keris traditional weapon of Java

Keris is something that very closely, especially with Javanese culture. In the "Legend of Java" is said, that to be a true man, then someone must have five things, namely: an heirloom kris; a horse; pet birds; a woman and a house.Kris in Javanese culture is viewed and treated as a "symbol" and "status" for the owner, rather than as a "killer tool" (Martial Weapon). Almost every aristocratic Javanese family, you can bet they have a Keris Family Heritage, which has a typical efficacy-efficacy. Owning a Heritage Keris, requires one to meet a variety of rituals, one of which is the ceremonial bathing the keris, which is generally done every year and it depends completely to their respective owners, how they are in doing so.Complicating the issue of the keris is also result in not easy for someone kris ownership issue, which was not as easy to have other personal items. To have a dagger that contain cultural meaning, require a person to do some rituals, to ascertain
whether the keris is "paired" with sipemilik and how the subsequent maintenance expected by the si-Keris.
Moving his hand a dagger is not marked with a fistful of money perpindah hand. Like the person who will perform the marriage, the union between a dagger with a new owner, is characterized by a "dowry" or "Mas Marriage" which was approved by both parties, including the-Keris, through a "medium". Problems can result in very serious, because if the-Keris can not accept new owners, then it can be fatal to the new sipemilik.The complexity of this keris issue including how to bear the si-Keris. It depends penyandangnya for the sake of what? If all the problems of ritual is ignored, it will only cause the-Kris is furious and when it's so, it is a harmonious atmosphere between the-Keris and its owner became distracted and misfortune could have happened.!The complexity of world problems Keris seems also a difference of opinion about where the origin of the word "Kris" is derived? In the book "Encyclopedia Kris" sold dimuseum Kris, Kris explained that the first word found on a bronze plate with the words "sharps" which is found around the year 825, the village Karangtengah. That said, the next word "crunch" that is the forerunner of the word "Keris" we know today, with all sorts of mysteries.

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rencong traditional weapon from Aceh

Rencong is one of the Acehnese traditional weapons other than guns and firearms. That said, at the time of the ancient kingdom of Aceh in every man who has grown up, must have sepucuk rencong to keep yourself. Rencong has religious and philosophical meaning to Islamization, the handle is berbetuk taken from the equivalent Arabic word Bismillah. Equivalent word can be seen in a curved handle and then thicken at the elbow. The handle-shaped rencong Ba, the handle where the grip is a script Sin, which taper downward in the base metal near the handle is a script Mim, iron taper near the base of the handle that resembles a lane-lane iron from the base of the handle until near the end symbolizes the character Lam
, the under the glove has a form letter Ha, so that the whole letter Ba, Sin, Meme, Lam, Ha, arrangement of the letters are legible form the sentence Bismillah is a symbol that shows the characteristics of the people of Aceh, which is clinging to the glory of Islamic teachings.The main raw material manufacture rencong is white metal, brass, and buffalo horn. Rencong have tiers for the king or sultan is usually made of ivory (sarong) and pure gold (the dagger). While other rencong rencong-usually made of buffalo horn or wood as a sheath, and brass or white metal as a dagger. Rencong types of white metal, called has many benefits because it can drive out evil spirits as jinn and devils who try to interfere.In the Dutch colonial period, rencong used on the battlefield. This weapon tucked in the front waist height as a marker of egalitarianism and self-defense and a symbol of dignity, courage, greatness, and heroism against the Dutch colonialists. In the struggle against the Dutch, history records the names of great heroes like Admiral Malahayati Acehnese heroine (the world's first female admiral), Cut Nyak Dien, Cut Meutia, Pocut Meurah Intan, Pocut Baren, and Teungku Fakinah.In general, there are five kinds of weapons are rencong the people of Aceh are:- Rencong Meucugek:Called rencong meucugek because of the handle rencong the darts and there is a form of adhesive which in terms of Aceh called cugek or meucugek. Cugek is needed to easily handle and not easily separated when thrust into the body of the opponent or enemy.- Rencong Meupucok:Rencong shoots above the handle is made of metal engraving are generally of ivory or gold. The base of the handle decorated with patterned gold tumpal (pucok bamboo shoots) and given up the gems ditampuk, rencong overall length of about 30 cm. Gloves rencong also made of ivory and given a bond with gold. Typically, this rencong used in official ceremonies relating to indigenous issues and the arts.- Rencong Pudoi:Pudoi term in Acehnese society is something that is considered still short or there are still rudimentary. Rencong handles only straight and very short. So, what is meant pudoi or a rudimentary form of the handle is on the rencong.- Rencong Puntong:The uniqueness of the upstream rencong Puntong butts, with a dagger that was forged with metal, rencong head of buffalo horn and scabbard of wood.- Rencong Meukure:Differences rencong rencong meukure with other types is in the eye rencong. Eye rencong ornate such as pictures of snakes, centipedes, flowers, and others. The images were interpreted by a blacksmith with a diverse range of advantages and privileges. Rencong are stored longer, will be formed initially aritan kind or form called kuree. The longer or the older a rencong, the more kuree contained on these rencong eye. Kuree is considered to have magical powers.Currently, rencong been switching function as one of the souvenirs of Aceh. In fact, one of the land titles in Aceh is also called as Land Rencong. It was not perfect when travelers from outside Aceh during his visit to Aceh did not buy rencong as a gift or memento.Beloved Indonesia is rich in various cultures, including in terms of traditional weapons. If the first traditional weapon used to repel invaders, so now we as a nation's next generation must keep these weapons as diverse beauty of Indonesia's cultural sphere, in order not to be stolen by other nations.

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Tifa, Musical Instruments of Papua

Tifa is a musical instrument that originated from Maluku and Papua, Tifa like playing drums way is to hit. Made from a wood or dihilangi dikosongi contents and on one side of the tip is covered, and usually cover used buckskin that has been dried to produce a good sound and beautiful. bentuknyapun usually made ​​with carvings. each tribe in embarrassment and papuamemiliki drums with his characteristic respectively.

Tifa is usually played to accompany the traditional dances, such as a war dance, traditional dance Asmat, and Dance gatsi. rian is normally used on special occasions such as ceremonies and other important events.

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gamelan in indonesia

Is a typical Indonesian gamelan orchestra.
The word comes from the Javanese gamelan "Gamels" which means hitting with a hammer.

In addition to Java, the Balinese and Sundanese gamelan had.
The sound produced by a set of gamelan music was incredible, because it is a perfect blend of many sounds.

Javanese gamelan usually consists of Gong, Kendang, Gambang, flute and zither.
Gamelan is the music that is created from an alloy gong sounds, kenong and other Javanese musical instruments. Rhythm of the music is soft and reflects the harmony of life of the Javanese will soon greet and soothe the soul was heard.Gamelan, Orchestra a la Java
Gamelan music is definitely not a stranger. Its popularity has penetrated every continent and has created a new musical blend of jazz-gamelan, gave birth to the institution as a learning space and gamelan music expression, has produced famous gamelan musicians. Gamelan music can now be enjoyed in many parts of the world, but Yogyakarta is the most appropriate place to enjoy gamelan it since you can enjoy the original version.
Growing in Yogyakarta Gamelan Gamelan Java is, a different form of gamelan Balinese gamelan or Sundanese gamelan. Javanese gamelan has a softer tone and slow, in contrast to the lively Balinese gamelan and Sundanese gamelan very lilting voice and flute dominated. The difference is reasonable, since Java has a view of life that is expressed in the rhythm of gamelan music.
View of life Javanese gamelan music is expressed in the physical life and spiritual harmony, harmony in talking and acting so as not to create an explosive expression and to realize tolerance. Concrete manifestation in his music is the pull rope is rebab, kenong balanced blend of sounds, drums and xylophone saron and gong sound on every cover of rhythm.
There is no definite history of gamelan. The development is expected since the emergence of gamelan music kentongan, fiddle, pat into the mouth, the friction on the rope or thin bamboo until the familiar instruments of metal. Further development after named the gamelan, the music was used to accompany wayang performance, and dance. Later it became independent as the music itself and equipped with sound sinden.
A set of gamelan consist of several musical instruments, including a set of similar musical instrument drum, called drums, fiddle and zither, xylophone, gongs and bamboo flutes. The main components that make up a gamelan musical instruments are bamboo, metal, and wood. Each device has its own function in the gamelan music, such as closing a gong played music and gave the balance long after the music was decorated by gending rhythm.
Javanese gamelan is music with pentatonic melodies. A complete gamelan play consists of two rounds, the slendro and pelog. Slendro has 5 tones per octave, ie 1 2 3 5 6 [C-D + E GA] with a small interval difference. Pelog has 7 tones per octave, ie 1 2 3 4 5 6 7 [C + D E-F # G # AB] with big interval difference. Gamelan music compositions created by some rules, which consist of several rounds and pathet, limited by a gong and the melodies were created in a unit consisting of four tones.
You can see gamelan as a musical accompaniment alone or as a dance or performing arts such as shadow puppets and ketoprak. As a performance, gamelan music is usually combined with the voices of the singers of Java (called wiraswara male singers and female singers called waranggana or sinden). Gamelan music performances are held now could be a classic or contemporary gamelan. One form of contemporary gamelan is jazz-gamelan music as a combination of pentatonic and diatonic tone.
One of the places in Yogyakarta where you can see performances of gamelan is the Sultan's Palace. On Thursday at 10:00 to 12:00 pm gamelan as a musical performance itself. On Saturday at the same time as the accompaniment of gamelan music held puppet, while on Sunday at the same time as the accompaniment of gamelan music performed traditional Javanese dance. To see the show, you can go to Sri Maganti Ward. Meanwhile, to see the old gamelan, you can go to another of the kingdom which lies further to the rear.

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gadang house

Custom home in West Sumatra is called Tower House.
Tower House has a pole that is not perpendicular or horizontal but have a slope. Why?
Because first, there are many people who come from the sea, so they only know how to make the ship and did not know how to make a home.
This house has a unique form of architecture with roofs that resemble buffalo horns made ​​of palm fiber material.
On the front page of Tower House is usually always there are two buildings rangkiang, used to store grain.
Tower House also called the House Baanjuang. Because the right wing and left the room anjuang (anjung).
This space is used by the local community as a place where the coronation of the bride biting or head of customs.
As a tribal nation that embraces the philosophy of nature, line and shape their communal home in harmony with a natural look Bukit Barisan.
Take a look at look at the peak of striped arches rising in the middle. Then, the line slopes downward curve and swell to form a square three.
Tower House Function
1. As a family residence.
2. As a symbol of the presence of a people
3. As the center of life and harmony
4. As a place of carrying out various ceremonies
5. As a place of caring for a sick family member.

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Alosu From the South Sulawesi.

Alosu: The form of woven palm leaves the box, in it contains the seeds - From the South Sulawesi.

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Death Ceremony Community Banjar (South Kalimantan)

For the people of Banjar, death is not a simple case of discharge of the soul from the body, but also a sacred event that became the natural entrance to the next man. Death is not the end of the journey of human life, but it is the beginning of another life. As the beginning of a new life, it is only logical if preparing for all purposes required in a new life in the future. In other words, death is an event that requires a stock to shore up his new life. What are the provisions that must be prepared and prepare lunch bagimana dead is entirely related to the trust and confidence of each individual.
Banjar society choose a belief that they believe will provide benefits in the nature of life in death. For example, if someone reads tahlil 70,000 (seven laksa) times, they believe to be saved from hell fire. In addition, the provision of death is also prepared to increase their charitable jariyah and tasawwuf follow the Koran. Both religious effort is often referred to as sangu tuha (old stock) or sangu Hereafter (stock provision). According to David, there is also preparing dishes and drinks his own the best that they will be awarded to those who bathe. Provision of this equipment based on the belief that the gift he will use the equipment in the nature of death later (David, 1997: 290-294). There are many other deeds-deeds that are usually practiced by the Banjar that in the future after death survived the torment of hell fire and find happiness at the sight of Allah SWT.
In addition to performing deeds in mind, the Banjar also prepare a variety of issues related to equipment funerals. Like a shroud, burial ground, the cost of implementation of the ceremony, until the goods will be given to people who assist the implementation of the funeral ceremonies. This preparation is likely closely related to social and cultural relations.
Meaning of the death of a person not just a sacred meaning, but also an event that has a cultural and social significance. This corresponds closely to the position of the individual as a member of the community and as citizens of a particular culture. When an individual dies, culturally and socially and of course, raises concerns "keguncangan" while in the community. Keguncangan they cope with a ritual that serves to restore social stability culture.
For society, the ritual also serves respect for the journey of the dead into the afterlife. This viewpoint is evident from the behavior of people who visited the family of the deceased, followed the ceremony salvation, come bathe, prepare the grave, buried, and pray for him. The ceremony of death, thus, is a region of overlap between the events of sacred and social events. To give a complete picture of ketumpang-squeezing, this paper discusses not only funerals, but also other events surrounding the death ceremonies, such as someone dying, when the person has died, while the burial, and post-burial.

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Merarik: Typical Wedding Ceremony Sasak, West Nusa Tenggara

"I do not want to marry a man who did not dare to take risks with my escape. He will look weak, both in my eyes as well as others from my village when he asked for permission to my father. Actually, my dad would throw it out the door when he tried to do that "(Bartholomen, 2001: 204).
Talking about marriage Sasak, can not help but talk about merarik, the girls run to be his wife. Merarik as a ritual to start a marriage is a very unique phenomenon, and may only be found in the Sasak, Lombok, West Nusa Tenggara. This tradition is so ingrained in society meat, so if there are people who want to know the marital status of a person, the person in question simply asked whether or not already merarik. Bartholomen article above clearly indicates that merarik is very important in marriage Sasak. In fact, asking a girl directly to her father to marry is no different than asking a chicken (Bartholomen, 2001: 195).
According to Judith Ecklund (1977: 96), in the 1970's culturally merarik about 95% performed by the Sasak people to start a marriage. This tradition of Sasak people are often regarded as an elopement, so-called dowry paid gift elopement (sajikrama). In addition, although in fact adopted the Balinese tradition, as if the flight is the essence of marriage practice Sasak,.
Although merarik a tradition imported from Bali, in the development of this tradition to be the most honorable way for men to marry a woman Sasak. The reason, merarik provide opportunities to the youth, who wanted a wife, to show his manhood (Bartholomen, 2001: 203). The nature of the male figure symbolizes a husband who is responsible for all conditions of the continuity of his family. Men who do merarik has proven himself as a brave man. This is because the perpetrator merarik, as stipulated in the indigenous Sasak, must face the danger of killed if caught. As for those who do not do merarik considered weak and not fit to be a husband, as quoted at the beginning of this paper.
To minimize the hazards to be borne by the perpetrator merarik, then all means are used to at the time of merarik not caught by the people, for example, by using magical powers. Using magical powers, a man can call her hero magically from places far enough. This method minimizes the danger merarik.
"... One night when he was dudu-sitting at home thinking about the dinner menu, a strange feeling came to him. Suddenly, he felt compelled to walk to the village rice field sidelines. In a daze and floated, he walked aimlessly along the empty road to meet with one who stands in front of the establishment ... .. "(Bartholomen, 2001: 194)
As the times, the number of people who do merarik less (Bartholomen, 2001: 202). In fact, sometimes performed merarik merely symbolic, ie with the "consent" of both parents of the girl. A fight that may arise as a result of the arrest of the person doing merarik also done only to abort the customary provisions. For example, although people who do merarik attacked by dozens of residents, on akhirya he was able to free himself.
Regardless of the growing unpopularity of early marriage as a ritual merarik Sasak, this ritual has spawned a unique marriage Sasak people. Dowry that must be submitted by the party of men, for example, called sajikrama (gift elopement). Goods that are used as a sanction imposed sajikrama to groom girls for running people. Therefore, the magnitude sajikrama calculated based on violations that may have occurred before, during, and after the kidnapping. The possibility of fines to be paid, among others (Budiwanti, 2000: 252-254): first, ngampah-ngampah ilen starch. Fines are imposed because the bride's parents felt that before, during, and after running the girl, the bridegroom has to embarrass their children, for example before the event merarik the man visited the girl first. Yet according to indigenous Sasak, a young man should not be visited or would visit the girl he stole.
Second, late salabar, that is fine to be paid by the bridegroom when the bride's parents think the groom's family is too late to preach the kidnapping of their daughter. According to indigenous Sasak, tolerance time to give news of the kidnapping is three days. More than three days, then the groom must pay a fine late salabar. In fact, sometimes also have to pay ngampah-ngampah ilen make starch for the bride's family embarrassment.
Third, Dosan jeruman. Fines must be paid by the groom because he used an intermediary in making the girls escape. Fourth, another keliang. Fines paid for the groom come from different places, such as the girl comes from the Sasak, whereas the groom came from Java. Fifth, ajin huts. Fines are paid at the request of the community where the bride lived. Sixth, a derivative of the nation. Fines are charged to the groom who have lower social status than the bride. Therefore, this model of marriage led to the social status of women to be down, then the payment is essentially a derivative nation compensation loss of social status. The higher the social status of women, the greater the nation derivative fines to be paid by the bridegroom. And seventh, etc.. Sajikrama is paid to the development of public facilities, such as the construction of the hamlet, madrassas, mosques, and so forth.
Various penalties that follow merarik, making the cost to be borne by the groom very large. This condition, not only burdensome bridegroom but also put women in a dilemma. These rules are causing women not free to choose his life partner, because they have to wait for people who can afford sajikrama. One respondent, for example, says that many people do not use a traditional Sasak in her marriage because of the expense is enormous. This condition causes some Sasak women, especially the nobility, not married (Budiwanti, 2000, 261). This phenomenon, by quoting one of Sasak community members, described by Budiwanti as follows:
"... The nobles ... have great power to determine the price of the bride. When the groom comes from a lower status than the bride, then they will demand the bride price is not coarse size and absurdly out of ability to pay. Not surprisingly, these demands become a boomerang for the nobility itself. Who is it who dared to marry their daughter if the groom has to pay 11 head of cattle ... ... Request for the bride price had been jammed move ordinary people to elope with their daughters "(Budiwanti, 2000: 261).

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Basunat: Symbol islam Children in Banjarmasin, South Kalimantan

Basunat for society Banjarmasin, South Kalimantan, is very important. In fact, Islam is not considered perfect person if the person has not been circumcised. Therefore, since Banjar people were children (boys aged between 6-12 years, and women are usually younger) have been circumcised (Alfani David, 1997: 252). Asa bakalalangan haja kaalah us (our disturbing feelings), so usually the people commenting on the people of Islam (bersyahadat) that have not been circumcised. In addition done by the Muslims to perfect his Islamic faith, circumcision was also practiced by local people who still adhered to the religion and the Christian Balian (ibid). But unfortunately, there is not any information that explains why they practice circumcision.
Circumcision for men and women in practice are not the same. Circumcision for men, is to remove genital skin (foreskin) that covers the head of the male genitalia. As for women, circumcision is cutting some tissues of the clitoris. Among the Banjar, recognized three methods of circumcision for men, namely: (1) basupit. Basupit called because the skin prick that must be disposed clamped with supitan made of hard wood or bamboo for two to three weeks. Cutting is done after the foreskin is clamped to dry. This method caused incredible suffering on the people who were circumcised, circumcision either before or after. Basupit method is still run by the Banjar society until the 1940's. 2) basunat. This method is a continuation of the method basupit. If at basupit penis foreskin must be clamped within 2-3 weeks, then in basunat foreskin is clamped only during cutting. In this way, people who circumcised penderiataan much reduced. (3) Circumcision by a physician or registered nurse. This method is the most modern methods of circumcision. If the basupit and basunat the person doing the circumcision experts who have expertise through inheritance from his parents, then the latter method gets people doing circumcisions expertise through formal education (ibid, 252-253).
If the man synonymous with cutting basunat penis foreskin, then the female clitoris is more on reducing the tissue by scraping with a razor blade (further explained in the procession of circumcision). Therefore, by scraping, then a circumcised girl will not suffer as a result of pain in young men. In fact, they can immediately play after circumcision procession.
Lately, female circumcision is not a bit of penetangan, especially from feminists. In fact, the formal opposition to the practice of female circumcision group also conducted ten UN agencies, namely the United Nations Programme on HIV / AIDS (UNAIDS), United Nations Development Programme (UNDP), United Nations Economic Commission for Africa (UNECA), United Nations Educational, Scientific and Cultural Organizations (UNESCO), United Nations Population Fund (UNFPA), Office of the High Commissioner on Human Rights (OHCHR), United Nations High Commissioner for Refugees (UNHCR), United Nation Children Fund (UNICEF), United Nations Development Fund for Women (UNIFEM), and the World Health Organization (WHO) (http://www.antara.co.id/). This group of opponents argued that the cutting of the clitoris of women (female genetical mutilation / FGM) is a deliberate violence against women. In adulthood, girls who cut off her clitoris bergabai will experience infertility problems, develop swelling of the genital area, suffered excruciating pain during childbirth, it is difficult to control urine, and the worse the woman can not enjoy sexual relations with her partner.
But there are also opposing the ban on religious grounds. This group usually take the argument that female circumcision is forbidden is a model of circumcision performed in Africa, namely by cutting the clitoris. What about female circumcision done by the community yng Banjarmasin? Is circumcision done damage reproductive organs so that violence can be categorized? The following will set out how the practice of female circumcision in Banjarmasin, so it can be referenced to support or reject circumcision on women.

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High Eid (Eid al-Fitr celebrations Rituals in Lombok, West Nusa Tenggara)

Eid is a day of victory, in which Muslims (purified) returned after running fast. Awareness of their achievements back to nan fitri identity is expected to be a kind of inherent and control even the spirit of the strong self to continuously improve the quality of life, as has been done in the month of fasting. Having been educated through the momentum of fasting, Muslims celebrate then to hold a thanksgiving for the blessings fitri (such as the sanctity of a newborn baby) which God gave through the Eid al-Fitr.

Expression of gratitude to Allah's blessings were also carried out by Muslims Wetu Telu in Lombok, West Nusa Tenggara, Indonesia. After performing various rituals since a month before the fast (Rowah Wulan and Sampek Friday) and on the eve of Ramadan as the ceremony Meleman Qunut, Maleman Likuran, and Maleman Pitrah, they held Lebaran High, is an expression Muslims Wetu Telu to mention the feast of Eid Fitr. High Lebaran expression is the way Muslims Wetu Telu to show that the ceremony which was held as the closing month of Ramadan has a value that is very important.

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Rowah Wulan and Sampek Friday (Lombok, West Nusa Tenggara)

Ramadan is a special month. Like a grand and holy guest, Ramadan always enthusiastically welcomed by Muslims. Communities in different regions have different ways to greet him. The differences are influenced by social, cultural, and historical background that accompanies the community and, in particular, perceptions and expectations about the month of Ramadan itself. Because the process is going on since long and are hereditary, the formalization of these methods make it as a tradition.
One tradition of welcoming the month of Ramadan which is considered typical of the ceremony can be seen that done by those groups Wetu Telu Sasak in Lombok, Indonesia. Since a month before the month of Ramadan, followers of Wetu Telu held quarterly and sampek rowah Friday as a form of welcome and the breeding month of Ramadan, although adherents of Wetu Telu not fasted for a full month. Wulan Rowah held on the first day of Ramadhan while Sampek Friday on the last Friday of the month Sha'ban or called Friday closing.
Although adherents of Wetu Telu not fasted for a full month because of different interpretations of the month of Ramadan and also because of the influence of customs such as the habit of betel chew in the morning, afternoon, or evening, but when the fasting month ahead, they refrain from doing acts that prohibited in order to maintain the sanctity of Ramadan. Adherents Wetu Telu asked to postpone all ceremonies (rituals) individual transition (begawe) as nguringsang (cutting hair), nyunatang (circumcision), and ngawinang (marriage) because it would undermine the sanctity of the celebration of Ramadan. Even if there is one family member who died, his family held a funeral ceremony should be simple and suspend the post-death ceremony after the month of Ramadan.
In determining when the time of the ceremony, adherents Wetu Telu using neptu (traditional calculation). Neptu usage as a determinant of the implementation of the ceremony shows that each group has the means and the logic of its own when to perform the ceremony.

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Proto Malay Wedding Ceremony Community Mamak Gutters

Marriage is not only a most dignified way to guarantee the existence of man upon the earth, but also as the embodiment and the inheritance of the values ​​shared by a community (society). In other words, through the marriage community to ensure its continuity, and while preserving, bequeath and form civilization. That's what we can see the wedding Talang Mamak communities that live in the inland province of Riau and Jambi Province.
Community Talang Mamak is a proto Melayu (Malay parents). After the advent of Islam, Talang Mamak community withdrew into the interior. If the Malays are generally synonymous with Islam, then to the community Talang Mamak, synonymous with Malay customs (tradition). Therefore, her wedding ceremony a little more in common with Malay wedding ceremony in general.
In conjunction with the introduction of Islam, there are two distinct identification of a growing community of Talang Mamak, namely: "The new measures" and "long step". "New Step" means someone who has embraced Talang Mamak Islam. While the "old measures" means someone who adheres to Talang Mamak animism and dynamism. But even though a person has done "a new step," local trust values ​​are not necessarily lost. This is due to Talang Mamak using these old beliefs as a point of view to understand the religion of immigrants. As a result, although it has been doing "a new step," but the belief of animism and dynamism are still pretty coloring everyday life of that community.
Talang Mamak marriage as a form of manifestation of the values ​​espoused not only contain the values ​​of worldly (profane) but also the sanctity of (sacred). Therefore, in the wedding ceremony Talang Mamak community in both the phases before, during or after marriage, will be presented nicely newcomers how religion, particularly Islam, and local culture acculturated. In other words, it treats religious communities and local cultures in a complementary position.

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Baayun Mulud: Ceremony Commemorating the Birth of the Prophet Muhammad in South Kalimantan

Month of Rabiul Awwal is one of the historic month in the Islamic calendar. This month, exactly on 12 Rabiul Awwal Prophet Muhammad, was born into the earth. Therefore, the month of Rabiul Awwal by Muslims called by the name Maulud month or month of birth of Prophet Muhammad.

The birth of the Prophet Muhammad is one of the greatest blessings for Muslims. Bekait with this, this month, exact date of 12 Rabiul Awwal each, there are some Muslims who hold special activities to welcome the birthday of Prophet Muhammad, such as Baayun Mulud ceremony held by the Banjar, South Kalimantan.

Baayun Mulud consists of two words, namely baayun and Mulud. The word means doing the activity Baayun swing / cradle. Activity rocking the baby is usually done by someone to euthanize her. With rocked, a baby will feel comfortable so he will be able to sleep soundly. While the word Mulud (from Arabic Maulud) is an expression of Arab society to the birth of Prophet Muhammad. Thus, words have the meanings Baayun Mulud a swinging activity of children (infants) as an expression of gratitude for the birth of Prophet Muhammad the messenger of grace for all the worlds. Because that rocked the ceremony were a small child, then the ceremony is also called the ceremony Baayun Children.

Aside from being an expression of gratitude, the implementation of this ceremony is also to take the blessings of the glory of the Prophet Muhammad. The hope, the child has a personality that rocked as the Prophet Muhammad, and became a devout Muslim and have fear of Allah and His Messenger.

Baayun Mulud ceremony not only followed by people who are in the area (read: village), but also from other areas. Even in perkembangnnya, Baayun Mulud ceremony not only for children but also elderly people who have not had time to swing at a time when small (read: following this ceremony).

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