19.11
Nasrul Umam
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.
Chopsticks: The Dayak Typical Weapons
Living in the middle of dense forest with trees towering and inhabited by various kinds of wild animals and wild, have inspired the Dayaks.
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
Rumoh Aceh (Traditional Malay Houses in Aceh Province)
Confidence of individuals or communities and the natural conditions in which the individual or community life have a significant influence on the architecture, the house, which was made.
Kamis, 17 November 2011
Tifa, Musical Instruments of Papua
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.
gamelan in indonesia
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.
gadang 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.
Alosu From the South Sulawesi.
Rabu, 16 November 2011
Death Ceremony Community Banjar (South Kalimantan)
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.
Merarik: Typical Wedding Ceremony Sasak, West Nusa Tenggara
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).
Basunat: Symbol islam Children in Banjarmasin, South Kalimantan
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.
High Eid (Eid al-Fitr celebrations Rituals in Lombok, West Nusa Tenggara)
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.
Rowah Wulan and Sampek Friday (Lombok, West Nusa Tenggara)
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.
Selasa, 15 November 2011
Proto Malay Wedding Ceremony Community Mamak Gutters
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.
Baayun Mulud: Ceremony Commemorating the Birth of the Prophet Muhammad in South Kalimantan
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).
Ganal Aruh Ceremony: The expression Dayak Community Thanksgiving
Ganal Aruh called because the ceremony is celebrated on a large scale for five, seven, and or 12 days by seluRohwarga village; by inviting people from other villages. In fact, sometimes also invited government officials. Aruh festive Ganal, entirely dependent on a lot-at least the bahuma community. If the result of many and a good harvest will be Aruh Ganal ceremony was held a festive, otherwise if the harvest was less successful then simply held AruhKecil or even not held at all.
Aruh Ganal also called bawanang banih halin or ceremony mahanyari banih west, the ceremony is conducted as it gets a lot of rice harvest and during bahuma not get disaster. Rice is included in this ceremony is the last time the rice is harvested or also called a second crop. Rice from the harvest has not be eaten before diupacarai. In other words, the new Dayak community will enjoy the fruits of their bahuma after giving thanks to the Almighty Giver Rizqi.
Therefore Aruh Ganal a sacred ritual and magical nuances, then the implementation Aruh Ganal ceremony led by Balian. Balian is a figure (of directors) who have extensive knowledge of indigenous peoples about the ins and outs of customs and traditions of the Dayak community. This knowledge is obtained by studying with the Balian Tuha (Old Shaman) and do Balampah (a kind of meditation to build friendships with various types of spirits so as to obtain a certain supernatural powers).
Balian is involved in Aruh Ganal ceremony consisted of a few people and headed by Pangulu Customary (Indigenous prince). In carrying out its duties, each Balian is always accompanied by Panjulang. Panjulang is a woman who always watched the conversation Balian, and at the same time can apply to the will of the people. All requests are served by Panjulang Balian.
Chopsticks: The Dayak Typical Weapons
Chopsticks or blowpipe is typical of Dayak weapon consisting of three parts, namely the stem (pipe) chopsticks, damek (child chopsticks), and sangkoh (spear made of iron or stone mountain tied to the end of the pipe chopsticks). Weapons that rely on the strength of this blow can hit a target from a considerable distance, which is about 30 meters to 25 meters and a vertical position to horizontal position (http://www.kipde-ketapang.go.id) depending on the ability of the penyumpitnya.
With this weapon, a Dayak can paralyze enemies and prey animals that are well above the trees, like the birds, and wild animals that live in the land of the, relatively far distance. With the ability to paralyze prey and enemies from a distance, the Dayak people have created a self-protection tools that are sophisticated enough. If the first shot was not on target, and vice versa wild animals or enemies hit back from a short distance away so damek can not be used effectively or not had time to install damek, then the pipes are made of wood chopsticks with sangkoh purchases in the end became a backup weapon very useful to protect themselves from close range. The existence of the pipe tip sangkoh chopsticks like a bayonet on the end of the rifle, or a spear that is ready to wait for an enemy attack.
To further streamline the functions of this weapon, especially for purposes of hunting or fighting the enemy, the Dayaks smearing damek (children chopsticks) with a poison made from the sap of plants. That said, the poison in children chopsticks there is no antidote, so people or animals are exposed to these weapons, although only scratches can cause death. But that is quite unique, any animal that died by this weapon meat is non-toxic and safe enough for consumption (Kompas, December 24, 2004). In addition to the range and are quite deadly poison, another advantage of this tool is used when no noise. Silent element is very important when targeting game or an enemy who was careless. In addition to hunting and fighting, chopsticks are also used for ceremonial equipment or as a wedding dowry in traditional Dayak (Kompas, December 24, 2004).
Change of mindset and the natural conditions of residence Dayak people turned out to affect the existence of the blowpipe. These devices are gradually becoming obsolete by the community and was heading for extinction. Therefore, should be done immediately so that conservation measures traditional tools that are characteristic of this Dayak still maintained its existence. Of course, conservation should be based on the times. Broadly speaking, there are two patterns of conservation that can be done to maintain the existence of chopsticks, which are passive and active preservation. Preservation of passively for example by performing duplication and replication chopsticks. While conservation can be done actively to revitalize the chopsticks and chopstick so that it contains the values fixed in accordance with the motion of step with the times. The active form of preservation that can be done include:
* Making the chopsticks as a gift out for tourist purposes. In this way, chopsticks are not only sustainable, but also can be a source of local economy;
* Making the chopsticks as part of educational materials, namely local content subject. In this way, will appear self-awareness in students to preserve the chopsticks;
* Making menyumpit activities as sports diperlombakan, for example, in the Regional Sports Week (PORDA) and the National Sports Week (PON). contested way, then it will be sustainable on its own chopsticks. Of course, if used for the race, it is not necessary damek smeared with poison.
If preservation is done, then future generations will know what the typical Dayak weapons, and also the development of indigenous technology achieved by the Dayak community.
