. H. Susilo Bambang Yudhoyono, to build the Museum of Civilization or the National Gallery traces the Kingdom and the Sultanate of the archipelago, and the King Samu Samu VI is providing initial ideas to promote BROTHERHOOD OF KINGS AND SULTAN NUSANTARA unite for the sake of the King and Emperor archipelago and unify the organization - the organization palace, and the Kingdom of the Sultanate existing, as well as expected by Designation. President of the Republic of Indonesia - Ven. DR. H. Susilo Bambang Yudhoyono, Forums - Ven. H.R. Agung Laksono and Minister of Culture - Ven. Wacik.; Result is a BROTHERHOOD OF KINGS AND SULTAN NUSANTARA been declared in Denpasar, Bali, March 27, 2010, which was attended by the Sultan of Yogyakarta - Ven. Ngarso Dalem lane X, King of Denpasar XII - Ven. Ida Tjokorda Pamecutan Pimple, King Kaimana Papua - Ven. Abdul Hakim Ahmad Aituarauw, Crown King of Gowa in South Sulawesi - Ven. Andi Komala Ijo, King Rohomoni - Ven. Fachri Sangadji, Prime Minister Ing Martadipura Kertanegara Kutai Sultanate of East Kalimantan - Ven. Adji Haji Prince Harry Gondo Prawiro, Crown Prince Sultan of Kutai Kartanegara Ing Martadipura East Kalimantan - Ven. Adji Anum Solar noble Prince, the Prime Minister and Crown Princess King Luwu of South Sulawesi - Ven. Andi Siti Opu Cenning Luwu, Ven. K.R.A.T. Thoyib Adiningrat Mas'ud and others.

King Samu Samu VI, in addition to running status of the King; a lot more helpful and help communities and people - people who can not afford and or who have difficulties in various fields; hopefully in addition to the vision and mission is a mandate ancestor of King - King Samu Samu, also can a useful contribution to the Nation and the Republic of Indonesia.

The Birth Story Of Gatot Kaca

noreply@blogger.com (alde) — Sat, 26 Nov 2011 19:29:00 +0000

The Birth Story Of Gatot Kaca | HISTORY OF CULTURE | After a long awaited finally Arimbi Goddess of the Milky bear children. All the people Pringgandani very glad, because this child will become the next generation as King Arimbi Pringgandani when Dewi was gone. It was all the son of the Pandavas accompanied Batara Sri Krishna did not miss the whole clown-servant Semar, Astrajingga, Dawal and Gareng Pringgandani gathered at the Palace, they see themselves being gathered awaiting the birth of the son of Bima. Not long ago a baby's cry sounded jarring rattle around Pringgandani, all of which are on the ward took a deep breath. A moment later there nursemaid who deliver to the news that the crown prince had been born male in good health as well as the condition of the mother.

Hearing this bertambahlah happiness all, each one of them congratulated Werkudara aka Raden Aria Bima on the birth of putrannya. Some time later they get in to see into the room, there appear Goddess Arimbi was lying on the bed decorated with gold jewel-blue silk repose seemed pleased with the welcoming smile lips Milky sometimes accompanied by all wargi (brother). Not far from where he lay seen a smaller bed, lay on top of a baby boy is very handsome and tampat like a warrior clan god, it's just from the baby's placenta is still attached have not been disconnected. When it is asked waistband replied that all efforts to cut the umbilical cord is always failed. There is no one who managed to cut senjatapun.

Hearing this Bima very upset and asked for help to his brothers to cut the umbilical cord and named her newborn Tutuka. Bhima tried to cut the nails Pancana failed, followed by Arjuna tried to use all his weapons begins with the transition kris, kris Kalandah, crossbow arrows even Sarotama Pasopati all else fails. Batara Sri Krishna who was present to try to Udaksana Chakra magic weapon, only produces sparks of fire when it attempted to cut the umbilical cord. Everything felt dazed, amazed and astonished with the despair, the Goddess Arimbi could only cry to see it abused feel worried if their children should carry umbilical cord into adulthood. Amid that atmosphere without the prior known that none other Abiyasa Begawan grandfather or great-grandfather of the Pandavas have been present from the newborn Tutuka the place is, everyone present gave him worship sungkem.

The magic Begawan mandraguna said that umbilical cord would only be cut by weapons kadewatan from Batar Guru. For that the Begawan asked Arjuna to go to heaven to find such weapons. After receiving orders from his grandfather and asked for permission to his brothers accompanied Arjuna was enumerated by the clown-servants immediately go to heaven to find the weapons in question by Abiyasa Begawan, Begawan alone while the rush to go back to Hero's mansion after giving a prayer and chanting some mantras to great-grandmother / The great-grandson.

Deep in the heaven where the state is broke down due to attacks from the Dragon Percona who want to marry one nymph named Dewi Supraba. Due to the Dragon Percona not just any creature, he is the king who has supernatural powers and capable same can be said even slightly above the above the gods, is obviously very inconvenient ranks of the gods led by Indra in his face. Indra lightning attack is not unlike throwing dried leaves of the children, the fire Batara Brahma just be a toy only. Batara Bayu mendoronganya with a big storm does not retreat despite membutnya tip of the nail, even the body does not shake at all. Udaksana of Vishnu Chakra Batar absolutely no mencenderainya, short of the gods was repelled by the conditions beaten.

Guru mantra chanting and see Trenggana Glass, obtained information that can beat the Dragons Percona Tutuka newborn child is newborn Bima. Furthermore, God Narada Guru ordered to give him a weapon called the arrow Konta Wijayadanu to Arjuna to cut the umbilical cord in exchange Tutuka newborn baby should be facing the Dragon Percona warlords. At the same time Aradeya or Karna was in seclusion on the banks of the River Ganges to find magic weapon for himself, when God Narada approached the place his heart is happy because she thought Aradeya Arjuna, because it seems really similar and Batara Surya who is the father of intentionally removing Aradeya ray shimmering around Aradeya so God Narada is not very clear to see, so it is not aware that the person entrusted with such weapons is not Arjuna.

After getting a magic weapon kadewatan Aradeya very excited and immediately ran without thanking God Narada, it makes God Narada realized that he was the wrong person, was soon accompanied by the Punakawan Arjuan dating place, with God Narada told me sadly that he had one person who should be handed weapons kadewatan Tutuka submitted to newborn through the hands of Arjuna, in fact handed over to strangers and have a way similar to Arjuna. Hearing this really blame God Narada Semar as reckless magic weapon handed to a stranger, and immediately asked Arjuna to pursue that person. Arjuna Aradeya ran and caught up, the arms were originally asked nicely and said to be used by him to cut the umbilical cord nephew. Aradeya ignored eventually be war-fighting weapon duel, until one day when Arjuna got hold of such weapons glove while holding the arrow shaft Aradeya Waijayadanu Konta. They attract each other and eventually fall off due to Konta weapon from the sheath / scabbard. Aradeya then ran back and this time Arjuna lost track.

With sad hearts showed Arjuna sheath Konta weapon to Semar, then on the advice of their return to Pringgandani Semar Batara while Narad sent home to the heaven and said that the newborn Tutuka will soon be brought to the heaven. Arriving at the palace Pringgandani sheath is used to cut the umbilical cord newborn Tutuka, magical umbilical cord was broken while the sheath was entered into senajata kadewatan udel Tutuka newborn. This is according to Semar is a twist that the later end of the war story / Bharata Yuda weapon would go back kewarangkanya, in other words Tutuka newborn will die if they encounter Wijayadanu Konta weapon. After a successful umbilical cord is cut Arjuna wanted to take newborn Tutuka to the heaven to fulfill a promise to God Narada, that the newborn will be Tutuka warlords and facing the Dragon Percona. Bima initially banned because his son was a baby and herself able to fight the Dragon Percona replace. Having said that newborn Tutukalah Semar who must leave because he was trusted by the gods and newborn Tutuka others have used weapons kadewatan not others. Besides, Semar guarantee in the event of a newborn Tutuka things that cause harm, Semar dare entrust his life to Bima. Hearing this from Semar, who has a view of Bima linuwih Semar and know who you really are, finally allowing the son fought against the Dragon Percona.

Arjuna accompanied Punakawan par Tutuka newborn immediately bring to the heaven, after approaching gerbanga Selapa Tangkep precisely in Tegal Ramat Kapanasan Arjuna put newborn Tutuka middle of the road toward the gate. Next Arjuna watched from a distance along with the gods, not so long ago the Dragon Percona dating and saw the baby in the middle of the road. He teased Guru was saying was crazy because of him fighting with a baby who can only cry. Then he lifted newborn Tutuka and thrust his face into the baby's face, not disangkan newborn hand and managed to swing Tutuka meluaki one eye so bloody. Dragon Cash Percona angry and slammed the door toward the newborn Tutuk Gerba to death. Seeing this the gods no exception Batar Guru, God Narada and Arjuna was shocked and alarmed if the Bima to know his son to death by the Dragon Percona will definitely mengamu to the heaven. Semar's just quickly whispered to the Guru to be brewing in the Crater Candradimuka Tutuka newborn, Batara Guru Yamadipati immediately ordered to immediately bring the body into the crater Candradimuka Tutuka newborn and menggodoknya. Furthermore, the gods sent toss / mix senajata accused had to establish a newborn Tutuka stronger, eventually forming the body of the gallant knight in the godogan. Then the gods membirkannya newborn clothes and jewelry for the new Tutuka, then he died too early diakarenakan successfully revived by Batar Guru.

In addition to their gift of clothes, jewelry and weapons that had formed her newborn Tutuka also obtain beberanama from the gods are: Krincing Wesi, Glass State, Purabaya, Buttons Jaya, Arimbi Suta, Bima Putra and Ghatotkacha. The last name is then used in the puppet world. With a view that is very different from the previous Tutuka newborn using the new name Ghatotkacha Percona fought back with a Dragon, and eventually tear the mouth and body behasil Dragon Percona into two parts. That was the end of his life that brings peace Percona Dragon in heaven, but it's early heroism Ghatotkacha the son of Bima.

JAGARAGA WAR IN BALI

noreply@blogger.com (alde) — Sat, 26 Nov 2011 19:19:00 +0000

JAGARAGA WAR IN BALI | HISTORY OF CULTURE | Jagaraga war lasted for two days, namely on 15 and 16 april1849, but the war can reveal the historic event back in Bali. The historic event was later called jagaraga war, namely the People of Bali in the history of heroism expel the Dutch occupiers. Jagaraga is the name of a village in the kingdom of Buleleng, north Bali, then became famous after use as the central defense in the face of Bali's troops attack the Dutch soldiers. Actually the war was a continuation of the war jagaraga Buleleng that occurred in 1846. 're At war from 1848 and 1849 is commonly called the war jagaraga. On war and war Buleleng jagaraga Buleleng king accused the Dutch did not keep the agreement that she had made in 1841 and 1843, because it was reasonable to attacked the kingdom it. In this war I Gusti Ktut jagaraga Jlantik jagaraga vigorously defend the fort. Gusti Jlantik consequence of wisdom in dealing with strangers is that Buleleng kingdom and its people must have the courage to face the Dutch attack. On the war in 1848 jagaraga a dutch expelled from jagaraga.

1. DIVERSE ONE BUT ANYWAY

In the mid-19th century in Bali there are 9 pieces kingdom: Klungkung, Karangasem, Mengwi, naughty, bangle, tabanan, Buleleng, and Jembrana. Founder jerajaan Buleleng are I Gusti Ngurah Bannerman Way. His offspring continue the reign of Buleleng, even though their government is not always covered by dsn serene tranquil atmosphere. At the end of the 17th century I Gusti Ngurah Sakti Bannerman died, then succeeded by two sons, who together rule and dwell together in the puri Sukasada. The eldest named I Gusti Ngurah Gede Bannerman, and the government was represented by his brother I Gusti Ngurah Made. In 1804 the war between the I Gusti Ngurah Bannerman with I Gusti Ngurah Jlantik. I Gusti Ngurah Jlantik received help from the king of Karangasem I Gusti Karangasem. In that war the king Sukasada lose. Not long after I Gusti Ngurah Jlantik died. Buleleng Kingdom government is held by I Gusti Gede Karangasem. In 1816, I Gusti Ngurah Agung replace the I Gusti Gede Karangasem. This king ruled not long because people do not like government. Then in 1829 was replaced by I Gusti Agung Pahang

2. DIVISIVE POLITICS NOT SUCCEED

In mid-1596 de Houtman at Bantam layover, then proceed east pelayarannyake and in early 1597 to the coast of Bali. Netherlands can force the kings of Bali for the agreement to approach in 1841 and 1843. Netherlands succeeded because his efforts are sneaky and dishonest. The provisions contained in the agreement that the Dutch intended to divide the power of the kings of Bali. This then becomes an obstacle to the kings of Bali for a new agreement with the government to approach the Indian-Dutch. In 1839 Dutch commercial airline NHM managed to open trade office in Kuta, naughty. Between the years 1839-1843 Huskus HJ Koopman commissioners appointed by the Dutch government to make treaties with the kings of Bali. His efforts have failed first.

For the second time trying to make perjanjiandengan Koopman great god, Klungkung and King of Badung. The contents of covenant is that the kings are:

State land is owned by the Dutch East Indies government
It will not give up his country to the other European nations and make a covenant with them,
and Allow tricolor flag-raising in the region.

At the end of the 1841 agreement ditandatanganioleh King Buleleng and Karangasem. Both kingdoms were willing to approach the agreement because at the time of Mataram in Lombok king refused to recognize the power of the king of Karangasem. In an effort menfembalikan this power Koopman will provide assistance to face Mataram.

3. KEEPING TRADITIONAL

Although the kings of Bali, Buleleng and Karangasem try to defend the right of journalists reef, Dutch diplomacy in the end managed to thrust a treaty to remove it. Thus the king Karangasem believes will restore his control over Mataram, Lombok which at that time did not subject him. This is a diplomatic victory obtained by the kings of Bali in the face of the Netherlands. Buleleng keep running the captive corals against ships stranded on the beach. In 1844 there athun seizure of the ships damaged or wrecked on the coast and beaches Sangsit Jambrana prancah in the region. This event is a series of causes of war and war Buleleng Jagaraga ie as evidence of the courage of the people of Bali to maintain customary law still run captive reef. According to the reporter right now all cargo ships belonging to the king and the coastal population, while the passengers bought sold, enslaved and sometimes killed. To avoid severe consequences because the executable seize the rock in its original form, then later the kings of Bali make the rules together. Cargo and passenger ships are stranded will be submitted to the king's ship and the place of origin within 25 days there is a chance to redeem cargo and passenger ships. Tawan reefs as indigenous legal institutions must be maintained not only in Bali, but also found in Tanimbar islands and southeastern Borneo.

In 1844 came two seizure of two ships stranded on beaches in the region Sangsit Buleleng and Jembrana Prancah region. Assistant Resident Banyuwangi Ravia de lignij dating to Buleleng with the intention that the stranded vessel and the cargo delivered immediately. In May 1845 Resident Maijor dating Basuki itself to Bali for the elimination of prisoner treaty meratifisir reefs. Maijor the king's request ditolakoleh Buleleng. The Maijor task is to deliver provisions to the king as he investigates the power of the kingdom of Buleleng Buleleng.

4. WAR BULELENG

King Buleleng and patihnya know that Holland will attack. Protection holes are made, reinforced fortresses in central defense in Buleleng and Singaraja. In this war soldier Bali using a light gun called lilac. Force comprised of Dutch war army and navy. Command troops landing infranteri held by Lieutenant Colonel G. Bakker. Dutch forces landed shore Buleleng on 27 June 1846. Maijor sent an ultimatum to the king Buleleng. If the member does not answer the next morning the attack can not be deferred again. E.B. Van den Boschdan eskader assistance in Sangsit and tabunkus. Prajuri Bali trying to maintain places of landing. But they were driven out by shots from the Dutch ship. Buleleng king and his family fled to the village Jagaraga, Gusti Jlantik while still leading the battle with a Brahmin Ida Bagus Guests. Because of pressures Dutch finally Gusti Jlantik mundursampai Jagaraga village. In this place was built with defense places the villagers to construct the power back.

5. JAGARAGA DISPEL NETHERLANDS

King Buleleng and Karangasem signed an agreement in 1846 which is binding. According to the agreement that the two kingdoms were placed under the Dutch East Indies government. Thus the two kingdoms were reduced its sovereignty. In 1847 and Badung kusumba beach stranded vessels that are not clear kebangsaanya. Passenger and cargo subject to prisoner reefs. This incident is used by the Dutch reason to carry out the war a second time, in addition to other reasons because of Buleleng and Karangasem did not keep the agreement ever made. War is called war years 1848ini Jagaraga I. In the war of 1848 Jagaraga a Balinese warrior can expel the Dutch. The number of soldiers Buleleng, Karangasem and Klungkung about 7 to 8,000. This amount far greater than expected Netherlands. On 20juni 1848 Dutch troops to leave Bali. This defeat led to the Dutch Government sent a third expedition in 1849, which was then called Jagaraga War II

6. BLACK CLOUDS SIGN OF MOURNING

In the war of 1848 dutch Jagaraga I was expelled from Jagaraga. This is a proof that the soldier is quite able to deal with attacks launched by the Dutch. Balinese kings began to get ready to face the Dutch. Defense centers repaired and strengthened. At that time soldiers under the command of Gusti Jlantik Baliu've been dealing with Dutch troops. Two opposite forces that no one opened fire first, although they are waiting for the signal to attack. Meanwhile, both sides retreated while waiting for negotiations to be held. In the attacks on 15 April that the Dutch army in the third column. Column 1 is the car as a troop carrier forces. Column 2 is much smaller force. Column 3 as the troops remain in sengsit assistance. In that battle casualties 33orang Dutch soldiers were killed and 148 wounded; of the Bali's troops had killed 6000 people. Those days are days of mourning. Jagaraga occupied by Dutch troops. Bali soldiers and their leaders will hold a resistance elsewhere.

7. DEAD BUT NOT OFF

The kings of Bali along with his people against the Dutch with gigihwalaupun weapons and the equipment they are less than perfect. In war there Jagaraga II triumph on the part of the Netherlands. Thus the Dutch military expedition which ended third. The agreement signed by the kings of Bali was by the Dutch intended to break belahkekuatan the kings of England, so there is not one of the great strengths of the several kingdoms that will be against the Dutch. In 1858 I Nyoman Gempol, a java Banjar perbekel up arms against the Dutch. Perbekel gather people to fight the king of Buleleng and the Netherlands. But the effort failed because the plan has been known by the Dutch.

In 1868 occurred the resistance Ida Made Rai, a retainer of Western Buleleng diangakt by the Dutch to "regent". To confront this resistance Ida Made Rai. Dutch East Indies government has sent another expedition. Heroic resistance that was to be discontinued due to Ida Made Rai was caught and thrown into Java. It is obvious that the fire of the spirit of resistance soldiers in pernag Jagaraga Bali to expel the Dutch occupiers remained diwarisa soldier Bali. Senagat ardent opposition was not only inherited by the soldiers of Bali alone, but also Indonesian soldiers generally, especially in fostering a spirit of national struggle.

History of the Pajang Kingdom

noreply@blogger.com (alde) — Sat, 26 Nov 2011 18:59:00 +0000

History of the Pajang Kingdom | HISTORY OF CULTURE | In the history of the Display is the holder of the reins of power after demak royal Javanese Islam. There are historians who say that the actual shelf-shaped empire and not yet the king did not hold a sultan. Shelf, said historians are still a duchy. However, for the sake of simplicity, we use the first opinion by calling the shelf as a sultanate. Sultanate located in the area Kartasura shelf (near surakarta or solo), Central Java. The Sultanate is the first Islamic kingdom located in the hinterland. Previously, the kingdom of Islam has always been in the coastal areas, since Islam came via traders from western Asia are anchored on the coast. The first Sultan kerebet shelf is mas. It stems from pangging, villages in the southeast slopes of Mount Merapi. Mas is the son of the ruler Pengging kerebet last, handayaningrat, who was sentenced to death by the emperor of the Holy. The death penalty was given because Handayaningrat follow the teachings of Sheikh Siti Jenar deemed heretical. Mas karebet has another name, namely Jaka Tingkir. Tingkir Kerebet mas is the name of the place grew.

Syahdan, a raging bull in demak. A contest was held in Demak. Sultanate demak states that anyone who can conquer the bull, will be appointed as a retainer of the empire. Jaka tingkir these contests, and he succeeded in paralyzing the bull. Therefore, Jake received Tingkir serve, even then the son of Sultan Trenggana and given an area called the shelf, with Jake Tikir as adipatinya. After the sultan Trenggana died in 1546, his son is named Sunan Prawoto appointed as his successor. However, he later died were killed in the seizure of power by his own nephew, the Arya Panangsang.

Furthermore, Arya demak Penangsang became ruler. But because the duchy shelf has also been growing strongly and has a vast territory there was disagreement between the bachelor and arya Penangsang tingkir. With the help of other duchy duchy, which also did not like arya Penangsang, bachelor tingkir finally managed to kill Arya Penangsang. The story of the conquest of arya Penangsang recorded in the Chronicle story, of course with seasonings bumbus myth. Narrated in the Babad Tanah Jawi, Jake Tingkir received help from three people yaknik Ki Ageng Pemanahan, Penjawi Ki, Ki Mertani Savior. Arya Penangsang famous magic, because it is a major disciple of the Holy Sunan, senapati war demak kingdom. To deal with supernatural powers Penangsang, the three were making strategies. Run tactics, beginning with the capture and injured ear Arya Penangsang favorite horse, Crow Rimang. The horse was then returned to his cage. Knowing this, Arya Penangsang very angry, and immediately seek deemed responsible.

Seen, people who handle Rimang melekuia run to the edge of the Solo River, So arya Penangsang after him. There ki troops archery, Penjawi Ki, and Ki Martani Savior is waiting. At that time the child Ki Gede danang Sutawijaya Mataram, was waiting behind a bush across the river gerumul. When Arya Penangsang arrived on the shores of river, opposite released a mare. Thus, direct rimang crow chasing a mare is out of control, and cross the river solo. Across the river, Danang Sutawijaya ready, wielding tombank Kyai Plered. Position so close, Arya Penangsang was stabbed with a spear in hand Sutawijaya. He fell, his intestines spilled. However, arya Penangsang rose again, and wrapping his intestines on the keris, Kyai Satan Kober. Then he lunged Sutawijaya, while wielding keris. But he forgot, the pain dagger entwined his own intestines, to even scratch the intestines it. arya Penangsang killed instantly.

As the king shelf, holds a bachelor tingkir Hadiwijaya Sultan (1568-1582). The title was passed by the Sunan Giri, and soon gained recognition from the Grand Duke menjawa central and eastern Java. As a first step affirmation of power, Hadiwijaya ordered that all heirlooms demak moved to Pajang. After that, he became one of the most influential king menjawa. Sultan Hadiwijaya expand his power in Javanese countryside to the east until the madison, the flow of the largest child Solo river. Year 1554, Blora, near Jipang, occupied as well. Ditundukannya Kediri in 1577. year 1581, after the age of the sultan Hadiwijaya beyond middle age, he managed to gain recognition as sultanislam of the most important kings in eastern Java. Although the sultan Hadiwijaya very influential and powerful, but the display is not able to expand his territory into the ocean. Madura was not even included in a display territory. Perhaps, this is one result of shelf positions are entered into pedalamanjawa too. Although expansion of the region can not run optimally, during the reign Hadiwijaya, the field of literature and art that have been advanced in Demak and Jepara slow sea known in pedalamanjawa. Kaut Islamic influence in the coastal areas also spread and spread to the interior.

Hadiwijaya died in 1587. his body was buried in Need, an area west of the palace garden shelf. He was succeeded by son, Arya Pangiri, Sunan Prawoto child. Prior to his appointment to the throne shelf, Arya Pangiri is demak ruler. Meanwhile, the child Hadiwijaya sultan, prince Benawa, removed by Arya Pangiri, and made Duke Jipang. Prince Benawa then ask for help danang Sutawijaya Mataram ruler, to overthrow the Aryan Pangiri. They succeeded and rose to the throne Prince Benawa shelf. However, benawa end its rule by resigning from the throne, and then choose the service life untukagama. Furthermore, the empire overshadowed a display of the power of Mataram. In lieu of pengeran benawa, king of Mataram Crow lifted clear. However, his position is just as dukes Pajang. Unfortunately, age is not long. He died in 1591. finally, the king of Mataram raised as a duke's son prince benawa shelf. Bearkhi shelf in royal history in 1618.

History of Interest Tidung Tribe

noreply@blogger.com (alde) — Sat, 26 Nov 2011 18:47:00 +0000

History of Interest Tidung Tribe | HISTORY OF CULTURE | Tidung a tribe whose land was originally located in the northern part of East Kalimantan. This tribe is also a country boy in Sabah, so there are tribes in Indonesia and Malaysia (Sabah state). Tidung originally have Tidung kingdom called the Kingdom. But eventually become extinct because of politics would provoke, by the Dutch. Tarakan Tidung language dialect is the language of the mid Tidung as understood by all citizens Tidung. Some words Tidung language still has in common with other Borneo languages. Possible Tidung Dayak tribes still allied with clumps Murut (Dayak tribes in Sabah). Because Tidung Muslim and developing the Islamic empire that is not considered a Dayak tribe, but a cultured tribe categorized Melayu (Malay customary law) such as interest Banjar, Kutai tribes, and tribal Sand.

Tidung people have no tradition of writing itself. For the purposes of their writing using the Arabic alphabet malay before knowing Latin letters as it is now. Tidung community embraced Islam around the 18th century. Along with the introduction of Islam, were also entered the Malay Arabic writing tradition.

It is said the Sultan of Sulu-named Sultan Salahuddin Karamat or Pangiran Bakhtiar has married with a Chinese girl who came from the area Tirun (Tidung). And also because I wanted to secure the North-Borneo (now Sabah) after the region received from the Sultan of Brunei, a son of Sultan Salahuddin, namely Sultan Karamat Badaruddin-I also have a daughter memperisterikan Tirun or Tidung (second wife) who is the son to the government early Tidung region. (The first wife of Sultan Badaruddin-I, said the girl from Soppeng, South Sulawesi. Thus was born the kemudianya Lagasan Datu into the title of Sultan of Sulu, Sultan Alimuddin ibni Sultan Badaruddin-I-I). From zuriat Sultan Alimuddin-I is said to be coming Kiram Family and Shakiraullah in Sulu.

Then the blood of the descendants of Princess Tidung this was a son named Datu Bantilan and a princess named Dayang Meria. Datu Bantilan later ascend the throne of the Sultanate of Sulu (replacing his brother Sultan Alimuddin-I) on the years around 1748, the title of Sultan Bantilan Muizzuddin. Dayang said Meria Adindanya berkahwin with a Chinese merchant, and later gave birth Teteng or Datu Datu Tating. And from this Muizzuddin Bantilan zuriat Sultan Maharajah Family coming Adina, who is now an "Heir Actually" to follow the Sultanate of Sulu Sultanate Protocol System called "tartib Sulu".

It also said that the true heir to the title, caring of the Most Noble (DYMM) Sultan Aliuddin Haddis Pabila (Deceased on 06/30/2007 at Kudat, Sabah). And also expressed bahawa 'Crown Prince' now Sulu sultanate was the son of Sultan Aliuddin bongsu to DYMM a supremely caring named Honor (DYTM) Datu Ali Aman or held as well as the "King Bongsu-II" (* The event may take the blessing of their fathers name named King Bongsu or Pengiran Shahbandar Maharajalela, which is the son-bongsu to Sultan Muhammad Hassan of Brunei. Bongsu King said it was piping to become the Sultan of Sulu Sulu Sultan succeeded his uncle Middle Batarasah ibn Sultan-ul-Halim Buddiman that no son. Mrs. King Bongsu This is the daughter of the Sultan-ul-Halim Pangiran Buddiman that berkahwin with Sultan Muhammad Hassan).

Dialectical variations

Tidung language has several dialects and even have subdialek. So far there has been some opinion about the amount of this Tidung dialect, such as opinion Stort, Beech, and Prentice. Stort (1958) mentions that there are five dialects dialect Tidung Tarakan, Sembakung, Penchangan, sedalir, and Tidung Sembakung river. Beech (1908) identified four dialects, namely Tidung Tarakan, Bulungan, Nunukan and Sembakung. whereas Prentice (1970) mentions three language groups Tidung, namely Tarakan, the remains (Sembakung), and Tanggara.

As far as the eye and observation seems Language Tidung it can be divided into two major dialects, ie dialects and dialect Tidung Sesayap Sembakung. Dialect Tidung Sesayap Sesayap along the river there and the islands of the estuary such as the island of Tarakan, Bunyu Island and islands in Nunukan. Sembakung dialects found in the river north of the river Sesayap Sembakung. Sesayap dialects include Subdialek Sesayap, Malinaw and Tarakan. Subdialek Malinaw commonly found in the area which includes the headwaters Sesayap Malinau and Tideng Pale (the Capital District. Tana Tidung). Subdialek Tarakan include many residential locations including the island of Tarakan, Salimbatu, rocks, Nunukan and Bunyu Island. Sembakung dialects there are in Sembakung, Lumbis, Sebuku and Tana Lia.

Ponan custom that still exists in Sumbawa

noreply@blogger.com (alde) — Sat, 26 Nov 2011 18:37:00 +0000

Ponan custom that still exists in Sumbawa | HISTORY OF CULTURE | Indigenous PONAN is one tradition or custom that is done as a form of indigenous expressions of gratitude to Allah SWT ponan for having finished the Rice Plant. Ponan is a thanksgiving to the creator is also one moment to unite and strengthen kinship. On a small hill which is right in the heart of Orong Rea (rice field name in the indigenous residents have ponan) The third meeting ponan indigenous residents and relatives from outside the traditional family even to the outer regions. During the meeting three residents ponan customary to thank one another for mutual support and cooperation which made starting from the plow to finish planting rice in paddies. With a prayer to the Creator, ponan indigenous residents hope that the new rice crop grown saj given fertility and kept away from all kinds of pests and diseases.

The value contained in a custom implementation ponan is an expression of feeling full of joy. This joy is expressed by reciting poems Ratib containing praises to Allah SWT and Prophet Muhammad. Ponan custom implementation has been going on for centuries on the ground PAROSO (Moyo District Downstream). Indigenous ponan is done at the time of rice began to enter the period of conception. With customary ponan expected agricultural output will increase, and any pest or disease away from the rice plant. Ponan custom implementation is followed by Poto Village, Hamlet and Hamlet Malili Bekat Downstream Moyo District. Formerly these three villages located in a rural area called Bekat Loka. Because of the floods, villagers are also looking for a high place so the split and form their respective villages.

Ponan customary hereditary remain to be implemented, because it is a testament of our ancestors know paroso (Moyo people downstream) specifically applies to the three village residents ponan customary. The contents of the will stated that the customary activities conducted ponan will bring good crops. And conversely, if not implemented will give bad consequences for agriculture. Indigenous ponan've not done deliberately, to prove the truth of the will and proved it when agricultural output at that time was not very good and farmers suffer from hunger because of poor agricultural output.

Ponan string of ritual process starts from the preparation of the community to confront ponan celebration. This event consists of a welcoming and implementation ponan own custom event. In welcoming the event with the event ponan disemarakkan cultural attractions are presented which have been entertaining the local community. On the eve of welcoming ponan is showcased several local dances, folk songs, and games tana Samawa should remain preserved.

These people become healers entertainment tiredness and fatigue for the citizens of indigenous ponan after three days earlier to prepare ponan event. This celebration is usually held at night and next day continued with the implementation of the ritual ponan. The next preparation is to prepare a dish or food become customary celebration ponan elements that must exist. petikal, domestic poultry, onde paralyzed and the other is a type of food that must exist in ponan celebration. What is interesting is the type of food served should be made from raw rice.

Uniquely, all the cakes are presented should not be fried or cooked with oil. Cooked must use fuel from wood. If the use of fuel oil, the taste of the less savory dishes. It is intended as a form of gratitude and local wisdom in preserving the culture for retaining the ordinance as did their ancestors. In addition, smoke from wood stoves and steam cooking of rice that must be made before, is a form of prayer offered up to heaven and is expected to last vaporized into a cloud that will bring rain so the rice will not be short of water because the rain is always down.

Implementation of the traditional rituals of gathering community ponan starts at the door of the village before heading to the hills ponan. After the whole community gathered together the whole community go hand in hand with bringing food and drinks to be presented to all the people who follow the customs ponan. After arriving at the hill ponan community, then the next event is to pray together, led by tetuah custom. This prayer of hope that the results of the agricultural community in the three villages have an abundance of agricultural products. In addition, on occasion it is also customary ponan people forgive each other, if during the processing field distribution of irrigation water for errors or any other thing that offends neighboring fields, so there is no grudge and the load on the heart that would damage the unity and brotherhood that will be also resulted in agricultural output. Because they are very closely related to the agricultural output by silaturrahmi ponan customary among fellow citizens. If fellow citizens ponan custom continued to get, then the crops will be good and vice versa. because God will give rizki sesungguhnnya the unexpected to his servant, who always keep the DI.

What is interesting also from indigenous ponan this is the package of cookies or foods made from banana leaves or coconut leaves and leaf bambo, should not be carelessly thrown away after being eaten. For the citizens of indigenous ponan, the leaves have been discarded in fields or around the rice field, being able to keep pests and diseases. It is believed also that this kind of thing as a balance between keeping your home clean and natural with rice plants.

Kingdom of Gapi / Sultanate of Ternate

noreply@blogger.com (alde) — Sat, 26 Nov 2011 18:13:00 +0000

Kingdom of Gapi / Sultanate of Ternate | HISTORY OF CULTURE | Gapi kingdom or a later better known as the Sultanate of Ternate (after the name of its capital) is one of the four kingdoms of Islam in the Moluccas and is one of the oldest Muslim kingdoms in the archipelago. Founded by Ba'ab Mashur Malamo in 1257. Sultanate of Ternate has an important role in the eastern archipelago between the 13th century until the 17th century. Enjoy the glories of the Sultanate of Ternate in the last half century, thanks to -16 spice trade and military power. In the heyday of its power stretches covers an area of Maluku, Sulawesi, north, east and central, southern part of the Philippine archipelago as far as the Marshall Islands in the Pacific.

Origin of the Island Gapi

Gapi Island (now Ternate) began bustling in the early 13th century, the population is Ternate early exodus of residents from Halmahera. Initially there are four villages in Ternate that each - each headed by a momole (clan heads), they were the first - first make contact with the traders who came from all directions looking for spices - spices. Increasingly heterogeneous population of Ternate with bermukimnya Arab traders, Javanese, Malay and Chinese. Because of the increasingly busy trading activities plus the threat often comes from the pirates then on the initiative momole Tobona leaders held meetings In order to form a stronger organization and to appoint a single leader as king.

Year 1257 momole Ciko Sampalu elected and appointed leaders as Kolano (king) first with a degree Baab Mashur Malamo (1257-1272). Gapi kingdom centered in the village of Ternate, which in the subsequent development of increasingly large and crowded, so the population is also known as "Gam Lamo," or large village (later called Gam Lamo people with Gamalama). The larger and the popularity of Ternate, so then people would prefer to say the kingdom of Ternate than Gapi kingdom. Under the leadership of several generations later rulers, Ternate evolved from a kingdom that only berwilayahkan a small island became an influential and largest kingdom in the eastern part of Indonesia, especially the Moluccas.

Organization of the Kingdom

In the old days - early days of the tribe led by the momole Ternate. After forming the kingdom of leadership positions held by a king called Kolano. Starting in the mid-15th century, Islam was adopted in total by the royal and the application of Islamic law enforced. Sultan Zainal Abidin Kolano leave the title and replace it with the title of Sultan. The scholars became an important figure in the kingdom.

After the Sultan as the supreme leader, no office Jogugu (prime minister) and the Fala Raha as advisers. Fala Raha or Four Houses are the four noble clans who became the backbone of the empire as a representation of the momole in the past, respectively - each headed by a Kimalaha. They are; Marasaoli, Tomagola Tomaito and Tamadi. Officials - officials are generally derived from the imperial clan - the clan. When an emperor had no heirs then his successor is selected from one of the clan. Furthermore, there are positions - another position Bobato Nyagimoi Tufkange se (Council 18), Sabua Raha, Capita Lau, Salahakan, etc. Sangaji. For more details see the organizational structure of the sultanate of Ternate. Here is a list of the Sultan of Ternate:

Kaicil Mashur Malamo or Kaicili Tsyuka (1257-1277)
Kaicil Jamin or Kadarat Chile (1277-1284)
Kaicil Kamalu or Abu Sahid (1284-1298)
Kaicil Bakuku (1298-1304)
Kaicil Nagarah Malamo (1304-1317)
Kaicil Patsarangah Malamo (1317-1322)
Arif Malamo Kaicil Session (1322-1331)
Kaicil Paji Malamo (1331-1332)
Kaicil Sah Alam (1332-1343)
Tulu Kaicil Malamo (1343-1347)
Kie Kaicil Mabiji (1347-1350)
Kaicil Ngolo Macayah (1350-1357)
Kaicil Mamole (1357-1359)
Kaicil Gapi Malamo (1359-1372)
Kaicil Gapi Baguna or Gapi Baguna I (1372-1377)
Kaicil Kamalu (1377-1432)
Kaicil Sia or Gapi Baguna II (1432-1465)
Kaicil Gapi Baguna or Marhum (1465-1486)

Moloku Kie Raha

In addition to Ternate, Maluku is also contained at least 5 other kingdoms that have an influence. Tidore, Jailolo, Bacan, Obi and Loloda. Kingdom - the kingdom is fighting hegemony rival of Ternate in the Moluccas. Thanks to the spice trade in Ternate enjoyed impressive economic growth, and to strengthen its hegemony in the Moluccas, Ternate began to expand. This has led to resentment and jealousy enlarge another kingdom in Maluku, Ternate they view as a common enemy to trigger a war. In order to stop a protracted conflict - soluble, king of Ternate to-7 Kolano Chile Aiya also called Arif Malamo Kolano Sida (1322-1331) invited the king - king of the Moluccas another reason to make peace and form an alliance. The Guild was later known as Moti or Motir Persekutan Verbond. Important points of this meeting is in addition to establishment of uniform shape institutional fellowship kingdom in the Moluccas. Therefore this meeting was attended by four of the strongest king Moluccas it is also known as communion Moloku Kie Raha (Four Mountain Moluccas).

Arrival of Islam

There was no obvious source for when the early arrival of Islam, especially Ternate in the Moluccas. But is expected since the beginning of the kingdom of Ternate Ternate society has come to know Islam considering the number of Arab traders who had settled in Ternate at the time. Some of the early kings of Ternate is already using the name of Islam but the certainty of their nuances and the royal family embraced Islam is still debated. Can only be sure that the royal family embraced Islam the official Ternate mid-15th century.

Kolano Marhum (1465-1486), ruler of Ternate to-18 is the first known king embraced Islam with all the relatives and courtiers. Substitute Kolano Marhum is his son, Zainal Abidin (1486-1500). Some of the steps taken by Sultan Zainal Abidin is leaving the title Kolano and replace it with the Sultan, Islam is recognized as the official religion of the kingdom, imposed Islamic law, form the royal institution in accordance with Islamic law involving the clergy. The steps are then followed by another empire in the Moluccas in total, almost without change. He also founded the first madrasah in Ternate. Sultan Zainal Abidin ever deepening sit under the teachings of Islam by Giri on the island of Java, where he was known as the "Sultan Bualawa" (Sultan Cloves).

The arrival of Portugal and civil war

In the reign of Sultan Bayanullah (1500-1521), Ternate growing, people are required to dress Islamically, boat building techniques and weapons obtained from the Arabs and Turks used to strengthen the forces of Ternate. In this period also the first Europeans arrived in the Moluccas, Loedwijk de Bartomo (Ludovico Varthema) in 1506. Portugal in 1512 for the first time set foot in Ternate under the leadership of Francisco Serrao, with the approval of the Sultan, Portugal allowed to set up a trading post at Ternate.

Portugal came not alone - eye to trade but to control the spice trade - spices nutmeg and cloves in the Moluccas. For that first they must conquer Ternate. Bayanullah Sultan died leaving heirs - heirs are still very young. Widow of the sultan, and the Prince Consort Nukila Taruwese, sister of the late sultan acted as a guardian. Empress Nukila the origin of Tidore Ternate and Tidore intended to bring together under one crown which is one of his sons, princes Hidayat (later Sultan Dayalu) and the prince Abu Hayat (later Sultan Abu Hayat II). While the prince Tarruwese wants the throne for himself.

Portugal took advantage of this and pitting them until civil war broke out. Kubu Nukila supported empress prince of Tidore while Taruwese supported Portugal. After a victorious prince was betrayed and murdered precisely Taruwese Portugal. Portugal acts as an advisor to the Governor of the kingdom and the influence that the kingdom was able to persuade the council to lift Tabariji as a sovereign prince. But when the Sultan Tabariji began to show hostility, he was vilified and banished to Goa - India. There he was forced Portugal to sign an agreement making the Christian kingdom of Ternate as vassal kingdoms and Portugal, but the treaty was rejected Sultan Khairun (1534-1570).

Expulsion of Portugal

Treatment of Portugal against brother - his brother the Sultan Khairun furious and determined to expel the Portuguese from the Moluccas. Follow-up - horns on this one western nations also infuriated the people who ultimately stand behind the sultan Khairun. Since the sultan Bayanullah, Ternate has become one of the three most powerful empire and a major Islamic center in the archipelago of the 16th century in addition to Aceh and Demak after the fall of the Malacca Sultanate in 1511. The three formed the Alliance Three to stem the lunge Portugal in the archipelago.

Do not want to be the second of Malacca, Sultan Khairun waged war expulsion of Portugal. Portugal's position was very strong at that time, besides having the power of the fort and pockets throughout the Moluccas they also have allies - allies of indigenous tribes that could be deployed to head off Ternate. With the Aceh and Demak that continue to threaten the position of the Portuguese in Malacca, the Portuguese in the Moluccas difficulty getting reinforcements up to the Sultan was forced to beg peace Khairun. In Portuguese crafty governor, Lopez de Mesquita Sultan Khairun invited to the negotiating table and end up with the cruel killing of Sultan who come without bodyguards.

The murder of Sultan Ternate Khairun increasingly encourage people to get rid of Portugal, even the whole Maluku now supports the leadership and the struggle Baabullah Sultan (1570-1583), Portuguese outposts throughout the Moluccas and pounded eastern Indonesia, after fighting for 5 years, finally left the Moluccas Portugal for good in 1575. Ternate people's victory is a victory first sons of the strength of the western archipelago. Under the leadership of Sultan Baabullah, reaching Ternate's heyday, the area stretching from North and Central Sulawesi in the west to the Marshall Islands to the east, from Filipinos (South) in the north to the islands of Nusa Tenggara in the south. Sultan Baabullah dubbed "the ruler of 72 islands" which are all uninhabited (Dutch historian, Valentijn tells in detail the names of all 72 islands) to make the sultanate of Ternate as the greatest Islamic kingdom in eastern Indonesia, as well as Aceh and Demak that controls the western and central archipelago at that time. Period of three golden empire during the 14th and 15th centuries whether intentionally or not excluded in this nation's history when they were first pillar is to stem the western colonialism.

The arrival of the Dutch

After the death of the Sultan of Ternate Baabullah began to weaken, which has united Spain with Portugal in 1580 trying to regain control by attacking Ternate Moluccas. With the new force Spain to strengthen its position in the Philippines, Ternate was an alliance with Spain Mindanao but failed to dispel even the Sultan Said Barakati Spain successfully captured and exiled to Manila. Defeat after defeat suffered by the force of Ternate asked help of the Netherlands in 1603. Ternate eventually succeed in return for holding Spanish but very expensive. The Netherlands finally slowly mastering Ternate, dated June 26, 1607 the Sultan of Ternate signed a VOC monopoly in the Moluccas in return for aid against the Spanish Netherlands. In the year 1607 also the Dutch built fort Oranje on Ternate, which is their first fort in the archipelago.

Since the beginning of a relationship that is unhealthy and unbalanced between the Dutch and Ternate lead to dissatisfaction of the rulers and nobles of Ternate. Among them is a prince Hidayat (15?? - 1624), the young King of Ambon is also a former trustee of this king of Ternate, who led the opposition against the position of the sultan and the Netherlands. He ignored the agreement the Dutch trade monopoly by selling spices - spice merchant to Java and Makassar.

People's resistance and the fall of Ternate, Moluccas

The longer grip and the Dutch influence on the sultan - the stronger the sultan of Ternate, Dutch freely that hurts the regulations issued by the sovereign command, the brash attitude of the Dutch and the Sultan attitude that tends to lead to disappointment all the obedient. Throughout the 17th century, at least there are 4 insurrection fought by nobles and people of Ternate, Moluccas.

In 1635, for ease of supervision and spice prices slumped mengatrol Dutch decided to do logging large - scale clove and nutmeg trees throughout the Moluccas, or better known as Hongi Tochten, consequently the people fomenting resistance. 1641, led by the young king Salahakan Luhu Ambon, Ternate tens of thousands of joint forces - Hitu - Makassar demolish various Dutch position in the Central Moluccas. Salahakan Luhu later arrested and executed along with his entire family on June 16, 1643. The struggle then was continued by brother-Luhu, Hitu Kakiali and Tolukabessi capita until 1646.

Year 1650, the nobles fomenting resistance in Ternate Ternate and Ambon, the revolt was triggered Sultan Mandarsyah attitude (1648-1650,1655-1675), which are too familiar and considered likely to placate the Netherlands. The nobles conspired to lower Mandarsyah. Three of the main rebel prince trio Saidi, Majira and Kalumata. Prince Capita Saidi is a Marine or army supreme commander of Ternate, the young prince is king Majira Ambon while the prince sultan Mandarsyah Kalumata is the younger brother.

Saidi and Majira led the rebellion in the Moluccas center while the prince joined the king of Gowa Kalumata Sultan Hasanuddin in Makassar. They even managed to lose the sovereign from the throne and lifted Mandarsyah Manilha Sultan (1650-1655) but thanks to the help of the Dutch position Mandarsyah reinstated. After 5 years of the rebellion put down Saidi et al. Prince Saidi brutally tortured to death while Majira prince Sultan and Kalumata receive forgiveness and live in exile.

Sultan Muhammad Nurul Islam, better known by the name of Sultan Sibori (1675 - 1691) was frustrated with the follow - Dutch horn arbitrary - pa. He then established alliances with the rulers of Mindanao Datuk Abdulrahman, but its efforts to join forces less than the maximum because the area - the strategic areas that can be relied upon to base resistance already fallen into the hands of the Dutch by the various agreements that made its predecessors. He was defeated and forced to evacuate to Jailolo. Dated July 7, 1683 Sibori Sultan was forced to sign an agreement that essentially makes Ternate as the dependent kingdom of the Netherlands. This agreement put an end to the Ternate as a sovereign state.

Despite having lost some of their power to keep fighting the next Sultan of Ternate Ternate release from the clutches of the Netherlands. With limited capability because they are always supervised only people capable of supporting the struggle in silence - silence. The last one in 1914 Sultan Haji Muhammad Usman Shah (1896-1927) moves people's resistance in the territory - territory, began in the Banggai region under the leadership of Hairuddin Tomagola but failed.

In Jailolo people Tudowongi, Tuwada and Kao led by Capita Banau managed to cause damage in the Netherlands, many Dutch soldiers who were killed, including the Netherlands Coentroleur Agerbeek, their headquarters laid - apart. However, because the military superiority and a more complete arsenal owned by the Dutch resistance was successfully broken, Banau capita was arrested and sentenced to hang. Sultan Haji Muhammad Usman Shah proved to be involved in this rebellion is therefore based on the Dutch East Indies government's decision, dated 23 September 1915 no. 47, Sultan Haji Muhammad Usman Shah was removed from the position of the sultan and all his property confiscated, he was disposed to Bandung in 1915 and died there in 1927. Post-reduction Sultan Haji Muhammad Usman Shah sultan had vacant positions for 14 years and is run by the customs administration and council Jogugu empire. Had appeared the Dutch East Indies government's desire to remove the sultanate of Ternate, but the intention was nevertheless carried out for fear of a backlash that could trigger a new uprising while Ternate was far from the center of the Dutch government in Batavia.

In the age which is now entering the age of 750 years, the Sultanate of Ternate was still retained even though only a mere symbol. Position as the leader of the sultan of Ternate to the 49th sultan now held by Drs. H. Mudaffar Sjah, BcHk. (Mudaffar II) who was crowned in 1986.

Heritage Ternate

Empire led the archipelago east of Ternate has indeed been falling since the mid-17th century but the influence of Ternate as a kingdom with a long history still felt until centuries later. Ternate has a huge stake in the culture of the archipelago, especially the eastern part of Sulawesi (north and east coast) and the Moluccas. It includes the influence of religion, customs and language.

As the first monarch to embrace Islam Ternate has a major role in efforts pengislaman and the introduction of Sharia-Islamic law in the eastern archipelago and the southern Philippines. Form of imperial organization and the application of Islamic law was first introduced by Sultan Zainal Abidin, a standard that is followed all the kingdoms of the Moluccas nearly without any significant change. The success of the people under the sultan of Ternate Baabullah in ousting Portugal in 1575 is the first victory over the forces of western native archipelago, hence the late Buya Hamka even praised the victory of the people of Ternate has been delayed colonization western archipelago on earth for 100 years as well as strengthening the position of Islam, and if the people of Ternate failed to eastern Indonesia will undoubtedly be the center of Christianity as well as the Philippines.

Ternate position as an influential kingdom also participated in raising the degree of Ternate language as a lingua franca in various regions under its influence. Prof. E.K.W. Masinambow in his writing: "The language of Ternate in the context of language - Austronesian and non-Austronesian language" suggests that the language of Ternate has the greatest impact on the use of Malay society eastern Indonesia. As many as 46% in Manado Malay vocabulary is taken from the language of Ternate. Malay language - Ternate is now used widely in eastern Indonesia, especially North Sulawesi, Central Sulawesi and the eastern coast of South Maluku and Papua with a different dialect - different. Two of the world's oldest Malay manuscript is a manuscript letter of the Sultan of Ternate Abu Hayat II to the King of Portugal on 27 April and 8 November 1521 which is still stored in the museum of Lisbon - Portugal.

See Debus Banten Culture

noreply@blogger.com (alde) — Sat, 26 Nov 2011 17:47:00 +0000

See Debus Banten Culture | HISTORY OF CULTURE | After saying the mantra "you touch my skin haram, haram you drink my blood, you are forbidden to eat flesh, veins kawang, wesi bone, skin of steel, I come out of the womb of the mother. I say la ilaha illahu ". So at that moment he thrust the dagger into the thighs, arms, stomach and other body parts. At that time he also grabbed the neck of the attractions of a small child as he drew his machete into the child. Surprisingly the former is missing a bolt machete scar that is very dangerous for the child.

Attractions that are very dangerous we used to know called Debus, Debus said that martial arts originated from al-Madad area. The longer the martial arts is growing and growing in all societies as an art entertainment offerings for the community. Core of the show is still very strong movement or martial arts and weapons use. Debus arts offerings are widely used and focus on a person's immune players against sharp objects, and sort of sharp weapon is called the Debus.

Grow and develop this art since hundreds of years ago, along with the development of Islamic religion in Punjab. In awalna this art has the function as the spread of religion, but in the Dutch colonial period and during the reign of Sultan Agung Tirtayasa. This martial art is used to evoke the spirit of the warrior and the people who made offerings against Dutch colonialism. Because at that power is not balanced, which has a dutch weapons very complete and sophisticated. Continue to urge the fighters and people of offerings, the only weapons they have no other martial arts heritage of Debus, and they take the fight as guerrillas.

Debus in Arabic which means sharp weapons made of iron, has a pointed tip and slightly rounded shape. With this tool Debus injured players, and usually can not be penetrated even Debus was beaten many times by others. Attractions attraction of this body immunity is another variation of existing Debus performed. Among other things, stabbing stomach with a sharp object or cutting, slicing the body with a machete until the injured and uninjured, eating fire, insert a long needle into the tongue, skin, cheeks until translucent and not injured. Slicing limbs to wounded and bleeding, but can be cured at once, flush the body with hard water are attached to clothes dibadan crushed, chewed glass / glass flake, burn the body. And many more attractions that they do.

In doing this attraction every player has a requirement that heavy conditions, before they perform the ritual ritual performances given by their teacher. Usually done 1-2 weeks prior to the ritual performed. In addition they are also required to have a strong faith and be confident with the teachings of Islam. Precepts for whistle players are not allowed to drink liquor, gambling, playing a woman, or steal. And the players also need to be sure and do not hesitate in carrying out such action, violations committed by a player can greatly endanger the lives of these players.

According to some historical sources, Debus has a relationship with the congregation in the teachings of Islam. Which in essence is very thick with religious philosophy, they are in a very happy face to face with his god. They slammed their ketubuh sharps, no effort but because God alone. If God did not allow a machete, machetes and bullets injure them. And they will not hurt.

At this time many warriors living in the Village Walantaka Debus, District Walantaka, Serang District. Which is unfortunate presence diminished the longer whistle, because the young men would rather find another livelihood. And because this attraction is also quite dangerous to do, because not many players Debus who rarely harmed by lack of exercise and there are "ignorant" to show they are doing. So the longer the cultural heritage is increasingly extinct. In the past we can see the attraction of this whistle offerings in many areas, but now there are only Debus attractions at the event - a specific event. So not every day we can see this attraction. Cultural heritage, which is increasingly eroded by the changing times.

Sultan of Ternate Baabullah

noreply@blogger.com (alde) — Sat, 26 Nov 2011 17:39:00 +0000

Sultan of Ternate Baabullah | HISTORY OF CULTURE | Caliph of Islam Nusantara and Conquering The imperialists. Ternate is currently a 'hot area' due to the nuances of racial conflict, save the gold scratches glory of Islam. History records the existence of several Islamic empire under the wise leadership of the king there. Not surprisingly, the famous adventurer Ibn Battuta called the region as Jazirat Al-Mulk (Kings Peninsula). One phase of the glory that is under the control of the Sultan Baabullah (SB), Ternate Muslim figure who could act as a wise ruler. Under the control of his reign, the kingdom of Ternate able to appear as a fair, could protect all levels of society, including among non-Muslims.

Of course, the Christian missionary movement that devastated the nature of tolerance with the firm will dilibas. This is evidenced when the SB led the resistance against the Portuguese colonialists, who intend to colonize not only economically but also aqeedah. Ruler of Ternate, dubbed `Caliph of Islam Nusantara 'was finally able to get rid of the Portuguese, with a beautiful model and the Islamic resistance.

Baabullah the Conqueror, Born in Ternate, February 10, 1528 M, Baabullah is the 5th generation of Sultan Zainal Abidin (1485-1500). Sultan Bayanullah is the first generation (1500-1522), the second Sultan Noekila Maharani (1522-1532), the third Sultan Tabarija (1532-1536), and the fourth Sultan Chairun Janil (1536-1570).

In youth, Baabullah been trained by the military problems and Salahaka Salahaka Sula Ambon. Both the Commander of the Kingdom of Ternate. Thanks to the guidance of these two characters, in a relatively young age has been appointed Baabullah Kaicil Paparangan (supreme commander of the armed forces).

In the field of Islamic religious knowledge, the court also did not weary of preachers-jemunya Baabullah guide. This gallant young man was prepared to hold the reins of the kingdom of Ternate. Be it, in addition to administrative and military control, mentally as well educated as a potential replacement Chairun sultan. One more, one day he was expected to carry out the task of leading the holy war against the arrogance fi sabilillah Europe. When the Sultan of Ternate, who was appointed to-25, age Baabullah already quite mature, about 42 years. All the inhabitants of the kingdom did not hesitate because he has trained in various real-time battlefield struggle against the Portuguese.

Proved to be. Increasingly fierce resistance against the Portuguese in his reign. In her mind she always remembered the times dodora grief (grief) when he had carried the corpse Chairun Sultan, his father, who destroyed his body, his heart was taken by Portuguese soldiers to be presented to Rajamuda Portuguese in Goa India (1570). But the spirit that made him give up the Ri Jou's to nonakogudu moju se to suba (Only to God poured out hope, though unseen still be worshiped because He exists).

Portuguese arrived in Ternate itself around the year 1511, led by Admiral Francesco Serrano. They received Bayanullah Sultan (King of Ternate the time) very well. But perhaps because of the unpleasant nature of the Portuguese, the arrival of the Europeans that eventually sparked the war. Bayanullah successor to the throne, Sultan Maharani Noekila, emphatically declared war against the Portuguese. Sultan Tabarijja also rekindle the flame of resistance, until the captivity in Goa and finally died in Malacca. SB's father, Sultan Chairun Janil, continued resistance, before it finally died tragically. The father is what continues to rekindle the spirit and consciousness as an independent nation in his son's chest, SB. One of his counsel tape recorded in history are:

"Between Islam and Catholicism there is a huge gap. The history of the triumph of Islam in Andalusia (Spain), Caliph of the West, making them hated and envied the greatness of the Sultanate of Ternate. They suffer from hatred and destruction anywhere at any look at Islamic countries, both in Goa, Malacca, Java, and here we are in the Moluccas. If we lose then at Ternate our fate would be similar to the lands of Islam in Java, Sulawesi and Sumatra. "

An advice that was so impressive for the SB. Moreover, during the Portuguese crafty so this is also known Ternate a few times a fool. For example when the crown prince killed Dayle (1532), the handover of sovereignty to the Portuguese under King Alfonso II (1536), violations of religious oaths and Musquita Chairun Sultan agreed, and the peak of deaths Chairun sadistically. Be the kingdom of Ternate in the SB as the toughest rivals that made the Portuguese colonialists dizzy. Ternate famous mighty fleet, plus vessels from Java (Jepara), Malay, Makassar, Buton, making a complete fleet of Portuguese arms as if he did not mean anything. Finally Tolocce Fort (built in 1572), St. Lucia Fortress (1518), and Saint Pedro (1522), fell into the hands of paramilitary kora-kora Ternate.

Assault tactics made carefully for months, even years. Canga-canga troops consisting of the tribe fire arrows equipped Tobelo toxic. Warriors armed with cannons Kolano Baabullah spoils of the Portuguese fort at Sin Hourra Castel Del Rosario who is the center of Portuguese atrocities in Southeast Asia. In this castle was educated missionaries to spread Catholicism in the Moluccas and the surrounding region. Unfortunately, the Catholic population of Ternate less acceptable because it was too forced.

The war continued raging, both on land and at sea. Ternate kora-kora fleet capable of making frenzy corvette (small warship) and frigates (warships medium size) Portuguese. Dream of the Portuguese as the sole supplier of commodity spices colonial empire as well as forming part of the movement of glory, gospel, gold (glory, spread religion, and wealth) also buried by the mighty army of Ternate.

Governor Alvaro De Atteyda immediate offer of peace with, but was rebuffed. As a result, full of war for five years running (1570-1575). During that same spirit of jihad army was always able kindled SB Ternate. Real victory has begun to appear, being Portuguese more helpless. Defeat barrage, attacked by the disease, food shortages, and the help that never arrived, making the Portuguese increasingly lethargic and weak. SB led the war according to the original pattern of the empire in which Tomagola responsible for the area of Ambon-Ceram. Toraitu responsible for the kep Sula, Bacan, Luwuk, Banggai, and Buton. Jougugu Dorure and Sultan Jailolo including the coordinator of the destruction in Halmahera and Sulawesi.

Dated December 24, 1575 with a heavy heart, Governor Nuno Pereira de Lacerda raise the white flag of surrender totally to the SB, and presented the town and fortress of Santo Paulo, or the city of Mon Del Rosario Hourra known cruel. Portuguese people flocked out of the city dwellers, in rhythm with the chanting of the Holy Mass on Christmas Eve full of emotion with tears of separation.

Witnessing this, the army Ternate be a gentleman. The Portuguese were allowed to bring their belongings except arms and armaments. The enemies of Islam continue to be killed soldiers gripped by fear of jihad Sultanate of Ternate, was treated like a brother. Once stripped of their weapons, they dintar to the ship to leave the waters of Maluku. They were brought to Manila to join the Spanish and partly to East Timor.

Caliph of the Islamic Empire in the archipelago SB is very uphold Islamic values. Many royal princes yaang end up feeling disappointed with the action SB. For the enemies of Islam who murdered his father SB actually treated well. When many who questioned it, SB gave the word, "O joumbala (the people), know that Islam does not allow a Muslim to take advantage because of the weakness his enemies in the war on the battlefield."

Testimony SB speech that makes the Catholic Portuguese captives increasingly touched by the attitude of religious tolerance is practiced SB. This reflects the attitude of a warrior leader. Like the Caliph Al-Ayyubid Saladin during the Crusades (1187-1193), SB freeing prisoners who can not afford to pay the ransom, as well as prisoners who have mourning his wife.

Power of the Portuguese has been disabled without exception. Proclaimed the victory of the Muslims shouted Ternate, echoed everywhere, calling on God's majesty asthma: Allahu Akbar ... Allahu Akbar!

And this is what poetry is always sung Ternate jihad army in order to bring unity to drive out the Portuguese colonizers:

Moro-moro as my old gise

No ma buluke kakoro siwange

The ma wange sosiru

Jo sara Mapolo sekore noodles

This formoni Bismillah!

(If the call of jihad has been announced wajiblah forwarded to the people, In the sun rises and the people in the sun in, unite with the people in the south wind, And the people of the north wind, rise up to fight. With the intention Bismillah!)

Caliph of Islam Nusantara Empire

SB victory in the war led the `break 'from the Portuguese archipelago widely regarded as a milestone victory for Islam in the archipelago. Ternate Sultanate having a glorious, free from the influence of Portuguese and Spanish. Activity was so intense propaganda carried to all corners of the country. Nusa Tenggara Islands become the most crowded field mission personnel envoy SB preachers. With charisma as a leader, SB has been reliably demonstrated prowess as a coordinator of various different tribes genealogical roots. That's why he was recognized and confirmed as a "caliphate the Islamic Empire" by the Assembly Session of the Kings allied with Ternate in Makassar, the center of the kingdom of Gowa.

As the Caliph of Islam Nusantara 72 ruling the country, putting SB 6 Sangaji in Nusa Tenggara, namely: Sangaji Solor, Sangaji Lawayong (NTT), Sangaji Lamahara, Sangaji Kore (NTB and Bali), Sangaji Mena, and Sangaji Dili (East Timor). On the island of Java, there are 4: Sangaji Lor, Sangaji Kidul, Sangaji Wetan, and Sangaji Kulon. There Sangaji Palembang in Sumatra. While in New Guinea there are five, namely: Sangaji Raja Ampat (Kolano Fat), Papua Sangaji Gamsio (Sorong), Sangaji Mafor (Biak), Sangaji Soaraha (Jayapura), and Sangaji Mariekku (Merauke). In Sulawesi, Makassar was placed in the kingdom of Goa, Bone, Buton Raha, Gorontalo, Sangir, Minahasa, Luwu, Banggai, and Selayar. There is the kingdom of Sabah in Borneo, Brunei, Sarawak, and Kutai. Similarly in the Philippines, there are in the kingdom Mangindano, Zulu-Zamboango. While there own in the Maluku islands Sangaji Seram, Ambon, Sula, Maba, Pattani, Gebe, and others. Even to the Micronesian island near the Marshall Islands Mariana, there Sangaji Gamrangi. Similarly, in Polynesia and Melanesia. Territory so vast, so many who call that Ternate the SB can be used as a model Islamic state in the archipelago.

Great Islamic empire that continues to persist until the SB offspring. His son, Sayeed Barakadli (Sayiyudin), substitute SB, capable of maintaining the existence of Ternate as a great nation. His grandson, Sultan Zainal Abidin, representing the empire of Ternate in the establishment of Aceh-Demak Alliance-Ternate (Triple Alliance). Caliph of Islam Nusantara Empire SB, died on 18 Ramadan 991 H or May 25, 1583 at the age of 53 years. Dodora grief (anguish) struck the earth Ternate, perhaps similar to the current situation when the area was kept raging.

Traditional and Cultural Of Dani Tribe

noreply@blogger.com (alde) — Sat, 26 Nov 2011 17:24:00 +0000

Traditional and Cultural Of Dani Tribe | HISTORY OF CULTURE | Dani tribe is the designation for people who live in the Baliem Valley (Descendants Moni, highlander Pinai, who came to the Baliem Valley), which has an area of approximately 1,200 km2. Dani is a stranger who initially reads Ndani, after changes are made fenom "N" is lost to Dani and into the ethnographic literature. Dani tribe called Parim happier. This highly respected tribal ancestors by their tribute ceremony is usually done through the party pig.

Dani language family consists of three sub-languages, namely:

Sub-family Wano
Sub-family Dani (Central West and the Great Dugawa valley accent)
Sub-family Nggalik & ndash; Dugawa

In addition, Dani language family including language and language Melansia Irian (in general).

System Religion / Belief

Dani is the basis of the same religious community that the above description is honoring the spirits of ancestors and also held a ceremony that focused on the party pig. The concept of belief / religious Atou most importantly, the magic powers of the ancestors who passed down the patrilineal (passed down to sons). Supernatural powers, among others:

The power to maintain the garden
The power to cure disease and refused reinforcements
Enrich the soil strength

To honor his ancestors, Dani makes emblem ancestors called Kaneka. In addition, the Kaneka Hagasir religious ceremony for the welfare of families and communities to initiate and end the war. Kinship system of community kinship systems there are three, namely Dani kinship group, half of the community, and territorial groups.

A. The smallest kinship groups in society Dani is an extended family. This extended family consists of three or two nuclear families together - together inhabit a housing complex that was closed fence (five).

Dani men are polygamous marriages including polygyny. Batih family lives in one - unit dwelling called siimo. A Dani village consists of 3 & ndash; 4 slimo inhabited 8 & ndash; 10 families. According to mythology keuturunan Dani comes from a couple who inhabit a lake in the vicinity Maina village in the Baliem Valley South. They had a son named Woita and Waro. Dani people were forbidden to marry a relative of the tribe so that his marriage principled Moety Moety exogamy (marriage Moety / with people outside Moety).

B. Half of the community. Dani community structure is comprised of a ukul (small clan) called ukul oak (great clan)

C. Territorial groups. Territorial unity of the smallest ethnic groups in society is a complex housing Dani (uma), inhabited for the patrilineal extended family groups (down to the boys).

Arts and Crafts

Dani public art can be seen from how to build a place of residence, as mentioned above in one silimo there are some buildings, such as: Honai, Ebeai, and Wamai. In addition to building homes, community arts crafts Dani has a distinctive, woven mesh bag covering the head and pegikat ax. Dani people also have a variety of equipment made of brick, the equipment will include: Moliage, Valuk, Sege, Wim, Kurok, and Arrow Sege.

Political System and Society

Dani society always coexist and each other mutual help, community life Dani has ciriciri as follows:

Community Dani has a cooperation that is fixed and always worked together
Any plan to establish a house is always preceded by a discussion led by indigenous or tribal chief stylist
Organization of civic Dani is determined based on family ties and ancestry and based on territorial unity.

Dani tribe led by a chief of which is called Ap Cain, who led the traditional village watlangka, besides there are also three chiefs whose position is under the Fabrics Ap and holds its own field & ndash; themselves, they are: Ap. Menteg, Ap. Horeg, and Ap Ubaik Silimo plain inhabited by ordinary masyatakat headed by Ap. Waregma. In a community leader Dani no system, except the term of cloth for men, which means strong, intelligent and honorable. At the level of uma, leaders are men who are old but still able to arrange his affairs in a one-page household and village. Affairs include: Maintenance of garden and Bahi, and broke it up a fight.

The leader of the federation is authorized to mark the start of war or other party. The battle led to the win metek. Confederation leaders usually had also become a win metek, although not an absolute requirement, the requirement to be community leaders Dani: Clever planting, are friendly and generous, clever hunting, have physical strength and courage, clever diplomacy, and good at fighting.

Economic System

Dani's ancestors arrived in Irian result of a process which is very ancient human migration from mainland Asia to the western Pacific island of Irian Jaya.
Possibility at the time of their society which is still only beginning praagraris plant in very limited quantities. Continuous innovation and cultural contacts led to a very simple planting pattern had developed into a system of sweet potato plantation, as it is now.
Principal livelihood Dani tribe is grow crops and raise pigs. Tubers sweet is the preferred crop to be cultivated, which means that their livelihood is farming generally.

Spare The Life of Sumbawa or Tau Samawa

noreply@blogger.com (alde) — Sat, 26 Nov 2011 17:05:00 +0000

Spare The Life of Sumbawa or Tau Samawa | HISTORY OF CULTURE | Interest Sumbawa or tau Samawa inhabit the western part of the island of Sumbawa or former area of the Sultanate of Sumbawa, its territory covering an area of 8493 km 2, which means that more than half of Sumbawa Island with an area of 14415.45 km2 totaled, while the eastern part of this island, while the eastern part of the island was inhabited by tribes Bima. Most of the area consists of hills and mountains to 1730 meters the highest peak in the Rock Lanteh. This mountain stands tall among the five other mountains in central and southern islands. Leading to this mountain there is a river named Brang largest Beh which also flows into the Gulf Lampui and towards areas around the mountain the other, then met with children of other smaller rivers.

Samawa tau population spread over two districts, Sumbawa and West Sumbawa regency territory ranging from sub Pond at the eastern end until Taliwang and Sekongkang District located at the west and south of the island, including 38 small islands around it. The second territorial limits of this district is the north bordering the Flores Sea, south with the Indonesian Ocean, west of the Alas Strait, and east by District Dompu. The population of the tribe of Sumbawa is now estimated at more than 500,000 inhabitants.

Sumbawa Tribe population is currently growing a mixture of ethnic descendants of immigrants or immigrants from other islands who have been long settled and able to adapt to its new environment and be able acculturated with the other entrants who still carry the cultural identity of their ancestors, either who came before and after the eruption of Mount Tambora in 1815. These newcomers made up of ethnic Javanese, Madurese, Balinese, Sasak, Bima, Sulawesi (Bugis, Makassar, Mandar), Sumatra (Padang and Palembang), Borneo (Banjarmasin), and China (Tolkin and Tartars), as well as the average Arab average inhabit lowland and coastal areas of this island, while most people who claim themselves as indigenous or native or Samawa occupy mountainous regions such as tepals, Dodo, and Labangkar due to coastal areas and lowlands that were once into residential areas they can not be occupied again Tambora post-natural disaster that killed nearly two-thirds of Sumbawa at the time.

Sumbawa is a tropical climate, the influence of continental climate of Australia in certain months are felt with a temperature range between 19.20 C-34, 20C, humidity 89% maximum and minimum air pressure of 71% with an average of 1008.2 mb until 1013 , 4 mb. Most wind direction was 300 with a top speed of 13 knots per second that occurred in August, October, and November. Average rainfall 1 476 mm a year with the number of rainy days as much as 75 days. The rain began to fall in Sumbawa in November to March, after it changed the dry season in April, which usually begins with cold air in a few weeks.

LANGUAGE, LITERATURE AND WRITING

In general, literary works of Sumbawa is quite difficult to be dug, inventoried, and accounted for, as well as searchable texts, because the process is done by way of inheritance from generation to generation orally and from the generation of a precursor to child keturunanya through a very long journey and passes cultural process is complicated, however, can be understood that the old is at the root or the mother of all art forms and traditions of Sumbawa, both art music, dance, and customs that grow and develop in society, as seen in sekeco, rame eyes dance, games people barapan barapan kebo and chicken, and traditions such as the life cycle and barodak nyorong.

KINSHIP SYSTEM AND MARRIAGE

Kinship and descent systems in general bilateral tau Samawa, namely the withdrawal of the lineage system based on ancestral lineage of men and women simultaneously. In this kinship system, either the paternal relatives mapun maternal classified into one with the same term, eg eaq for older brother father or mother, and the NDE for the younger brother of the father or mother. Wider family group that is pata, which is a relative of the man or woman who is pulled from grandparents or ancestors up to the sixth degree, so that in a society of Sumbawa known cousin, the cousin of two to six cousins.

On Sumbawa traditional community life, some of the nuclear family can live in a house on stilts, the house that was built on wooden poles with height ranging between 1.5 to 2 meters with a typology of the rectangle, the roof is shaped like a boat made from bamboo which is cut santek or pieces (many now replaced with tiles). On the front or rear mounted tiller and stairs in a matter of peculiar between 7, 9, 11 dependent needs. The inner layout is generally a blend of traditional house forms Bugis-Makassar, which combined with the architecture of the house Malay. For homes in rural areas preferred the stage facing east or sunrise that symbolizes strength, fortitude, and hope overflow provision. They have a very strong family values as reflected in the old:

Ling chicken Ngungku Samawa (pulse of life in Sumbawa)
Samung ling do tokal relatives (relatives of heart knock at shoreline)
Mole sakompal tu ate (home to unite the hearts)
I Ate ko belo Sempu (close to my heart's cousin)
Kusalontak mega pitu (beyond anything)
Ngantung no beang bored me (do not rely bored and hoping)
Mara Punti ina gamma (such as banana trees duhai's mother)
Den yellow no Tenri tana (although yellowing leaves will not fall to the ground)
Mate bakolar to lolo (willingly destroyed with relatives)

The procedure for marriage in society Sumbawa ceremonies organized by a complex, adopting the customary marriage processions Bugis-Makassar beginning with bakatoan (bajajak), basaputis, nyorong, and barodak ceremony on the evening before both the bride and groom were married. Barodak ceremonies contain elements of a combination of ritual and Ruwatan midodareni in Javanese tradition. One thing manarik in Samawa tau mating system is considered ideal is sibling cousin marriage, as seen in the older:

No mu tau gegan pond (as beautiful as any person do not count)
Lenge Sempu no gantuna (ugly-ugly cousins still there is a sense unfortunately)
With barema ngining (navigate with joy and sorrow)

The main source of livelihood for the tau Samawa is generally in the rice farming using traditional tools in the form of a hoe or bingkung, rengala, and Kareng as plow equipment utilizing pets such as cows and buffaloes. Planting pattern was originally introduced by the Javanese kingdom of Majapahit in the Hindu kingdom of Sumbawa. Mechanization of agriculture is now starting to look at the people of Sumbawa. In some places starting to look utilization handtractor and other modern tools as a replacement for the role of livestock in the processing of agricultural land.

To work on the farm or merau traditional ways are still used up to now is the burning of agricultural land in order to simplify the processing for some types of crops planted. How to get even this agricultural lands bagitu easy, tau Samawa can find land for farming, gardening, and farming with his find the area marked by hanging sharpening stones or planting of certain trees such as Bage, ketimus, and Bungur which are both known and recognized the Convention as a sign that the land belonged to someone and at the same time to avoid the claims of others. This concept has been confirmed for the tau Samawa in the expression tumpan Aeng tumpan nan-tu Aeng tubaeng, meaning that people who come across is having.

This expression refers to the ownership of land, residence or a specific area that belonged to him, this concept also applies to the work of the forest and gather wood nganyang (hunting) and look for honey bees by providing a cross with a machete on the tree where the nest was there as well as honey bees tied with lonto (type ivy). For tau Samawa in violation of this taboo and try to take the rights of others, then it will be the talk everywhere and have become customary sanctions tau no kangila or shameless self-esteem is very slap tau Samawa. Sumbawa community living in villages generally have a special place to store the results in a klompo penennya or barn that was built adjacent to the building of his house, was to know Samawa who do not store their crops in the barn, can also make use of or the attic of his house, while for pertaninan party of equipment placed in or under at the bottom of the stage house.

Being a fisherman is the work of other options for tau Samawa. Equipment such as fishing rods, kodong and splint which serves as a trap used to catch fish in rivers or in swamps, while the equipment is more preferred form of nets to catch fish in the sea. Equally important job is hunting or using equipment nganyang tear or poke or spear spear and a double-edged, applying or snares, and by making use of hunting dogs. Nganyang odd jobs generally are chosen by most tau Samawa who live around the hills, while their main occupation is gathering forest products to be used as food ingredients such as tubers, buyak or the tops of the cane, palm trunks serampin or cider, honey bees, mushrooms, and roots as a traditional oil-making materials. Sumbawa community raising horses, cattle, and buffalo. Tau Samawa not tether animals livestock, these animals just released in pasture or meadow-lar, while to keep their crops from attack livestock, farmers tried to fence off Sumbawa field by planting rice and Java timber on its land border . Job as a trader is a job option for a small portion of Sumbawa which was originally done by the descendants of Arabs, Chinese, people Selayar, and some newcomers from Java, as well as work to make craft items like romong or baskets of rice, cane chair , Ampat or a fan, traditional weaving lately began to be abandoned people. The work is most proud to know Samawa is to become civil servants or employees of the company.

SYSTEM ADMINISTRATION

Sumbawa tribes who inhabited this former area of the Sultanate of Sumbawa in the pre-Majapahit became the Kingdom's territory based in Samawa Sasak Lombok, then conquered by Majapahit with the center of influence in Taliwang and Seran, while the Islamic period is the period of the conquest of the Kingdom of Gowa-Sulawesi to all regions Sumbawa and Lombok Selaparang with the central government, first in Lombok and Sumbawa Besar moved into the Kingdom due to the threat pencaplokkan Gelgel-Bali. After the entry of VOC (Verenigde Oost Indische Compagnie) empire became part of the region of Sumbawa Gubernemen Celebes, and the corresponding zoning Afdeeling the region of Sumbawa entered residency with its capital in East Sumbawa.

Governance system are translated into onderafdeeling Afdeeling then divided into several administrative regions. Some villages are divided into several neighborhoods of power which is onderdistrict, and some onderdistrict merged into one district-level governments are now. Merger does not last long onderdistrict onderdistrict later became a stand-alone and turn into kademungan region. Kademungan areas now transformed into districts in charge of several villages. In the reign of the old order, the system of village administration in Sumbawa is held by a join is assisted by several workshops tau reefs as advisers coming from every kinship group home residents.

Merge is also aided by the malar as a regulator and divider water on agricultural land, and also assisted by a mandur which acts as a liaison between the interests of society with the village government. Perkampungannya pattern shaped house groups, each group still has a kinship bond which united by a village fence. Always adjust the layout of public knowledge about the veins in the implementation of land can only be known by Sandro or shaman. Each head of household has the responsibility to help build a custom home that new members of the group under the command of mutual aid workshop tau reef, so the concept was formulated by the name siru or pay his debts, so that group members who violate would be ostracized. Siru pay conception is still valid today, especially in villages in rural areas.

Now civil society organizations at the village level modernized into a village or a village led by a headman or village head who supervises several hamlets, and every hamlet there are groups of citizens who joined in harmonious community that consists of several neighborhoods. As an executive at the village level established village councils, while the task is replaced by the malar Farmers Water User Association (P3A). Sumbawa is very thick with the nuances of Islam, so in religious life or Hukom in every village there is a leader who called the prince, lebe, mudum, Ketib, marbot, and rura. Sumbawa community also inherited social coating of the Sultanate of Sumbawa which is marked by the emergence of three groups, namely the title of nobility or a datu dea, both free groups or relatives know, and the third group of ordinary people who do not know ulin independent or servant. For this last group has been deleted since the issuance of the decree of Sultan Muhammad Kaharuiddin III in 1959 while serving as head of the Autonomous Region Level II Sumbawa.

It contains the advice of older parents to their sons that are not easily lured to the beauty of a girl who did not clear asalusulnya and not from his own relatives, while the brothers themselves, although not pretty but it has a clear lineage and can be used as a loyal friend in the wading joy and sorrow. This indicates that the old customs of marriage in society prioritizes Sumbawa is seeking a partner from their own relatives who seringpula encapsulated in the phrase-peko peko kebo dita or let crooked but the buffalo itself is meaningful proud of selfhood and prefer their own. In marriage there are also custom Sumbawa called abstinence or marriage mating base sala-naive done because they are not aligned in a lineage that is considered less polite in view of customs, such as an uncle marry their cousins even allowed in Islamic Law.

Other marital offenses that are considered deviant is merarik or run those girls because they do not get the blessing of both parents themselves and parents pujaanya girl. Merarik can result in embarrassment to the family of girls who were admitted, while ngirang is often expressed in a rage and ruin the family possessions of men as a burst of anger, offense the victim's self esteem. For those boys who ran the girls, should immediately ask for protection on traditional leaders or community leaders prior to the family of a woman found him, when too late to ask for protection can be fatal as death or murder by the family of a woman who according to custom justified.

How to get even this agricultural lands bagitu easy, tau Samawa can find land for farming, gardening, and farming with his find the area marked by hanging sharpening stones or planting of certain trees such as Bage, ketimus, and Bungur which are both known and recognized the Convention as a sign that the land belonged to someone and at the same time to avoid the claims of others. This concept has been confirmed for the tau Samawa in the expression tumpan Aeng tumpan nan-tu Aeng tubaeng, meaning that people who come across is having. This expression refers to the ownership of land, residence or a specific area that belonged to him, this concept also applies to the work of the forest and gather wood nganyang (hunting) and look for honey bees by providing a cross with a machete on the tree where the nest was there as well as honey bees tied with lonto (type ivy).

For tau Samawa in violation of this taboo and try to take the rights of others, then it will be the talk everywhere and have become customary sanctions tau no kangila or shameless self-esteem is very slap tau Samawa. Sumbawa community living in villages generally have a special place to store the results in a klompo penennya or barn that was built adjacent to the building of his house, was to know Samawa who do not store their crops in the barn, can also make use of or the attic of his house, while for pertaninan party of equipment placed in or under at the bottom of the stage house.

Sumbawa community raising horses, cattle, and buffalo. Tau Samawa not tether animals livestock, these animals just released in pasture or meadow-lar, while to keep their crops from attack livestock, farmers tried to fence off Sumbawa field by planting rice and Java timber on its land border . Job as a trader is a job option for a small portion of Sumbawa which was originally done by the descendants of Arabs, Chinese, people Selayar, and some newcomers from Java, as well as work to make craft items like romong or baskets of rice, cane chair , Ampat or a fan, traditional weaving lately began to be abandoned people. The work is most proud to know Samawa is to become civil servants or employees of the company.

ARAB CAPITALS ON MALAY / JAWI IN INDONESIA

noreply@blogger.com (alde) — Thu, 24 Nov 2011 09:49:00 +0000

HISTORY OF CULTURE | ARAB CAPITALS ON MALAY / JAWI IN INDONESIA | All Event, the author was at the State Library Jln. General Sudirman no. 5 Banda Aceh. The purpose of the writer wants to find the ingredients in a paper in the field of the Agrarian Law. When I flipped through some kind of newspaper, terbacalah a headline that reads: "use back encouraged Batak script" The author continues to follow the sentences set out hereinafter: "The use of characters (letters) Batak in North Tapanuli regency, North Sumatra in the last year re encouraged by the support and great attention

of government and society. Head Office of the County Department of P and K Taput, Dj. Gultom, when contacted "between" Wednesday, saying, at the instigation of the local regent all signboard government offices, plus a letter Batak. In the schools the students with interest to learn alphabet Batak outside the hours of formal learning. Meanwhile, among the people concerned to explore the growing Batak script and they are proud because his ancestors never had its own letter "(Reuters, Friday, September 5, 1980). Author digit salute to the Batak people, because they understand the value of inheritance of his fathers.

More than a year ago, when the author was reading a magazine "Tempo" at the Main Library Unsyiah, there is also this news: Boasa Ndang Batak script?

The next sentence of Ttempo magazine reads: "An official with the planning of P & K Office of North Sumatra, was confused after hearing the Batak script taught back in elementary and SLP in the North Tapanuli district. According to the story "Compass" that comes from MSM Sinaga Regents, the lesson Batak script has been started since the beginning of the school year 1978/1979. She says there are no difficulties when the curriculum was implemented. Enough teachers and textbooks. Pupils are also able to purchase textbooks which accidentally pushed the price low. "" Even the Batak with Java, Makassar and Bali, including the area that teaches aksaranya in school. Batak script itself, according Siahaan Nalom FSUI Batak linguists, have been taught since the Dutch era. But suddenly disappeared since 1960 .

A good example of our brothers in North Sumatra, which should be a model for the Indonesian people in other areas. Old manuscripts and ancient objects become our duty to preserve it, as well as with our heirloom-inheritance endatu another.

Why Jawi script Banished?

Culture of a nation is the result of process changes that occur in stages in the course of time. The function of culture is to meet the needs of everyday human life.

Every nation that has a high berkebudayaan have or have a "script" her own, because the nation has been good at reading and writing in their lives, can we see to this day as the Japanese, Chinese, Arabs, they have their own script and still maintained and used to this day, in addition, they also use the Latin script. We are the nation of Indonesia has been using different kinds of characters since antiquity. One of them had ever used by our nation in this archipelago are the Jawi script. This script is a kind of script that has been very instrumental in uniting the tribes that inhabit each island in this archipelago, so therefore now been transformed into a nation INDONESIA.

Correspondence of diplomatic relations between the kingdom kingdoms in the archipelago, always use a script JAWI derived from the Arabic alphabet. So did the Ulama and scholars, in the era of the spread of knowledge they have by using JAWI writing, so that virtually no one in those days were illiterate. In Aceh the use of Jawi letters in those days, very widespread. In this case Prof. A. Hasjmy wrote: "Literature of Aceh which is generally in the form of" poetry "spoken or written in Aceh under the name" saga ". While the literature of Aceh in the form of "prose" in general is a mantra. Also a number of religious books written in the Acehnese language. After Islam came to Aceh's original letter is replaced with Arabic letters under the name "Font Jawi": Also written works in the Malay language written using the Jawi letters, "as among the other contents of the paper A. Hasjmy entitled: "Language and Malay Literature in Aceh", which he convey to Literature Day 1980 in Ipoh Malaysia, which lasted 19 s / d 23 April 1980 (2.

It is true, this Jawi script service can not be denied by anyone, because this is indeed the reality of history. Posts JAWI no longer a foreign culture to the Indonesian people since time immemorial, but it was so for our own culture in Indonesia, which can be said is ingrained. So therefore deserves to be studied by the present generation and generations to come. That membudayanya JAWI script for Indonesia, to no surprise that in each and every school, since Indonesia's independence until about the beginning of the sixties is still in "enjoined" to be studied. The author of this article alone, never memperlajari Jawi letters during primary school.

But it is unfortunate, JAWI writings that have been entrenched for the Indonesian nation, just easily just been ruled out or been thrown into the "dustbin of history education in Indonesia."

Various kinds of new learning, now been incorporated into the curriculum of education in our country, but whether this Jawi script why not neglected anymore?, Would not we should emulate the positive attitude of the people of North Tapanuli, as has been the author alluded to at the beginning of this article? While Sanskrit and aksaranya (Nagari script), is still taught in the Faculty of Teacher Training Programs Indonesian in Unsyah / when in fact the first time, Sanskrit letter is not known generally in Indonesia, only known by the experts-experts only. As with the letter JAWI, it has been used in general at a time when the last. Is not the letter Jawi as a sign of the greatness of our nation's culture in the past? If to facilitate the investigation of history, is not the inscriptions and many historical documents also written in Jawi script, where to this day the inscription and the document was still much scattered throughout the country Indonesia?.

Politics Continue Occupation

Great diplomat and the great scientist Agussalim Hajj once declared his stance on the issue in Jawi script. Hajj is the character movement Agussalim Nationality Indonesia against the Dutch and the first Foreign Minister of the Republic of Indonesia, who allegedly mastered 12 languages. With a title like the above, namely Political Forwards colonization, H. Agussalim said: "So our government and the party's various associations, unions and institutions of society, devoting energy and cost effort to eradicate illiteracy in Latin and broadcast readings using Latin letters only. Thus we continue the politics of colonialism in the past, which was accidentally erased about reading and writing with Arabic characters and eliminate all Arabic literature from our society. "

"The danger and the disaster situation to our original culture, a sound basis for progress of culture, according to the manners and morals of the original principal of our nation, it is worth once thought by the government and the leaders - leaders and the leaders - leaders of us all ".

"Could we get a progress culture; if we let the first missed cultural staple as big as that?"

From the above quotations we can clearly understand, how serisunya problem Jawi script in the opinion of H. Agussalim, which essentially says that the elimination of subjects Jawi letters (letter Jawoe = Acehnese language) in the education system in Indonesia, is a danger and a disaster for the Indonesian culture. It has become historical fact, that during the colonial era in Indonesia, is a time of eviction and penggayangan large scale nation's culture kit., Aim is to nurture and occupiers to plant the seeds of Western culture in every country child-generation generai later. Dutch politics is so, it aims to perpetuate colonial Indonesia on this earth. Dutch actions mensaoh all fields of culture, even to the point that the grave of Sultan Iskandar Muda also removed his tracks.

Appeal And Expectations

For the sake of upholding the cultural values held by the Jawi script that has enriched the Indonesian culture, our heritage that must be maintained and cherished and we should pass on to generations of the Indonesian people to come. So by this author ledies and gentlemen urge and inspire hearts and saudara2 all, who loves culture. To give thoughts and views on the issue back to teach school-Jawi script schools in our state of the Republic of Indonesia. Call and hope ini.terutama author drafters addressed to the Committee of National Education, Indonesian Institute of Sciences (LIPI), P & K Minister of the Republic of Indonesia, first gentlemen of University, both public and private, the Rector of IAIN throughout Indonesia, the central and provincial Ulema Council, the Council wah Indonesia, scholars and cultural experts as well as all lovers of culture in the entire country!

Seeing Stone Inscription Inscribed in Lampung Province

noreply@blogger.com (alde) — Thu, 24 Nov 2011 01:06:00 +0000

HISTORY OF CULTURE | Seeing Stone Inscription Inscribed in Lampung Province | The inscription has a very important role in bringing information to the public, especially communities that later generations. Of what is written in the inscription is an activity that can then be identified and serve as a lesson for all. Moreover, the inscription is generally issued officially by the Government in power, or the party who has a dream goal. so worthy of being recorded history. Inscription This inscription is also about power, authority, system of government and community dynamics are summarized in the inscription will be a historical record and also to understand the identity of the inhabitants of this country. That's the significance of existing prarasasti some of them are region Lampung Province. content of the inscriptions in Lampung ranging from kutykan from rulers to the manuscript prayer prayer. Unfortunately much of the stone is inscribed in Lampung worn with age, so that the contents of the script is written it can not be read in full, making it difficult for us to understand its contents.

In archaeological and historical research, prasati often acts as a very important contemporary sources. Because it gives some information about aspects of community life past. Areas of Lampung, to date has found 9 inscriptions from the Hindu-Buddhist era, covering the period 7 to 15 century AD. The nine tablets was:

1. Inscription Palas Pasemah (late 7th century)

These inscriptions have been known to exist in 1958, in the village near Palas Pasemah Kalianda South Lampung Regency. This inscription is written in 13 lines, lettered Pallawa and Old Malay. It contained nearly equal to the contents of the inscriptions of the Regional Coral Brahi Edinburgh, City Limestone stele of Bangka and Humpback Inscription of East Lampung region, which contains a curse that does not obey and submit to the ruler of Srivijaya. This inscription is not framed in, but based Paleografinya be at the end of the 7th century. This inscription is found on the edge of Banana Way, South Lampung regency in 1957. Until now, the inscription is still located in this area (in situ). The inscription round-oval-shaped half is lettered Pallawa and Old Javanese language, does not contain a number of years. Based palaeografi (the science of ancient writing), the inscription is thought to have come from around the 7th century AD. Palas Pasemah inscription consists of 13 lines is almost the same as the inscription Brahi Coral and Lime City, contains a curse for those who do not obey the king of Srivijaya.

Text Inscription Palas Pasemah

(1) Kitan siddha hamwan wari AWAI. kandra kayet. pies ni hu [mpa an] (2) namuha ulu opponent then matai tandrun tandrun nauseating nauseating wi [nunu paihumpa] (3) an haŋkairu muah. Unai nihumpa kayet cash. umenteŋ [bhakti ulun ni] (4) Haraki Unai cash. we sawanakta gods san maharddhika nidhana maŋra [ksa kadatuan yan] (5) in Sriwijaya. we tuwi tandrun nauseating wanakta early gods parssumpaha yan [n parawis. kada] (6) ci Uran in dalaŋna Grounds this kadatuanku ajnan parawis. drohaka wanu [n. samawuddhi la] (7) drohaka wan. manujari drohaka. niujari drohaka. din know drohaka [. yes tida marpadah] (8) tida yes bhakti tatwa arjjawa in Yaku dnan in yan nigalar kku Sanyasa datua niwunuh yes su [mpah ni] ....

Translation by Boechari:

(1-4). .... O all gods, the all-powerful, which protects the (royal) (5) Srivijaya, O, water genies and all the gods curse Rafal beginners (if) (6) There are people all powers that are subject to a rebellious kingdom, (conspired with a) (7) Rebel, talk to the rebels, knowing rebels (who does not respect me) (8) Not subject to reverent and faithful to me and for those who are crowned with the demands of datu, (these people) will be killed by (the curse ) ....

2. Humpback inscription (late 7th century)

Discovered in 1985, in the village of Humpback, District Jabung, East Lampung Regency. This inscription is composed entirely of 12 and 13 lines of text and lettered Pallawa Old Malay. Conditions have a very worn and broken, the first and last few lines can not be read at all. Of rows that can read the contents of the same curse contained in the inscription Pasemah Palas. Inscription Rock Inscription Brahi and Lime City is Srivijaya inscription from the late 7th century.

3. Inscription Hujunglangit / Onion (late 10th century)

This inscription is found in the Village Hanakau, Behind the Hill District, West Lampung regency. The discovery was first reported by the officer conducting topographic mapping agency in 1912. Ancient World by Tim epigraphy, the inscription is also called Onion inscription, because the discovery was in the Onion. Inscription This inscription is also called Hujunglangit is based on place names mentioned in the tablets. Stone inscription shaped like a cone with the height from ground 160 cm, width under 65 cm, width of 25 cm. Stele inscribed with part surface is almost flat, consisting of 18 lines of writing with letters Old Javanese and Old Malay language.

From the late 10th century, this inscription is worn out and his writing is very thin making it difficult for a thorough reading. Based on its origin, said Sa - land and replication with Hujunglangit place names, can be a member hint that the inscription relating to the establishment of a region into sima, the fief, as found in inscriptions in Hindu-Buddhist era. Determination of a region into sima, generally related to the presence of a holy building located in an area. On top there is an image field that tertuilis dagger, dagger tip facing right. Dagger image is similar to the remains of the royal dagger Pagaruyung The Madang named Sari. According to dynamic, from Pagaruyung dagger was made in the XIV century AD, so about 300 years younger than Hujunglangit inscription. Relief also found a knife on Panataran Temple, whose shape is similar to a dagger The Sari Madang.

4. Cape Inscription Kingdom I (around the 10th century)

Stone written oval measuring 237 cm long, wide at the center of 180 cm and 45 cm thick. The inscription was discovered in 1970 in the village of Tanjung Raya I, West Lampung District of Sukau. Inscription written on the stone surface is worn out and damaged condition, consists of 8 lines and hard to read but can still be known as Old Javanese letters of the 10th century. At the top there is a picture of a vessel with a curved edge out a leaf. Given the difficulty of reading the contents of this inscription is not known.

5. Inscription Ulubelu (14th century)

The inscription engraved on a small stone measuring 36 x 12.5 cm, there are 6 lines of text with letters Old Javanese and Old Malay language. Inscriptions found in Ulebelu, Rebang Pugung, Tanggamus District in 1934. Now stored at the National Museum Jakarta. State of the inscription is not intact, the far left and right has been broken so that some words and letters partially lost. Contents relating to the worship of the Trinity (God Guru, Batara Brahma, Vishnu Batara). Thought to originate from the 14th century AD

6. Stone Inscription Rifle (Batu Bedil)

The inscription is on the stone complex of megalithic sites guns, in an area of 100 x 50 m. The complex is located on flat land higher than the surrounding area. By the regional government of Lampung, in this land has made the park is equipped with walkways, places to rest, and home information. Complex I or Complex Stone Bedil Megalithic and the inscription has also been on the fence wire. Fencing is done by P3SPL (Project Implementing Heritage and Archaeology Lampung Province) in 1991.

The entrance of land located in the south. On this land there are inscriptions in addition there are also a group of menhirs the quadrilateral formation. Also in this location there are also distribution of large stones. The inscription is at coordinates 05 ° 18.637 'S and 104 ° 42.041' E (readings with the Garmin GPS V). The inscription written on a piece of rock measuring 185 cm long, width 72 cm, 55 cm thick. Writing an inscription carved on the stone facing north. Inscription comprised 10 rows with about 5 cm high letters. The article is in one frame. At the bottom of the frame there are scratches formed padma or lotus flower. Condition of the letter is worn so many letters that are no longer legible.

In the west there are 14 menhirs inscriptions that form a square formation. Menhir, Menhir is a natural stone that showed no signs of human workmanship. Besides menhirs in this area also contained a number of large stones. Judging from the shape of the stones as possible menhir and dolmen. Based on observations of surface soil artefaktual the findings obtained in the form of ceramics and pottery shards.

Distribution of stone found in the area Bedil Stone can also be found in several locations outside the fenced area. In the west fence Complex inscription is approximately 50 m there is a stone mortar, which by the society called the Stone of Dimples. Also near Stone Dimples also contained three flat stones. In addition to the south of the fence is about 50 m there is a clustered distribution of natural stone. Distribution of the stone is located in the coffee plantation owned by local residents.

The inscription on the stone inscription is very worn Bedil so difficult to read.

Based on the comparison of the letter, Bedil Stone inscriptions are thought to originate from the late 9th century or early 10th century. Some words are legible is Namo Bhagawate in the first row and Swâhâ on the tenth row. According Soekmono based on these words indicate that Bedil Stone inscription contains about Buddhism or Shiva mantra (Soekmono, 1985: 49-50). Thus the Stone Inscription Inscription Bedil and Ulu Belu indicates that the equation contains the spells.

Stone Inscription Bedil finding the location is on land that is bounded by two rivers. Archaeological relics found in the area between the two rivers is composed of three clusters. The first cluster is a collection of Stone Bedil I menhir, flat stones, and inscription. The second cluster is Bedil Stone II with the remains of menhirs, dolmen, scratched stones, and stone mortar. Bedil Stone I and Stone II Bedil may constitute a unity. Community activities now result in the separation between Batu Batu Bedil Bedil I and II. The third cluster is the site of Batu Gajah. On this site there are the remains of menhirs, stone elephants, buffaloes and stone. The stone inscriptions between the contents of Bedil with other archaeological remnants appears there are concerning aspects of religious conformity. Menhirs, stone elephants, buffaloes and stone relics show that had something to do with trust megalithic tradition. Menhir is an upright stone that has been done or not, and deliberately placed in a place to commemorate the ancestors and the hope of prosperity for the living (Soejono, 1990: 213). Menhir can stand alone or grouped to form a certain formation.

The inscription on the stone inscription is very worn Bedil so difficult to read. Based on the comparison of the letter, Bedil Stone inscriptions are thought to originate from the late 9th century or early 10th century. Some words are legible is Namo Bhagawate in the first row and Swâhâ on the tenth row. According Soekmono based on these words indicate that Bedil Stone inscription contains about Buddhism or Shiva mantra (Soekmono, 1985: 49-50). Thus the Stone Inscription Inscription Bedil and Ulu Belu indicates that the equation contains the spells.

7. Inscription Dadak / Bataran Teacher Tuha (15th century)

Inscriptions found in the Hamlet of Dadak, Cliff Village, District Representative Across, East Lampung in 1994. The inscription is written in 14 lines of text, besides there are also short writings and drawings that fill the entire surface of the inscribed stone shaped like a beam measuring 42 cm x 11 cm x 9 cm. Writing used is similar to the ancient Javanese writings from the late 15th century with the language that is not too ancient Malay (Bahasa Melayu Madya).

Let's Know Your Script Ancient Sundanese (Ngalagena)

noreply@blogger.com (alde) — Thu, 24 Nov 2011 00:29:00 +0000

Let's Know Your Script Ancient Sundanese (Ngalagena) | HISTORY OF CULTURE | Also called the Sundanese script script script Ngalagena according to historical records has been used by the Sundanese from -14 up to century to century 18.Jejak Sundanese script can be seen on the stele inscription Kawali or also called Gede Astana created to commemorate the King Niskala Wastukancana ruled in Kawali, Ciamis, years 1371-1475. Kebantenan inscriptions contained in the copper plates, dating from the 15th century, also wearing the Ancient Sundanese script. The following inscription Kawali with Ancient Sundanese script (FIGURE 1)

There was no clear evidence of the beginning of Sundanese script was born, since when the Sundanese ancestors using this script. What is clear, before the 14th century, most of the inscriptions and kropak (papyrus manuscripts) written in other characters, such as the alphabet Pallawa (Monument Inscription the 4th century) and ancient Javanese script (Inscription Sanghyang Tread 11th century). His language was Sanskrit and ancient Javanese even Old Malay. Only in the 14th century onwards, Sundanese script is often used in rock media / inscriptions and manuscripts.

Just as the ancient texts in Javanese, who became the media is a leaf manuscripts Sundanese (ron) Christmas palm (Borassus flabellifer)-this is where the term was born rontal or palm-frond nor palm (Nipa fruticans), in which each leaves connected with a rope, can be a piece in the middle of a leaf or two pieces on the right and left leaf. Writing done with incised pangot pesos, a special knife, on the leaf surface, or incised ink through the pen. Ink from the soot, the questioner of palm or bamboo stick. Usually pesos pangot to square letters, while the ink-pen for the letters round.

Manuscripts that use script Sundanese Ancient and Ancient Sundanese also include Carita Parahyangan (known as Kropak registers 406) are written in the 16th century. There are interesting things in this Parahyangan Carita, in which there are two Arabic words, the dunya and intentions. This indicates that the spread of Arabic vocabulary, with Islam, had penetrated well into the unconscious author of the Carita. Similarly Bujangga Manik manuscript written and Sewaka Darma during which not much different, both of which recounts the spiritual journey of the hero in the face of death, when the body wadag (body) left the mortal nature, all wrapped up in a religious system is a mixture of Hindu, Buddhist, a Sundanese native beliefs.

Another title is Sanghyang Sisksakanda (ng) Karesian (also called Kropak 603), a manuscript of religious and society, written in 1518 AD There are also manuscripts Galunggung Commission (also referred to Kropak 632 or Manuscript Manuscript Ciburuy or MSA) is a new script found 6 pieces, which discusses the moral and ethical teachings of Sunda. This manuscript suspected age older than Carita Parahyangan; this is evident from the spelling, such as kwalwat, gwareng, anwam, and hamwa (in Carita Parahyangan spelled: old-fashioned, fried, anom, and Hamo). Here's the script Sewaka Darma (FIGURE 2).

Religious texts are usually written in a kabuyutan or mandala, which is the religious center of the Sundanese are usually located in the mountains, which is also an intellectual center. Mount Galunggung, Beetles, Ciburuy, and Jayagiri is an example of such kabuyutan. Now the role kabuyutan replaced by boarding.

After Islamization, Sundanese script being increasingly displaced. Gradually, the Arabic script was the one who dominated the world of writing, known by the letters pegon. Automatic, poets and writers no longer use the Sundanese script. This is evident from the use of Arabic letters in the text is arranged in Banten Sajarah macapat song in years 1662-1663, in which the Sultanate of Banten just a century stand. Other texts that use the letter is the Book Waruga pegon Jagat from Sumedang and Pancakaki Problems kabeh ancestor of Ciamis written in the 18th century, while the language used is Java.

Use Sundanese script increasingly eroded after the Latin script was introduced by Europeans during colonization in the 17th century onward. Not only that, the mastery of Sultan Agung of Mataram on Sunda regions resulted in the same century literatures were born to wear Sundanese or Javanese Javanese-Sundanese (Carakan), not the Sundanese script. Examples of Sundanese manuscripts written Carakan make use of language and script are Pakuan Chronicle or Chronicle Pajajaran written in 1816, where there is the story of Master Gantangan, in the reign of Prince Kornel (Aria Kusuma Dinata), Regent Sumedang. The contents of this chronicle describes the mindset of Sundanese people of cosmology and its relationship between man perfectly with the mandala power.

Sundanese script system

Sundanese script amounted to 32 pieces, consisting of 7 characters Voice or vowel (a, é, i, o, u, e, and eu) and 23 characters ngalagena or consonant (ka-ga-nga, his ca-ja, ta- da-na, pa-ba-ma, O-ra-la, wa-sa-ha, fa-va-qa-xa-za). Literacy fa, va, qa, xa, and za is a script-new script, which is used to convert the sound of Latin script. Graphically, the square-shaped Sundanese script with striking clarity, only a portion of the circular.

Voice Script is the writing that represents the sound of vowel phonemes that can act independently as a syllable that could occupy the position of beginning, middle, or end of a word. The following table script Voice Sundanese (FIGURE 3):

While the script is written in ngalagena silabis considered to represent the sound of the consonant phonemes and can act as a word or syllables that could occupy the position of beginning, middle, or end of a word. Each consonant is marked so that the sound ngalagena pamaeh his death. That way, it is silabik Sundanese script, in which writing can represent a word and syllables. The following table ngalagena script Sundanese (FIGURE 4):

There is also the marker vocals in Sundanese script, namely: panghulu (above), panyuku (below), pemepet (above), panolong (at right), peneleng (at left), and paneuleung (above). The following markers Sundanese script vocals in the system (FIGURE 5):

Besides pamaeh consonant, there are also variations in phoneme suffixes, namely checker (suffix-ng), pangwisad (suffix-h), and panglayar (suffix-r). There is also a stored phoneme insertions in the middle-tenngah words, namely pamingkal (insert-y-), panyakra (insert-r-), and panyiku (insert-l-). The following table phoneme insertions and variations of the suffix and the Sundanese script sign pamaeh.

The script Tells Eruption Of Krakatau Mountain 1883

noreply@blogger.com (alde) — Wed, 23 Nov 2011 16:14:00 +0000

HISTORY OF CULTURE | The script Tells Eruption Of Krakatau Mountain 1883 | Karam Lampung poetry manuscript entitled ", the manuscript was discovered by an expert in philology Suryadi, a professor of Leyden University 127 years later. This rare manuscript pages have been strewn home in five countries namely the UK, Holland, Germany, Russia, Malaysia and Indonesia. The manuscript is written with background of first tsunami in Indonesia, the tsunami that arise due to the eruption of Krakatau (Krakatoa, Carcata), namely the content of the manuscript:

SYA’IR LAMPUNG KARAM

Orang banyak nyatalah tentu

Bilangan lebih daripada seribu

Mati sekalian orangnya itu

Ditimpa lumpur, api dan abu

Pulau sebuku dikata orang

Ada seribu lebih dan kurang

Orangnya habis nyatalah terang

Tiadalah hidup barang seorang

Rupanya mayat tidak dikatakan

Hamba melihat rasanya pingsan

Apalah lagi yang punya badan

Harapkan rahmat Allah balaskan.

As we know that the eruption of the Krakatoa volcano that occurred on 26, 27 and August 28, 1883 it is a very powerful eruption, tsunami waves big waves at the time it reaches up to several countries in other parts of Europe. That's why people write and publish simultaneously writing it in the media over many days are consecutive or printed in book form to the public. Writing about the eruption of Mount Krakatoa in various versions of the manuscript is estimated at thousands.

But nevertheless there is a missing manuscript, Karam is Lampung manuscript written by Muhammad Salih, the manuscript was printed in Singapore in the form of a paperback book using Jawi script, ie the Arabic script with Indonesian / Malay. At that time the religion has been the entry of Islam in Indonesia is very prevalent Jawi letters are used for various activities pebulisan and printing as well as other communications.

A large iron by the society called the bomb lay didataran Telukbetung Bandar Lampung, the object is actually a giant iron ship moorings in the harbor, was found in front of Park Dipangga Lampung Provincial Police Office, has now moved in the Museum Ruwa Jurai Lampung. Al-Anwar Masid located on Jl. Malahayati Telukbetung, luluhlantak Krakatau tsunami hit in 1883. Mosque has been rebuilt and still stands today.

Many witnesses silent tsunami Karakatau pristiwa pristiwa this, which is why the work of Muhammad Salih entitled Lampung Karam mentioned above become special because Muhammad Salih was an eyewitness to swallow pristiwa sacrifice the lives of about 30,000 people's person. Walaupum concerned only got to see and estimate about a thousand people are buried on the island of Sebuku.

We expect to see immediate pristiwa sipenulis it, and he himself survived the raging waves, but he moved to Singapore Bangkahulu, new writings printed after three years of pristiwa. Probably not many copies were published, so that the manuscript was scattered up to five States. But so far it does not tell the author was in a position where he actually when this terrible event happened.

Even if the script being used is Jawi script, it is not surprising because in the 18th century Book of the Book is written by the scholars archipelago has many outstanding, and although in general the people are illiterate, but they are not al-Quran illiterate. That is why great works of the scholars archipelago written using this Jawi letters.

Based on stories from generation to generation that Telukbetung community around the 1880s, the arrival of a scholar named Ahmad Salah, he was a religious scholar, he was a scholar, who by the local community in Telukbetung call him as Mr prince, he is one plopor construction of the mosque of Al-Anwar as mentioned above. But whether the Sholeh Amad who is who wrote the script lampung wreck.

Map and Arca Srivijaya Inscription

noreply@blogger.com (alde) — Wed, 23 Nov 2011 15:48:00 +0000

HISTORY OF CULTURE | Map and Arca Srivijaya Inscription | News of the kingdom of Srivijaya became known and increasingly popular since the discovery of several inscriptions that are generally derived from the 7th century AD.According to Bambang Budi Utomo archeologists, inscriptions found in the southern Sumatra region / southeast around 31 inscriptions are largely derived from the Srivijaya. Inscriptions from the 7th century AD k numbered 25 pieces.

Regarding its content and siddhayatra persumpahan (holy journey). Most of the inscriptions were found in the region of Palembang today, ie 23 units inscriptions, including inscriptions Kedukan Hill, Gutters Tuwo, Stone Lake, and New Boom.Some inscriptions were, among others.

Inscription Kedukan Bukit

Kedukan Bukit inscription found at the end of 29 November 1920 in the garden pack of H. Jahri, Tatang river, the village at the foot of Bukit, Kedukan Bukit Siguntang that is located in the southwest of Palembang, South Sumatra today. The inscription is identified by a controller Dutch history buff, Batenburg, who then report the findings to the Department of Antiquities (Oudheidkundigen Dienst).

The inscription round-shaped egg is the oldest of the Srivijaya inscription with the year number 604 Saka or 682 AD (Saka year converted to the year AD plus 78 years), made of andesite stone with a length more or less 42 cm and 80 cm circumference . Now, the inscription of ten lines, written with the letter Pallawa, and the Old Malay language is stored in the National Museum Jakarta.

Inscription Gutters Tuwo

Inscription Gutters Tuwo found around the river estuary and the river's edge Sekanak Lambidaro, Gutters Tuwo village (now part of Coconut Gutters District) on 17 November 1920 by LC Westenenk, Dutch officials who served in Palembang.The village is included in Gandus region, west of Palembang. The inscription consists of 14 rows are lettered Pallawa, Old Malay language, and dates to the year 606 Saka (684 M). Inscriptions square (parallelogram) is now also stored in the National Museum Jakarta.

Lake Stone Inscription

Lake Stone inscriptions found in 1935 around Lake Blue Lake, near Sabokingking 2 Ilir, no dates to Palembang. The inscriptions are decorated with the head of this seven-headed cobra consist of 28 lines. According to FM Schnitger this inscription from the 9th century BC or AD-10, but according to JG de Casparis inscriptions are from the mid-7th century AD.

Form (rupa) of this inscription as compared with other inscription is considered the most artistic and beautiful, the shape of your foot, showing the statue of Srivijaya has had a capable artist. In this site also found a stone that reads sidhayatra (victory or holy journey). It is estimated that this place is an important place of pilgrimage at the time.

Judging from the inscription perupaan Stone Lake, which appears is seven cobra heads and at the bottom of the inscription there is a rail or channel with a symmetrical between left and right meet in the middle like a fountain of water. From the shape and it describes two shower perupaan genitals at once (hermaphrodite), which when linked with mystical cosmology is a symbol of fertility. This inscription is the only inscription of Srivijaya which not only contain text, but also there is a shape or image. Seventh existing cobra head on the top of the inscription can be interpreted as an attempt to keep the king of Srivijaya content or text engraved inscription was still observed. Today, Old Malay inscriptions and lettered this Pallawa, stored in the National Museum, Jakarta.

Inscription City Limestone

This inscription was found in December 1892 on land that is surrounded by a fortress on the banks of the river Mendo land, the village of Lime City, before the village Penagan, District of West Mendo, Bangka regency. Srivijaya inscription which dates to 686 AD, the height 150 cm. Contains text that consists of 10 lines, lettered Pallawa, and the Old Malay language. This inscription is now deposited in the National Museum, Jakarta.

Limestone City this inscription when viewed in perupaan very different from other inscriptions Srivijaya, because the shape resembles a vertical inscription is in the tradition of megalithic menhirs.

Inscription Palas Pasemah

This inscription is found on the edge of Banana Way, South Lampung regency in 1957. Until now, the inscription is still located in this area (in situ). The inscription round-oval-shaped half is lettered Pallawa and Old Javanese language, does not contain a number of years. Based palaeografi (the science of ancient writing), the inscription is thought to have come from around the 7th century AD. Palas Pasemah inscription consists of 13 lines is almost the same as the inscription Brahi Coral and Lime City, contains a curse for those who do not obey the king of Srivijaya.

Inscription New Boom

This inscription was found in April 1992 by sand diggers named Rizal on the river Musi, the front Tekurep Crater Cemetery (burial Sultanate of Palembang), Road Blabak, 3 Ilir, Boom New Port area, Palembang. Rizal was a friend of Aminta, employees Museum Balaputra god, who reported the discovery of historical objects to the Head of Museums Balaputra Gods, Syamsir Alam, so the inscription can be saved. Allegedly used the site before the funeral Crater Tekurep Sultanate of Palembang family, is the site of Srivijaya kingdom.

Inscription, found time in a state of ruptured two conditions, a lump of stone that is round-oval reddish colored with 47 cm high and 32.5 cm wide. Based palaeografinya, these inscriptions are thought to originate from approximately the 7th century AD, lettered Pallawa, and the Old Malay language. This inscription is kept in the Museum District Balaputra Gods, South Sumatra Province.

Coral Prasasi libidinous

Inscriptions found in 1904 by Berkhout this year and is framed not only Srivijaya inscription found in Jambi Province, precisely on the banks of the River Merangin.

Like other Srivijaya inscription, inscriptions oval-shaped half-round is also lettered Palllawa and Old Malay language. Inscription from approximately the 7th century AD, consists of 16 lines, similar to the City Limestone stele, but does not load on the offensive by the army Srivijaya.

Inscription Ligor

In areas Ligor Malay Peninsula Land, discovered an inscription dates to 775 AD, written on two sides. The inscription on the side A is called Inscription Ligor A contains information Srivijaya kings .. The inscription on the side B is called Inscription Ligor B mention a king named Vishnu who holds Sarwarimadawimathana .. Both A and inscription inscription Ligor Ligor B written in Sanskrit. This inscription mentions about the capital Ligor as Srivijaya territory to oversee the shipping trade in the Straits of Malacca.

Nalanda inscription

This inscription was found at Nalanda, eastern India (Bihar State). This inscription is not framed in, but probably derived from the 9th century AD and the Sanskrit language. The contents of the new building in Nalanda monastery by the king Balaputra god, king of the Buddhist Srivijaya. Also mentioned is also the king's grandfather, known as Balaputra god who holds a Javanese king Sri Syailendrawamsatilaka Wirawairimathana (Jewels Syailendra killer enemies who Gagah Officer).

Additionally, mentioned also that the king named Dewapaladewa Nalanda, is pleased to release the 5 villages of taxes to pay the Srivijaya students studying in Nalanda.

Humpback Inscription (Jabung)

The inscription was discovered in 1985 in the village of Humpback, District Jabung, Central Lampung regency. This inscription is not framed in, based on palaeografi, estimated time of the inscription is one other Srivijaya inscription. The contents of the text also contains a curse or swear and use different language from the Old Malay usual.

Inscription Kambang Unglen 1

A fragment or fragments of stone inscriptions whitish yellow, length 36 cm, width 22 cm and 9.5 cm thick. Discovered on September 22, 1987 at Kambang Unglen, Palembang City (near Mount Siguntang). Fragments of carved stone stele with a few lines of text, of which a length of 27 cm and 3 cm high letters. Unfortunately the type of Srivijaya's writings have been worn. Writing that still can ring ... read glorious siddhayatra sarwastwa (... holy journey (pilgrimage) who wins and success for all creatures). That line can be compared with the last sentence Kedukan Bukit Inscription (682 AD), which reads ... glorious Srivijaya siddayatra subhiksa ni (t) yakala (... Sriwijaya a win in the sacred journey a successful, prosperous abundant always). This inscription is kept in the museum exhibition space Balaputra Gods, Palembang.

Inscription Kambang Unglen 2

Fragments of inscriptions found on page VII PGRI junior high school, Kambang Unglen, Ilir West I, Palembang, South Sumatra. This fragment measuring 12 x 13 cm, with letters measuring 1.5 x 2 cm. Of the four lines of inscription is still visible, which still may be read, only three lines, although it is rather difficult.

The inscription is made of stone is yellowish red, according to the forms of letters, supposedly from the Srivijaya period (7th century AD), Old Malay language. The contents of the inscription itself is still difficult to know, because the letters that are not clear. Inscription Kambang Unglen 2 also stored in the museum exhibition space Balaputra Gods, Palembang. In general, it can be said that the inscriptions are Srivijaya inscription curse, because of Srivijaya inscriptions already mentioned, five of which are the curse inscription.

Srivijaya inscriptions, such as Bukit Inscription Kedukan tend rounded, Inscription Gutters Tuwo likely skewed rectangular (trapezoidal), Stone Inscription horseshoe-shaped lake, New Boom Inscription tends oval (ellipse), and Inscription Rock Inscription Palas Pasemah and lust tend semicircular (horseshoe). Inscriptions such diverse forms as blocks of stone which is used as the media predicted stone inscription is not imported from elsewhere, but is already available at each location (nonmobile art). In addition to the inscriptions, artifacts Sriwijaya historical source is a statue. ARCA is an important tool for the Hindu-Buddhist religious life, as it is one of the media in the worship of the gods.

According to Bambang Budi Utomo, based on inventory data for metal and stone statues found on Sumatra number 116 statues, mostly found in southern Sumatra region, which is about 65 statues. While the statues are found in Sumatra, the center totaled 29 statues, found in northern Sumatra totaling 17 statues, and is found in the town of Limestone, Bangka are 4 statues. There are statues that have been completed and there is not yet complete, but in certain parts of his artistic style has been characterized. Berlanggam statues dynasty (8th century AD and 9th) are mostly found in southern Sumatra region amounted to 21 statues found in Sumatra and the middle of 12 statues. The data show the influence of the glory of the triumph of art when the Srivijaya dynasty was at its peak of glory.

Statues found around Palembang not only include Buddha statues, but also statues of Hindu. This proves that although the Srivijaya was one of the center of Buddhist studies, but still there is harmony in religious life. Several statues were Sriwijaya of them are as follows:

Buddha statue, from the Mount Siguntang, Palembang

This statue is the largest statues that come from the Srivijaya, about 3 feet tall. This statue stands being depicted wearing a transparent robe that covered her shoulders. Characteristics Amarawati show style, which flourished in South India in the 2nd century BC until the 5th, but still growing in Sri Lanka until the 8th century AD. Thus, the Bukit Siguntang estimated Buddha statue is from about the 7th century AD until to-8. This statue is now placed in the courtyard of Sultan Mahmud Badaruddin II Museum, Palembang.

Ganesha statues, from the Major Road Ruslan (Pagaralam), Palembang

Statues found in the area of Major Ruslan Road, Palembang. The road formerly known as Lorong Pagaralam Dam near the river which empties into the river Musi.This statue has the trappings of similar statues in Central Java, but the way the seat (right leg folded up) like the statues of South India. It seems that many South Indian influence on this one statue Srivijaya. This statue is now placed on the page.

Buddha statue, from Tingkip, Musirawas

Statues found in Tingkip, Musirawas in 1980, stands on Padmasana (lotus-shaped pedestal), both hands raised to the top with witarkamudra attitude (attitude Buddha taught dharma or religious teachings). Transparent robe covered her shoulders. This statue seems to belong to a group of pre-Angkor style that developed in about the 6th century BC and the 7th, or style Dwarawati (Thailand) which develops in about the 6th century BC until to-9. This statue is kept in the Museum Balaputra Gods, Palembang.

Arca Awalokiteswara, from Bingin, Musirawas

Found in Bingin, Musirawas District is an example of Buddhist statues from around the 8th century AD. Interesting characteristic is seen in statues Amithaba and crown, fabric covered with deer skin on the hips. On the back of the statue there are inscriptions that read dang acaryya syuta (title Buddhist monks).

Statue of Vishnu, of Lime City, Bangka

In Kota Kapur, Bangka, discovered the structure of white stone. Among the foundation ruins of the temple there are several fragments of statues of Vishnu. It is estimated that these fragments originate from at least 3 pieces of the statue of Vishnu. Presumably these statues dating from about the 6th century BC until the 7th.

All statues of Vishnu has the same characteristics, namely crown shape such as cylinders, like the statue of Vishnu in Khmer pre-Angkor period. Simple decorations, fabric length to below the knee, ornate pattern of curved lines, with four, only unfortunately it was broken. In some fragments there appears to be holding hands padma (lotus flower). Behind the head there is a curved backrest that has been broken, loose curls look close behind the neck, above the shoulders. All findings Limestone statue kept in the City Hall Archaeology Palembang.

Arca Awalokiteswara, from Nest Waty, Lemahabang (Lemabang), Palembang

This statue was found in 1959 precisely in the back yard that reads Waty Nest (Home Waty) Itjo Basaruddin property located at the confluence of Road No. Bambang Utoyo. 1A with Pendawa Road, Lemabang, Palembang. Currently (2008), who had stolen statues to Edinburgh but has been restored again, been moved from the backyard to the side of the house.

Together with this statue stupika also found hundreds of white clay. It seems that this statue has not been completed, because not wear jewelry, only at the crown there are statues amithaba. This statue is thought to have come from around the 8th century AD and 9th.

Bronze statue of Maitreya, the Buddha, and Awalokiteswara of Komering

All three statues are found in the River Komering. Derived from approximately the 9th century AD. All three statues show the art style of Central Java. This statue is kept in the National Museum, Jakarta.

Mahadeva Shiva statue, Bronze, from Palembang

This statue was found in Palembang. Carvings show the art style of Central Java in the 8th century BC until to-9. This statue is still incomplete, has four arms, two hands holding a rosary and rear camara (a tool to repel flies), while the front right hand in the attitude witarka mudra, the front left hand holding a jug.

Arca wear upawita (sash that crossed from the left shoulder to right) snake, bracelet shoulder, bracelet, a necklace, and ear ornaments. On the crown there is a skull and a crescent moon (on the left side) and fabric decorated with delicate folds. Tiger rag covering it up onto the waist. This statue is kept in the National Museum, Jakarta.

Mahadeva Shiva statue, of Tanah Abang, Muaraenim

Arca had broken the back of the head and this may represent Shiva Mahadeva. This statue body with all the statues from the Temple of Tanah Abang I, which is of white stone (limestone).

This statue is depicted sitting cross-legged on Padmasana, four-handed, right hand holding the knife behind the long-handed, left hand holds the rosary back. All I Tanah Abang temple statues, jewelry wearing a diadem, ear ornaments, necklace, bracelet sleeves, bracelets, and anklets. Sculptured style and character indicates the beginning of East Java around the 12th century AD.

Shiva statue Grand Master, from Muaraenim

Findings from the Temple I Tanah Abang is another Mahayana Shiva statue whose face is worn and the back of the right has been lost. But still complete the bodice.Two-handed, right hand holding a rosary, left hand holding the jug (komandalu).Plain fabric, transparent, length up to the calves, sampurnya wearing a beautiful bow.

Padmasana statue stands on a surface decorated with patterns of lotus seeds.Jewels like that another statue, consisting of the diadem, ear ornaments, necklaces, arm bracelets, bracelets, and anklets. Wear a sling and uncal chest that reaches to the knees.

Arca Ancestors I, of Muaraenim

Statue of this man classified as ancestral statues or statue that embodies a person, so not describe god. It is based on the absence of certain attributes that can make the determinant as the statue of the god.

This statue is depicted sitting cross-legged on Padmasana, two-handed, both hands resting on the lap, in the palm of his hand there is a lotus blossom. Curls on his shoulders reinforce this notion has a style statues of East Java. On the back there is a decorative edge around the flames.

Arca Ancestors II, from Muaraenim

I also like the statue Ancestors, Ancestor II statues have no particular attribute that indicates the identity of divinity. This statue sits cross-legged on a plain pedestal, her hands in her lap, in the palm of his hand there is a round object, possibly depict flowers bloom. Unlike the statue Ancestors I, the statue was described body fat, especially on the abdomen, as in the stomach Agastya or Ganesha. This statue also includes statues in the style of East Java.

Statue of Nandi, the Muaraenim

4 In addition to statues of gods and ancestral figures, in the temple of Tanah Abang I also found the statue of Nandi, the vehicle (bovine animal mounts god Shiva). Nandi statue is depicted sitting with both front legs folded back, wearing a necklace with a small chime pendulum and ornate strands of beads bind to the muzzle. His artistic style is similar to the style of the royal art Singasari of the 13th century AD.

Stambha, from Palembang

This artifact is called stambha, a pole, because it looks like this, only consists of some of the creatures, which are riding. The lowest is the elephant, then a giant or Ghana, and most of the lion. Unlike the other statues made from limestone, stambha is made of andesite. The pattern of elephants and lions is a popular pattern, particularly in rural eastern India in the 10th century to the 12th AD. All the statues from the Temple of Tanah Abang I was still in situ. In addition to artifacts in the form of statues, artifacts other Srivijaya, was found in the form of ceramics, porcelain, and the beads are also commonly found in the region of Palembang.

Archive quoted and excerpted from the book of Sriwijaya Suryanegara compiled by Erwan bin Asnawi Jayanegara, first published by the National Education Department of South Sumatra Province

Sriwijaya Heritage Site Buried Settlements

noreply@blogger.com (alde) — Wed, 23 Nov 2011 15:38:00 +0000

HISTORY OF CULTURE | Sriwijaya Heritage Site Buried Settlements | When Compass with archaeologists from the Archaeological Institute of Palembang, Retno Purwanti, perform a search, some sites that evidence the existence of a growing empire in Sumatra in the 7th century it was not to be found because the closed settlements. The road to the former site was already beyond recognition.

For example, when looking for Swimming pinisi site, where the discovery of the remaining boats of the 7th century, the site has not been found. In fact, residents in Kelurahan Bukit Lama, Kecamatan Ilir West II, not realizing that the housing they are sites associated with the kingdom of Srivijaya.

In the same area, the site Kambang Purun, where found Inscription Siddhayatra and some fragments / pieces of other inscriptions could not be found. Likewise Unglen Kambang site which is thought to industrial centers of beads to complement the activities of pilgrimage in the days of the kingdom of Srivijaya. That site is inaccessible due to its location closed fence home residents.

Site Angsoka Temple in Village 20 Ilir, Ilir Timur District I, also began beleaguered semi-permanent homes so that the historic objects in these locations, such as stone yoni size 112 x 130 x 130 cm as part of an unfinished temple, threatened damaged.Stone is expected related to Hindu religion in the 10th century AD.

Meanwhile Awalokiteswara Bodhisattva statue from the 8th century from the site Sarangwaty Pendawa Street, Kilkenny, was used as an ornamental pond home residents. Appropriate information from the Classical Period sites in the region of Palembang issue of the Regional Government of South Sumatra province in 1994, there are 17 heritage sites Sriwijaya in Palembang.

Retno Purwanti said the loss of historic sites are eliminating the opportunity to find more information about the activities of the kingdom of Sriwijaya in Palembang.According to him, new archaeologists digging up a few feet so that the actual potential for getting information is still very large.

According to Retno, if any of these sites continue to be dug and maintained, can become very valuable information. Also, it can be sold as a tourist attraction because it is one of the legends of the Malay culture.

Racial Residence Area Rejang

noreply@blogger.com (alde) — Wed, 23 Nov 2011 15:03:00 +0000

HISTORY OF CULTURE | Racial Residence Area Rejang | Rejang tribes mostly lived in the area of Bengkulu and some stayed in the area of South Sumatra province. In South Sumatra in 1961 based on census (census population) put the number of ethnic communities in South Sumatra Rejang more or less about 500,000 people.

Currently Rejang tribes inhabited the Rejang Lebong (Kepahiang districts, counties Lebong), North Bengkulu, Bengkulu Central. And, in South Sumatra Rejang tribes scattered in the area Lahat and Ulu Musi, Musi Rawas and Pagar Alam. When the 1961 census the population resided in Rejang ethnic clans in the region: from Rejang Lebong (first name Renah Sekalawi)

Interest in local clan IX Lebong. Head of the clan based in the hamlet Estuary Safe by the number of population of 5972 men and 6826 women.
VIII tribal clans in the region based in dusjn Lebong pasirahnya Gutter Leak; consisted of 5972 men and 6252 women.
Marga Bermani Jurukalang in Lebong; pasirahnya located in the hamlet with a population Rimbo highwayman 4110 men and 4138 women.
Marga Selupu Lebong in Lebong, pasirahnya based in New Taba hamlet with a population of 564 men and 637 women.
Marga Bermani Ulu in Lebong, located in the hamlet of Field pasirahnya 4813 men and 4565 population of women.
Marga Selupu Rejang in the region Rejang, located in the hamlet pasirahnya Kesambe (Sambe) with a population of 13,957 men and 13,295 women.
Merigi clans in the region Rejang, pasirahnya domiciled in the hamlet with a population Daspata 7286 men and 6951 women.
Ilir Bermani clan in the area Rejang, pasirahnya located in the hamlet with a population of Great Keban 9242 men and 9126 women.
Marga Sindang Beliti in Rejang, pasirahnya located in the hamlet with a population of leatherback Lubuk 3524 men and 3514 women.
Central Tribes clan Kepungut Rejang area, located in the hamlet Lubuk pasirahnya Mumpo with population 2360 men and 2250 women.

Then there are groups of people who lived in Rejang markets Estuary Safe, Curup, Kepahiang, Padang Ulak Tanding, and at Marga Sindang kelingi.

New Selupu Marga Coast area, pasirahnya domiciled in Taba Penanjung hamlet with a population of 1635 men and 1728 women
Old Selupu Marga Coast area, pasirahnya dwelt in the hamlet of Coral High with a population of 1766 men and 1791 women.
Merigi Kelindang Marga Coast area, pasirahnya at Guava village with a population of 933 men and 993 women
Jurukalang Marga Coast area, located in the hamlet pasirahnya Teak Fence 1964 population of 1634 men and women.
Haji Bang Marga Coast area, lived in the hamlet pasirahnya Sekayun, population 882 men and 854 women.
Semitul clans in Coastal areas, pasirah Kelapo cottage located in the hamlet with a population of 2031 men and 2027 women.
Marga Bermani Black River in the Coastal area, located in the hamlet pasirahnya Market cart with a population of 1412 men and 1370 women.
Marga Bermani Perbo in Lais, pasirahnya located in the hamlet with a population of Ivory Aur 782 men and 755 women.
Palik Bermani clan in the area of Lais, pasirahnya based on 3741 population of stacking Aur Ivory men and 3646 women.
Marga Kerkap in Lais, pasirahnya located in the hamlet populated Kerkap 1957 men and 2055 women.
Iron in the Water clan Lais, pasirahnya dwelt in the hamlet Fence Banyu, population 2048 men and 2164 women.
Genera in the Lais Lais, pasirahnya residents lived in the village Rajo 5132 men and 5006 women.
Water clan Padang in Lais, pasirahnya dwelt in the hamlet of Padang Kala, residents of 1.050 men and 973 women.
Marga Bintuhan in Lais, in the hamlet Fence pasirahnya Ruyung, population 1109 men and 1120 women.
Marga Sebelat in Lais, in the hamlet pasirahnya Sebelat, population 723 men and 835 women. The development of the people in the area Sebelat Rejang then spread in the markets of Laish, and at Marga Proatin Ketahun XII.

All of the above society, ie a total of 18 included in the existing law in North Bengkulu area.

Additional description.

In its development from the tribal Rejang Lebong that migrated to different regions, the use of river transport, such as Ketahun Water, Water Kelingi, Musi River, Lakitan Water, and Water Rupit. Through the path of the river (water) was then entered the tribal area of ??South Sumatra Rejang scattered and settled in the area of Ulu Musi Rawas district and Lahat. Now the districts are already bloomed.

Rejang residence areas in Ulu Musi Rawas

Marga Estuary Rupit, pasirahnya dwells estuary Rupit hamlet with a population of 3185 men and 3196 women.
Marga Rupit Ilir pasirahnya position in Batu Gajah village with a population of 2673 men and 2692 women.
Marga Middle Rupit pasirahnya position in the hamlet with a population Ambacang 2204 men and 1974 women.
Marga Rupit In pasirahnya position in the hamlet residents Sukarmenang 2245 men and 2111 women.
Marga Proatin pasirahnya V notch in the village of Taba Pingin population 8174 men and 7625 women.
Marga Tlang Pumpung Kepungut pasirahnya position in the hamlet residents Kati Estuary 4757 men and 4514 women.
Marga Sindang Kelingi Ilir pasirahnya position in the hamlet residents Jackfruit 8557 men and 7970 women.
Yellow Stone clan Lakitan pasirahnya position in the hamlet of High a population of 3137 men and 3076 women.
Central Tribes clan Lakitan Ulu pasirahnya position in the hamlet residents Terawas 3596 men and 3379 women.

Areas in the district of Lahat Rejang

Marga is Attitudes In Ulu Musi pasirahnya position in the hamlet residents Berugen 3081 men and 3230 women.
Marga Tedajin pasirahnya position in the hamlet of Coral Dapo population 4463 men and 4601 women.
Marga Kejatan Bath Ulu Musi pasirahnya position in the hamlet of Cape Kingdom resident 2930 males and 3137 females.
Left Latitude Marga Interest Sadan pasirahnya position in the hamlet of Cape Raman population 3305 men and 3333 women.
Marga Semidang pasirahnya position in the hamlet residents Seleman 3838 men and 4060 women.
Marga Kejatan Bath pasirahnya latitude position in the hamlet of Mount Meraksa population 5340 men and 5604 women.
Right Latitude Marga Estuary Areca Tribe pasirahnya position in the hamlet of Pinang Estuary population of 3838 men and 3947 women.
Right Latitude Marga Estuary Lake Tribe pasirahnya position in the hamlet of Lake Estuary population of 4947 men and 5071 women.
Marga Latitude Interest Swipe Right position in the hamlet Swipe population pasirahnya 1380 men and 2927 women.

Based on indigenous legal community in the area Rejang Lahat is a society based on law no such geneologis.Namun the legal community there, also based solely because of territorial (regions).

Clan

Regarding the term clan Rejang in society, is actually not a native of the tribe Rejang but taken and applied by the Dutch Resident Assistant in the residency of Palembang, J Waland. A Waland bring the concept of the clan's it was from Palembang to Bengkulu in 1861. (Perhaps to further his pass please read Adatrectbundel XXVII p. 484-6.)

In the IGOB (Inlandsch Gemeente OrdonantieBuitengewesten) in 1928 the Dutch formally applying the system of government that is named Marga. While setting a new system of government in Lampung is set in 1929. as contained in the 1929 Gazette N0 362. At that time, Lampung Afdeling rolled into one led by a Resident.

One area Afdeling divided into 5 (five) Onder each department headed by a kontolir are held by the Dutch. While the clan system in Bengkulu, especially in communities Rejang implemented in 1861 which was brought by J Waland from Palembang. Thus, the application of the clan in Benguet older than in Lampung. Receiver easily Rejang known entrants in the association sehariu-day. However, behind such acceptance. Rejang (People Rejang) often forget their identity, because it is easy to believe with the newcomers. As one of the 18 circles in Indonesia's largest ethnic groups, tribes Rejang 100% embraced Islam. The main livelihood is from agriculture.

During its development, ethnic or Rejang Rejang (should be called with words People Rejang) a lot of reform mindset of traditional agrarian mindset to the mindset of formal educators. Community Rejang initially sent many sons and daughters to school in the area with the aim of Padang Padang Sumatra, Padang Panjang, Bukittinggi, Payakumbuh and other areas. In addition, many of them go to school at Kilkenny, and very few educators went to Java. If anything, the numbers are very small. Recently around the 70's continuation school Rejang people oriented to Java, especially Yogyakarta, Jakarta and Bandung, and those that break through to Medan.

Due to the many sons and daughters of people Rejang merantau continuing education beyond the logical consequence of Bengkulu bring population growth in Lebong, Rejang and surrounding areas-in the province of Bengkulu. Slow accretion population. Spearheaded the Rejang of Kotadonok, Talangleak, and Estuary Safe Semelako many an officer outside the area, so members of the military and police. Finally around 1980's Rejang people who become members of the military and police and civil servants more numerous and scattered from Aceh to Irian Jaya.