javatourism

Daily Life

The Javanese carry out their life optimistically. The life as a divine gift should be accepted and executed accordingly. As a basic principle, they are 'nrimo' (means to accept; accepting divine wish and always pray for 'slamet' (to be safe). A parent blessing for their kids always begins with 'slamet'.

In order to be always in safety, avoiding troubles, one must always 'eling' (has to know what's right and wrong. So, he or she has to do only good and right things, by not breaking the rules of God (wewalering agama) and the rules of law (wewalering negoro).

Guided by those above principles, the Javanese has to work (mergawe) and dedicate (makarya) themselves to improve the quality of life. Working and dedicating one's life is an obligatory for a living human being. As in any other part of the world, there are a lot of choices of work fields in Java.

The 'dreaming period' that Java has a very fertile soil, good climate, rich nature, so that only by a little work one could easily get enough food, clothing and shelter is over. The people are fully conscious that they could get prosperity only by hard working.

As in the ancient time, the majority of the population lives in the country site. The farmers cultivate their lands seriously in order to have good harvest. Everyday, before sunrise when a lot of town's people are still asleep, the farmers are already in their rice and vegetables fields to water their plants. They have to take a good care of the plants by cleaning and fertilizing adequately, combating any plant diseases. Some of them have to feed their cattle, drive them to the grass terrain or just feed them in their cages.

Some of the villagers shall bring their fresh products to the traditional markets in the nearby towns, by walking on foot, bicycles, motor bikes, traditional carts drawn by ponies, or public transportation. The activities in the villages begin early in the morning, the farmers begin their daily life amidst the morning mist.

The traditional markets


It starts breaking the loneliness early in the morning too. Sellers and buyers with friendly faces exchange their needs, bargaining is a part of the game, it's spice in the traditional trade, where the price agreed give satisfaction to both sellers and buyers.

The Traditional Fishermen

At the coast of the sea, the traditional fishermen with their traditional sailing boats, equipped with some nets start sailing at night. The winds shall push the boats to the sea several kilometers from the shore. With their nets, the fishermen catch the fishes.

By morning, the wind shall send them back to the shore. Some fresh fishes are forwarded to the market, some are dried to be 'salty fishes' as a natural way of food preservation. It can be consumed or sold letter on.

Traditional Fast Food vendors

In the early hours, starting at 06.00 o'clock local time, in several places there are vendors of ready made food. Usually, they occupy a very small plot of place. In the corner of a street or in any strategic spot along the street, usually they offer a special warm dish, for instance :
Nasi gudeg : nasi is a boiled rice and gudeg is prepared from jack fruit cooked with coconut milk, sambel goreng, a boiled leather buffalo with spices and chili peppers, and other dishes upon choice : boiled eggs, chickens, tofu (tahu and tempe).
Nasi pecel : Nasi with vegetables. Nasi is basic food as bread for westerners.
Bubur ayam : Porridge of rice with chicken.
Bubur kacang ijo : sweet porridge of mung beans, cooked with coconut milk.

Excepts those traditional food vendors, there are also stalls selling susu sapi (fresh cow milk) and roti panggang (baked bread). These food stalls are of a great help for many people who have no times to cook their breakfast, and for those who have no time for breakfast at home.
The Office Workers

Thousands of people are working in the offices, public or private in many different sectors, five days or six days a week except holidays. The government officials start at 07.00 in the morning, the private enterprises usually start at 08.00 in the morning.

In the old days, the priyayi (court families) they prefer to work for the palace/Karaton or for the government institutions, but nowadays many of them work also in private enterprises. In fact, there are two types of priyayi :
The first : by birth, they are descendants from Sultan or king.
The second : by profession, holding high ranking position in the government offices.
Those who are working in private sectors consists of : the owners (small part), the executives and the staff or workers.

The shops, malls and shopping centers in the down town area open also at 08.00 o'clock local time.

Factory workers are also abundant, in various fields of products, for home consumption as well as for export purposes.

The Pupils, The Students

The youngsters are a big part of the community. So early in the morning a big column of pupils, students as well as teachers, fills the streets on the way to their respective schools and universities, private and public. The classes start at 07.00 0'clock in the morning. There are also some schools, which start in the afternoon, some courses and vocational training in the evening. Majority of a youth is aware, that education is a bridge for a better future.


Considering the huge participants in this field, schools and universities nowadays are not seen as merely educational institutions but also as a booming industry.

It is worth to note, that although local educational system is improving and to certain aspects have a good quality, some luckier parents send their children to study in the universities abroad such as in Australia, Europe, Japan and U.S.A. But do not be surprised that some foreign students, mostly postgraduate are studying in the Gajah Mada University in Yogyakarta in different subjects. It should give a positive result for a broad international cooperation in the era of globalization.


Gajah Mada University

The Role of Women

It goes without saying that Javanese as well as Indonesian women play an important role in this country. In every sector of live, just name it, women are involved.

Nyi Ageng Serang
In the farms, the offices, the factories and the arm forces, there are women workers, staff, executives, directors, experts, high ranking government officials, and members of parliament and even government ministers.

The women role dated back from the ancient time, there were several queens in power. There were some heroines, such as Nyi Ageng Serang, a brave fighter during Javanese war against Dutch colonialism led by Prince Diponegoro (1825 - 1830 AD), then Cut Nyak Dien from Aceh, Dewi Sartika from West Java and Kartini from Central Java, the mother of women emancipation in modern times.

Transportation

Following the era of modernization, Central Java is in the period of transition. There are traditional means of transportation, such as bike, becak (three wheel rickshaw), dokar (two wheel cart) andong (four-wheel cart) drawn by ponies and sometimes gerobak sapi, a cart drawn by oxen, are still operating in the area. More Modern City transports are motor, bikes, cars, buses, and trucks. In the cities of Yogya and Central Java, those means of transport are mingled together everywhere, especially in the peak hours; in the morning, at noon during lunchtime and in the afternoon after office hours. But traffic in this region is far better than in Jakarta. One can still ride or drive more relax, but cautions is a good advice.


For transports in the city, regular small buses, buses, taxis and trains are available. For comfort, take the ones with air conditions. Flight to and from Yogya, Solo and Semarang are available on regular schedules.


Communications

The local and international communications by telephone, telex, fax, hand-phone and e-mail are available. Hotels, offices, most of them are provided with these facilities. There are also a lot of Wartel (Telephone stall) rendering service of communication. No one has to worry about it.

Hand-Phone

Foreign travelers bringing their own GSM hand-phones to Central Java might use them without any problem as long as their foreign operators have an agreement with one of the GSM operators in this country :

* Telkomsel (Ind-TSEL)
* Satelindo (Ind-SATC)
* Excelcomindo (Ind-XL)

In Indonesia there are two systems of hand-phone namely AMPS (analog) and GSM (digital).

Posted by zeeya at 07:10 | Permalink | Comments

AMU (TRADITIONAL HERBAL MEDICINE)
and
TRADITIONAL COSMETICS

JAMU

'Back to nature' is not merely a slogan in Java and Indonesia. The visible proof is the use of traditional herbal medicine of various type of 'medical plants', either from the leaves, the fruits, the roots, the flowers or the barks, etc.

These herbal medicine had been used since the ancient time up to now, it is largely consumed by people of different level; lower, middle and upper, in the villages and in the big cities.

The study of jamu had been conducted by Rumphius, a botanist as early as the year 1775 AD by publishing a book 'Herbaria Amboinesis'. A scientific research for jamu by the research center of herbal medicine in Bogor Botanical Garden, resulting a publication of a book 'Medical Book for Children and Adults', composed by E. Van Bent.

The first seminar about jamu has been held in Solo in 1940, followed by a Formation of Indonesia's Jamu Committee in 1944. In the 1966, a seminar on jamu was held again. In 1981, a book by title of 'The use of Medical Plants' was established to support the jamu industry in the country.

The method of using the jamu remains the same as the ancestors did. Some are consumed by drinking it and some are for outside application.

At present one could buy easily ready made jamu packed modernly in the form of powder, pills, capsules, drinking liquid and ointments. Of course there are still jamu shops, which sell only ingredients or prepare the jamu on spot as required by buyers. Some women are roaming the street to sell jamu, is a common view across the country.

The traditional methods of making jamu such as by boiling the prepared herbal ingredients (jamu godok) still prevail in Javanese society. The popular traditional tools of making jamu are still available in many Javanese houses such as; Lumpang (small iron Mortar), pipisan, parut (grater), kuali (clay pot), etc.

What kind of disease could jamu cure?
The reply is almost every disease, jamu could cure. There are various kinds of jamu to combat different kind of illness. In Principle there are two types of jamu; the first is jamu to maintain physical fitness and health, the locally popular are Galian Singset (to keep women body fit and slim) and Sehat Lelaki (to keep men body healthy). The second is jamu to cure various kinds of illness. Except the above, there are special jamu created with the purpose to maintain a loving family harmony. The popular products among other are Sari Rapet, which makes a women sexual organ in a good condition, as for the man the matched product is jamu Kuat Lekaki (strong man). The Javanese are also taking a great care to pregnant women during pre and postnatal period by producing the related jamu. There are also jamu for the babies.

The Herbs for Jamu
There are hundreds of herbs for jamu prescriptions, among other are:

Spices
Ginger (Zingiber Officinale)
Lempuyang (Zingiber Oronaticum)
Temu Lawak/ Wild Ginger (Curcuma Cautkeridza)
Kunyit/ Tumeric (Curcuma Domestica)
Kencur/ Greater Galingale (Kaemferi Galanga)
Lengkuas/ Ginger Plant (Elpina Galanga)
Bengle (Zingiber Bevifalium)

Leaves
Secang (Caesalpinia Sappan Hinn)
Sambang Dara (Rexco Ecaria Bicolar Hassk)
Brotowali (Tiospora Rumpii Boerl)
Adas (Foeniculum Vulgare Mill)

Fruits
Jeruk Nipis/ Calamondin (Citrae Aurantifalia Sivingle)
Ceplukan (Physalic Angulata Him)
Nyamplung (Calophylum Inaphyllu)

Barks
Kayu Manis/ Cinamon (Gijeyzahyza Glabra)

Flowers
Melati/ Yasmin (Jataninum Sunbac Ait)
Rumput Alang-alang (Gramineae)

It is worth to note that some jamu factories in Java are exporting its products. Besides the export of ready made jamu, 25 kinds of herbal plants and ingredients are also in the list of export to Europe, Australia, USA, Japan, etc.

No Side Effects
The people like to consume jamu due to :

* Availability in many places
* Comparatively cheap price
* No side effects



TRADITIONAL COSMETICS

The Natural Beauty of Woman
A Javanese woman is very much concern for her physical appearance to be always slim, beautiful with an alluring bright smiling face.

As a Javanese idiom says "Ngadi Sarira" to maintain the body to be always in perfect condition is of prime important. The way of life of a Javanese is greatly influenced by the royal culture. Not surprisingly that the art of "Keeping Beauty' is originated from the court palaces.

The Secret of a Princess Beauty
The Ladies of the Royal Families have a reputation to inherit the beauty of goddesses from paradise.

As told in the story of wayang (leather puppet) by the dalang (puppet master) , all parts of a princess body is always perfect and alluring: the beautiful black thick hair, a smooth skin, bright eyes, charming eye brows, eye lids and nose, bright reddish lips, white nicely teeth, wonderful built neck and shoulder, beautiful hands and arms, a waist like the one of a bee meanings slim and perfectly built.

The dalang with a clear deep voice, like in the poem reading adores the beauty of a princess with a thousands of words. It seems that all words of a complete dictionary are not enough to express of what a wonderful beauty a princess has.

The use of Traditional Jamu and Cosmetics
Nowadays, some secrets of this Karaton (Palaces) culture of "Ngadi Sarira" are known by many women from outside the Karaton walls. The Jamu is widely used to give an inner beauty, due to a good physical health.

Some of the products are consumed directly by eating it, for instance Kepel Fruit (a brown fruit of a chicken egg size), it's a natural deodorant. By eating it that would fragrant the odor of the body even the urine smells the fragrance of that fruit.

Jambu Mawar ( a kind of rose apple, mawar means a flower of rose) gives a fresh smell of breath. Some cosmetics are for outside application such as bedak dingin (cool powder) and lulur (scrubbing powder).

Beauty Care
Every woman is always proud of her hair – thick and shining, color and style. For natural shampooing, the ash of rice stalks work as a shampoo to clean the hair. After being washed by water, ingredients consist of
coconut milk, jeruk purut (a kind of citrus fruit smells like a lime ) and pandanus leaves are to be applied. It functions as a conditioner to clean the dandruff. The hair then washed by water again, to be dried while vaporizing with ratus fragrance.

Finally, a hair oil by the name of cemceman, made of coconut oil with pandanus , kenanga flower, jeruk purut etc. is applied.

Skin Care
For face caring, bedak dingin (cool powder) is applied. It's made from tendered rice with special ingredients, such as pandanus, kenanga flower etc.

For other parts of the body, lulur is applied, popularly known as mandi lulur (lulur bathing).

Lulur is also made from tendered rice, pandanus, some leaves of kemuning (with yellow color) and some medicinal roots. The lulur should stimulate the body to throw out the dead cells, replace it with new ones, stimulate blood circulation under the skin, smooth the skin and at the same time scents it.

Steaming the body
Steams of several boiled herbs are applied to ensure body freshness, including the woman organ. The steaming took about a ½ hour.

Producers
Besides the traditional cosmetics made by hand, in the country there are some big and well known manufactures of cosmetics, using modern machinery. These products are used widely across the country, even this cosmetics have been exported to many countries of the world.

Posted by zeeya at 07:06 | Permalink | Comments

ROKOK KRETEK

Rokok is cigarettes, kretek is clove flavored, so rokok kretek means clove flavored cigarettes. For many millions Javanese and Indonesians, kretek is enjoyable companion, tasteful, it gives a feeling of relief & relaxation and its price is nothing compare to the comfort given.


Clove tree
In restaurants, pubs, bars, discotheques, public buildings and in many other places outdoor, the sweet smoke from kretek are smelt. This is a common sight, but nowadays, many sites are divided to smoking and non smoking areas. Some air conditioned buildings even declared as non smoking.

Brief history

Rokok kretek was invented by a man from the town of Kudus, 50 km eastward of Semarang in the early nineties AD. The man Noto Semito was from a long time suffering from cough and asthma. Desperate to cure his illness, he rolled tobacco mix with crushed cloves in dried corn leaves - this is the original kretek cigarettes.

The rokok klobot (klobot is dried corn leaves). After smoking these kretek he was cured and become healthier. He began to manufacture his new kretek cigarettes with trade mark of BAL TIGA (three balls). He actively marketed the kretek every where, through radio, touring vans with music and dancers, even by air dropping promotion leaflets.

He become a very successful business man, a billionaire. His steps was followed by many others and soon kretek industry was mushrooming also in other cities.

The fate of Noto Semito, The Father of Kretek, ended tragically, he was bankrupt in 1953, crashed by his invented kretek vast industry.

The Present Day Kretek

The kretek follows 'modernization' in cigarettes industry. The new filter kretek are major products, the contents of crushed cloves are smaller, changed with clove essence. The crushed cloves are kept to maintain the voice of burning kretek - crakling : tek, tek, tek, from here comes the name of kretek.

The leaders of kretek nowadays are Djambu Bol, Sukun, Nojorono, Jarum (in Kudus and Central Java), Bentoel (in Malang), Gudang Garam (in Kediri) and Sampurna (in Surabaya). There are also smaller manufacturers, such as Menara (in Solo), Pompa (in Semarang), etc. More than 95% of local smokers prefer kretek than rokok putih or white cigarettes - non clove cigarettes.

No one denies that kretek industry brings a huge sum of tax to the state purse and millions of people depend their income to this chains of business, starting from the tobacco and clove farmers, workers at the factories, sellers in many shops and stalls, truckers, involved in this industry and it's worth to note - their families.

Tobacco Connoisseur

The kretek factories absorb a lot of tabacco. The buyers - mainly the kretek producers, they hire several connoisseurs, experts of tobacco, to secure the quality of their products. They are very well paid. No doubt of their specific expertise. Only by smelling the wet tobacco leaves or dried cut tobacco leaves, high qualified connoisseur should know precisely the origin of the tobacco. It is from Wonosobo , Magelang or Boyolali (Central java) or from Besuki (East Java), and knows the harvest year of every tobacco tested. The testing is important as prices differs from region to region.


Tobacco plantation

Pawang Hujan

Is someone endowed with magic power to prevent rainfall in a certain area (hujan is rain).The competition in cigarette manufacturing sector is quite tough. A good quality tobacco is the product of tobacco leaves harvested in dry season. The rain before harvest shall lower its quality.

A vast of tobacco farm, thousands of hectares, in a certain area belonged to a big kretek factory, should be continuously supervised and guarded by a pawang hujan assigned by the factory. The pawang hujan should say his spells and does all necessary things, whenever a dark cloud is hanging over the farm. He could move the cloud ready to pour rainfall to other area or he should postpone the rainfall for a certain period of time.

In tobacco plantations, 'a war between pawang hujan', sometimes happened (the service of pawang hujan exists also in big cities for instance for protecting some big parties or ceremonies, private or public ones).

Kretek and Health Care

Despite any criticism from health organizations recently, that cigarettes smoking including kretek is not good for someone health, a lot of kretek smokers - men and women alike are still enjoying the habit of kretek smoking. They say that kretek is 'a cheap entertainment' they can effort to buy.

It is effective to eradicate stress in this tensed life. Moreover, the fact that shows many old people are kretek addicted, has discouraged some people to give up kretek.

Posted by zeeya at 07:05 | Permalink | Comments

KETOPRAK

Ketoprak is a popular traditional theatre accompanied by gamelan music, the dialogue sometimes alternated by songs. Probably it is like operetta but with more dialogue.

The stories exposed are usually from Javanese ancient kingdoms. The more popular folklore very oftenly staged are :

1. The story of Damarwulan, a brief Majapahit soldier who successfully could defeat Minakjinggo , a rebel-regent from Blambangan. at the happy ending he became the husband of Majapahit's Queen.
2. The story of Jaka Tingkir, the boy of the village of Tingkir, his name was Mas Karebet. At the beginning he served the kingdom of Demak as a low ranking soldier. He got chances to prove his ability in fighting, mastering martial art of self defense. Sultan/King Trenggono was very impressed of his skill and loyalty, took him as his son-in-law. Jaka Tingkir then was appointed to be Sultan successor and crowned as Sultan Hadiwijaya. He moved the capital of Demak to Pajang, west of Solo.
3. The story of Panembahan Senopati , the first ruler of the second Mataram Kingdom, his struggle to power, how did he manage Mataram, last but not least: his love affairs.

Sultan Agung, The Greatest King of Mataram Dynasty with his famous right-hand advisor and chief warrior Prince Purboyo.
Except those heroic knights, there are also legends exposing love affairs such as Pronocitro and Roro Mendut, a kind Javanese style of Romeo and Juliet.

In Ketoprak performance, there is always an amusing act by jokers to keep the performance vivid.
The Ketoprak was born around the year 1920 in Solo but reached its peak in Yogyakarta in 1950. It was created by artist from outside the palace wall, where the commoners were proud to play on the stage as kings, prime ministers, warriors, princes and princesses. In its development Ketoprak was also enjoyed by the elite.

The original music accompanied Ketoprak were rice pestle and mortar. The sound of rice pestles beating mortar: prak, prak, prak is where the name Ketoprak from.

Nowadays Ketoprak performance is accompanied by gamelan music.

Posted by zeeya at 07:03 | Permalink | Comments

In a certain place in Malioboro or in Alun-alun Lor (Palace North Square), Yogyakarta or infront of Sriwedari, Solo or Somewhere in Simpang Lima - Semarang, a loud of rhythmical gamelan music is heard and then a crowd gathering is seen in the sidewalks or in the square. Those people are watching a Jatilan dance, played by several dancers on a flat bamboo horses, accompanied by a loud sound of gamelan music interrupted by the sound of whips. The players could be men or women.

Jatilan is another kind of trance dance which can be seen in many places in Java, in the towns as well as in the villages. The other name for jatilan is Jaran Kepang or Jaran Dor (jaran is horse in Javanese; dor is the sound of a whip).

The most eye-cathing and dramatic is the dancer on a flat bamboo horse who becomes entranced. He moves wildly, rolling himself on the ground several times, whipped many times by the dukun - the leader of the jatilan group, the whole thing is quite demonic.

The most breath-taking action by the trance dancers is when he is eating raw paddy rice and electric bulbs or other materials of glasses. Sometimes he eats also a bowl of hot chili pepper. It is something beyond logic. The performance usually takes about thirty minutes time.

The most important man in jatilan is the dukun, the leader who possesses Supernatural power. He must have the ability to control the trance dancer, when the dancers should begin, and at the end has to order him to stop and put him back conscious again.

After a short break, the jatilan group should continue its way to play in another place. In a day the group could play several times - five or six times per day.

Posted by zeeya at 07:01 | Permalink | Comments

REOG PONOROGO

The dance known as Reog is a very spectacular dance with several dancers wearing bright colorful costumes accompanied by merry gamelan music.

It is always played in the open terrain, such as in a square, street etc. This dance which always draws a lot of spectators is a traditional art dance combined with magical show or a trance dance.

The reog dates back during the Hindu period in East Java. The story is related with the legend in Ponorogo Kingdom (+/- 70 km South East of Solo). Nowadays reog dance groups can be found also in other regions of Solo, Yogya, Other Towns in East Java, Kalimantan, Jakarta, even in Suriname. One of the famous group is Reog Prambanan in the border of Yogyakarta – Solo.

The Story

The powerful King Kelono Sewandono of Ponorogo Kingdom was famous with his fighting skills and magical power, accompanied by his Patih (Prime Minister) Bujanganom & his strong soldiers were attacked by King Singabarong, The King of Lions of Kediri Jungle, supported by his army, consisted of Lions and Peacocks.

At that time the Ponorogo's group were on the way to The Kingdom of Kediri guarding King Sewandono to marry Dewi Ragil Kuning, a princess of Kediri Kingdom.

There was a big fight between mighty warriors having magical power. The peacocks flew up and down flapping their wings to support The Lions – Singa Barong.

Bujanganom with his magic whip, supported by some Waroks in black traditional dress defeated The King Lion with all his followers.

The King of Ponorogo and his soldiers merrily continued their way to Kediri on horse back. Singa Barong joint the procession The Peacocks kept close to Singa Barong opened their tail feathers which looked like beautiful fan. (Warok of Ponorogo is a man with strong magical power, always dresses in black costumes)

The Performance

The central figure of this dance is The Lion King Singa Barong represented by a dancer wearing a mask of a Lion carrying a large peacock feather fan on top of the mask (this mask is locally called : Topeng Dadak Merak). It weight around 50 kg. The dancer has to use his teeth to hold the mask from inside.

He must have a very strong set of teeth and neck to move around the mask Dadak Merak. On top of this, he has also to carry a lady representing Princess Ragil Kuning. Or sometimes, he has to demonstrate his skill and strength by carrying another mask dancer on top of him, and still he could dance with vigorous and fantastic movements.

King Kelono Sewandono wearing a mask and a crown is a stylish dancer, Bujanganom also wearing a mask is an acrobatic dancer.

The Waroks in black costumes,

Jatilan - good looking young soldiers riding flat bamboo horses (Kuda Kepang).

Caplokan - Wears a dragon mask to lure Singa Barong to dance more livelly.

It is important to note that a reog dance group must have at least one "Wong Tuwo" (Old Man) or "Wong Pinter" (Clever Man) dealing with magical matters.

In a certain celebration several reog groups could perform together, sometimes until 100 groups.

Nowadays there is a reog groups with all dancers are woman, the only one is from Wonogiri regency, district of Slogohimo (50 km South of Solo).

Posted by zeeya at 06:59 | Permalink | Comments

Performance of Wayang Kulit (Leather Puppet)

Wayang kulit is performed the whole night commencing at about 09.00 PM to 05.00 AM. It needs around eight hours to perform a plot of stories from Ramayana or Mahabrata epoch.

From Ramayana, for instance could be performed the story (lakon) of Anoman Duta for the whole night. Duta means envoy, ambassador. This plot tells the episode when Anoman was assigned by Rama to visit Alengka Kingdom to negotiate with Rahwana to release Sinta peacefully.

The performance could start with the birth of Anoman, his experiences while he was young showing how he learned his knowledge, got supernatural power, etc, until he met Rama and entrusted to act as his envoy to Alengka.

In Alengka he tried to accomplish his job in the best possible manner, but jailed due to rejection of Rahwana. He escaped from death penalty by burning the city. He could see Sinta in her custody, found out that she was safe and still loyal to her husband. Anoman finally could left Alengka and reported result of his mission to Rama. The performance of this story should end at 05.00 o'clock in the morning just before the sunrise.

Other plot (lakon) Rama Tambak (tambak means dam). It tells the story when Rama with the help of the monkey king Sugriwa and his soldiers were making a bridge across the sea to access to Alengka.

From Mahabharata there are several plots could be performed for example, Gatotkaca Winisuda (winisuda from the word wisuda means to graduate or graduation ceremony), tells the story when Gatotkaca was assigned as Senopati (Chief Warrior) of Pandawa in Bharatayuda. It could start with his days as youngster, showing his supernatural power and knowledge since his infant, his unreserved love to Pandawa, his marriage until his appointment as Senopati in Bharatayuda.

Other plot showing more religious aspect is for example, the story of Bima Suci (suci : holy), telling how Bima overcome a lot of obstacles when he searched the holy water of life. Until finally he met with Dewa Ruci, a very small god by build who told Bima the secret of life.

It is important to select the plot of story before performance, usually in accordance with the aim of a ceremony. For instance, someone is assigned to be a new rector of a university, to celebrate this occasion the university is performing wayang kulit. The plot of story considered as relevant is Lahire Wisanggeni (the birth of Wisanggeni). Wisanggeni is one of the Arjuna's sons, he has a very strong natural power and clever since his birth. Above all, he is honest, he would tell the truth to everybody and he is very obedient to Pandawa and Dewa.

Upon their instruction, he would carry it, even if he has to lose his life.

DALANG (The Puppet Master or The Story Teller)

After deciding the title of wayang story, a dalang (puppet master), a dalang to perform the show must be appointed. Dalang position is very important, as he is the leader of the performance. Sometimes dalang could be chosen first, afterwards a consultation with him could be held to choose an appropriate title.

Dalang comes from the words juru udalan (juru : an expert, a skillful man - udalan abbreviated to dalan, then becomes dalang means to tell stories), so dalang is a story teller.

Dalang is an overall artist. He must have a broad knowledge of several disciplines of arts, such as :

1. Mastering deeply the stories of wayang Ramayana as well as Mahabharata, knows the characters of wayang figures.
2. Having a thorough knowledge of Javanese philosophy and moral ethics, as Javanese philosophy and moral ethics are inter-connected, or might be almost similar.
3. Having an accurate information in many aspects of life in the country (or even internationally in this era of information and globalization).
4. Having a good and clear voice, as he has to imitate about 50 (fifty) wayang figures with different voices. He has to explain every occasion, which has or should happened. And he has also to perfectly master the language 'high' and 'ordinary' used in dialogue, song and narration. He has to be a good singer, as he has to sing a lot during a performance.
5. Having the ability of preparing the scenario, so that plot of stories should flow smoothly, in accordance with standard patterns.
6. He has to know gamelan (Javanese musical instruments) used to accompany the show. He has also the capacity of a conductor as he should command the gamelan music; when it should begin and stop, and he should ask the gamelan crew what kind of music or song to be played.
7. He has to lead the chorus of pesinden (women singers), usually consists of three to five singers and wira swara (male singers).
8. He has to be skillful to move the puppets attractively.
9. He has to know how to make good jokes, at the sametime advising the audience unnoticeably.

This part of play occurred at midnight at the Goro-goro episode, which last about one hour. During that time the Ponokawan appears. At most occasion the dalang plays a role as mouthpiece of the sponsors. In a performance organized by Agency of Family Planning, he should arise the topics of Family Planning. In front of the arm forces or police forces, he should speak of leadership and discipline. Before an audience in university he should speak of knowledge, good conduct and the goals of life.

In the village, he should speak about the spirit of cooperation, development and any topics, which should give optimism to the villagers. The topics might be different, but here are similarities; he should tell it jokingly, interrupted by many songs, sung by the pesinden - women singers, accompanied by gamelan music. He should insert some advises on morality, hard working and every deed must be conducted properly not hurting other's feeling, not breaking the laws, especially the highest law such as the law of God.

Generally the Goro-goro time is full of laughters and musics, which make the audience happy and entertained.

Last but not least a dalang must be a healthy man or woman (nowadays, there are some women dalang), with a good physical endurance because dalang has to sit cross legged for eight hours on a mat to perform wayang.

The STAGE

It is needed to accommodate the performance, sometimes it is an elevated stage around 0,5 to 1 meter higher than audience's chairs.

On stage there is a white cotton screen illuminated by blencong (an oil lamp, hangs above the dalang), nowadays, a spotlight is used. From behind the scene, some audience watch the performance. They see the shadow of the puppets. Shadow in Javanese is wayang, from here the words of wayang kulit come. The mass of the audience sits in front of the screen to watch the wayang played by dalang.

On the right and left side of dalang, the wayang figures were arranged stuck to a banana tree poles. And at the left and right ends of the screen, banquets of bananas and leaves tree are decorated. Behind dalang the gamelan music instruments are arranged and played by the wiyogo (gamelan players).

The chorus of some pesinden (woman singers) as well as male singers are sitting there too. Next to the left side of dalang, there is a wooden box used by dalang to beat his instruments. The 'keprak', several pieces of small size iron plates hit by dalang by using right foot. From time to time, dalang during narration hit the wooden box with his hand by a 'cempolo' (wooden mallet).

The SHOW

The gunungan (from gunung : mountain) or kekayon, a mountain like leather puppet has an important part in wayang performance. Symbolizing the power of life of the creator, gunungan is used to begin the play, change one scene to other or imagine wind, obstacles, mountain, clouds or seas.

Before commencing wayang performance, a set of traditional offerings have been prepared with incense burning, a prayer to God Almighty is said in the hope the wayang performance should be conducted safely and the message should be accepted by the audience.

The pattern of wayang show begins with court audience, followed by a battle between a ksatria and giants (buto) lead by Buto Cakil. The ksatria wins the battle by killing Buto Cakil, it's symbolizing that every good efforts should end successfully after eliminating the obstacles.

Then, the appearance of the famous Ponokawan, which is very comical and full of laughter, songs and music. Nowadays, some guest stars such as local famous singers and jokers might take part in the interlude made the show livelier.

Followed by some meeting and decisive battles until morning. At the end a wooden puppet (in javanese Golek) is played by dalang. The word golek means to search, in that case the audience is requested to search, the meaning of the story which has been performed the whole night. Gunungan is stuck in the middle of the screen.

Lessons from Wayang Kulit Performance

1. On the top, it's a lesson of morality, honesty, truth should win against evil.
2. One has to choose what to do in accordance with his own belief.

* Kumbakarna has to choose to fight despite Rahwana's sinful deeds, not to defend his brother but to defend his country. "Right or wrong is my country".
* Wibisana, he chooses to defend the absolute truth. A sin committed by his own brother - the king, must be condemned. He decides to join Rama, the right side.

3. It is reflecting events in life.

* One must work hard decently before attaining his goals.
* Lust of material wealth should bring disaster to other people and at the end should ruin his own life.
* Love affaires exist since ancient time. But do not follow the wrong examples, such as the one between Begawan Wisrawa and Sukesi, Rahwana's parents.

4. Life Purification.
A king gives up his own crown, goes to solitude and lives as a Begawan to meditate, purifying his soul to reach a true holiness.
5. Everyone is longing to live in a just (adil) and prosperous (makmur) society, in the safe, peaceful and secured situation with the blessing of God Almighty.

Posted by zeeya at 06:56 | Permalink | Comments

The Art of Self Defense

Indonesia, since the ancient time has its own style of the art of self defense. Every region and Perguruan (traditional school or club lead by a guru) has their own method of learning and training and technique of movements (Jurus) to absorb the skill and knowledge mentally and physically.

Whatever the Perguruan is, usually they have two kinds of movements to be learned

1. Basic Jurus/movements: to defend and to attack.
2. Additional Jurus which is called Kembangan (Kembang lit means flower). It is a variation of movements.

It is not used for combat, it is demonstrated in exhibition combining basic Jurus and Jurus Kembangan, as a kind of dance with movements of self defense. In fact there are two kinds art of self defense in this country.

1. Self defense, practicing mainly with physical movements. There are many Perguruans/clubs, under the umbrella of IPSI (Ikatan Pencak Silat Indonesia - Association of Pencak Silat/self defense of Indonesia), with Head Quarter in Jakarta.
2. Self defense practicing with the strengths of inner power, under the umbrella of IBETADO (Ikatan Beladiri Tenaga Dalam Indonesia – Association of self defense by practicing inner power of Indonesia) with Head Quarter in Yogyakarta.

In this occasion, the topic is an inner power self defense group by the name of Sentras currently one of 29 active members of IBETADO, which has a total of 55 members of different Perguruans.

Among other:

* Sentras
* Satria Nusantara
* Naga Prana Indonesia
* Melati putih
* Yoga Kundalini
* Honggo Dento, etc.

Posted by zeeya at 06:55 | Permalink | Comments

Javanese Traditional Dance

The Javanese dance performance is really extravagant and beautiful art show of high class quality. The beautiful dance, the elegant performers, the colorful dresses, the magical gamelan music, the pendopo stage create a perfect combination of uncomparable art performance. The dance movements of Mataram Kingdom I in the 8th to 10th century, might be the same as the ones carved on the Borobudur and Prambanan temples.

For those who understand the philosophical meaning of the dance, it should easily feel the boundary of mystical Javanese life

As told in the article of Wayang Wong or Orang, the Javanese traditional dance or Wayang Wong has been flourished during the reign of King Airlangga & King Hayam Wuruk of Majapahit Kingdom. The topic was about the Jenggala Kingdom. The traditional dance which actually has been introduced in the seven or eight century of Mataram Kingdom I, was mainly purposed for ritual ceremonies. Latter on, it developed also as a dance for a show and entertainment.

Since this early period the dance had been devided to be: court and people’s dance. A traditional dance was performed among other to mark the transfer of a certain area by a King to certain influential man, as a gift by the king to appreciate his good services. As a result thereof, this area became "Daerah Perdikan" was freed from tax payment. It could be traced that the dancers or the dance group received some pieces of gold as their reward. There were also professional dancers, men and women alike to entertain the public.

The traditional dance which later on adapted the stories of Ramayana and Mahabaratha visualized the character of human beings, reflected in the movement, gamelan accompaniment, dresses, accessories, make up, the stage etc.

Classical Court Dance
The famous court dances which are available up to present date are Bedoyo and Srimpi.

Bedoyo is sacred court dance performed by nine girls-dancers. All the performers must be in the holy state, physically and souly, this is a mythological dance depicting the meeting between Panembahan Senopati, the first ruler of the Mataram Kingdom II with Kanjeng Ratu Kidul, the powerful and beautiful goddess-the Queen of South Sea. The gamelan accompaniment reflecting the voices of sea wind and other natural voices.

For those who has learned in depth mysticism, during the dance performance, a tenth "invisible" dancer appears. It is said that she is a very beautiful princess, dancing impressively elegant. Some said that Bedoyo dance is sacred, as it is symbolizing a meditator’s highest achievement during samedi (medititation) by closing 9 human orifices & deflating all bad desires.

Srimpi
This dance is also a sacred dance performed by four girls-dancers. Sri means a king or queen, Impi means desire, wish. The wish to live in honor and peace. The Srimpi dance originally performed in the Pendopo (open hall) of Javanese mansion with four main pillars in the middle. It is believed when Srimpi dance is performed correctly, it should give magical power. The dance has a very soft movement depicting a good moral behavior. The dancers have the same dresses and make up, wish that people not to be jealous one to another. The life of mankind should be in accordance with the nature consisting of fire, water, wind and soil.

Petilan
This dance describing a part of a story e.g the fight between two warriors e.g Srikandi against Larasati. In the Petilan dance it could describe a fight between two warriors or movements of adoration between two lovers. In fact the movements are almost the same, only the topic is different. Probably the movement in love or in a fight, sometimes is slow and the other times flares up.

Classical Court Dance:

* Karaton Yogyakarta

* Karaton Surakarta

* Puro Mangkunagaran

* Puro Pakualaman

Besides the Bedoyo, Srimpi, Petilan, Wayang Wong, Sendra Tari (Dance Theater of Ramayana, held in the yard of Prambanan Temple), there is also classical dance opera, Langen Mandra Wanara .

Posted by zeeya at 06:53 | Permalink | Comments

Ruwatan or Ruwatan Murwakala

It is a ritual traditional event by performing wayang puppets with the story of Murwakala, with purpose to live safely & happily.
Batara Kala, a bad son of god Guru, who was entitled to eat human-beings in the list of Sukerta. Sukerta or Sukarta means a decent deed or to be loved. In the story of Murwakala, sukerta is a child or children who are loved very much by their parents. Their safety and happiness are concerned by the parents, because they are in the list of Sukerta.
There are about 25 categories of sukerta, among other :

1. Ontang anting:
the only boy in the family, with no brothers & sisters
2. Unting- unting:
the only girl in the family
3. Gedhana- gendhini:
a boy & a girl in the family
4. Uger-uger lawang:
2 boys in the family
5. Kembar Sepasang:
2 girls in the family
6. Pendhawa :
5 boys in the family
7. Ngayomi:
5 girls in the family Etc.

Also people who has accidents when they are doing something and these accidents are considered dangerous, they are also Sukerta a.o. :

1. People who fall down rice-cooker when boiling rice
2. People who break " gandik " a kind of tool from stone to make jamu (Traditional herbal medicine)

Those above Sukerta people must be protected from Batara Kala by performing Ruwatan Murwakala. This Ruwatan performance is considered as very sacred, it must be prepared carefully.

The Story of Murwakala

In one beautiful afternoon, god Guru & his wife, goddess Uma riding his bull Andini encircling the world. The scenery was very beautiful, god Guru also saw that his wife was also very beautiful. At once, he wanted to make love with her. Despite her rejection that it was not a proper time & place to make love, Guru in the peak of sexual desire forced her. While he reached orgasm, goddess Uma pushed him, freed herself from his strong embrace which was full of lust. Thus, his sperms fell into the sea and became a big bad giant - Kala. So Kala was a mistaken product. Due to mistake, Kala, a son of gods, became an ogre giant who wished to eat only human flesh.

Batara Guru, his father gave permission to Kala to eat people of Sukerta. But after having a discussion with god Narada, his Patih (Prime Minister) , the "menu" for Kala was too much.

Then Guru wrote a mantra (magic spells) in Kala's chest. He decided that people who is able to read this mantra, must be considered as Kala's father, although he is a child. Kala has to respect him/her. As only a few people knew this mantra, victim of Kala was still a lot. Secretly Guru went down to the earth, in disguise as a Dalang (Wayang puppet master), his name was Ki Dalang Kandabuwana.

Kala surrendered and he was instructed by Ki Dalang to live in the jungle of Krenda wahana . Kala agreed to never bother the Sukertas which have been adopted as Ki Dalang's children, those were Sukertas who have joined the Ruwatan Murwakala.

Kala asked to be blessed by Santi Puja Mantra - Sacred manteras, Ki Dalang agreed by bathing him with water & flowers. Before leaving to the jungle, Kala asked some offerings consisting of agricultural crops and tools, kitchen utensils, some cattles such as: cows, buffaloes, sheep, chicken, ducks etc, long cloths, some food and mat, pillow and blanket to be used on his way to the jungle.

After Kala left, Ki Dalang instructed Bima or god Bayu to chase away all Kala's troops by using a broom with silver rope and a whip.

At the end, the dalang should cut the hairs of the sukertas and bathe them with water and flowers.

The lessons of Ruwatan Murwakala

1. The people says that Kala is a product of (in local language) Kama-Salah, mistaken sperm, a mistaken product. This would like to say that sexual relation between a man and a woman should be performed in a good manner, at a proper time and place. It should not exposing only a bodily lust, which could give a birth to a bad manner child.
2. The offerings asked by Kala represent things which are needed for human life. They are also symbolizing love to motherland with all its products.
mportant things during Ruwatan

1. The Dalang - He must be a wise & qualified dalang, symbolically he should be the adopted father of the Sukerta.
# Proper manner of the performance. The sukertas & their families should involve with a deep feeling during the performance, to understand the essential meaning of the Kidung (sacred songs/ mantras) sung by the Dalang.
The Sukertas and their parents wear traditional Javanese costume. Befor the wayang leather puppet performance begins, they ask blessing from their parents.
During the wayang performance, continued by the rites, hair cutting and bathing, the Sukertas dress in white clothes. White color mystically indicates holiness.
# The holy water used to bathe the Sukertas must be from seven different springs.

Some notes of Ruwatan:

The Sukertas are not only children but adults as well. The adults who work carelessly, as the result there of, make other people to suffer, in the ancient time was considered of making serious mistakes, they are also Sukertas.

The above examples show:

* an adult lets fall rice-cooker which cooking. He/She would make the whole family to suffer, because there won,t be nice on the table or they have to past pone their meal for hours.
* An adult breaks a "gandik" a tool of stone to make jamu-traditional herbal medicine. In the ancient time it was a big mistake. Gandik is an important tool to produce medicine in order to protect and to care a sick family member.

In fact the "jamu" is not only medicine but it is also vitamin like products. Which is needed to lake carre family's health babies, children and parents. It is a home made products, the tool to prepare jamu is "gandik".

The world "kala" lit means time. There are bad and good time for everybody. It someone is suffering from different reasons : accident, sickness mistakes, sims etc, it is called that the person is having a bad time. People would try to avoid of having bad time, people seeks to live in safety and happiness. Due to above reason, at present, especially dreams the period of multi-dimensional crisis in the country where many people feel the situation is not secured, more people join the rite Ruwatan, with purpose to avoid Kala's attack.

God Guuru, the supreme god, the power holder of the universe, descends to the earth as Dalang - Wayang Puppet master, to tell Sukertas and people, what to do to avoid of becoming victims of Batara Kala, who is one of his awu sons.
The name of the Dalang is Kandabuwana. (Kanda : to tell to advise, buwana : the world) so those people following his advice would be safe and happy.
It must be implemented by performing a Rite - Ruwatan Murwakala.

Everybody can perform Ruwatan Murwakala, usually the nicer families organize their own Ruwatan. They would invite a suitable dalang who could perform the Ruwatan. It must be noted, that not every dalang wishes to perform Ruwatan. The dalangs consider Ruwatan Murwakala as a heavy responsibility.
Considering financial expenses, several foundations organize the rite- Ruwatan, from time to time.

The Javanologi Institute of Panunggalan in Yogyakarta performs Ruwatan Murwakala once a year. This ruwatan joint by sukertas from Indonesia and foreign countries among other Europe, Asia, USA etc.

In Jakarta, Ruwatan performs by Taman Mini Indonesia Indah (TMII) also from time to time.

Nowadays, a dalang from Yogyakarta performs regularly Ruwatan Murwakala two to four times a month, participated by around too Sukertas in every Ruwatan.
The expands 'his business' also in Jakarta, twice a month, joint by a lot of Sukertas, wishing to live in safety and happiness, free from any trouble.

Posted by zeeya at 06:47 | Permalink | Comments

The Garebeg Procession in Karatons

n the morning of Garebeg, ten thousands of people standing in front of the Pagelaran, the front hall of Karaton, in Alun-alun Lor (north square). Between Alun -alun Lor and Masjid Besar (Great Mosque) around 500 M Northwest of Pagelaran is also crowded with on lookers, waiting for Garebeg procession.

The sound of drums, trumpets and music heard, coming out from Pagelaran, then appear the Karaton soldiers with their specific colorful uniforms, armed with their traditional weapons and old shot guns. They are bearing their different banners, marching elegantly in front of several Gunungan (Gunung = mountain) like food offerings, brought from Karaton to the Great Mosque. In the mosque yard, these offerings shall be distributed to the people. They believe this food, as a gift from Sultan should bring fortune and happiness.

No wonder when Gunungan arrive in the mosque yard, they shall be 'attacked' by thousands of people, trying to get a small part of this offerings. The 'Lucky man' bring it home with a high spirit, shall eat it together with his family.

he Gunungan of Garebeg is offering from the King for the safety and welfare of his country, his kingdom and his people. The prayer said in the mosque, requesting Gusti Allah (God Almighty) to protect the king, his kingdom and his people, to be always safe and prosperous.

The Garebeg is held three times in a year, namely :

1. Garebeg Maulud (Maulud means birth)
Held in the Javanese month of Maulud on the 12th, on the birthday of Prophet Muhammad S.A.W.
The 2000 Mulud is June 15
2. Garebeg Sawal
Held in the first day of Javanese month of Sawal, after one-month fasting period.
The 2000 Sawal is January 8
3. Garebeg Besar
Held in the Javanese month of Besar, on the 10th day, the Day of Sacrifice (Idul Adha).
The 2000 Besar is March 16

What is the meaning of Garebeg ?

Escorting the king or high-ranking officials to receive audience from his families and subordinates during Gunungan offerings. The biggest Garebeg is the Garebeg Maulud in the Javanese of DAL year (there are eight revolving years, namely ; Alip, Ehe, Jimawal, Je, Dal, Be, Wawu, Jimakir.
For instance, this year is Alip year, next year should be Ehe year and last year was Jimakir year. This means once in every 8 years

The Garebeg ceremony originally was dated back in the 12th century of Majapahit era. After the fall of Majapahit, in Demak kingdom, the Garebeg was temporally stopped. The people, who always used to a such ceremony, were disappointed. Then the famous Wali (saint) Sunan Kalijogo proposed to the Sultan of Demak to revive the Garebeg. It was used to spread Islamic teaching and gamelan music was played nearby the mosque to attract people.

Sunan Kalijaga was a very nice Wali, with his speeches he invited people to confess to Islam without besmirching the other beliefs. The playing of the Gamelan in this event is named 'Sekaten'. From that time to the present date, Sekaten always withdraw a big crowd.

The Gunungan

The busiest part to organize Garebeg is the making of the gunungan. There are six types of gunungan, such as ;

1. Gunungan Lanang (lanang means a man)
This 1,5 high gunungan put on the big tray supported by a wooden frame of 2 x 1,5 m. The top of the gunungan or Mustoko (which means head) are stuck with cookies from rice in the form of fishes called Baderan. Five garlands of melati (yasmine) flowers with kantil flower on its each tip are hung to baderan.

Rice cookies called Bendul (small balls) circle the head. A row of salted eggs also circles it. The Gunungan is covered with kacang panjang (long green peanuts) with some red chili peppers. The end of each kacang panjang as decorated with a kucu (glutinous rice in the form of a ring) and upil-upil (a triangular cake). Twelve-rice cones with side dishes, four banana leaves bags contain of various side dishes, four young coconuts and a pair of young banana leaves upon a cloth with pattern Bangun Tulak (against evil) also placed on the tray. At each corner of the tray, garlands of melati (jasmine) flowers are hung.
2. Gunungan Gepak (flat top mountain)
The wooden frame has the same measure as the Gunungan Lanang, the tray is covered by a Bangun Tulak designed cloth. Forty baskets full with 5 shapes and 5 colors of small cookies; red, blue, yellow, green and black, and some fruits are placed above the tray. Each corner of the tray is decorated with pieces of yellow cloth.
3. Gunungan Pawuhan
The shape is almost the same with Gunungan Wadon with a flat top. On the top, some white flags are implanted, on the slope some rounded black flags stuck. The Bangun Tulak cloth covers the tray.
4. Gunungan Darat
It has also a flat top. On the top placed several black flat cakes, surrounded by glutinous rice cookies in the form of lips. The Bangun Tulak cloth covers the tray.
5. Gunungan Wadon (wadon means woman)
The top of this gunungan is almost similar with an opened umbrella. It is decorated with a big flat black cake, surrounded with many cakes in the form of leaf and bud of flowers (rengginan). The body of this gunungan is covered with glutinous cakes in the form of stars 8 rounded rings, the middle part of this cakes implanted with kucu and upil-upil.

There are also some eblek (square glutinous rice cake) and betetan (glutinous rice cake in the form of parrot's beak) on top of bamboo's pin, wajik (big brown glutinous rice) and fruits. Stems of banana tree formed like an upside down cone support the lower part of this gunungan. The Bangun Tulak cloth covers the tray. The Gunungan Wadon resembles to a very big flower.
6. Gunungan Kutug/Bromo
Kutug means to burn incense (kemenyan); many people believe that burning incenses is meant to communicate with spiritual world. Its shapes resembles with gunungan wadon, but decorated with cakes and fruits as the gunungan lanang.

Like the other gunungan, it is placed above a big tray covered with Bangun Tulak cloth, put on the wooden frame of 2 x 1,5 m. On the top of gunungan there is a hole to place a brazier for burning incense. A continuos incense's smoke appears from the top of this gunungan.

Gunungan Kutug/Bromo is only made in Garebeg Mulud of DAL year, that's mean only once in 8 years.

Every gunungan is carried on shoulder by sixteen men from Karaton to the mosque. For Gunungan Lanang, two additional men are needed, holding two long canes to support the gunungan.

PREPARATION of GUNUNGAN

In the complete, Garebeg Mulud Procession, 30 (thirty) gunungan are made, consisting of ;
10 Gunungan Lanang
4 Gunungan Wadon
4 Gunungan Pawuhan
4 Gunungan Darat
8 Gunungan Gepok
1 Gunungan Kutug/Bromo

In Garebeg Maulud of DAL year, one additional Gunungan Kutug /Bromo is also made, so the total is 31 gunungan.
In Garebeg Sawal, 12 gunungan lanang are prepared without other gunungan.
In Garebeg Besar, the total of gunungan is like in Mulud (30 gunungan).

The procession begins in a ceremony called 'Numplak Wajik', in south Kemagangan Pavillion in Karaton, witnessed by the relative of Sultan - a senior Karaton's official, in the afternoon.

A sound of music, called 'gejogan' played by hitting a lesung (wooden mortar for pounding rice) with alu (rice pestle) accompaniment of Kidung (ritual Javanese song) Tundung Setan (evil spirits chasing) and other ancient ritual songs. First turn to be arranged is the Gunungan Wadon in honor of the holy duties of women in the process of life creation. Some related offerings are given cosmetics, mirror, comb, sirih (betel leaves, areca nut, lime, gambier, tobacco), Tulak Balak cloth, a white sheet of fabrics and semekan (a cloth to cover chest).

The gunungan are kept in the omah (house) of gunungan in east and west Kemagangan, ready for morning procession.

GAMELAN SEKATEN in GAREBEG MULUD

For Garebeg Mulud, 2 sets of gamelan must be prepared. Publicly these gamelans are known as Kyai Sekati, consist of 2 sets;
The gamelan set of Kyai Gunturmadu (guntur ; to fall, madu ; honey) , symbolically it means 'to receive a gift.
The gamelan set of Kyai Nogowilogo symbolizes continuously winning the war.
Kyai Gunturmadu is originated from Karaton Majapahit, Kyai Nogowilogo is a newly made duplicate of Kyai Gunturmadu.

Each set consists of one saron demung, two saron barung, one saron penerus, two bendes, a set of kempyang and one bedug. Before the fifth day of month Mulud, these gamelans were prepared by cleaning and give them offerings.

The gamelan players called Wiyogo, they have to purify their souls by one day fasting and take a bath and washing hairs and then attend the Kenduri/selametan (a pray by several peoples with some food offering requesting selamet (safety) from God.

In the evening, on fifth of Maulud., the gamelan played in the palace compound to mark the beginning of sekaten. First played is Kyai Gunturmadu with the opening song of Gending Wirangrong. Several prince will give udik-udik (coins) to the musicians. At 11.00 p.m. the music stopped and sharp at midnight, the two sets of gamelan carried on shoulders to the mosque yard.

Kyai Gunturmadu is placed in Pagongan Kidul, whereas Kyai Nogowilogo in in Pagangan Lor (Pagangan is a pavilion to keep the gamelan set in the mosque yard. Kidul means south; Lor means north). The gamelan is played continuously after morning (subuh) prayer. It is stopped at every Adzan (call to perform duty prayer) and also at Thursday night until Friday at noon for the Friday prayer. On the 11th of Mulud, at midnight sharp, the gamelan Kyai Gunturmadu and Kyai Nogowilogo, brought back to the Karaton.

t is worth to note, that procession of carrying the gamelan from Karaton to the mosque vice versa are very solemn procession, guarded by some princes and other Karaton dignitaries as well as some units of Karaton soldiers. No wonder, this procession also withdraws a huge crowd.

The Visit of Sultan to The Mosque

In the evening on the 11th of Mulud of around o8.00 o'clock, Sultan in a complete Javanese costume appears from his Gedong Kuning residence of his Karaton compound. At Bangsal Kencono Pavilion, he is respectly greeted by the princes, who are ready to escort him to the mosque. Walking from the Bangsal Kencono to his car in Kemandungan, his highness is protected with an opened golden umbrella, solemnly greeted by Karaton dignitaries. The colorful Karaton soldiers are already there too. Sultan accompanied by bigger followers goes to both Pagongan to give udik-udik to the musicians. Thousands of people are coming, wishing to see the ceremony.

Then Sultan is entering the mosque, at the gate of the mosque veranda, he is greeted with full of devotion by the chief of Penghulu (priest), by kissing his hand. Sultan and all his escorts attend the reading of Prophet Muhammad biography and selawatan or invocation in accordance with Islamic religion. Before the ritual begins, Sultan goes inside the mosque give some donation and spreads udik-udik nearby the four main pillars of the mosque.

After the selawatan, the chief of Penghulu offers melati and kantil flowers and put them on both side of his ear, others are doing the same thing. This old local tradition is called 'Caos Sumping' symbolizing holiness. Before midnight Sultan and his escorts left the mosque and return to Karaton.

PALACE REGALIA

The Manggung or court ladies dressed specially for Garebeg procession bring the palace Regalia consist of 9 golden objects of grandeur, namely;

1. Banyak (goose) symbolizing holiness
2. Dalang (deer) symbolizing skillfulness
3. Sawung (cock) symbolizing courage
4. Galing (peacock) symbolizing authority
5. Ardawalika (dragon) symbolizing responsibility
6. Kacu Mas (golden handkerchief) symbolizing cleansing all dirty things
7. Kutuk (a kind of fish) symbolizing attractiveness
8. Kandil (Lantern) symbolizing brightness
9. Saput (a box of jewelries) symbolizing readiness
Before the procession, all the Manggung and other bearers of palace grandeur's objects and heirlooms must purify their bodies and souls, by fasting, bathing and others spiritual preparations.

OTHER SACRED OBJECTS

There are several objects of Sultan used in this celebration, called 'Ampilan' such as, golden chair (Dampar Kencono), feet supporter (Pancadan), golden box for sirih/ betel leaf (Cepuri), golden finger bowl (Wijikan), and golden fan from peacock's feathers (Badak), etc.
USAKA (HEIRLOOMS)

Some selected pusaka are also escorting Sultan such as keris (daggers), tumbak (spears), etc.

POLOWIJO AND CEBOLAN

Among the Sultan's subordinates, there is a group of invalid people, such as; crippled, albinos, dwarfs, etc. They are wearing red batik, with big waistband, without shirts & caps. In the procession, there are walking in front of the Manggung court ladies bearing the palace Regalia, in the audience they are sitting nearby the Sultan. The Polowijo and Cebolan are a proof that the Ratu (king) is taking a good care of them, and although they are having physical defect, they can serve the country as other normal human beings.

AUDIENCE in Karaton

In the events of Garebeg, an audience with the Ratu is held. This is called 'Pisowanan', where the King is receiving the visit of his family, princes, Karaton high-ranking officials and subordinates. The visitors shall greet the King devotedly in a special way. They shall give 'sembah bekti' or sembah pangabekti' or 'ngabekti'to the King or Ratu.
In Yogya palace, they do Ngabekti to Sri Sultan Hamengku Buwono X.
In Pakualaman Palace, they do Ngabekti to Kanjeng Gusti Pakualam IX
A special place is chosen, for instance in Bangsal Kencono or Siti Hinggil.

Sembah : respectful greeting, made with palms together, fingertips upward, the two thumbs touching nose.

Bekti : full of devotion or obedience. The Ratu and visitors are wearing traditional costume, the king is sitting on a chair with straight body, bent legs, both knee exposed in front of him.

The people who shall give Sembah Bekti are sitting cross-legged on the flour/mat about one meter in front of the Ratu. From this position, the man shall kneel and give sembah (as explained above) and then goes forward to kiss the right kneel of the Ratu, his tip of nose touching slightly the knee, his both palms is holding the knee of the king, saying :
"I give you my Sembah Bekti, kindly apologize my mistakes and request your blessings".
The subordinate or Kings relatives will do sembah again and retreats by walking in squatting position for one or two meters (outside the palace compound, the royal families are doing the same Sembah Bekti to their parents and elder relatives). The elder relatives of the king are treated differently. They sit on chair while waiting for the Sembah Bekti, the wording is the same, but with different position.

An uncle of the King, who is a senior prince, comes forward and stops around two meters from the King, he kneels a bit whilst saying his greetings, he touch his left and right ears with his left and right hand thumb, the Sultan does the same thing.

In the feudal times, any subordinates did not show up for Sembah Bekti, meant as unfaithful to king, should be punished.

THE DEPARTURE of GUNUNGAN

In the morning in Bangsal Kencono, every body is ready with her/his proper fiesta costume, ready to carry out the duties in the Garebeg. All palace Regalia, heirlooms, etc are well prepared. The king is sitting in his golden throne, dressed grandiosely with his most powerful keris in his waist. Under the command of the King himself, the most senior Prince assigned for the task leads The Garebeg celebration.

The inside procession starts from Bangsal Kencono (golden pavilion) to Bangsal Manguntur Tangkil in Sitihinggil. Meanwhile, the Patih (chief-minister) and other subordinates are waiting in Pagelaran , north of Sitihinggil. In Bangsal Manguntur Tangkil the king sits on his golden throne above the Selo Gilang (square stone), accompanied by some princes, dignitaries and his trusted men. Several units of Karaton soldiers are ready.

'Munggang' an ancient song was being played by Karaton music corps, then the different units of soldiers with their coat of arms, marching, saluting the king. They march downward to Pagelaran on the way to the mosque. The last unit of soldiers, the Mantrijero is bringing the gamelan 'Kyai Guntursari' which are always played during the procession.

Then the gamelan Kyai Keboganggang and Kyai Gunturlaut are playing the song 'Kodok Ngorek'. Accompaniment with this music, the gunungan appear preceded by a Gagar Mayang (a bouquet of flowers and leaves implanted to a banana trunk). At first is Gunungan Kutug/Bromo with its smoke of burned incense, followed by 30 (thirty) gunungan of different types.

The appearance of the gunungan is answered by salvos by all soldiers units and a cheer welcome by all attendants. The people in Alun-alun are shouting happily, they believe that they receive 'berkah dalem' (His highness blessings), their life should be a fortune, as for the villagers, their harvests should be successful.

The procession is leaving Pagelaran. Firstly appear the Karaton soldiers, followed by Karaton high-ranking officials and domestic staffs, Princes and Patih. Polowijo and cebolan (the invalid staffs), the heirlooms, the king with his internal security soldiers, some heirlooms were protected by golden umbrellas and incense burning. All soldiers guard the procession and the king's appearance.

In the mosque, led by the chief Penghulu a Kenduri is held. This is offering for Wilujengan Nagari (country safety), after that selametan dahar kembul (eating together for the safety of all people). After lunch, the king shall bring home a small portion of food (berkat) to be consumed symbolically by the princesses, so that the princesses too, should live in safety. Then the king and his escorts shall return to Karaton.

Karaton Surakarta Hadiningrat

The aim and the time of implementation of this traditional ceremony are same. The gunungan are prepared in the terrace of "Koken" kitchen four days before every Garebeg days in the Javanese month of Mulud, Sawal and Besar.

Garebeg is organized by the Parentah Karaton (Palace Authority). The King, Susuhunan Pakoe Boewono XII in his domain, Sasono Hadi, orders a Karaton official, Mas Tumenggung Bupati to transmit to the related officials/Bupatis and Nayakas in Bangsal Marakata to carry out Garebeg ceremony.

For Garebeg Mulud, the Karaton Gamelan Kanjeng Kyai Sekati, consist of K.K. Gunturmadu and K.K. Guntursari are taken out from Pendapi/hall Parangkarso.

The abdi-dalem (court employees) Semut Ireng (Black Ants) carry on shoulders these gamelan to Great Mosque, West of North Square. First, K.K. Gunturmadu are placed in Bangsal Pradonggo in the Great Mosque.

Entering the mosque's gate, the gamelans are played by abdi dalem Niyogo. During the Sekaten (fair commemorating the birth of Prophet Muhammad), the sound of the gamelans are always heard, except during praying times. These gamelans are brought back to the Palace to mark the end of Sekaten.

Puro Pakualaman

Early in the morning, some court employees of Pakualaman flanked by Puro's court soldiers stand in display in the front yard of the house. They receive with honor, a gunungan sent by Karaton of Yogyakarta. Then the gunungan is sent right away to the Pakualaman Mosque.

Amount of Gunungan

Nowadays, due to change of time, the Karatons make only several gunungans.
Karaton of Surakarta, if in the past made 24 gunungans or 12 pairs, at present makes only 4 gunungans or 2 pairs.

Karaton Of Yogyakarta usualy makes 6 gunungan a.o.:

Gunungan Darat, Gunungan Gepak.
1 Gunungan Pawuhan.
1 for Puro Pakualam, 5 for Karaton ceremony.

Puro Pakualaman, it does not make the gunungan, it receives 1 Gunungan Lanang from Karaton of Yogyakarta.

Posted by zeeya at 06:40 | Permalink | Comments

Commemoration of 1st Suro

In Central Java and in many places in the island even outside the island where live communities of Javanese lineage, a lot of people are commemorating the first of Suro, a day considered as sacred by many Javanese.
This year 0f 2000, the commemoration is on the eve of April 6 (Wednesday evening of April 5)

They wish to 'ngalap berkah', to receive blessing from that great holy day. Some of them are doing 24 (twenty four) hours of fasting, stay awaken for the whole night, doing meditation in solitude.

Many places considered as having supernatural powers are visited by a huge crowd doing pilgrimage. Many climbers are on the top of mountain Lawu, eastward of Solo. Thousands pilgrims spend their night, without sleeping, on the south sea beach of Parang Tritis and Parang Kusumo in Yogyakarta. Mountain Dieng around 100 km southwest of Semarang are also plenty of visitors. Some springs and rivers are crowded with night bathers, the favourite places are the meeting of two rivers. Some bathers remain in the streams for several hours, only their heads appear above the water. Others remain awake until sunset on the riverbanks after bathing.

The graveyards of distinguished ancestors, kings or wise men are also plenty of pilgrims. Wayang kulit or wayangan (leather puppet) performances can be seen in many places of various cities and villages. Some believe that the best way to commemorate (Mangayu Bagyo) the 1st of Suro is by watching wayang kulit performance where the audience should receive some valuable advice on good conducts and spiritual teachings.

Other Places Commemorating 1st Suro

In the village of PANTARAN, 16 Km north of Boyolali on the eastern slope Mount Merbabu.

The cold weather is biting, the river’s water of si Pendok is almost as cold as ice. But it is not preventing the people to bathe in the river during the night. Holding and light candles, the bathers should stay in the stream around one hour until the light is off. After that many of them meditate and stay there until morning.

Pantaran was a hermit’s abode of Pengging court family. The young Jaka Tingkir meditated also in this retreat, before become the king of Pajang (in the 16th century) as Sultan Hadiwijaya

Mount Merapi

The Selo villagers living in the North Slope of Merapi make a traditional mountain offering (Sedekah gunung) to commemorate 1st of Suro. The offering consist of among other a buffalo head buried on the peak of Mt. Merapi. When the condition is dangerous, it shall be buried in place locally called Pasar Bubrah.

Mount Merbabu

In the night of 1st Suro, the inhabitants living in the northern slope of Merbabu are making traditional offering in the craters' of the mountain.

Mount Sumbing and Mount Sindoro

In Temanggung and Wonosobo Regencies, about 80 Km north West of Yogya, the local people living in villages on the feet of the mountains, in the eve of 1st Suro, climb to the peaks of the mountains with more than 3000 m of height. They stay on the peaks until sunrise. It is a tradition faithfully followed by the villagers since many years ago.

Village of Guyangan, Nogotirto, Sleman, Yogyakarta

The pilgrims come to this village to bathe and drink from the well made by Demang Cokrodikromo in 1877, believing that they shall be healthy, feel young and avoiding complication of life.

It is worth to note that Tuesday Kliwon of the month of Suro believed by many as a sacred day. In the eve of Tuesday Kliwon, in many places considered as sacred in Java shall be visited by a lot of people. If there is no Tuesday Kliwon in the month of Suro, Friday Legi will do.

Kirab Pusaka (Heirlooms Procession)

SURAKARTA

The Karatons (palaces) of Surakarta and Mangkunagaran are organizing heirlooms procession in the night of 1st Suro.

Karaton Mangkunagaran

The kirab (procession) begins at 07.00 PM in the evening. 1st of Suro 1933 is coincided with 6th of April 2000 AD the Javanese year is a lunar calender, so the biginning of the day is at 06.00 PM in the evening. In that case, the 1st of Suro this year begins on Wednesday, 5th of April 2000. n the evening of Wednesday, 5th of April 2000 at 07.00 PM, Mangkunagaran Palace shall parade some of its heirlooms, escorted by some palace's officials. The route of the parade is a walk on foot, encircling the palace from outside. The most important heirlooms taking a lead in the procession are Kanjeng Kyai Tambur and Kanjeng Kyai Poh Jenggi.

After the solemn procession, the heirlooms shall be housed again in their place. Some Pusakas of Mangkunagaran are kept in Wonogiri such as Kanjeng Kyai Togog, Kanjeng Kyai Baladewa and Kanjeng Kyai Karawelang.

Karaton Kasunanan

The heirlooms procession begins at midnight. A lot of people attending this parade, waiting along the streets, which are the route of the procession. It starts from Karaton to Alun-alun Utara (North Square) and then gladag, turn left to Pasar (market) Kliwon, Gading (South Square), Nonongan, North square again and back to Karaton.

The leader (Cucuk Lampah) of Kasunanan procession is unique, it is a white buffalo, by the name of Kyai Slamet.

The pusakas (heirlooms) paraded are :

* Kanjeng Kyai Baru
* Kanjeng Kyai Kebo Mas
* Kanjeng Kyai Slamet
* Kanjeng Kyai Brekat
* Kanjeng Kyai Batok
* Kanjeng Kyai Kertaraharja
* Kanjeng Kyai Jompong

In Surakarta, people could attend two processions in one night, at first the Mangkunagaran then the Kasunanan.

YOGYAKARTA

The Karaton of Yogya and Pakualaman do not organize heirlooms procession. The heirlooms are only paraded outside Karaton as in the ancient time, in case of necessity and upon the request of the community, for instance for combating epidemic, flood and fire. The appropriate powerful pusakas to combat epidemic are Kanjeng Kyai Tunggal Wulung, a black flag decorated with yellow lines on edges, with designs of a white sword, red circles in the middle and Arabic letters, flanked by Kanjeng Kyai Pareanom, a green flag with Arabic letters. They are considered as having very strong white magic to stop wide spread diseases.

In 1950's, an association of royal family by the name of Hari Dewado commemorated the first of Suro by walking together encircling the Benteng (fortress) of Karaton. This walking trip becomes 'a tradition' at every Suro night. More and more people are participating, and they do not talk during the procession, wishing to receive the safety of life.

Thousands of people attending the procession of these Karatons, even if it's raining should not prevent them to watch first Suro commemoration. Some people respect solemnly to these sacred heirlooms passing them by giving 'sembah'. It is a tradition since ancient time.

Nowadays, they are paraded in every first of Suro with a wish to give the people safety and tranquility.

Siraman Pusoko (Heirlooms Cleansing)

The Karatons are cleansing their heirlooms also in the month of Suro. It begins on Selasa Kliwon (Tuesday Kliwon) in the palace compound for several days. Excepts the internationally known seven days, Monday to Sunday. In Java, there are fivedays called Pasaran, the name of the days are Kliwon, Legi, Paing, Pon and Wage. These traditional Pasaran days, combined with the seven days prevail up to now. As there is no Tuesday Kliwon in this month of Suro 1933 (Javanese calendar) usually it will be replaced by Friday.

Except the Puro Mangkunagaran which organized the Siraman Pusoko, in the morning of 1st of Suro. This year is on the 6th of April 2000.

There are 12 (twelve) Javanese months in a year, namely :

1. Suro
2. Sapar
3. Mulud
4. Bakda Mulud
5. Jumadil Awal
6. Jumadil Akhir
7. Rejeb
8. Ruwah
9. Poso
10. Sawal
11. Selo
12. Besar

It is clear that Suro is the 1st month the Javanese New Year, some believe that 1st Suro is symbolizing the beginning of life, That's the reason why many people are honoring 1st of Suro, which means honoring the existance of holy life, moreover honoring the Almighty God, the Creator of life.

The siraman pusaka (heirlooms cleansing) take place also in Suro, in the holy month (this tradition for siraman pusaka is also valid outside Karatons). Many owners of pusakas clean their pusakas also in Suro. If they can not do it by themselves, they shall entrust it to an appropriate expert). In each Karaton there is special unit of employees who take care of heirlooms. n the morning of around 10.00 AM, Selasa Kliwon, Suro, the siraman begins. The kings shall do the siraman of prime pusaka by themselves. In Karaton Surakarta the heirloom is Kanjeng Kyai Baru, in Yogyakarta the heirloom is Kanjeng Kyai Plered. For this prime pusaka, it can be taken from pavillion Proboyekso, by the kings themselves or by a Bupati Wanito (a high ranking woman official). Afterwords, the heirlooms are cleansed by that special unit of employees. The process are as follow :
1. Mutihi : cleansing
2. Marangi : smeared with a material by name of Warangan
3. Anjamasi : smeared with cendana oil

Kindly please see in the article of heirlooms. After the cleansing is over, the pusakas are stored back in Proboyekso pavillion.

The Mangkunagaran Heirlooms in Wonogiri

The Mangkunagaran Palace has some pusakas in the village of Nglaroh, sub-district of Selagiri, in the district of Wonogiri. It is the commitment made by his highness Mangkunagoro VII to the people of Nglaroh, in honor of people of Nglaroh to support the struggle of Prince Sambernyowo or Mangkunegoro I. The Pusakas are kanjeng Kyai Totog, Kanjeng Kyai Baladewa, Kanjeng Kyai Karawelang. A seven-meter high monument has been erected, where these pusakas are stored on the top of this monument. This monument has a shape like a temple, the stones are from Lawu mountain. The door is on the top, to open it, a ladder must be used. That door must be opened by 8 (eight) people of Selagiri, people from other sub-district is not allowed. Those pusakas are brought to the pendopo (hall) of Selagiri sub-district to be cleansed. A 'Selamatan' (praying by several people is held), afterwards the pusakas are held above a brazier with the smoke of burning incense (dikutugi). Many other pusakas belonged to local people join this cleansing ceremony with the wish to get value added supernatural power.

Other meaning of the word Suro is brave. The Karaton's pusakas are originally powerful weapons to be used in battles. By cleansing in Suro, those pusakas shall keep their bravery.

Posted by zeeya at 06:31 | Permalink | Comments

Gamelan

Almost every where in Yogya, Solo, Semarang and other cities in Central Java, in Karatons, in the market, in the villages, in the hotel's lobby, you should hear the magical melodious percussion music - the gamelan Javanese orchestra.

In his book 'music of Java' Jaap Kunst says, "Gamelan is comparable to only two things, moonlight and flowing water. ...mysterious like moonlight and always changing like flowing water ...".

Gamelan music is an integral part of all cultural activities in Java such as wayang kulit (leather puppets) performance, court dance, uyon-uyon (symphony orchestra performance), etc. There are two kinds of laras (tuning) in gamelan, namely slendro (comparable to minor key in Western music) and Pelog (major key). A complete set of gamelan consist of two sets of different instruments of Slendro and Pelog, such as:

1. Kendang (double ended drum beaten by hands)
It is a leading instrument. The pengendang (drumer) is the conductor of the gamelan orchestra. There are five (5) different sizes of kendang from 20 cm to 45 cm.

2. Saron
A glockenspiel with bronze bar struck with wooden mallet. There are three kinds; Saron Barung, Saron Peking, Saron Demung.

# Bonang Barung
A double row of bronze kettles resting on a horizontal frame, played with two long stick bound with red cord at the striking end.
# Bonang Penerus

# Slentem
Thin bronze bars suspended over bamboo resonating chambers, struck with a padded disc on the end of a stick.
# Gender
Similar to slentem with more bronze keys and smaller bamboo chamber, struck with two disc-shaped hammers.

# Gambang
Wooden bars laid over a wooden frame struck with two sticks of supple buffalo horn, ending with a small, round, padded disc.
# Gong
Each slendro and pelog set had three gongs. Two big gongs (Gong Ageng) and one gong Suwukan about 90 cm, made from bronze, suspended on a wooden frame. It marks the end of the largest phrase of the melody.

# Kempul
Smaller gongs, marks a smaller phrase. In each slendro and pelog set, there are 6 (six) or 10 (ten) kempuls.
# Kenong
Smaller gongs lay horizontally on crossed cord, inside a wooden frame. A complete set of kenong in each slendro and pelog consist of 10 (ten) kenongs.

# Ketug
The kenong player also plays it smaller kenong, marks subdivisions of phrases.
# Clempung
A string instrument, each slendro and pelog set needs one clempung.
# Siter
Smaller cemplung, each slendro and pelog set needs one siter

# Suling
It is a flute, each slendro and pelog set, needs one suling.
# Rebab
A two stringed viol, the same as slendro and pelog.
# Keprak and Kepyak
Needed for gamelan to accompany dances.
# Bedug
It is a very big drum

The bars of the gamelan instruments can be made either from iron, copper or bronze. The bronze bars are the best choice. All the gamelan players are sitting cross-legged on a mat during a performance.

In a gamelan music concert or karawitan performance, the Kendang player or pengendang conducts the Tempo, while the melody is led by the bonang player

The gamelan orchestra includes some singers (Pesinden), female as well as male. There are some very famous Pesindens, their names are almost known by everybody in this region.

Some believe that in the ancient time, the first set of gamelan, by the name of Lokananta was created by gods and played in Mount Lawu, Eastward of Solo.

In short the history of gamelan was as follow:
The first gamelan was the three-toned Munggang, then the five-toned slendro gamelan and the last: the seven-toned pelog gamelan.

Patet
In the laras slendro, there are:

* Slendro patet nem
* Slendro patet sanga
* Slendro patet manyura

In the laras pelog, there are:

* Pelog patet lima
* Pelog patet nem
* Pelog patet barong

Patet is a place to lay the gending or to establish the gending. In the wayang kulit (shadow puppet) whole night show, the gamelan plays,
Slendro patet nem from 9.00-12.00 p.m.
Slendro patet sanga from 00.00-03.00 a.m.
Slendro patet manyura from 03.00-06.00 a.m.

For an experienced gamelan player it should not difficult to determine the patet of a particular gamelan music. Or it can be said that patet is used to create mood, with the gamelan accompaniment. It is already known that various gamelan tunes are played to create different atmosphere of the situation or feeling such as joy, sorrow, anger etc.

Posted by zeeya at 06:26 | Permalink | Comments

Batik

Batik is one of Java's famous and highly developed art traditions, together with wayang (shadow puppets), gamelan (Javanese orchestra) and keris (the dagger - heirloom).

Anywhere, batik designed materials are clearly seen as women traditional dresses, shirts, uniforms, sarongs, bags, hats, table-cloths, napkins, painting and decorative items, etc, with traditional color of brown, indigo and blue or more colorful ones.

Nowadays, batik is an important industry in many production centers in Java. It is a proof that the people of Java do love the products, long time ago created by their ancestors.

The Symbolic Meaning of Batik's Motifs

The motifs of Batik, especially with old pattern, as in other field of Javanese tradition are symbolizing something. Might be, this is one of the reasons, why people still adore batik up to present date. Some of the motifs are :

1. Sido Mulyo :
Sido (you should be ), mulyo (happy). Symbolizing 'you should be happy and rich man'.
2. Sido Dadi :
Symbolizing 'you should be a man/woman as you wish (prosperous, high ranking position, wealthy, etc)'.
3. Satrio Wibowo :
Symbolizing 'Man with dignity'.
4. Tikel Asmorodono :
Tikel (more), Asmoro (love), Dono (gift).
It is meant the one who wears this batik, should be loved more and more by others.

The Process of Batik Making

Batik, in Javanese means 'To Dot'. Basically there are two kinds of batik; Batik Tulis (hand drawn) and Batik Cap (stamped). The price of batik tulis is much more expensive than batik cap.

A canting (a pen like instrument with a small reservoir of liquid wax) is applied to the cloth of batik tulis making. The tracing of the desired design on to the prepared cloth is the first stage of making followed by the technique of applying wax and dye substances. At the final stage of the process, all the wax scraped off and the cloth boiled to remove all traces of the wax. This process of repeatedly waxing and dyeing is the batik process, used until nowadays in Java and other parts of Indonesia.

So, this kind art of batik is an indigenous to the country. The wax used in batik process is a combined product of paraffin, bees-wax, plant resins called gondorukem and mata kucing.

Batik cap, which is also using the waxing process, its process of course faster and easier. But people appreciation of batik tulis is higher, it is really a work of an artist not only a craftsman. It combines the expertise, patience, deep feeling to produce the finest product, and it may take days, weeks and even months to make only a batik tulis

The Cities of Batik

Yogyakarta and Solo are the centers of traditional of batiks, as the north coastal town of Pekalongan is the center of more modern batiks, using more floral and birds motifs. There are some well-known artists of batik design in Yogya and Solo, as well as some big batik manufacturers with famous trademarks.

The growing production of batik makes way to the establishment of mori (woven cotton fabrics) factories in Yogya and Central Java. The Batik research Institute was founded in Yogya.

When Batik is Worn

Batik dresses are worn for several purposes, such as ;

1. Informal Dresses
It is a free choice, usually for daily casual wear.
2. Formal Occasions
In some parties, as a state banquets, receptions, etc, the invitees are requested to wear batik. Long sleeves shirts for the men and 'kain batik' (long batik to cover the lower body) for the women.
3. Traditional Occasions
It is worn to present the traditional wedding ceremonies, special ceremonies for the Royal families, etc.

In a wedding ceremony the bride and the bridegroom wear the same motif of batik Sidomukti, symbolizing a happiness and prosperous life. Using the same motif symbolizing the togetherness. The parents of the bride and the bridegroom wear batik with motif of Truntum, symbolizing the advice of the parents to the newly weds to enter the new life with full of love and confidence.

Traditional Dress

Women's traditional dress, especially in Yogya and Solo court families, consisting of :

1. Jarit or Tapih or Sinjang
A 'kain panjang' (long cloth of batik) measuring around 2 m x 1 m to cover the lower body, tightened with stagen (large waist band)
2. Kebaya
It is a traditional long sleeved shirt (the material used is not from batik, usually from silk and other fine materials).
3. Selendang
It is used as attractive piece of clothing to compliment the traditional dress. The 2 m x 0,5 m selendang cloth hung over one shoulder.
4. Kemben or Semekan
It is special for ceremonies in Karaton (palace) or Royal family ceremonies. Instead of wearing Kebaya, to cover the upper body, a kemben is worn.

Men's Traditional Dresses

1. Jarit or Bebed
Men kain panjang, tightened with stagen.
2. Surjan
Men traditional long sleeved shirt (only for Yogya style) and the material is not batik.
3. Beskap
Instead of wearing surjan, the men wear a coat (beskap of Solo style or Atila of Yogya style), the materials is not batik.
4. Blangkon
It is a headgear made from batik.
5. Keris
The dagger is worn at backside of the waist, as a compliment to the dress.

Dodot

Is a very long jarit to cover the lower body. It is worn only on a very special occasion such as the king coronation by the king himself. The wearing of dodot or kampuhan is very complicated. It may take two hours to wear a dodot with the help of specialist-dressers!

Posted by zeeya at 06:24 | Permalink | Comments