Yogya Explorer

Merapi: post-eruption materials and the victims

2011-10-31T10:28:00.000+07:00

Post-eruption of Mount Merapi eruption affected communities should immediately rise from adversity and fight for the welfare of living so that they can immediately move the economy that has long been stalled.

Disaster after another whack our beloved nation, ranging from annual floods that often hit several regions in Indonesia until the political upheaval that would not go over.

Did not escape disaster befall the city of students, Yogyakarta with the eruption of Mount Merapi, a powerful set up a national disaster. Approaching mid-October of Mount Merapi began showing a significant increase in activity up on Tuesday, October 26, 2010 at 17:02 Western Indonesia Time. Mount Merapi had erupted.

Enhanced the status of Mount Merapi from Normal became an Alert on September 20, 2010. On October 21, 2010 the status of Merapi to be alert, and then Watch out, starting from October 25, 2010.

National Agency for Disaster prevention (BNPB) released the latest data on the natural disaster. The following data BNPB: to Wednesday (27/10) at 14.30 pm the victim by the eruption of Merapi volcano was recorded as many as 25 people died, 28 people injured were treated at hospitals RSU Muntilan and Klaten. While the number of displaced as many as 41,649 people, with 19,050 souls details Sleman, Magelang regency 10,610 souls, 3621 Boyolali soul and Klaten 8368 soul.

So many of the displaced victims of the eruption of Mount Merapi, which inhabits the post-refugee shelters that have been provided by volunteers. Now with living away from home, they need hope in order to face the current situation. All parties should be able to raise their expectations by providing encouragement and entertainment.

For humans, life is not just a problem eating and drinking. Therefore, in addition to ensuring the fulfillment of the need to eat and drink, refugees should be encouraged to have hope for their future post-evacuation.

Role of Various Parties to Overcome Crisis post-eruption

All parties can play a role in creating expectations. The media, for example, actually have a responsibility to awaken the hope of refugees. In a disaster, the media should be able to provide information to calm the citizens. Media should not further add to the anxiety of citizens with the information provided.

After the hope and spirit strong life already engraved in the minds of each of the refugees now live together with the role of the leaders of the nation's cabinet thought the best option for the future of refugees’ post-eruption Mount Merapi.

According to the Presidential Advisory Council Member of Economics and the Environment Emil Salim said the eruption of Mount Merapi, should be utilized in future for the welfare of the people. "Looking ahead, vomit bowels of the earth since the eruption of Mount Merapi, should be utilized to improve the welfare of the people," said Member of the Presidential Advisory Council in Economics and the Environment Emil Salim in a press conference "International Youth Forum on Climate Change" organized by the Indonesian Youth National Committee ( KNPI) here on Wednesday.

Emil explained many materials bowels of the earth that came out during the eruption of the mountain. "Material that may take the form of sand, silica, lava, crystals and so forth that spewed from the bowels of the earth in large numbers," he said.

This is of course a golden opportunity for refugees to take advantage of valuable assets for their survival. Of course necessary role of various stakeholders to work together to make this all

After coordination and cooperation with authorities other related parties are considered mature, then immediately do the training and socialization skills to manage and process the waste materials are abundant eruption of Mount Merapi in order to improve welfare and standard of living of the refugees.

Government efforts were not limited to only providing social assistance in the form of clothing, food, medicine and food, but also moral and material support member that is needed by the refugees.

To help morale, with fielded the psychologist, motivator, artists and even the leader of our country were immediately intervene directly deal with victims of the eruption of Mount Merapi. Of course, it instantly makes the heart merry and refugees increased the motivation of the refugees so that not just passively wait for a helping hand from donors but revolutionary act intelligently and to mencptakan life a better future.

As for the material assistance are the government’s efforts to replace the cattle the refugees with high prices, created a new temporary shelter and procurement special credit for the displaced victims of Merapi.

Although the refugees as 'spoiled' by the easiness that done by the government but then did not make the refugees lazy to try and work hard to get welfare and eligibility as their shared desire.

Materials eruption of Mount Merapi spewed a massive scale if not utilized optimally will only make losses everywhere. Materials that can be utilized for the welfare of the people and mobilize the local community economy. For example the crystal can be used to make jewelry and household ornaments, silica can be used to make glass and other materials can be developed to drive the economy.

Sand contained in the volcanic material spewed out of volcanoes, including Mount Merapi, is best quality sand for building materials. The volcanic dust is very well used to restore soil fertility.

Volcanology professor, who is also Head of the Center for Disaster Management Studies University of National Development Veteran Yogyakarta, said that the function of volcanic sand is actually the same with ordinary sand. However, the content of silica (SiO), which makes high quality to be very good.

Sand volcanoes best used for water purification. The pattern pointed silica sand makes the ability to absorb the unwanted particles far better than ordinary sand. However, the use of volcanic sand as water purification still requires other materials, such as zeolite and charcoal.

"In the water purifier, the function of volcanic sand just replaces the function of common sand," he said.

Volcanic sand is also very well be used for concrete materials. The pointed end of the silica particles forming a corner. The patterns of angular particles that make bonding with cement sand volcanoes become more powerful.

Common sand has rounded edges so that the strength of its ties with other ingredients in the concrete weaker.

Lecturer and Volcano Geothermal Institute of Technology Bandung, Asnawir Nasution, said that, in addition to silica, sand volcanoes also have iron content (FeO). Iron content of volcanic sand is very good because it has not undergone weathering, so well for building material mixture.

"Sand volcanoes also contain very little clay. In addition to making concrete stronger, at least clays will also improve the durability of concrete and porous concrete to make a lower level, "he said.

In Central Java, Mount Merapi sand into the target, while in West Java, Mount Galunggung sand to be excellent. According Asnawir, Mount Galunggung sand prices could reach Rp 900,000 per truck, while the common sand brought from Garut only priced at Rp 500,000 per truck.

Nutrient

Eko said that volcanic material that can be utilized for only building in the form of sand or gravel. Large-sized material was only found around volcanic eruptions. If you look at the current eruption of Mount Merapi, the sand that can be used predicted only within a radius of 15 kilometers from the summit of Mount Merapi.

Dust material can only be used to enrich the nutrients in the soil. The nutrient content of volcanic material can be used to neutralize the "exhaustion" of land that had been given plenty of inorganic fertilizer.

According Asnawir, volcanic dust functions as a fertilizer is largely determined by the thickness and location. Thick volcanic dust which cannot be used directly because it is still hot and high gas content.

In the case of Mount Galunggung, mountain environments are destroyed by dust only takes one year to turn green again. "Dust to reach distant areas, such as dust Merapi in Bandung, remains difficult to use. Thin dust will be easily carried by rain and wind making it difficult to use, "he said.

Cleaning

Judging from the case of the eruption of Mount Kelud, communities around the mountain has two long brooms that can be used to clean sand and volcanic dust in their homes.

The first broom dipped in water to wet sand enabled so you can easily pulled down. The second is equipped with broom dust container is used to draw the damp material which is above the tile.

Material on the tiles does not be doused with water because it will increase the weight of waste material volcano. Because the load increases, the condition can trigger the collapse of the house. Engineering moisten the material above the tile and use a long broom can be applied in the case of Merapi.

Therefore, if the conditions are normal again pascaerupsi Mount Merapi, then local communities must immediately get up and take advantage of anything that could be developed to drive the economy. This is an opportunity to build for the local community especially the younger generation.

Besides the role of local government was contributing to the natural post-disaster recovery program announced by the central government. Existing problems in the field is when people must leave their homes and become refugees, there is no economic activity is carried out. This resulted They do not have the money to make ends meet.

In regard to the above, the refugees are not in the main post, could escape from logistical assistance. Some post evacuation in Turi district who had visited the volunteers for example, the materials existing logistics they get from the post earlier evacuation. In one place, logistical materials available, but there is no equipment to cook so that when volunteers come to the post evacuation, all refugees do not get to eat until late afternoon.

The need is not just eating, there must be other needs. Then guarantee the needs of their lives through support of living allowance to be important. Moreover, the situation still occurs in the emergency response period which was originally limited to 24 November 2010, has been extended until December 9, 2010.

But starting Friday morning, dated December 3, 2010 09:00 pm hazard status of Mount Merapi in central Java is derived from "alert" to "standby" and the danger area narrowed down to two and a half kilometers from the summit of Merapi to the entire sector that covers the districts of Sleman in Yogyakarta, Magelang district, Klaten and Boyolali in Central Java.

Head of Volcanologist and Geological Hazard Mitigation Ministry of Energy and Mineral Resources on Friday announced a reduction Surono danger status of Mount Merapi in Central Java from the "alert" to "standby".

Post-lowering danger level of Mount Merapi, particularly the communities affected by refugee communities living around the slopes of Mount Merapi began to return to normal activities.

However, the green expanse of rice fields and beautiful landscapes that once stretched, now just limited to mere wishful thinking because they've eaten away by hot clouds of rampant some time ago. Though most of the livelihoods of farming communities is from agriculture, but land where they earn a living was desolate, dry and covered with volcanic ash is still a lot making it difficult to resume agricultural activities such as before Merapi erupt

Shortly after hearing the news that the main source of livelihood of refugees affected communities are no longer had time to think in my mind if one day the wrath of Mount Merapi and the re-eruption of material spewing out in a much larger scale with a range of hot clouds are falling further course makes people's lives slopes of all the activities of suspended animation.

Hopefully wiser government in its attitude and decisions so that none of those who feel aggrieved and refugee-affected communities can move right back to move the economy that has long torpor post-eruption Mount Merapi.

source: http://arisyaoran.wordpress.com/2011/01/15/optimalisasi-pemanfaatan-material-gunung-merapi-untuk-kesejahteraan-masyarakat-korban-letusan-gunung-merapi/

Mbah Maridjan dan Demerapisasi

2011-06-13T12:55:00.002+07:00

Mbah Maridjan dan Demerapisasi

Nawa Murtiyanto, SIP

Hanya membawa arit dan uceng (tali bambu), bercelana pendek hitam dan kaos Golkar zaman Orde Baru, seorang lelaki sepuh setiap pagi naik ke Pethit Opak di lereng selatan G. Merapi untuk mencari ramban.

Aktivitas harian tersebut tidak lebih dan tidak bukan merupakan salah satu upaya Mbah Maridjan, untuk bertahan hidup di negara yang kondisinya belum mampu memberikan jaminan bagi keberlangsungan kehidupan masyarakat. Bertahan hidup, bagi Mbah Maridjan, bukan dimaknai “hari ni makan apa atau siapa” namun dimaknai sebagai “hari ini makan dengan siapa”. Dan dari sekian panjang perjalanan hidupnya, makna bertahan hidup bermuara pada pemahaman bahwa kehidupan manusia dan komponen lingkungan hidup di sekitarnya saling berhubungan, saling bergantung dan saling melengkapi. Bahwa manusia mengambil makanan dari alam dan alam membutuhkan manusia untuk menjaganya.
Konsep kehidupan manusia yang menyelaraskan dengan alam ala Mbah Maridjan, sudah terbukti secara de facto dengan terlestarikannya kondisi alam lereng selatan Merapi sekian puluh tahun. Terlepas dari jabatan informal dan wewenang sebagai salah satu tokoh sosial di masyarakat lereng selatan Merapi, Mbah Maridjan telah menjaga Merapi dengan segenap keyakinan, kepercayaan, pandangan, nilai, norma dan tabiat bathinnya yang kemudian diterjemahkan dalam mitos, simbol, dan ritus sosial budaya yang mengikat masyarakat di sekitar lereng selatan G. Merapi.
Mitos Kyai Petruk dan Ki Sapu Jagad merupakan sebagian rangkaian cerita dalam sistem kcpercayaan dari masa lalu hingga sekarang yang berlaku sebagai kebenaran transedental, kebenaran Illahi. Karena mitos berisikan pengalaman material dan spiritual yang dikembangkan menjadi pengetahuan sosial, maka bagi Mbah Maridjan, mitos menjadi pegangan hidup, kerangka acuan, pedoman dan berfungsi sebagai alat penyadar manusia akan adanya kekuatan-kekuatan gaib, untouchable power.
Alas Mbingungan, Alas Tutupan, Umbul Manten, Tuk Pitu dan Pethit Opak serta masih banyak lagi “tempat wingit” lainnya, merupakan sebagian bentuk simbolisasi Mbah Maridjan akan pemahaman “siapa” dan “apa” manusia dalam lingkup alam yang universal. Simbol merupakan sebuah hasil dari perenungan, hasil dari proses peleburan hubungan horisontal manusia dengan alam dan hubungan vertikal dengan Sang Khalik. Intensitas dan kualitas kesinergisan hubungan horisontal-vertikal memungkinkan munculnya pemikiran atau asumsi yang berbeda seiring perubahan zaman dan tingkat pemahaman manusia, namun pemaknaan fungsi “wilayah sakral” dan nafsu manusia tetap akan identik, tetap putih dan hitam.
“Keabsurdan” mitos dan simbol, oleh Mbah Maridjan disederhanakan dengan memilih – dan bukannya merubah – cara pandang terhadap Merapi sebagai sumber bencana menjadi sumber berkah bagi kehidupan manusia yang kemudian dimuarakan menjadi ritus sosial budaya Labuhan, Meteri Tuk, Bersih Desa dan sebagainya. Semua hal tersebut terangkum dalam pandangan yang menempatkan manusia sebagai bagian kecil dan sistem yang besar. yang terikat dan terjalin sedemikian rupa dalam kaitan fungsional dan terintegral dengan alam dan Sang Pencipta. Kalaupun ada ancaman bahaya letusan dan guguran lava, tidak semata-mata dipandang sebagai bencana dan masyarakat harus dipindahkan ke tempat lain, baik dengan cara relokasi ataupun transmigrasi. Namun bahaya Merapi dipandang sebagai takdir yang harus diterima, ataupun sebagai cobaan, peringatan Sang Pencipta terhadap tingkah laku yang serakah dan tak tahu diri.
Merapi sebagai sumber kehidupan, bagi Mbah Maridjan – sekali lagi: yang “hanya seorang” manusia — adalah teman yang harus diajak berkomunikasi dengan hahasa sederhana, jujur dan tidak berbelit-belit, dipelihara dengan segala daya pengetahuan dan pengalaman atas dasar kejujuran, dan dimanfaatkan dengan searif, sebijaksana alam Merapi memberi sumber penghidupan. Oleh sebab itu, harapan yang sudah dan akan dipetik adalah kawasan lereng selatan Merapi tetap menjadi sumber kehidupan masyarakat sekitarnya dan – yang tak kalah pentingnya – mampu menopang kehidupan masyarakat luas di kawasan lain dengan memanfaatkan jasa lingkungan, minimal berupa air dan udara bersih. Jadi, pandangan Immanen Mbah Maridjan bukanlah sebuah keabsurdan dalam tataran konsep. atau sebuah kekonyolan yang sia-sia dalam aplikasinya dan juga bukan sebuah “kemurtadan” dalam kajian religiusnya.
“Status quo” Mbah Maridjan dan jasa lingkungan lereng selatan Merapi sepertinya mulai terusik oleh “kebijakan” pemerintah – yang sangat mungkin belum pernah mendaki G. Merapi, apalagi memahaminya – dalam bentuk SK Menbut No. 134/tahun 2004 tentang perubahan fungsi Kawasan Hutan Lindung, Cagar Alam dan Tarnan Wisata Alam lereng selatan G. Merapi sebagai taman nasional dan rencana Proyek Sudetan Kali Boyong-Kali Kuning, serta akan terus terusik dengan disahkannya Perpu No. 1/tahun 2004 tentang legalitas penambangan di kawasan hutan lindung.
SK Menhut 134/tahun 2004 lebih menunjukkan sebuah arogansi kekuasaan negara dibandingkan menjalankan fungsinya sebagai administrator/pelayan publik dan juga mempertontonkan ketidakpahaman aparaturnya dalam pengelolaan lingkungan hidup Merapi. Perlu dipahami bahwa Merapi tidak hanya flora dan fauna, namun juga terdapat manusia dan komunitasnya, tanah, Alas Mbingungan, Umbul Temanten, Kyai Petruk, serta tak kalah pentingnya adalah hubungan antar komponen lingkungan hidup Merapi tersebut. Tujuan konservasi TNGM seolah hanya menjadi pembenaran bagi oknum penguasa untuk mengejar setoran upaya konservasi yang dituntut oleh dunia internasional. Pembenaran tersebut semakin salah kaprah ketika TNGM berubah fungsi menjadi media KKN antara penguasa dengan pemodal untuk meng-kapital-isasi Merapi.
Sudetan Kali Boyong-Kali Kuning, sekali tiga uang dengan TNGM, yang apabila dijalankan dengan etos kerja proyek akan menimbulkan dampak lingkungan yang luar biasa. Ditilik dari kepercayaan masyarakat setempat, sudetan akan mengganggu “jalan keluar Pasukan Merapi” dan “jalan masuk bala tentara Nyai Roro Kidul” di Kali Boyong serta akan sangat memungkinkan mengubur Kali Kuning dengan pasir yang berfungsi sebagai sumber kehidupan masyarakat luas, yaitu Umbul Temanten (Umbul Lanang dan Umbul Wadon). Alangkah kumalungkung (sangat sombong) manusia hingga berani merubah tatanan alam dan kehendak Sang Pencipta.
Ditilik dari analisa ekonomi sederhana, sudetan akan memberi peluang bagi pengusaha amoral untuk semakin merusak lingkungan Merapi dengan tersedianya lahan baru penambangan pasir di aliran Kali Kuning. Bukankah aktivitas penambangan di kawasan lindung sudah dilegalkan dengan Perpu No. 1/tahun 2004? Argumentasi dampak hancurnya kehidupan masyarakat luas dengan matinya sumber air Umbul Temanten tersisihkan oleh alasan pencegahan bencana banjir lahar dingin bagi masyarakat kota Yogyakarta. Hwarakadah, jika alasan pemerintah benar adanya, berarti masyarakat diberi pilihan yang sama bahanyanya. Memilih terkena banjir atau tidak mendapatkan air untuk kebutuhan sehari-hari? Jawabannya, masyarakat akan mendapatkan keuntungan dalam bentuk apa?
* * * * *
Ya, Mbah Maridjan akan berhadapan dengan negara; sesuatu yang telah diperjuangkan dan sekaligus yang akan menghimpitnya; Pandangan Immanen di Merapi akan dilibas dengan demerapisasi, kearifan lokal versus pembangunan. Yang bisa dipastikan, Mbah Maridjan memang akan (semakin) tertindas dan tergilas roda pembangunan. Namun Mbah Maridjan tetap akan menjadi bagian dari jiwa hutan Merapi, spirit of Merapi forest, tetap akan menjadi simbol budaya, simbol sosial, simbol nilai serta simbol hubungan tripartit yang selaras antara Sang Pencipta-manusia-alam, dan Mbah Maridjan merupakan personifikasi kearifan Merapi dan masyarakatnya. Laste but not the least, Mbah Maridjan akan menjadi gelar bagi setiap orang yang berpijak pada kebenaran dan kemanusiaan dalam mengelola hubungan dengan alam dan Sang Khalik. Semoga.
Nawa Murtiyanto, SIP
Staff Peneliti PKHR (Pusat Kajian Hutan Rakyat)
Fakultas Kehutanan UGM

Source: http://mountmerapi.net/2011/01/01/mbah-maridjan-dan-demerapisasi/#more-1142

Kraton yogya (Yogya Kingdom)

2011-05-30T11:56:00.001+07:00

Keraton Yogyakarta

Kraton Ngayogyakarta yang sering disebut sebagai Kasultanan Ngayogyakarta berdiri pada tahun 1755. Bangunan Kraton ini dipagari beteng yang luas jaraknya sekitar 5 Km. Pada empat titik pojok bangunan beteng ada bangunan kecil dan disebut sebagai pojok beteng. Pintu masuk ke beteng Kraton melalui apa yang disebut sebagai plengkung. Di dalam bangunan beteng selain ada bangunan Kraton, tempat tinggal Raja, disekitarnya ada sejumlah kampung sebagai tempat bermukim penduduk, yang pada jaman dulu merupakan abdi dalem Kraton
, namun pada perkembangan berikutnya, hingga sekarang, orang yang tinggal di dalam beteng Kraton tidak harus sebagai abdi dalem, tetapi bisa orang dari etnis lain, suku batak misalnya, yang bertempat tinggal di sana lantaran telah membeli tanah berikut bangunan rumah dari pemilik sebelumnya, atau, bisa juga kost atau kontrak di wilayah kecamatan Kraton di lingkungan, dalam istilah lokalnya, "njeron beteng" (dalam beteng). Jadi, pemukim yang tinggal di "njeron beteng" Kraton tidak selalu berkaitan dengan Kraton. Bisa sama sekali terpisah dan tak ada ikatan apapun, kecuali hanya bertempat tinggal karena telah membeli tanah berikut bangunan yang ada di "njeron beteng".
Nama-nama kampung di dalam "njeron beteng" mempunyai sejarahnya sendiri dan masing-masing berbeda. Ada baiknya kalau anda menikmati.
Silahkan, klik yang anda pilih dalam peta yang tersedia.
Tim : Sartono K, Agus P. Herjaka, Didit PD.

PRAJURIT KRATON NGAYOGYAKARTA HADININGRAT
Prajurit Keraton Ngayogyakarta Hadiningrat dibentuk pada masa pemerintahan Hamengkubuwono I sekitar abad 17. Tepatnya pada tahun 1755 Masehi. Prajurit yang terdiri atas pasukan-pasukan infanteri dan kavaleri tersebut sudah mempergunakan senjata-senjata api yang berupa bedil dan meriam. Selama kurang lebih setengah abad pasukan Ngayogyakarta terkenal cukup kuat, ini terbukti ketika Hamengkubuwono II mengadakan perlawanan bersenjata menghadapi serbuan dari pasukan Inggris dibawah pimpinan Jenderal Gillespie pada bulan Juni 1812. Di dalam Babad menceritakan bahwa perlawanan dari pihak Hamengkubuwono II hebat sekali. Namun semenjak masa Pemerintahan Hamengkubuwono III kompeni Inggris membubarkan angkatan perang Kasultanan Yogykarta. Dalam perjanjian 2 Oktober 1813 yang ditandatangani oleh Sultan Hamengkubuwono III dan Raffles, dituliskan bahwa Kesultanan Yogyakarta tidak dibenarkan memiliki angkatan bersenjata yang kuat. Dibawah pengawasan Pemerintahan Kompeni Inggris, keraton hanya boleh memiliki kesatuan-kesatuan bersenjata yang lemah dengan pembatasan jumlah personil. Sehingga tidak memungkinkan lagi untuk melakukan gerakan militer. Maka sejak itu fungsi kesatuan-kesatuan bersenjata sebatas sebagai pengawal sultan dan penjaga keraton.
Ketika Pemerintahan Kolonial Belanda kembali berkuasa pasukan-pasukan bersenjata yang sudah lemah tersebut makin dikurangi sehingga tidak mempunyai arti secara militer. Menurut catatan yang ada, semasa pemerintahan Hamengkubuwono VII sampai dengan masa pemerintahan Hamengkubuwono VIII yaitu antara tahun 1877 sampai dengan 1939 ada 13 kesatuan prajurit kraton yang meliputi: Kesatuan Sumoatmojo, Ketanggung, Patangpuluh, Wirobrojo, Jogokaryo, Nyutro, Dhaeng, Jager, Prawirotomo, Mantrijero, Langenastro, Surokarso dan Bugis.

Kesatuan SUMOATMOJO	Kesatuan KETANGGUNG
Kesatuan PATANGPULUH	Kesatuan WIROBROJO
Kesatuan JOGOKARYO	Kesatuan NYUTRO
Kesatuan DHAENG	Kesatuan JAGER
Kesatuan PRAWIROTOMO	Kesatuan MANTRIJERO
Kesatuan LANGENASTRO	Kesatuan SUROKARSO
Kesatuan BUGIS

Penutup: Sekarang Prajurit Kraton.
Pada tahun 1942 semua kesatuan bersenjata keraton Yogyakarta dibubarkan oleh pemerintahan Jepang. Tetapi mulai tahun 1970 kegiatan para prajurit keraton dihidupkan kembali. Dari ke tiga belas prajurit yang pernah ada baru sepuluh kesatuan atau bergada yang direkonstruksi dengan beberapa perubahan, baik dari pakaiannya, senjatanya maupun jumlah personil. (lihat foto-foto yang ditampilkan). Kesepuluh kesatuan prajurit tersebut yaitu: Prajurit Wirobrojo, Prajurit Dhaeng, Prajurit Patangpuluh, Prajurit Jogokaryo, Prajurit Mantrijero, Prajurit Prawirotomo, Prajurit Ketanggung, Prajurit Nyutro, Prajurit Surokarso dan Prajurit Bugis. Dewasa ini, kesepuluh kesatuan prajurit tersebut masih dapat dilihat oleh masyarakat umum paling tidak se tahun tiga kali, yaitu pada upacara Garebeg Mulud, Garebeg Besar dan Garebeg Syawal, di alun-alun utara Keraton Ngayogyakarta Hadiningrat..

Dari berbagai sumber
Herjaka

source: http://www.tembi.org/keraton_yogja/

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KERETA PUSAKA KERATON YOGYAKARTA
Bukti keberadaan alat angkut pada masa pra sejarah di Indonesia belum pernah ditemukan. Keberadaan roda diduga muncul pada masa bercocok tanam. Munculnya roda diduga berkaitan erat dengan digunakannnya alat roda di dalam produksi alat-alat yang terbuat dari tanah liat (gerabah). Pada masa bercocok tanam ini manusia telah menunjukkan tanda-tanda hidup menetap. Pada masa seperti itu manusia telah pula mengembangkan penghidupan baru berupa budidaya tanaman dalam tingkat sederhana dan penjinakan binatang-binatang tertentu untuk dipelihara. Hal semacam ini juga menimbulkan dugaan bahwa pada masa itu telah dikenal alat angkut yang telah menggunakan roda dan ditarik ol

Mataram Sultanate now as Yogyakarta Sultanate

2011-05-30T11:50:00.000+07:00

Yogyakarta Sultanate (Indonesian: Kesultanan Yogyakarta; Javanese: Kasultanan/Keraton Ngayogyakerto Hadiningrat) is a Javanese monarchy in the province of Yogyakarta, Indonesia.

Kasultanan Ngayogyakarta Hadiningrat

Coat of arms

Yogyakarta Sultanate in Indonesia

Sultanate of Yogyakarta

February 13, 1755

Integration with Indonesia

September 5, 1945

Capital

Yogyakarta

Government

- President

Susilo Bambang Yudhoyono

- Sultan

Hamengkubuwono X

Population

- Demonym

Yogyakarta

History

Pagelaran, the front hall of Kraton Yogyakarta

Beksan dancers, circa 1870.

After Sultan Agung, the Sultanate of Mataram was declining due to power struggle within the sultanate. To make things worse, VOC (Dutch East India Company) exploited the power struggle to increase its control. At the peak of the conflict, the Mataram Sultanate was split in two based on the Treaty of Giyanti of February 13, 1755: Yogyakarta Sultanate and Surakarta Sunanate.
The Giyanti Treaty mentioned Pangeran Mangkubumi as Sultan of Yogyakarta with the title of Sampeyan Dalem Ingkang Sinuwun Kanjeng Sultan Hamengkubuwono Senopati Ingalaga Abdul Rakhman Sayidin Khalifatullah Panatagama (His Majesty, The Sultan-Carrier of the Universe, Chief Warrior, Servant of the Most Gracious, Cleric and Caliph that Safeguards the Religion).
During the era of Dutch occupation there were two principalities, the Yogyakarta Sultanate (Kasultanan Yogyakarta) and the smaller Pakualaman Duchy / Principality (Kadipaten Pakualaman).
The Dutch Colonial Government arranged for the carrying out autonomous self government, arranged under a political contract. When the Indonesian independence was proclaimed, the rulers, the Sultan of Yogyakarta and Prince of Pakualaman made a declaration they would become part of the Republic of Indonesia. Those two regions were unified to form the Yogyakarta Special Region and the sultan became the Governor of Yogyakarta and the Prince of Pakualaman as the vice-governor; both were responsible to the President of Indonesia. The Special Region of Yogyakarta was created after the independence war ended and legalized on August 3, 1950.
In carrying out the local government administration it considers three principles: decentralization, deconcentration and assistance. The provincial government carries out the responsibilities and authorities of the central government, while on other hand carrying out its autonomous responsibilities and authorities. The Regional Government consists of the Head of the Region and the Legislative Assembly of the Region. Such construction guarantees good cooperation between the Head of Region and the Legislative Assembly of Region in order to achieve a sound regional government administration. The Head of the Special Region of Yogyakarta has got responsibility as the Head of the Territory and titled as a Governor.
The first Governor was the late Hamengkubuwono IX, Sultan of Yogyakarta and continued by HRH. Paku Alam VIII as acting governor until Hamengkubuwono X ascended in 1998. Unlike the other heads of regions in Indonesia, the governor of the Special Region of Yogyakarta has the privilege or special status of not being bound to the period of position nor the requirements and way of appointment. However, in carrying out their duties, they have the same authorizations and responsibilities.

Residences

The principal residence of the sultan is the kraton (palace), sometimes called the Yogyakarta Kraton but otherwise known in formal terms Kraton Ngayogyakarta Hadiningrat.

Princes and princesses of the Yogyakarta Sultanate (1870)

reference:

Brongtodiningrat, K. P. H. (1975), The Royal Palace (Karaton) of Yogyakarta: Its Architecture and Its Meaning, Yogyakarta: Karaton Museum Yogyakarta, OCLC 12847099.
Dwiyanto, Djoko (2009) (in Indonesian), Kraton Yogyakarta: Sejarah, Nasionalisme & Teladan Perjuangan, Yogyakarta: Paradigma Indonesia, ISBN 978-979-17834-0-8.

source http://en.wikipedia.org/wiki/Yogyakarta_Sultanate

Mataram Sultanate

2011-05-30T11:27:00.003+07:00

The Sultanate of Mataram (pronounced muh-TAR-uhm) was the last major independent Javanese empire on Java before the island was colonized by the Dutch. It was the dominant political force in interior Central Java from the late 16th century until the beginning of the 18th century.

Javanese kingship

The name Mataram itself was never the official name of any polity. This name refers to the areas around present-day Yogyakarta. The two kingdoms that have existed in this region are both called “Mataram”, but the second kingdom is called Mataram Islam to distinguish it from the Hindu 9th-century Kingdom of Mataram. Javanese kingship varies from Western kingship, which is essentially based on the idea of legitimacy from the people (Democracy), or from God (divine authority), or both. The Javanese language does not include words with these meanings.
The concept of the Javanese kingdom is a mandala, or a center of the world, in the sense of both a central location and a central being, focused on the person of the king (variously called Sri Bupati, Sri Narendra, Sang Aji, Prabu). The king is regarded as a semi-divine being, a union of divine and human aspects (binathara, the passive form of “bathara”, god). Javanese kingship is a matter of royal-divine presence, not a specific territory or population. People may come and go without interrupting the identity of a kingdom which lies in the succession of semi-divine kings. Power, including royal power is not qualitatively different from the power of dukuns or shamans, but it is much stronger. Javanese kingship is not based on the legitimacy of a single individual, since anyone can contest power by tapa or asceticism, and many did contest the kings of Mataram.

Dates

The dates for events before the Siege of Batavia in the reign of Sultan Agung, third king of Mataram, are difficult to determine. There are several annals used by H.J. de Graaf in his histories such as Babad Sangkala and Babad Momana which contain list of events and dates in Javanese calendar (A.J., Anno Javanicus), but besides de Graaf’s questionable practice of simply adding 78 to Javanese years to obtain corresponding Christian years, the agreement between Javanese sources themselves is less than perfect.
The Javanese sources are very selective in putting dates to events. Events such as the rise and fall of kratons, the death of important princes, great wars, etc. are the only kind of events deemed important enough to be dated, by using a poetic formula called “candrasengkala”, which can be expressed verbally and pictorially, the rest being simply described in narrative succession without dates. Again these candrasengkalas do not always match the annals.
Therefore, it is suggested to follow the following rule of thumb: the dates from de Graaf and Ricklefs for the period before the Siege of Batavia can be accepted as best guess. For the period after the Siege of Batavia (1628–29) until the first War of Succession (1704), the years of events in which foreigners participated can be accepted as certain, but –again- are not always consistent with Javanese version of the story. The events in the period 1704-1755 can be dated with greater certainty since in this period the Dutch interfered deeply in Mataram affairs but events behind kraton walls are in general difficult to be dated precisely.

The rise of Mataram

Details in Javanese sources about the early years of the kingdom are limited, and the line is unclear between the historical record and myths since there are indications of the efforts of later rulers, especially Agung, to establish a long line of legitimate descent by inventing predecessors. However, by the time more reliable records begin in the mid-17th century the kingdom was so large and powerful that most historians concur it had already been established for several generations.

Kota Gede, the former capital of Mataram Sultanate, founded in 1582 by Panembahan Senopati.

According to Javanese records, the kings of Mataram were descended from one Ki Ageng Sela (Sela is a village near the present-day Demak). In the 1570s one of Ki Ageng Sela's descendants, Kyai Gedhe Pamanahan became the ruler of the Mataram area with the support of the kingdom of Pajang to the north, near the current site of Surakarta (Solo). Pamanahan was often referred to as Kyai Gedhe Mataram.
Pamanahan's son, Sutawijaya or Panembahan Senapati Ingalaga, replaced his father around 1584. Under Panembahan Senapati the kingdom grew substantially through regular military campaigns against Mataram's overlord of Pajang and Pajang's former overlord, Demak. After the defeat of Pajang, Senopati assumed royal status by wearing the title "Panembahan" (literally "one who is worshipped/sembah"). He began the fateful campaign to the East along the course of Solo River (Bengawan Solo) that was to bring endless conflicts and eventual demise of his kingdom. He conquered Madiun in 1590-1 and turned east from Madiun to conquer Kediri in 1591, and perhaps during the same time also conquered Jipang (present day Bojonegoro), Jagaraga (north of present day Magetan) and Ponorogo. His effort to conquer Banten in West Java in 1597 – witnessed by Dutch sailors – failed, perhaps due to lack of water transport. He reached east as far as Pasuruan, who may have used his threat to reduce pressure from the then powerful Surabaya.
The reign of Panembahan Seda ing Krapyak (circa 1601-1613), the son of Senapati, was dominated by further warfare, especially against powerful Surabaya, already a major center in East Java. He faced rebellion from his relatives who were installed in the newly conquered area of Demak (1602), Ponorogo (1607-8) and Kediri (1608). The first contact between Mataram and the Dutch East India Company (VOC) occurred under Krapyak. Dutch activities at the time were limited to trading from limited coastal settlements, so their interactions with the inland Mataram kingdom were limited, although they did form an alliance against Surabaya in 1613. Krapyak died that year.

Mataram under Sultan Agung

Krapyak was succeeded by his son, Raden Mas Rangsang, who assumed the title Panembahan ing Alaga and later took the title of Sultan Agung Hanyokrokusumo ("Great Sultan") after obtaining permission to wear "Sultan" from Mecca. Agung was responsible for the great expansion and lasting historical legacy of Mataram due to the extensive military conquests of his long reign from 1613 to 1646. He attacked Surabaya in 1614 and also Malang, south of Surabaya, and the eastern end of Java. In 1615, he conquered Wirasaba (present day Mojoagung, near Mojokerto). In 1616, Surabaya tried to attack Mataram but this army was crushed by Sultan Agung's forces in Siwalan, Pajang (near Solo). The coastal city of Lasem, near Rembang, was conquered in 1616 and Pasuruan, south-east of Surabaya, was taken in 1617. Tuban, one of the oldest and biggest cities on the coast of Java, was taken in 1619.
Surabaya was Mataram's most difficult enemy. Senapati had not felt strong enough to attack this powerful city and Krapyak attacked it to no avail. Sultan Agung weakened Surabaya by capturing Sukadana, Surabaya's ally in southwest Kalimantan, in 1622 and the island of Madura, another ally of Surabaya, was taken in 1624 after a fierce battle. After five years of war Agung finally conquered Surabaya in 1625. The city was taken not through outright military invasion, but instead because Agung surrounded it on land and sea, starving it into submission. With Surabaya brought into the empire, the Mataram kingdom encompassed all of central and eastern Java, and Madura, except for the west and east end of the island and its mountainous south (except for Mataram - of course). In the west Banten and the Dutch settlement in Batavia remain outside Agung's control. He tried in 1628-29 to drive the Dutch from Batavia, but failed.
By 1625, Mataram was undisputed ruler of Java. Such a mighty feat of arms, however, did not deter Mataram’s former overlords from rebellion. Pajang rebelled in 1617, and Pati rebelled in 1627. After the capture of Surabaya in 1625, expansion stopped while the empire was busied by rebellions. In 1630, Mataram crushed a rebellion in Tembayat (south east of Klaten) and in 1631-36, Mataram had to suppress rebellion of Sumedang and Ukur in West Java. Ricklefs and de Graaf argued that these rebellions in the later part of Sultan Agung’s reign was mainly due to his inability to capture Batavia in 1628-29, which shattered his reputation of invincibility and inspired Mataram’s vassal to rebel. This argument seems untenable due to two reason: first, rebellions against Sultan Agung already began as far back as 1617 and occurred in Pati even during his peak of invincibility after taking Surabaya in 1625. The second, and more importantly, the military failure to capture Batavia was not seen as political failure by Javanese point of view. See Siege of Batavia.
In 1645 Sultan Agung began building Imogiri, his burial place, about fifteen kilometers south of Yogyakarta. Imogiri remains the resting place of most of the royalty of Yogyakarta and Surakarta to this day. Agung died in the spring of 1646, leaving behind an empire that covered most of Java and stretched to its neighboring islands.

Struggles for power

Upon taking the throne, Agung's son Susuhunan Amangkurat I tried to bring long-term stability to Mataram's realm, murdering local leaders that were insufficiently deferential to him including the still-powerful noble from Surabaya, Pangeran Pekik, his father-in-law, and closing ports and destroying ships in coastal cities to prevent them from getting too powerful from their wealth. To further his glory, the new king abandoned Karta, Sultan Agung’s capital, and moved to a grander red-brick palace in Plered (formerly the palace was built of wood).
By the mid-1670s dissatisfaction with the king was turning into open revolt, beginning from the recalcitrant Eastern Java and creeping inward. The Crown Prince (future Amangkurat II) felt that his life was not safe in the court after he took his father’s concubine with the help of his maternal grandfather, Pangeran Pekik of Surabaya, making Amangkurat I suspicious of a conspiracy among Surabayan factions to grab power in the capital by using Pekiks’ grandson’s powerful position as the Crown Prince. He conspired with Panembahan Rama from Kajoran, west of Magelang, who proposed a stratagem in which the Crown Prince financed Rama’s son-in-law, Trunajaya, to begin a rebellion in the East Java. Raden Trunajaya, a prince from Madura, lead a revolt fortified by itinerant fighters from faraway Makassar that captured the king's court at Mataram in mid-1677. The king escaped to the north coast with his eldest son, the future king Amangkurat II, leaving his younger son Pangeran Puger in Mataram. Apparently more interested in profit and revenge than in running a struggling empire, the rebel Trunajaya looted the court and withdrew to his stronghold in Kediri, East Java, leaving Puger in control of a weak court. Seizing this opportunity, Puger assumed the throne in the ruins of Plered with the title Susuhanan ing Alaga.

Amangkurat II and the beginning of foreign involvement

Sultan Amangkurat II of Mataram (upper right) watching warlord Untung Surapati fighting Captain Tack of the Dutch East India Company (VOC). ca 1684 AD.

Amangkurat I died in Tegal just after his expulsion, making Amangkurat II king in 1677. He too was nearly helpless, having fled without an army nor treasury to build one. In an attempt to regain his kingdom, he made substantial concessions to the Dutch East India Company (VOC), who then went to war to reinstate him. For the Dutch, a stable Mataram empire that was deeply indebted to them would help ensure continued trade on favorable terms. They were willing to lend their military might to keep the kingdom together. The multinational Dutch forces, consisting of light-armed troops from Makasar and Ambon, in addition to heavily-equipped European soldiers, first defeated Trunajaya in Kediri in November 1628 and Trunajaya himself was captured in 1679 near Ngantang west of Malang, then in 1681, the alliance of VOC and Amangkurat II forced Susuhunan ing Alaga (Puger) to relinguish the throne in favor of his elder brother Amangkurat II. Since the fallen Plered was considered inauspicious, Amangkurat II move the capital to Kartasura in the land of Pajang (northern part of the stretch of land between Mount Merapi and Mount Lawu, the southern part being Mataram).
By providing help in regaining his throne, the Dutch brought Amangkurat II under their tight control. Amangkurat II was apparently unhappy with the situation, especially the increasing Dutch control of the coast, but he was helpless in the face of a crippling financial debt and the threat of Dutch military power. The king engaged in a series of intrigues to try to weaken the Dutch position without confronting them head on; for example, by trying to cooperate with other kingdoms such as Cirebon and Johor and the court sheltered people wanted by the Dutch for attacking colonial offices or disrupting shipping such as Untung Surapati. In 1685, Batavia sent Captain Tack, the officer who captured Trunojoyo, to capture Surapati and negotiate further details into the agreement between VOC and Amangkurat II but the king arranged a ruse in which he pretended to help Tack. Tack was killed when pursuing Surapati in Kartasura, then capital of Mataram (present day Kartasura near Solo), but Batavia decided to do nothing since the situation in Batavia itself was far from stable, such as the insurrection of Captain Jonker, native commander of Ambonese settlement in Batavia, in 1689. Mainly due to this incident, by the end of his reign, Amangkurat II was deeply distrusted by the Dutch, but Batavia were similarly uninterested in provoking another costly war on Java.

Wars of succession

Amangkurat II died in 1703 and was briefly succeeded by his son, Amangkurat III. However, this time the Dutch believed they had found a more reliable client, and hence supported his uncle Pangeran Puger, formerly Susuhunan ing Alaga, who had previously been defeated by VOC and Amangkurat II. Before the Dutch, he accused Amangkurat III of planning an uprising in East Java. Unlike Pangeran Puger, Amangkurat III inherited blood connection with Surabayan ruler, Jangrana II, from Amangkurat II and this lent credibility to the allegation that he cooperated with the now powerful Untung Surapati in Pasuruan. Panembahan Cakraningrat II of Madura, VOC’s most trusted ally, persuaded the Dutch to support Pangeran Puger. Though Cakraningrat II harbored personal hatred towards Puger, this move is understandable since alliance between Amangkurat III and his Surabaya relatives and Surapati in Bangil would be a great threat to Madura’s position, even though Jangrana II’s father was Cakraningrat II’s son-in-law. Pangeran Puger took the title of Pakubuwana I upon his accession in June 1704. The conflict between Amangkurat III and Pakubuwana I, the latter allied with the Dutch, usually termed First Javanese War of Succession, dragged on for five years before the Dutch managed to install Pakubuwana. In August 1705, Pakubuwono I’s retainers and VOC forces captured Kartasura without resistance from Amangkurat III, whose forces cowardly turned back when the enemy reached Ungaran. Surapati’s forces in Bangil, near Pasuruan, was crushed by the alliance of VOC, Kartasura and Madura in 1706. Jangrana II, who tended to side with Amangkurat III and did not venture any assistance to the capture of Bangil, was called to present himself before Pakubuwana I and murdered there by VOC’s request in the same year. Amangkurat III ran away to Malang with Surapati’s descendants and his remnant forces but Malang was then a no-man’s-land who offered no glory fit for a king. Therefore, though allied operations to the eastern interior of Java in 1706-08 did not gain much success in military terms, the fallen king surrendered in 1708 after being lured with the promises of household (lungguh) and land, but he was banished to Ceylon along with his wives and children. This is the end of Surabayan faction in Mataram, and – as we shall see later – this situation would ignite the political time bomb planted by Sultan Agung with his capture of Surabaya in 1625.
With the installation of Pakubuwana, the Dutch substantially increased their control over the interior of Central Java. Pakubuwana I was more than willing to agree to anything the VOC asked of him. In 1705 he agreed to cede the regions of Cirebon and eastern part of Madura (under Cakraningrat II), in which Mataram had no real control anyway, to the VOC. The VOC was given Semarang as new headquarters, the right to build fortresses anywhere in Java, a garrison in the kraton in Kartasura, monopoly over opium and textiles, and the right to buy as much rice as they wanted. Mataram would pay an annual tribute of 1300 metric tons of rice. Any debt made before 1705 was cancelled. In 1709, Pakubuwana I made another agreement with the VOC in which Mataram would pay annual tribute of wood, indigo and coffee (planted since 1696 by VOC’s request) in addition to rice. These tributes, more than anything else, made Pakubuwana I the first genuine puppet of the Dutch. On paper, these terms seemed very advantageous to the Dutch, since the VOC itself was in financial difficulties during the period of 1683-1710. But the ability of the king to fulfil the terms of agreement depended largely on the stability of Java, for which VOC has made a guarantee. It turned out later that the VOC’s military might was incapable of such a huge task.
The last years of Pakubuwana's reign, from 1717 to 1719, were dominated by rebellion in East Java against the kingdom and its foreign patrons. The murder of Jangrana II in 1706 incited his three brothers, regents of Surabaya, Jangrana III, Jayapuspita and Surengrana, to raise a rebellion with the help of Balinese mercenaries in 1717. Pakubuwana I’s tributes to the VOC secured him a power which was feared by his subjects in Central Java, but this is for the first time since 1646 that Mataram was ruled by a king without any eastern connection. Surabaya had no reason to submit anymore and thirst for vengeance made the brother regents openly contest Mataram’s power in Eastern Java. Cakraningkrat III who ruled Madura after ousting the VOC’s loyal ally Cakraningrat II, had every reason to side with his cousins this time. The VOC managed to capture Surabaya after a bloody war in 1718 and Madura was pacified when Cakraningrat III was killed in a fight on board of the VOC’s ship in Surabaya in the same year though the Balinese mercenaries plundered eastern Madura and was repulsed by VOC in the same year. However, similar to the situation after Trunajaya’s uprising in 1675, the interior regencies in East Java (Ponorogo, Madiun, Magetan, Jogorogo) joined the rebellion en masse. Pakubuwana I sent his son, Pangeran Dipanagara (not to be confused with another prince with the same title who fought the Dutch in 1825-1830) to suppress the rebellion in the eastern interior but instead Dipanagara joined the rebel and assumed the messianic title of Panembahan Herucakra.
In 1719 Pakubuwana I died and his son Amangkurat IV took the throne in 1719, but his brothers, Pangeran Blitar and Purbaya contested the succession. They attacked the kraton in June 1719. When they were repulsed by the cannons in VOC’s fort, they retreated south to the land of Mataram. Another royal brother, Pangeran Arya Mataram, ran to Japara and proclaim himself king, thus began the Second War of Succession. Before the year ended, Arya Mataram surrendered and was strangled in Japara by king’s order and Blitar and Purbaya was dislodged from their stronghold in Mataram in November. In 1720, these two princes ran away to the still rebellious interior of East Java. Luckily for VOC and the young king, the rebellious regents of Surabaya, Jangrana III and Jayapuspita died in 1718-20 and Pangeran Blitar died in 1721. In May and June 1723, the remnants of the rebels and their leaders surrendered, including Surengrana of Surabaya, Pangeran Purbaya and Dipanagara, all of whom were banished to Ceylon, except Purbaya, who was taken to Batavia to serve as “backup” to replace Amangkurat IV in case of any disruption in the relationship between the king and VOC since Purbaya was seen to have equal "legitimacy" by VOC. It is obvious from these two Wars of Succession that even though VOC was virtually invincible in the field, mere military prowess was not sufficient to pacify Java.

Court intrigues in 1723-1741

After 1723, the situation seemed to stabilize, much to the delight of the Dutch. Javanese nobility had learned that the alliance of VOC’s military with any Javanese faction made them nearly invincible. It seemed that VOC’s plan to reap the profit from a stable Java under a kingdom which was deeply indebted to VOC would soon be realized. In 1726, Amangkurat IV fell to an illness that resembled poisoning. His son assumed the throne as Pakubuwana II, this time without any serious resistance from anybody. The history for the period of 1723 until 1741 was dominated by a series of intrigues which further showed the fragile nature of Javanese politics, held together by Dutch’s effort. In this relatively peaceful situation, the king could not gather the support of his "subjects" and instead was swayed by short-term ends siding with this faction for a moment and then to another. The king never seemed to lack challenges to his "legitimacy". The descendants of Amangkurat III, who were allowed to return from Ceylon, and the royal brothers, especially Pangeran Ngabehi Loring Pasar and the banished Pangeran Arya Mangkunegara, tried to gain the support of the Dutch by spreading gossips of rebellion against the king and the patih (vizier), Danureja. At the same time, the patih tried to strengthen his position by installing his relatives and clients in the regencies, sometimes without king’s consent, at the expense of other nobles’ interests, including the powerful queens dowager, Ratu Amangkurat (Amangkurat IV’s wife) and Ratu Pakubuwana (Pakubuwana I’s wife), much to the confusion of the Dutch. The king tried to break the dominance of this Danureja by asking the help of the Dutch to banish him, but Danureja’s successor, Natakusuma, was influenced heavily by the Queen’s brother, Arya Purbaya, son of the rebel Pangeran Purbaya, who was also Natakusuma’s brother-in-law. Arya Purbaya’s erratic behavior in court, his alleged homosexuality which was abhorred by the pious king and rumors of his planning a rebellion against the “heathen” (the Dutch) caused unrest in Kartasura and hatred from the nobles. After his sister, the Queen, died of miscarriage in 1738, the king asked the Dutch to banish him, to which the Dutch complied gladly. Despite these faction strruggles, the situation in general did not show any signs of developing into full-scale war. Eastern Java was quiet: though Cakraningrat IV refused to pay homage to the court with various excuses, Madura was held under firm control by VOC and Surabaya did not stir. But dark clouds were forming. This time, the explosion came from the west: Batavia itself.

Chinese War 1741-1743

In the meantime, the Dutch were contending with other problems. The excessive use of land for sugar cane plantation in the interior of West Java reduced the flow of water in Ciliwung River (which flows through the city of Batavia) and made the city canals an ideal breeding ground for mosquitoes, resulting in a series of malaria outbreak in 1733-1795. This was aggravated by the fall of sugar price in European market, bringing bankruptcy to sugar factories in the areas around Batavia (the Ommelanden), which were mostly operated and manned by Chinese labor. The unrest prompted VOC authorities to reduce the number of unlicensed Chinese settlers, who had been smuggled into Batavia by Chinese sugar factory owner. These laborers were loaded into ships out of Batavia but the gossip that these people were thrown to the sea as soon as the ship was beyond horizon caused panic among the Chinese. In 7 October 1740, several Chinese mob attacked Europeans outside the city and incited the Dutch to order a massacre two days later. The Chinese settlement in Batavia was looted for several days. The Chinese ran away and captured Bekasi, which was dislodged by VOC in June 1741.
In 1741, Chinese rebels were present in Central Java, particularly around Tanjung (Welahan), Pati, Grobogan, and Kaliwungu. In May 1741 Juwana was captured by the Chinese. The Javanese at first sided with the Dutch and reinforced Demak in 10 June 1741. Two days later, a detachment of Javanese forces together with VOC forces of European, Balinese and Buginese in Semarang to defend Tugu, west of Semarang. The Chinese rebel lured them into their main forces’s position in Mount Bergota through narrow road and ambushed them. The allied forces were dispersed and ran as fast as they could back to Semarang. The Chinese pursued them but were repulsed by Dutch cannons in the fortress. Semarang was seized by panic. By July 1741, the Chinese occupied Kaligawe, south of Semarang, Rembang, and besieged Jepara. This is the most dangerous time for VOC. Military superiority would enable VOC to hold Semarang without any support from Mataram forces, but it would mean nothing since a turbulent interior would disrupt trade and therefore profit, VOC’s main objective. One VOC high official, Abraham Roos, suggested that VOC assumed royal function in Java by denying Pakubuwana II’s “legitimacy” and asking the regents to take an oath of loyalty to VOC’s sovereignty. This was turned down by the Council of Indies (Raad van Indie) in Batavia, since even if VOC managed to conquer the coast, it would not be strong enough to conquer the mountainous interior of Java, which do not provide much level plain required by Western method of warfare. Therefore, the Dutch East India Company must support its superior but inadequate military by picking the right allies. One such ally had presented itself, that is Cakraningkrat IV of Madura who could be relied on to gold the eastern coast against the Chinese, but the interior of Eastern and Central Java was beyond the reach of this quarrelsome prince. Therefore, VOC had no choice but to side with Pakubuwana II.
VOC’s dire situation after the Battle of Tugu in July 1741 did not escape the king’s attention, but – like Amangkurat II – he avoided any open breach with VOC since his own kraton was not lacking of factions against him. He ordered Patih Natakusuma to do all the dirty work, such as ordering the Arch-Regent (Adipati) of Jipang (Bojonegoro), one Tumenggung Mataun, to join the Chinese. In September 1741, the king ordered Patih Natakusuma and several regents to help the Chinese besiege Semarang and let Natakusuma attack VOC garrison in Kartasura, who were starved into submission in August. However, reinforcement from VOC’s posts in Outer Islands were arriving since August and they were all wisely concentrated to repel the Chinese around Semarang. In the beginning of November, the Dutch attacked Kaligawe, Torbaya around Semarang, and repulsed the alliance of Javanese and Chinese forces who were stationed in four separate fortress and did not coordinate with each other. At the end of November, Cakraningrat IV had controlled the stretch of east coast from Tuban to Sedayu and the Dutch relieved Tegal of Chinese rebels. This caused Pakubuwana II to change sides and open negotiations with the Dutch.
In the next year 1742, the alliance of Javanese and Chinese let Semarang alone and captured Kudus and Pati in February. In March, Pakubuwana II sent a messenger to negotiate with the Dutch in Semarang and offered them absolute control over all northern coasts of Java and the privilege to appoint patih. VOC promptly sent van Hohendorff with a small force to observe the situation in Kartasura. Things began to get worse for Pakubuwana II. In April, the rebels set up Raden Mas Garendi, a descendant of Amangkurat III, as king with the title of Sunan Kuning.
In May, the Dutch agreed to support Pakubuwana II after considering that after all, the regencies in eastern interior were still loyal to this weak king but the Javano-Chinese rebel alliance had occupied the only road from Semarang to Kartasura and captured Salatiga. The princes in Mataram tried to attack the Javano-Chinese alliance but they were repulsed. On 30 June 1742, the rebels captured Kartasura and van Hohendorff had to run away from a hole in kraton wall with the helpless Pakubuwana II on his back. The Dutch, however, ignored Kartasura’s fate in rebel hands and concentrated its forces under Captain Gerrit Mom and Nathaniel Steinmets to repulse the rebels around Demak, Welahan, Jepara, Kudus and Rembang. By October 1742, the northern coast of Central Java was cleaned of the rebels, who seemed to disperse into the traditional rebel hideout in Malang to the east and the Dutch forces returned to Semarang in November. Cakraningrat IV, who wished to free the eastern coast of Java from Mataram influence, could not deter the Dutch from supporting Pakubuwana II but he managed to capture and plunder Kartasura in November 1742. In December 1742, VOC negotiated with Cakraningrat and managed to persuade him to relieve Kartasura of Madurese and Balinese troops under his pay. The treasures, however, remained in Cakraningrat’s hand.
The reinstatement of Pakubuwana II in Kartasura in 14 December 1742 marked the end of the Chinese war. It showed who was in control of the situation. Accordingly, Sunan Kuning surrendered in October 1743, followed by other rebel leaders. Cakraningrat IV was definitely not pleased with this situation and he began to make alliance with Surabaya, the descendants of Untung Surapati, and hired more Balinese mercenaries. He stopped paying tribute to VOC in 1744, and after a failed attempt to negotiate, the Dutch attacked Madura in 1745 and ousted Cakraningrat, who was banished to the Cape in 1746.

Division of Mataram

The divided Mataram in 1830, after the Java War.

The fall of Kartasura made the palace inauspicious for the king and Pakubuwana II built a new kraton in Surakarta or Solo and moved there in 1746. However, Pakubuwana II was far from secure in this throne. Raden Mas Said, or Pangeran Sambernyawa (meaning “Soul Reaper”), son of banished Arya Mangkunegara, who later would establish the princely house of Mangkunagara in Solo, and several other princes of the royal blood still maintained rebellion. Pakubuwana II declared that anyone who can suppress the rebellion in Sukawati, areas around present day Sragen, would be rewarded with 3000 households. Pangeran Mangkubumi, Pakuwana II’s brother, who would later establish the royal house of Yogyakarta took the challenge and defeated Mas Said in 1746. But when he claimed his prize, his old enemy, patih Pringgalaya, advised the king against it. In the middle of this problem, VOC’s Governor General, van Imhoff, paid a visit to the kraton, the first one to do so during the whole history of the relation between Mataram and VOC, in order to confirm the de facto Dutch possession of coastal and several interior regions. Pakubuwana II hesitantly accepted the cession in lieu of 20.000 real per year. Mangkubumi was dissatisfied with his brother’s decision to yield to van Imhoff’s insistence, which was made without consulting the other members of royal family and great nobles. van Imhoff had neither experience nor tactfulness to understand the delicate situation in Mataram and he rebuked Mangkubumi as “too ambitious” before the whole court when Mangkubumi claimed the 3000 households. This shameful treatment from a foreigner who had wrested the most prosperous lands of Mataram from his weak brother led him to raise his followers into rebellion in May 1746, this time with the help of Mas Said.
In the midst of Mangkubumi rebellion in 1749, Pakubuwana II fell ill and called van Hohendorff, his trusted friend who saved his life during the fall of Kartasura in 1742. He asked Hohendorff to assume control over the kingdom. Hohendorff was naturally surprised and refused, thinking that he would be made king of Mataram, but when the king insisted on it, he asked his sick friend to confirm it in writing. On 11 December 1749, Pakubuwana II signed an agreement in which the “sovereignty” of Mataram was given to VOC.
On 15 December 1749, Hohendorff announced the accession of Pakubuwana II’s son as the new king of Mataram with the title Pakubuwana III. However, three days earlier, Mangkubumi in his stronghold in Yogyakarta also announced his accession with the title Mangkubumi, with Mas Said as his patih. This rebellion got stronger day by day and even in 1753 the Crown Prince of Surakarta joined the rebels. VOC decided that it did have not the military capability to suppress this rebellion, though in 1752, Mas Said broke away from Hamengkubuwana. By 1754, all parties were tired of war and ready to negotiate.
The kingdom of Mataram was divided in 1755 under an agreement signed in Giyanti between the Dutch under the Governor General Nicolaas Hartingh and rebellious prince Mangkubumi. The treaty divided nominal control over central Java between Yogyakarta Sultanate, under Mangkubumi, and Surakarta, under Pakubuwana. Mas Said, however, proved to be stronger than the combined forces of Solo, Yogya and VOC. In 1756, he even almost captured Yogyakarta, but he realized that he could not defeat the three powers all by himself. In February 1757 he surrendered to Pakubuwana III and was given 4000 households, all taken from Pakubuwana III’s own lungguh, and a parcel of land near Solo, the present day Mangkunegaran Palace, and the title of “Pangeran Arya Adipati Mangkunegara”. This settlement proved successful in that political struggle was again confined to palace or inter-palace intrigues and peace was maintained until 1812.

References

Anderson, BRO’G. The Idea of Power in Javanese Culture dalam Anderson, BRO’G. Language and Power: Exploring Political Cultures in Indonesia. Cornell University Press. 1990.
Blusse, Leonard. 2004. Persekutuan Aneh: Pemukim Cina, Wanita Peranakan, dan Belanda di Batavia VOC. LKiS: Yogyakarta.
Carey, Peter. 1997. Civilization on loan: the making of an upstart polity: Mataram and its successors, 1600-1830. Modern Asian Studies 31(3):711-734.
Cosmopolis and Nation
de Graaf, H.J. dan T.H. Pigeaud. 2003. Kerajaan Islam Pertama Di Jawa: Tinjauan Sejarah Politik Abad XV dan XVI. Pustaka Utama Graffiti.
De Graaf, H.J. Puncak Kekuasaan Mataram: Politik Ekspansi Sultan Agung. Pustaka Utama Graffiti 2002.
Depdikbud. 1980. Serat Trunajaya.
Mangunwijaya Y.B. 1983. Rara Mendut. Jakarta : Gramedia.
Miksic, John (general ed.), et al. (2006) Karaton Surakarta. A look into the court of Surakarta Hadiningrat, central Java (First published: 'By the will of His Serene Highness Paku Buwono XII'. Surakarta: Yayasan Pawiyatan Kabudayan Karaton Surakarta, 2004) Marshall Cavendish Editions Singapore ISBN 981-261-226-2
Remmelink, Willem G.J. 2002. Perang Cina dan Runtuhnya Negara Jawa 1725-1743. Yogyakarta: Penerbit Jendela.
Ricklefs, M.C. 2002. Yogyakarta di Bawah Sultan Mangkubumi 1749-1792: Sejarah Pembagian Jawa. Yogyakarta: Penerbit Matabangsa.
Ricklefs, M.C. 2001. A history of modern Indonesia since c.1200. Stanford: Stanford University Press. ISBN 0-8047-4480-7.
Ricklefs. M.C. 2001. Sejarah Indonesia Modern 1200-2004. PT. Serambi Ilmu Semesta. Cetakan I: April 2005.

source : http://en.wikipedia.org/wiki/Mataram_Sultanate

Ancient Volcano Nglanggeran

2011-05-23T18:14:00.039+07:00

Mount Nglanggeran located in the village Nglanggeran, District Patuk Gunungkidul district. Located in the northern region Baturagung Gunungkidul District with a height of between 200-700 masl with average air temperature of 23 C - 27 C, the distance of 20 km from the city Wonosari and 25 km from the city of Yogyakarta. There are 2 lane roads to the object of this tour through the smooth asphalt roads, if we pass from the direction Wonosari Sambipitu round about, take the right direction to the hamlet Bobung / craft mask, then headed Nglanggeran Village (Hall Joglo Kalisong / Mount Nglanggeran). If the direction of Jogjakarta: Bukit Bintang Patuk, FM Radio GCD turn left approximately 7 KM (direction-oro Ngoro village location of transmission stations), to the village Nglanggeran (Hall Joglo Kalisong / Mount Nglanggeran).

This area is an area that lithology prepared by old volcanic material and has a beautiful landscape and the geology is very unique and of high scientific value. From the results of existing research and reference, otherwise Mountain Nglanggeran is Ancient Volcano. We've often heard and seen pictures of human ancestor, well as whether the Ancient Volcano? See the beauty and panorama nature is at the location of this tour. Boulder towering buildings and malls such as that used to be an active volcano (60 million years ago).

There Joglo building (Hall Joglo Kalisong) at the entrance and when we stepped streets trails for hiking, so there are 3 simple view post buildings of low height, medium to top of the mountain. Green rug that lay at the time looking down, saw the fields, gardens, and buildings tower and various television stations which is quite a lot, increase natural beauty. This location is very suitable for rock climbing, tracking, cruise tours out bond, , and camping.

Many local tourists, and there are also occasional foreign tourists visit Mount Nglanggeran to enjoy the beauty of the scenery, trying to conquer the big rocks to climb, and many are only just relieve fatigue from daily work activities and noise of the city.

Mountain Regions Nglanggeran Eco tourism has many attractive tourist rides, pamper you who want to experience the beauty of nature.
1. Screen MountCalled Mount Screen because of the shape of the mountain resembles a curtain and believed the place was home from Ongko Wijoyo and clown-servants.
2. Source Water sewer.A spring that never had a drought in the Peak of Mount Nglanggeran. There is also a place of worship to get a gift from the creator for those who believe in order to achieve the desire (goal). Besides the source of the gutter there is a hermitage to conduct rituals "Prehatin", usually on a particular day are believed to have mystical value Tourists will come to perform the ritual. This place is popular with tourists because of its cool climate and weather have plane Ladder made in the days of Japan which was once also used as a hiding place Japanese soldiers. Sources of water in the gutter is believed to create ageless when used to wash her face.
3. Mount Gedhe In accordance with the mountain was called Mount Gedhe is greatest among the other mountains. Is the highest peak of Mount Nglanggeran, the climbers often use this place for rest and camping. Extensive views from the highest peak will be seen as a very strategic position in the middle of Mount Nglanggeran. Will be a place of predilection for the photographers can capture the beauty of the Almighty God's creation from various viewpoints.
4. Mountain BongosPlaces to put Blencong and black mountain resembles charcoal.
5. Mount BlencongMountain resembling Blencong and as a lighting / lamp Kyai Ongko Wijaya when assembled with Punokawan.
6. Mountain Buchu Mount the taper shape and the mountain is derived from the peak of Mount Merapi, which was moved by Punokawan, whose goal brought to the Village Kemadang Gunungkidul, with a timber carried by PunokawanSince there are a large source of water for "cormorant" is embedded in place of the mountain, whose name Sedandang.The form is tall and pointy Mountain Buchu is used for rock climbing by nature lovers, until recently climbers who managed to conquer still be counted with fingers. New 3 teams successful climbers stuck a flag atop Mount Buchu.
7. Wungu lake. Only certain people who may know of its existence, for people who truly clean and run "Concerned" Wungu lake will know it, is adjacent to the eastern end of Mount Nglanggeran. It is said this place as a bathing Widodari. If can see the existence Tlogo Tlundak gold will be there, and Canthing Gold.
8. Tlogo MardhidoAs a bathing place Jaran Sembrani Widodari mounts. It is said that there are ex-lasting tread Pegasus dibatu.
9. Talang KenconoAs the gutter water from Tlogo Mardhido until Jimatan Gedhe Yogyakarta City.
10. Pemean GadhungMyth called Pemean Gadhung because the rod tip until peak gadhung Mount Merapi. This place is now inhabited by many monkeys, bats and snakes.

its very fit for:
1. you and your special men/women

2. adventuring with your best buddies

3. have some a romantic place to propose something romantic(hehe)

source: http://kaskusnews.us/2010/05/05/ekowisata-gunung-api-purba-nglanggeran-di-jogja/

Ancient Mataram

2011-05-22T20:12:00.001+07:00

,Kerajaan Mataram Kuno (abad ke-8) adalah kerajaan Hindu di Jawa (Jawa Tengah dan Jawa Timur). Berdasarkan catatan yang terdapat pada prasassti yang ditemukan, Kerajaan Mataram Kuno bermula sejak pemerintahan Raja Sanjaya yang bergelar Rakai Mataram Sang Ratu Sanjaya. Ia memerintah Kerajaan Mataram Kuno hingga 732M.

Kerajaan Mataram Kuno diperkirakan berdiri sejak awal abad ke-8. Pada awal berdiri

nya, kerjaan ini berpusat di Jawa Tengah. Akan tetapi, pada abad ke-10 pusat Kerajaan Mataram Kuno pindah ke Jawa Timur. Kerajaan Mataram Kuno mempunyai dua latar belakang keagamaan yang berbedaa, yakni agama Hindu dan Buddha.
Peninggalan bangunan suci dari keduanya antara lain ialah Candi Geding Songo, kompleks Candi Dieng, dan kompleks Candi Prambanan yang berlatar belakang Hindu. Adapun yang berlatar belakang agama Buddha antara lain ialah Candi Kalasan, Candi Borobudur, Candi Mendut, Candi Sewu, dan Candi Plaosan.

Kerajaan Mataram di Jawa Tengah

Kerajaan Mataram Kuno yang berpusat di Jawa Tengah terdiri dari dua wangsa (keluarga), yaitu wangsa Sanjaya dan Sailendraa. Pendiri wangsa Sanjaya adalah Raja Sanjaya. Ia menggantikan raja sebelumnya, yakni Raja Sanna. Konon, Raja Sanjaya telah menyelamatkan Kerajaan Mataram Kuno dari kehancuran setelah Raja Sanna wafat.
Setelah Raha Sanjaya wafat, kekuasaan Kerajaan Mataram Kuno dipegang oleh Dapunta Sailendra, pendiri wangsa Sailendra. Para raja keturunan wangsa Sanjaya seperti Sri Maharaja Rakai Panangkaran, Sri Maharaja Rakai Panunggalan, Sri Maharaja Rakai Warak, dan Sri Maharaja Rakai Garung merupakan raja bawahan dari wangsa Sailendra. Oleh Karena adanya perlawanan yang dilakukan oleh keturunan Raja Sanjaya, Samaratungga (raja wangsa Sailendra) menyerahkan anak perempuannya, Pramodawarddhani, untuk dikawinkan dengan anak Rakai Patapan, yaitu Rakai Pikatan (wangsa Sanjaya)

Rakai Pikatan kemudian menduduki takhta Kerajaan Mataram Kuno. Melihat keadaan ini, adik Pramodawarddhani, yaitu Balaputeradewa, mengadakan perlawanan namun kalah dalam peperangan. Balaputeradewa kemudian melarikan diri ke P. SUmatra dan menjadi raja Sriwijaya.
Pada masa Sri Maharaja Rakai Watukura Dyah Balitung Dharmodaya Mahasambu berkuasa, terjadi perebutan kekuasaan di antara para pangeran Kerajaan Mataram Kuno. Ketika Sri Maharaja Rakai Sumba Dyah Wawa berkuasa, kerajaan ini berakhir dengan tiba-tiba. Diduga kehancuran kerajaan ini akibat bencana alam karena letusan G. Merapi, Magelang, Jawa Tengah.

Kerajaan Mataram di Jawa Timur
Setelah terjadinya bencana alam yang dianggap sebagai peristiwa pralaya, maka sesuai dengan landasan kosmologis harus dibangun kerajaan baru dengan wangsa yang baru pula. Pada abad ke-10, cucu Sri Maharaja Daksa, Mpu Sindok, membangun kembali kerajaan ini di Watugaluh (wilayah antara G. Semeru dan G. Wilis), Jawa Timur. Mpu Sindok naik takhta kerajaan pada 929 dan berkuasa hingga 948. Kerajaan yang didirikan Mpu SIndok ini tetap bernama Mataram. Dengan demikian Mpu Sindok dianggap sebagai cikal bakal wangsa baru, yaitu wangsa Isana. Perpindahan kerajaan ke Jawa Timur tidak disertai dengan penaklukan karena sejak masa Dyah Balitung, kekuasaan Kerajaan Mataram Kuno telah meluass hingga ke Jawa Timur. Setelah ma

sa pemerintahan Mpu Sindok terdapat masa gelap sampai masa pemerintahan Dharmawangsa Airlangga (1020). Sampai pada masa ini Kerajaan Mataram Kuno masih menjadi saatu kerajaan yang utuh. Akan tetapi, untuk menghindari perang saudara, Airlangga membagi kerajaan menjadi dua, yaitu Kerajaan Pangjalu dan Janggala.

Komplek Candi Dieng di Wonosobo, Jawa Tengah, merupakan peninggalan candi Hindu pada masa Kerajaan Mataram Kuno.

Candi Plaosan di Klaten, Jawa Tengah, salah satu peninggalan Kerajaan Mataram Kuno yang berlatar agama Buddha.

Arca Raja Airlangga, raja terakhir Kerajaan Mataram Kuno Jawa Timur, di Candi Belahan. Arca ini kini disimpan di Museum Trowulan.

Merapi "d'Angry of Nature"

2011-05-15T12:31:00.007+07:00

A volcano is a mountain topped with vents, holes, and craters. When the volcano erupts, lava, ash, cinders, dust, and hot gas can pour out the top. Magma (when it's deep in the ground) or lava (when it reaches the earth's surface) is very hot, liquid rock. When the lava cools down, it turns into hard rock. Ash is a gray powder that results from material being burned in the volcano.

Ash can be carried in the air for many miles.

Indonesia has more active volcanoes than any other country. Mount Merapi is one of at least 129 active volcanoes in Indonesia, part of the Pacific Ring of Fire - a section of fault lines stretching from the Western Hemisphere through Japan and South East Asia. Mount Merapi means "Mountain of Fire". Merapi has erupted more than 80 times. The International Association of Volcanology and Chemistry of the Earth's Interior has named Merapi as a Decade Volcano since 1995 because of its high volcanic activity.

Now, Mount Merapi shows again its `ferocious anger`. it's in the highest level after hundreds of volcanic earthquakes. It has erupted at least five times since October 26 2010, sending out hot clouds and other volcanic materials which burnt everything on their paths on the mountain`s slopes
Source: http://www.englishcafe.com/blog/merapi-today-103292

Merapi Eruption 2010

2011-03-17T10:10:00.007+07:00

In late October 2010 the Center for Volcanology and Geological Hazard Mitigation, Geological Agency (CVGHM), (Indonesian language—Pusat Vulkanologi & Mitigasi Bencana Geologi, Badan Geologi-PVMBG), reported that a pattern of increasing seismicity from Merapi had begun to emerge in early September.

Observers at Babadan 7 kilometres (4.3 mi) west and Kaliurang 8 kilometres (5.0 mi) south of the mountain reported hearing an avalache on 12 September 2010. On 13 September 2010 white plumes were observed rising 800 metres (2,600 ft) above the crater. Lava dome inflation, detected since March, increased from background levels of 0.1 millimetres (0.0039 in) to 0.3 millimetres (0.012 in) per day to a rate of 11 millimetres (0.43 in) per day on 16 September. On 19 September 2010 earthquakes continued to be numerous, and the next day CVGHM raised the Alert Level to 2 (on a scale of 1–4). Lava from Mount Merapi in Central Java began flowing down the Gendol River on 23–24 October signalling the likelihood of an imminent eruption.
On 25 October 2010 the Indonesian government raised the alert for Mount Merapi to its highest level (4) and warned villagers in threatened areas to move to safer ground. People living within a 10 kilometres (6.2 mi) zone were told to evacuate. The evacuation orders affected at least 19,000 people; however, the number that complied at the time remained unclear to authorities. Officials said about 500 volcanic earthquakes had been recorded on the mountain over the weekend of 23–24 October, and that the magma had risen to about 1 kilometre (3,300 ft) below the surface due to the seismic activity
After a period of multiple eruptions considered to exceed the intensity and duration of those in 1872 on 10 November 2010 the intensity and frequency of eruptions was noticed to subside. By this time 153 people had been reported to have been killed and 320,000 were displaced. Later the eruptive activities again increased requiring a continuation of the Level 4 alert and continued provision of exclusion zones around the volcano. By 18 November the death toll had increased to 275. The toll had risen to 324 by 24 November and Syamsul Maarif, head of the National Disaster Mitigation Agency (BNPB) explained that the death toll had risen after a number of victims succumbed to severe burns and more bodies were found on the volcano’s slopes.
In the aftermath of the more intensive eruptive activities in late November Yogyakarta’s Disaster Management Agency reported that there were about 500 reported cases of eruption survivors in Sleman district suffering from minor to severe psychological problems, and about 300 cases in Magelang.By 3 December the death toll had risen to 353.
On Friday 3 December 2010 the head of the National Disaster Management Agency (BNPB), Dr. Syamsul Maarif, M. Si, accompanied by the head of the Centre for Volcanology and Geological Hazard Mitigation CVGHM (PVMBG), Dr. Surono made a joint press release at the BNPB Command Post in Yogyakarta. As of 3 December 2010, at 09.00 am, the CVGHM (PVMBG) lowered the status of Mount Merapi to the level of "Caution Alert (Level III). They clarified that with this alert level the potential of hot ash clouds and projected incandescent material remained. The Geological Agency provided several recommendations including that there would be no community activities in the disaster prone areas and proclaimed an ongoing exclusion zone of 2.5 kilometres (1.6 mi) radius.
SOURCE:

^ 'Global Volcanism Program, SI/USGS Weekly Volcanic Activity Reports Merapi, 22–28 September 2010, accessed 26 Oct 2010
^ Malik, Candra (2010-10-24). "Mount Merapi's Swelling Signals Huge Eruption, Scientists Warn". TheJakartaGlobe.com. The Jakarta Globe. http://www.thejakartaglobe.com/home/mount-merapis-swelling-signals-huge-eruption-scientists-warn/403039. Retrieved 2010-10-27.
^ "Indonesia volcano death toll rises to 25: officials". TheNews.com.pk. The News. 2010-10-27. http://www.thenews.com.pk/latest-news/3748.htm. Retrieved 2010-10-27.
^ "Highest alert issued for Indonesia's Merapi volcano". bbc.co.uk. BBC News. 2010-10-25. http://www.bbc.co.uk/news/world-asia-pacific-11617502. Retrieved 2010-10-27.
^ BNPB (2010-11-09). "Rekor Baru Letusan Merapi" (in Indonesian). Badan Koordinasi Nasional Penanganan Bencana-Indonesian Disaster Management Office. http://bnpb.go.id/irw/berita.asp?id=129. Retrieved 2010-11-09.
^ "Indonesia volcano eruption slows". AFP. Yahoo news/AFP. 2010-11-10. http://news.yahoo.com/s/afp/20101110/wl_afp/indonesiavolcano;_ylt=Atrp1gonuAiD7VkzJPv66p4Bxg8F;_ylu=X3oDMTJvMjhlczhoBGFzc2V0A2FmcC8yMDEwMTExMC9pbmRvbmVzaWF2b2xjYW5vBHBvcwMyNQRzZWMDeW5fcGFnaW5hdGVfc3VtbWFyeV9saXN0BHNsawNpbmRvbmVzaWF2b2w-. Retrieved 2010-11-10.
^ AP (2010-11-09). "Death toll from Indonesian volcano rises to 153". Yahoo News per Associated Press. http://news.yahoo.com/s/ap/20101109/ap_on_re_as/as_indonesia_volcano. Retrieved 2010-11-09.
^ "Laporan aktivitas G. Merapi tanggal 18 November 2010 pukul 00:00 sampai dengan pukul 12:00 WIB-Activity report Merapi on 18 November 2010 at 00:00 until 12:00 pm". CVGHM (PVMBG). 2010-11-18. http://portal.vsi.esdm.go.id/index.php?option=com_content&view=article&id=94:laporan-aktivitas-g-merapi-tanggal-18-november-2010-pukul-0000-sampai-dengan-pukul-1200-wib&catid=49:merapi. Retrieved 2010-11-19.
^ "Indonesia's Merapi Back to Its Belching Ways, Spewing Rocks in New Direction". Jakarta Globe from Antara=. 2010-11-17. http://www.thejakartaglobe.com/home/indonesias-merapi-back-to-its-belching-ways-spewing-rocks-in-new-direction/407120. Retrieved 2010-11-18.
^ "Death toll fromIndonesia's volcano climbs to 275". Jakarta Post and Associated Press, Jakarta. 2010-11-18. http://www.thejakartapost.com/news/2010/11/18/death-toll-fromindonesia039s-volcano-climbs-275.html. Retrieved 2010-11-19.
^ "Death Toll in Merapi Eruptions Climbs to 324". Jakarta Globe. 2010-11-25. http://www.thejakartaglobe.com/home/death-toll-in-merapi-eruptions-climbs-to-324/408410. Retrieved 2010-11-26.
^ "Death Toll in Merapi Eruptions Climbs to 324". Jakarta Globe. 2010-11-25. http://www.thejakartaglobe.com/home/death-toll-in-merapi-eruptions-climbs-to-324/408410. Retrieved 2010-11-26.
^ "Indonesia Downgrades Mount Merapi’s Danger Level". Jakarta Post and Associated Press, Jakarta. 2010-03-12. http://www.thejakartaglobe.com/home/indonesia-downgrades-mount-merapis-danger-level/409878. Retrieved 2010-06-12.
^ "Status Merapi turun ke level3". Badan Nasional Penanggulangan Bencana. 2010-03-12. http://bnpb.go.id/irw/berita.asp?id=218. Retrieved 2010-05-12.

Flight Schedule Adi Sucipto Intl. Airport

2010-09-02T21:11:00.006+07:00

Flight Schedule Adi Sucipto Intl. Airport
Yogyakarta (JOG)-Jakarta (CGK)
06.10-07.10 Mandala Airlines RI-343
06.15-07.15 Batavia Air Y6-322
06.20-07.25 Garuda Indonesia GA-201
07.00-08.00 Lion Air JT-561
07.50-08.50 Lion Air JT-563
07.55-09.00 Garuda Indonesia GA-203
09.25-10.25 Lion Air JT-553
09.35-10.40 Garuda Indonesia GA-205
10.00-11.05 Sriwijaya Air SJ-231
11.35-12.40 Garuda Indonesia GA-207
11.40-12.40 Lion Air JT-559
12.45-13.45 Indonesia Air Asia QZ-7341
13.05-14.10 Garuda Indonesia GA-209
14.10-15.10 Lion Air JT-557
14.55-16.00 Garuda Indonesia GA-211
16.05-17.10 Garuda Indonesia GA-213
16.05-17.05 Mandala Airlines RI-345
17.05-18.05 Lion Air JT-551
17.30-18.30 Batavia Air Y6-326
17.30-18.35 Garuda Indonesia GA-215
18.45-19.45 Lion Air JT-555
19.00-20.05 Garuda Indonesia GA-217
20.00-21.00 Indonesia Air Asia QZ-7345

Jakarta (CGK)-Yogyakarta (JOG)
06.00-07.00 Indonesia Air Asia QZ-7340
06.15-07.15 Lion Air JT-562
06.20-07.20 Garuda Indonesia GA-202
07.45-08.45 Lion Air JT-552
08.00-09.00 Garuda Indonesia GA-204
10.00-11.00 Garuda Indonesia GA-206
10.10-11.10 Lion Air JT-558
10.55-11.55 Mandala Airlines RI-350
11.30-12.30 Garuda Indonesia GA-208
12.30-13.30 Lion Air JT-556
12.45-13.45 Sriwijaya Air SJ-230
13.20-14.20 Garuda Indonesia GA-210
14.30-15.30 Garuda Indonesia GA-212
14.30-15.30 Batavia Air Y6-325
15.25-16.25 Lion Air JT-550
16.40-17.40 Garuda Indonesia GA-214
17.00-18.00 Lion Air JT-554
17.25-18.25 Garuda Indonesia GA-216
17.50-18.50 Batavia Air Y6-321
18.35-19.35 Indonesia Air Asia QZ-7344
19.00-20.00 Lion Air JT-568
19.00-20.00 Garuda Indonesia GA-218
19.30-20.30 Mandala Airlines RI-342

Yogyakarta (JOG)-Denpasar (DPS)
08.00-10.15 Garuda Indonesia GA-252
18.55-21.05Mandala Airlines RI-579
19.55-22.10 Garuda Indonesia GA-254
20.30-22.40 Lion Air JT-568

Denpasar (DPS)-Yogyakarta (JOG)
06.10-06.20 Lion Air JT-561
07.00-07.10 Mandala Airlines RI-570
07.10-07.25 Garuda Indonesia GA-253
18.50-19.05 Garuda Indonesia GA-255

Yogyakarta (JOG)-Surabaya (SUB)
06.00-06.50 Lion Air JT-560
16.05-17.15 Wings Air IW-1812
16.50-17.40 Batavia Air Y6-231

Surabaya (SUB)-Yogyakarta (JOG)
07.35-08.25 Batavia Air Y6-232
11.10-12.20 Wings Air IW-1811
19.00-19.50 Lion Air JT-569

Yogyakarta (JOG)-Balikpapan (BPN)
07.40-10.15 Mandala Airlines RI-340
07.55-10.35 Lion Air JT-670
11.55-14.30 Mandala Airlines RI-348
14.15-17.00 Sriwijaya Air SJ-230
16.05-18.45 Batavia Air Y6-323

Balikpapan (BPN)-Yogyakarta (JOG)
07.15-07.55 Batavia Air Y6-324
08.45-09.30 Sriwijaya Air SJ-231
10.45-11.20 Mandala Airlines RI-341
15.00-15.35 Mandala Airlines RI-345
18.50-19.30 Lion Air JT-677

Yogyakarta (JOG)-Banjarmasin (BDJ)
12.25-14.40 Mandala Airlines RI-350

Banjarmasin (BDJ)-Yogyakarta (JOG)
18.10-18.25 Mandala Airlines RI-353

Yogyakarta (JOG)-Tarakan (TRK)
14.50-19.10 Sriwijaya Air SJ-230

Tarakan (TRK)-Yogyakarta (JOG)
07.05-09.30 Sriwijaya Air SJ-231

Yogyakarta (JOG)-Batam (BTH)
08.30-10.30 Batavia Air Y6-567

Batam (BTH)-Yogyakarta (JOG)
14.50-16.50 Batavia Air Y6-568

Yogyakarta (JOG)-Medan (MES) via Batam (BTH)
08.30-12.20 Batavia Air Y6-567

Medan (MES)-Yogyakarta (JOG) via Batam (BTH)
13.00-16.50 Batavia Air Y6-568

Yogyakarta (JOG)-Pontianak (PNK)
09.00-10.30 Batavia Air Y6-232

Pontianak (PNK)-Yogyakarta (JOG)
14.45-16.15 Batavia Air Y6-231

Yogyakarta (JOG)-Makasar (UPG), Sorong (SOQ), Manokwari (MKW), Jayapura (DJJ), Ternate (TTE)
06.00-08.40 Merpati Nusantara Airlines MZ-708
06.00-08.50 Express Air XN-807

Makasar (UPG)-Yogyakarta (JOG)
14.30-15.00 Express Air XN-806
18.30-19.10 Merpati Nusantara Airlines MZ-709

Yogyakarta (JOG)-Bandung (BDO)
12.50-14.00 Wings Air IW-1811

Bandung (BDO)-Yogyakarta (JOG)
14.25-15.35 Wings Air IW-1812

Yogyakarta (JOG)-Kuala Lumpur (KUL)
09.00-12.30 Air Asia AK-595 LCCT
11.40-15.10 Malaysia Airlines MH-856 (Sunday, Tuesday, Friday) KLIA

Kuala Lumpur (KUL)-Yogyakarta (JOG)
07.00-08.35 Air Asia AK-594
09.20-10.55 Malaysia Airlines MH-857 (Sunday, Tuesday, Friday)

Yogyakarta (JOG)-Singapore (SIN)
07.35-10.45 Indonesia Air Asia QZ-7138

Singapore (SIN)-Yogyakarta (JOG)
11.10-12.20 Indonesia Air Asia QZ-7139

Note: it may change, check it from the airline website for sure.

Air Asia
Batafia Air
Express Air
Garuda Indonesia
Lion Air
Malaysia Airlines
Mandala Airlines
Merpati Nusantara Airlines
Sriwijaya Air
Wings Air

Khasiat Sarang Semut - SARANG SEMUT

2010-09-02T19:11:00.000+07:00

Khasiat Sarang Semut - SARANG SEMUT

Merapi

2010-08-22T22:01:00.001+07:00

Playing important socio-economic and spiritual roles for both Yogyakarta and Central Java, Mount Merapi presents thousand kinds of attraction for lovers of natural beauty. It is so attractive that even the volcanic activity lasting for almost two months on the second half of 2006 became an alternative tourism activity.

Almost all plateau surrounding Merapi presenting scenic view toward the mountain and its valleys are built into tourism place. One of the best places to experience such great view is Selo. It is a district in Boyolali regency, Central Java.

Selo is situated 20 km west from the downtown of Boyolali to the northern slope of Mount Merapi. It connects an alternative road network from Solo to Borobudur, Magelang. A plateau with altitude of 1,300 m asl, it is blessed with fresh weather ranges between 15-20 Celsius degree.

With the program of Solo, Selo, Borobudur (SSB) alternative route, Selo has been developed into a tourism object in the form of a mountain resort since 2002. This program was in accordance to Selo‘s being appointed as the place to officially announce Indonesia’s Ecotourism Year 2002.

Today, this area grows into one of important tourism village in the border of Yogyakarta and Cental Java. The great view of Mount Merapi and Merbabu as well as vegetable agriculture on mountain slopes, refreshing weather, and traditional performances are the main tourism attractions in Selo.

There are many activity and magnificent view visitors can enjoy here. Its inhabitants actively preserve the blissful but vulnerable environment for the survival of the ecology. Their active participation can be seen from its environmentally friendly agricultural system.

This was started in 2006 when a group of volunteer introduced the new agricultural trend called organic agriculture. With amazingly fertile volcanic soil from Merapi, this zero chemical agriculture resulted in higher quantity and much better quality of harvest as well as continous soil productivity.

The excitement and acceptance farmer’s to the benefit of organic agriculture was fully supported by the government. Under invited expert, Selo‘s farmer learned all the process from fertilizing the soil, planting the commodity crop, post-crop soil maintenance, sorting the crop, to packaging. In just a year, the quality of farming product from the area are accepted in supermarkets all over Indonesia.

Various traditional farming activity themselves are attraction for most visitors. Here can learn how to hoe, harvest the crops, or simply enjoying the fascinating view of the farm. Farmers are eager to share the story about his effort to preserve the environment by practicing organic agriculture. Most of all, visitor can taste the fresh and free-chemical vegetables from the crops.

Beside traditional tourism, Selo is already equipped with good tourism facilities. A theater presenting documentary movies on Mount Merapi and volcanic activity was opened in 2004. All necessary information from Tourism Information Centre (TIC) and souvenirs original from the area can be obtained in Joglo I Selo Merapi.

A large ‘New Selo‘ functioned as the area’s landmark is situated near by Joglo II Selo Merapi. Imitating that of Hollywood, the letters is visible from far away during a bright day with clear sky. A tower is available present 360 degree angle of view from elevated point toward Merapi, Merbabu, and Sumbing mountain range.