the adventure

TANGGAI DANCE'S from SOUT SUMATERA

2012-02-09T06:14:00.003Z

Location: Downstairs Banquet Hall, Holland College Tourism and Culinary Institute, 4 Sydney Street, Charlottetown, PE, CANADA.

This fundraising night is presented by CANADA WORLD YOUTH & INDONESIAN STATE MINISTRY FOR YOUTH AND SPORTS AFFAIRS

VIDEO FOR KUDA KEPANG

2012-02-08T05:38:00.001Z

video kuda kepang
performance by sri ulan
from indonesia

VIDEO FOR JAIPONG

2012-02-07T05:21:00.001Z

VIDEO FOR REOG PONOROGO

2012-02-06T04:21:00.001Z

video for wayang golek

2012-02-05T06:04:00.001Z

Video for wayang kulit

2012-02-02T07:05:00.002Z

ATTRACTIONS SHEEP’S FIGHTER FROM WEST JAVA.

2012-01-26T05:28:00.005Z

ATTRACTIONS SHEEP’S FIGHTER FROM WEST JAVA.

sheep’s fighter is one of thetypical folk art of west java are quite popular, especially in traditionalcircles. Art is an ancestor of the survivingrelics of its existence until today.

Sheep queue waiting game ..
At its core is a showcasepitting dexterity livestock which in turn will raise the prestige of aparticular livestock associations. The participants are ranchers,sheep ranchers are scattered in almost all western Java, especially thearrowroot, sumedang, Bandung, Majalengka and others. Pitting event held every yearby a system of competition, almost every month this activity is carried outtaking turns in these areas. In Bandung arena pitting oneof which lies in the valley siliwangi (in addition to sports fields SabugaITB).

The atmosphere attractions ..
Each event would provoke,always crowded with spectators. This activity also has afairly high prestige because a lot of leaders Sundanese which is also a fan aswell as their owners, such as Kang Ibing, Etc..
The prize up for grabs alsonot arbitrary, a car or motorcycle is something familiar.This is not surprising becausethe price of a sheep, a penalty can reach tens of millions of dollars.
Like a boxing match, the arenais also equipped by a jury of evaluators, referees and coaches who come todance jaipongan sheep every time his sheep in action.Usually every game is dividedinto two rounds, and each round consists of ten times the collision of thehead. Adu dexterity is also dividedinto different classes based on the weight of sheep fighter.

One of the martial arts movesthe winner ..
The event would provoke toooften punctuated by the attractions of martial arts, traditional music as well. This makes a very festive and exciting activities.Unfortunately that still isinternal peomosi among fans of sheep, making the value of tourism attractionsthat have not been able to attract foreign tourists and bring in foreignexchange for the region

Batik is trully indonesian product

2012-01-17T06:51:00.002Z

Batik is hstorically derived from the days of our father,known since the seventeenth century,written and painted on palm leaves.. . At that time batik motif orpattern is still dominated by the shapes of animals and plants. But in the history of thedevelopment of batik have evolved, from painting motifs of animals and plantsslowly turned to abstract motif that resembles a cloud, temple reliefs, puppetsbeber and so on. Furthermore, through themerger of painting with the art of decorating style clothing, batik art emergeas we know it today.

Type and traditional batikpatterns belonging very much, but the pattern and its variations in accordancewith the philosophy and culture of each region are very diverse. Cultural treasures such a richnation Indonesia has prompted the birth of various styles and types of batiktradisioanal with the characteristics of its own specialty.

The development of Batik in Indonesia

The history of batik inIndonesia associated with the development of the Majapahit kingdom and thekingdom afterward. In some records, the developmentof batik is mostly done in times of Mataram kingdom, then in the kingdom ofSolo and Yogyakarta.

Batik art is art image on thecloth for clothing which became one of the family culture of the kings ofancient Indonesia. Initially batik is done only limitedin the palace alone and proceeds to dress the king and his family and hisfollowers. Because many of the followersof the king who lived outside the palace, the art of batik was brought by thepalace and carried them out in place of each.

The process of making batik

In the development of batikart gradually imitated by the people nearest and further extends the work ofwomen in the household to fill leisure time. Furthermore, batik clothesthat used only the royal family, then became a popular folk clothing, bothwomen and men.

White fabric that is used whenit is the result of homespun. Coloring materials are beingused consists of plants native to Indonesia made itself among others of: nonitree, tall, soga, indigo, and the material made from soda ash soda, and salt ismade of mud.

So this batik in Indonesia hasbeen known since the time of the Majapahit kingdom and continued to grow untilthe next kingdom. As for starting the spread ofthis batik art belongs to the people of Indonesia and Java in particular tribeis after the end of the eighteenth century or early nineteenth century. Produced batik batik is all upto the early twentieth century and printed batik is known only after the worldwar was over unity or about 1920. Now, batik has become part ofIndonesia's traditional clothing.

Batik Pekalongan

Although no official recordsbegan to be known when the batik in Pekalongan, but according to estimatesalready exist in Pekalongan batik around the year 1800. In fact, according to datarecorded at the Ministry, batik was made 1802, like a small tree motif in theform of clothing material.

However, a significantdevelopment expected to occur after a major war in the year 1825-1830 in thekingdom of Mataram are often referred to war or war Diponegoro Java. With the onset of this battleroyal family and urged his followers to leave many areas of the kingdom. They then spread toward the East and West. Later in the area - a new areathat the family and followers develop batik.

To the east of Solo andYogyakarta Batik batik patterns that have been perfected in Mojokerto andTulungagung to spread to Gresik, Surabaya and Madura. Batik is being developedwestward in Banyumas, Kebumen, Tegal, Cirebon and Pekalongan. Given this migration, thebatik Pekalongan preexisting growing.

Over time, Batik Pekalonganhave evolved considerably in comparison with other regions. In this area Batik developedaround the coastal areas, namely in the area of thecity and the region buaran pekalongan ,pekajangan and wonogiri

Pekalongan public encounterwith various nations such as China, Dutch, Arabic, Indian, Malay and Japanesein ancient times have colored the dynamics in full color motifs and batik art.

In connection with the severaltypes of batik motifs influence the results of these various countries thatbecame known as Pekalongan batik identity. Motive, namely batikJlamprang, inspired from India and Arabia. Then batik Encim andKlengenan, influenced by the Peranakan Chinese. Dutch batik, batik MorningAfternoon, and batik Hokokai, growing rapidly since the Japanese occupation.

Cultural development ofprinting techniques using dye lid motif night (candles) on the cloth which wasthen called batik, indeed inseparable from the influence of those countries. This shows the context offlexibility batik from time to time.

Pekalongan batik became highlydistinctive because it relies entirely on hundreds of small businesses, ratherthan on a handful of entrepreneurs have capital. Since decades ago until now,most of the production process Pekalongan batik done in homes. As a result, Pekalongan batikfused Pekalongan closely with community life which is now divided into twoadministrative regions, namely the Municipal and District PekalonganPekalongan.

Pekalongan batik tidaldevelopment, Pekalongan show worthy of being an icon for the development ofbatik in the archipelago. Icon for works of art thatnever gave up with the times and always dynamic. Now, batik has become a breathof everyday life Pekalongan residents and is one of the flagship product. This is because manyindustries that produce batik products. Because the product is famousfor its batik, Pekalongan known as BATIK CITY. The nickname comes from a longtradition rooted in Pekalongan. During that long period,various properties, the variety of uses, type design, and quality of batik isdetermined by the climate and the presence of fibers of local, historicalfactors, commerce and community readiness to accept and understand new ideas.

Batik is an art culture thatis admired the world, among the traditional variety produced by dye technologyhurdles, none of which can be present as beautiful and as smooth as batikPekalongan.

everything about the kris or keris

2012-01-16T11:46:00.001Z

The kris or keris is an asymmetrical dagger or swordnowadays most strongly associated with the culture of Indonesia, but alsoindigenous to Malaysia, Southern Thailand and Brunei. It is known as kalis inthe southern Philippines. The kris is famous for its distinctive wavy blade(luk), but many have straight blades as well. The numbers of luks is always oddnumbered, ranged from three to thirteen waves, however there is also luks thatreach 29. Kris can be divided into three parts: bilah (blade), hulu (hilt), andwarangka (sheath). These parts of kris are the object of art, often carved inmeticulous details and made from various materials; metal, precious rare typesof wood to gold or ivory. A kris' aesthetic value covers the dhapur (the formand design of the blade, with around 150 variants), the pamor (the pattern ofmetal alloy decoration on the blade, with around 60 variants), and tangguhreferring to the age and origin of a kris

Both a weapon and spiritual object, kris are oftenconsidered to have an essence or presence, often considered to possess magicalpowers, with some blades possessing good luck and others possessing bad. Krisesare used for display, as talismans with magical powers, weapons, sanctifiedheirloom (pusaka), auxiliary equipment for court soldiers, as an accessory forceremonial dress, an indicator of social status, a symbol of heroism,etc.Legendary krisses that possess supernatural power and extraordinary abilitywere mentioned in traditional folktales, such as the krisses of Mpu Gandring,Taming Sari, and Setan Kober.

It is believed that the earliest kris prototype canbe traced to Dong Son bronze culture in Vietnam circa 300 BC that spread toother parts of Southeast Asia. Another theory is that the kris was based ondaggers from India. Some of the most famous renderings of a kris appear on thebas-reliefs of Borobudur (825 CE) and Prambanan temple (850CE). However fromRaffles' (1817) study of the Candi Sukuh that the kris recognized today cameinto existence around 1361 AD in the kingdom of Majapahit, East Java.

In 2005, UNESCO gave the title Masterpiece of theOral and Intangible Heritage of Humanity to the kris of Indonesia. In return,UNESCO urged Indonesia to preserve their heritage.

The origin of the word kris derived from the oldJavanese term ngiris which means to stab, wedge or sliver. "Kris" isthe more frequently-used spelling in the West, but "keris" is morepopular in the dagger's native lands, as exemplified by the late BambangHarsrinuksmo's popular book entitled Ensiklopedi Keris (Keris Encyclopedia).Two notable exceptions are the Philippines, where it is usually called kalis orkris, and Thailand where it is always spelled and pronounced as kris. Otherspellings used by European colonists include "cryse","crise", "criss", "kriss" and "creese"

Kris history is generally traced through the studyof carvings and bas-relief panels found in Southeast Asia. It is widelybelieved by archaeologists that the earliest kris prototype can be traced toDong Son in Vietnam circa 300 BC. Another theory is that the kris was based ondaggers from India.Frey (2003) concludes from Raffles' (1817) study of theCandi Sukuh that the kris recognized today came into existence around 1361 ADin the kingdom of Majapahit in Java. The scene in bas relief of Sukuh Temple inCentral Java dated from 15th century Majapahit era, shows the workshop of aJavanese keris blacksmith. The scene depicted Bhima as the blacksmith on theleft forging the metal, Ganesha in the center, and Arjuna on the rightoperating the piston bellows to blow air into the furnace. The wall behind theblacksmith displays various items manufactured in the forge, including kris.These representations of the kris in Candi Sukuh established the fact that by theyear 1437 the kris had already gained an important place within Javaneseculture.

There exist claims of earlier forms predating theMajapahit kris but none are verifiable. In the past, the majority of kris hadstraight blades but this became less frequent over time. Some of the mostfamous renderings of a kris appear on the Borobudur temple (825 CE) andPrambanan temple (850CE). Tome Pires, in early 16th century, describe theimportance of Kris to the Javanese:

Kris were worn on a daily basis, especially whentravelling because it might be needed for self-defense against wild animals orbandits. During wartime it is the weapon of choice together with kris-edgedspear (tombak). During time of peace, people wore kris as part of ceremonialattire. Ceremonial kris oftern meticulously decorated with intricate carving ingold and precious stones. Heirloom blades were handed down through successivegenerations and worn during special events such as weddings and otherceremonies. Men usually wore only one kris but the famous admiral Hang Tuah issaid in the Hikayat Hang Tuah to have armed himself with one short and one longkris. As women were also permitted to learn silat, they sometimes also worekris, though of a smaller size than a man's. In battle, a fighter might carriedmore than one kris, some carried three kris: his own, one from hisfather-in-law, and one as a family heirloom. The extra two served as parryingdaggers but if none were available, the sheath would serve the same purpose.

Kris were often broken in battle and requiredrepairs. Yearly cleanings, required as part of the spirituality and mythologysurrounding the weapon, often left ancient blades worn and thin. The repairmaterials depended on location and it is quite usual to find a weapon with fittingsfrom several areas. For example, a kris may have a blade from Java, a hilt fromBali and a sheath from Madura.

In many parts of Indonesia, the kris was the choiceweapon for execution. The executioner's kris had a long, straight, slenderblade. The condemned knelt before the executioner, who placed a wad of cottonor similar material on the subject's shoulder or clavicle area. The blade wasthrust through the padding, piercing the subclavian artery and the heart. Uponwithdrawal, the cotton wiped the blade clean. Death came within seconds.

In 16th century, European colonial power introducedfirearms into the archipelago that contribute to the decline of kris'prominence as the weapon of choice in battle. However its spiritual andceremonial function still continued and celebrated mainly in kratons andistanas (courts) throughout Indonesia and Malaysia.

Until the 1990s, kris-making activities in Java hadalmost come to a standstill due to economic difficulties and changingsocio-cultural values. However, thanks to several concerned kris experts, thetradition is being revived and kris craftsmanship has increased again.

Over the past three decades, krises have lost theirprominent social and spiritual meaning in society. Although active and honouredempus who produce high quality krises in the traditional way can still be foundon some places such Madura, Surakarta, Yogyakarta, Makassar And Palembang,their number is dramatically decreasing, and it is more difficult for them tofind successors to whom they may transmit their skills

A kris' aesthetic value covers the dhapur (the formand design of the blade, with around 150 variants), the pamor (the pattern ofmetal alloy decoration on the blade, with around 60 variants), and tangguhreferring to the age and origin of a kris.

Kris blade is called wilah or bilah. Kris blades areusually narrow with a wide, asymmetrical base. Kris is famous for its wavyblades (luk), however the older types of kris dated from Majapahit era arestraight blades ones. The numbers of luks is always odd numbered,[1] the commonnumbers of luks ranged from three to thirteen waves, however there is also luksthat reach 29. Today the wavy blade kris is more commonly found than thestraight ones. The exact purpose of wavy blade is unknown. It was suggestedthat wavy blade is symbolize both fire and water, the two elements presentduring the forging of metal blade. In Bali kris is associated with Nāga (dragonserpent) which also symbolyze irrigation canals, rivers, springs, wells, spouts,waterfalls and rainbows, thus the wavy blade symbolyze the movement of theserpent. Some keris have a naga or serpent head carved near its base with thebody and tail following the curves of the blade to the tip. A wavy kris is anaga in motion, aggressive and alive; a straight blade is one at rest, itspower dormant but ready to come into action.

Another theory suggested that the wavy blade designwas meant to inflict severe wound upon victim. During keris stabbing, the wavyblades severes more blood vessels, creating wider wound which caused the victimto easily bleed to death. However in older Javanese tradition it is also commonto apply various types of poisons upon keris blade, which can inflict morepotent mortality upon battle.

Different types of whetstones, acidic juice ofcitrus fruits and poisonous arsenic bring out the contrast between the darkblack iron and the light colored silvery nickel layers which together formpamor, damascene patterns on the blade. The distinctive pamor patterns has specificmeanings and names which indicate their special magical property.

Kris handle or hilt (hulu keris) is the object ofart, often carved in meticulous details and made from various materials;precious rare types of wood to gold or ivory. In Bali kris handle is carved indemon-like creature coated in gold and adorned with semi precious and preciousstones, such as rubies. In Java kris handle is made in various type, the mostcommon design is the abstract stylized representation of human. The example ofkris hilt styles such as Tunggak Semi Putri Kinurung hilt from Surakarta, Hulukeris Batara Guru and Pulasir from Madura, hulu keris Punukan from Palembang,Ratmaja from Bali, hulu keris Pulungan from Cirebon, and seabird-like hilt fromLampung and Sulawesi.

The kris usually has a curved pistol-grip hilt thataids in stabbing strikes. It allows the palm of the holding hand to addpressure to the blade while stabbing. A kris only offers minimal protection forthe hand by the broad blade at the hilt. In rare cases, the blade may be forgedso its axis lies at an angle to the hilt's axis. The intention is to get theblade automatically turning to slip past the ribs but this works poorly andmakes the weapon less durable

Just like kris hilt, its sheath (warangka) is alsothe object of art. It can be made from various materials, usually wooden frameto hold the blade which can be coated with metals; such as brass, iron, silver,or even gold, usually carved in sulur floral motifs. The upper part of sheathformed a broad curved handle made from wood or sometimes ivory. It could beadorned with precious or semi-precious stones.

The making of a kris was the specialised duty ofmetalworkers called empu or pandai besi. In Bali this occupation was preservedby the Pande clan to this day, members of whom also made jewellery. A bladesmith, or empu, makes the blade in layers of different iron ores and meteoritenickel. Some blades can be made in a relatively short time, while morelegendary weapons take years to complete. In high quality kris blades, themetal is folded dozens or hundreds of times and handled with the utmostprecision. Empu are highly respected craftsmen with additional knowledge inliterature, history, the occult, etc.

Krises were worn at special ceremonies, withheirloom blades being handed down through successive generations. Both men andwomen might wear them, though those for women are smaller. A rich spiritualityand mythology developed around the weapon. Krises are used for display, astalismans with magical powers, weapons, sanctified heirloom, auxiliaryequipment for court soldiers, as an accessory for ceremonial dress, anindicator of social status, a symbol of heroism, etc.[3]

In Javanese culture kris is revered as tosan aji(Javanese for "sacred heirloom weapon") and considered as pusaka.Kris is believed to have ability to infused bravery upon its holder, thisproperty is known as piyandel in Javanese which means "to addself-confidence". The pusaka kris or kris-tipped spear given by a Javaneseking to nobles or his subjects, was meant to symbolize the king's confidencebestowed upon the receiver and considered as a great honor. During Javanesewedding ceremony, kris is required to be adorned with chains of jasmine flowerarrangement as an important part of Javanese groom's wedding costume. Theaddition of jasmine arrangement around the kris was meant as a symbol that aman should not easily be angry, cruel, fierce, too aggressive, tyrannical andabusive.

Kris-makers did more than forge the weapon, theycarried out the old rituals which could infuse the blade with mystical powers.For this reason, kris are considered almost alive because they may be vesselsof spirits, either good or evil. Legends tell of kris that could move of theirown volition and killed individuals at will. Some kris are rumored to standupright when their real names are called by their masters. It was said thatsome kris helped prevent fires, death, agricultural failure, and many otherproblems. Likewise, they could also bring fortune, such as bountiful harvests.Many of these beliefs, however, were erroneously derived from the possession ofdifferent kris by different people. For example, there is a type of kris inJava that was called Beras Wutah, which was believed to grant its possessor aneasy life without famine. In reality, this kris was mainly assigned togovernment officers that were paid, in whole or in part with foodstuff such asrice.

There are several ways of testing whether a kris islucky or not. A series of cuts on a leaf, based on blade width and otherfactors, could determine if a blade was good or bad. Also, if the owner sleptwith the blade under their pillow, the spirit of the kris would communicatewith the owner via dream. If the owner had a bad dream, the blade was unluckyand had to be discarded, whereas if the owner had a good dream the dagger wouldbring good fortune. However, just because a blade was bad for one person didn'tmean it would be bad for another. Harmony between the weapon and its owner wascritical.

Because some kris are considered sacred and believedto possess magical powers, specific rites needed to be completed to avoidcalling down evil fates which is the reason warriors often made offerings totheir kris at a shrine. There is also the belief that pointing a kris atsomeone means they will die soon, so silat practitioners precede theirdemonstrations by touching the points of the blades to the ground so as toneutralise this effect

Several folktales — linked to historical figures — werementioning about the legendary krises that possess supernatural power andextraordinary ability. Most of the magical krises are from Javanese origin,while the tales are derived from Javanese ancient manuscript, Babad (Javanesechronicle) and Malay Annals.

One of the most famous legends from Java derivedfrom Pararaton (The Book of Kings), describes a legendary bladesmith called MpuGandring and his impatient customer, Ken Arok, that took place during the endof Kediri kingdom. The customer ordered a powerful kris to kill the mightychieftain of Tumapel, Tunggul Ametung. Ken Arok eventually stabbed the oldbladesmith to death because he kept delaying the scheduled completion of thekris. Dying, the bladesmith cursed the kris through prophesied that the unfinishedor incomplete kris would kill seven men, including Ken Arok. Ken Arok uses theMpu Gandring's cursed kris to assassin Tunggul Ametung, cunningly put the blameto Kebo Ijo, and build a new kingdom of Singhasari. The prophecy finally cametrue, with four men enlisted as the kris' first death roll, including MpuGandring himself, Tunggul Ametung, Kebo Ijo to whom Ken Arok lent the weapon,and finally Ken Arok himself. The unfinished kris then disappeared.

Another version of the tale describes that the krispassed to Ken Arok's stepson Anusapati which in turn killed his stepfatherafter recognized that his genuine father was killed by Ken Arok with the samekris. The bloody revenge continued on and on until the reign of Kertanegara,the last king of Singhasari kingdom.

The Keris Taming Sari (translation: Flower ShieldKris) (Taming Sari's kris) is one of the most well-known kris in Malayliterature, said to be so skilfully crafted that anyone wielding it wasunbeatable. In some versions of the legend, the weapon would grant its userphysical invulnerability. The legend took place sometimes during the fall ofMajapahit Empire and the rise of Malacca Sultanate. Tun Sri Lanang's book, theSejarah Melayu, tells that it was made by javanese empu and first used by thechampion of Majapahit, a pendekar named Taming Sari. He was defeated in a duelto the death by the Melakan admiral Hang Tuah, after which the king ofMajapahit presented the weapon to the victor.

After being framed by a jealous official, Hang Tuahwas ordered to be executed, but he managed to escape and go into hiding withthe help of a minister who knew the truth. Hang Tuah's kris and title ofLaksamana (admiral) were passed on to his comrade Hang Jebat. Furious that hisbest friend was unfairly put to death, Hang Jebat rebelled against the royaltyand took over the palace. The desperate ruler of Melaka pardoned the ministerso long as Hang Tuah could win him back the throne. Having trained under thesame master since childhood the two friends were nearly equals but of the two,Tuah was the superior fighter. However, even after a long battle in the palace,neither could best the other because the Kris Taming Sari evened the odds. Onlyafter taking his weapon back did Hang Tuah manage to stab Jebat, who died soonafter.

Another Javanese folk story tells of AryaPenangsang, the mighty Adipati of Jipang who was killed by his own kris calledKeris Setan Kober (Javanese for: Devil of the Grave Kris). This kris is apowerful one with 13 luks and tangguh Pajajaran (created in kingdom ofPajajaran) by Mpu Bayu Aji, a skillful bladesmith. Near the finish when the Mputried to infuse spiritual power into the kris, he was disturbed by the cryingdemon (jinn) of the graveyard. As a result, although powerful, the kris isdefective. Since Mpu Bayu Aji is so ambitious to create a powerful weapon, plusthe disturbance from the devil, the kris has a temperamental evil nature thatcauses the wielder to be overly ambitious and impatient.

The story took place during the fall of DemakSultanate that had replaced Majapahit as the ruler of Java. The Keris SetanKober were safely kept by Sunan Kudus, one of nine Islamic saints of Java.However Sunan Prawoto, son of Prince Trenggana and grandson of Raden Patah,stole it and used it to assassinate his uncle Raden Kikin by the river, sincethen Raden Kikin also refer as Sekar Seda Lepen (flower that fell by theriver). Raden Trenggana rise as Sultan and later after his death, replaced bySunan Prawoto. Kikin's son, Arya Penangsang of Jipang with the help of histeacher, Sunan Kudus, took revenge by sending an assassin to kill Prawoto usingKeris Setan Kober. Prawoto younger sister Ratu Kalinyamat seeks revenge onPenangsang, since Penangsang also murdered her husband. She urged her brotherin-law, Hadiwijaya (Joko Tingkir) the ruler of Pajang, to kill Arya Penangsang.Hadiwijaya sent his adopted son and also his son in-law Sutawijaya, who wouldlater become the first ruler of the Mataram dynasty.

During a battle, Sutawijaya stabbed Penangsang withKyai Plered spear right in his gut. Arya Penangsang is bathing in his ownblood, and his intestines were hanging from his gut. However because AryaPenangsang is a mighty fighter that possess aji or kesaktian (spiritual powerin martial art), he keep fighting with an open wounded stomach. He encircledhis hanging intestines on his kris hilt, and continue to fight. When trying toattack his opponent, the reckless, fierce and impatience Panangsang pulled hisown Keris Setan Kober off its sheath, foolishly cut his own intestines, andfinally died.

The Javanese tradition of putting jasmine garlandschain around the kris' hilt, especially on groom's kris during the weddingceremony, are actually derived from this tale. It is to symbolyze that thegroom should not be reckless, easily get angry, impatient and abusive like AryaPanangsang.[ To replace the intestine, the kris is coiled with a floral garlandof jasmine chain that resemble intestine. The jasmine is to symbolizesacredeness, patience, grace, humility, kindness and benevolence, the qualitieslack in Panangsang. However another source mentioned that actually Sutawijayaadmired Penangsang's fighting spirits, still fighting although his intestineencircled around his kris. Impressed by Penangsang's deed, later he command hismale descendants to follow his step, adorned the kris with"intestine" made from the chain of jasmine, as a symbol of bravery.The story of Arya Penangsang has inspired and performed as Javanese ketoprakdrama

Throughout the archipelago, kris is a symbol ofheroism, martial prowess, power and authority. As a cultural symbol, themeticulously decorated keris represent refinement, art and beauty, as the prideand prized possession for its owner; however, as a weapon it is associated withviolence, death and bloodshed. Probably for this reason, although the kris iswidespread in Javanese culture, it is not used to symbolise Javanese culture orroyalty, as Javanese tradition promotes harmony and discourages direct confrontation(hence the absence of knives on Indonesian dinner tables). This is also why theJavanese traditionally wear the kris on their back, to symbolize violence asthe last resort. However, in other parts of archipelago, from Sumatra to theMalay Peninsula and to Sulawesi, the kris is worn on the front or left side onthe hip.

The kris is depicted on different emblems, coats andlogos. For example, it can be seen in historical flag of Mataram Sultanate andformer emblem of Siam to represent Malay minority in Southern Thailand. Kris isdisplayed in emblems of Riau, Riau Islands Province, Terengganu and Selangor.It also can be seen on an obverse copper-zinc-tin RM1 coin with a songketpattern in the background. The Malaya and British Borneo dollar 1 cent coin of1962 also depicted a pair of crossed kris.

Since the independence of Malaysia, the kris hasbecome something of a symbol of Malay nationalism. It is still regarded by someas a symbol of ketuanan Melayu, the doctrine of Malay as the dominant race attheir homeland, and has been incorporated into the Sang Saka Bangsa, theofficial flag of the United Malays National Organisation.

The exoticism of Papua in the village of Tablanusu

2012-01-10T03:32:00.001Z

The exoticism of Papuain the village of Tablanusu

Papua notonly had the story of melancholy question of horizontal conflicts. There is abeautiful exotic places in the New Guinea and named the village Tablanusu. Itwill change your view of Papua.

The villageof Tablanusu is located in district Depapre, Jayapura Regency, Papua. Thisvillage has become tourism village by the provincial Government of Papua. Ifyou are from the town of Jayapura, You can get on the bus to the city which is33 kilometers Sentani, then went on a trip by car to the dock Depapre charteredapproximately 1.5 hours. Then from the dock Depapre trip just spent 20 minutesto arrive in the village of Tablanasu.

There are 3types of tours that you will encounter in the village of Tablanasu, i.e.natural history tours, tours, and cultural tourism. The village of Tablanasuhas also been well managed and has several facilities, such as lodging, tourguides, boat rentals and others who made this comfortable place for yourvacation.

A visit tothis place, You will be greeted by beautiful suasanan, cool, green mountainsscenery and clean beaches. Uniquely, the beach where it should not be confusedwith the beach somewhere else. The beach does not have a white sand beach, butit has a coral rocks. However, it turns out that coral rock along the coastcould serve as a natural reflection massage the soles.

The villageof tablanasu, which means sunset place, inhabited by the people’slivelihood-eyed as fishermen. Typical inhabitants of the place of food is thesame as food Papua in General, the areca nut.

For those ofyou fans of activities diving, crystal clear sea water, the diversity of fishand coral reefs that are still very awake will pamper Your activities. If youare lucky, You may encounter sharks in this place. In addition, You can feel afisherman with a join the fishermen fish hunting at night.

The villagehas an area of 230,5 hectares is also has a Lake Dukumbo. You can fishwhitefish, oreochromis mossambicus and mas in the pristine Lake whileaccompanied by loud, various birds and various types of plants. In addition,there are two islets are not far away from the village who have Orchid flowersendemic to New Guinea. In the afternoon, two of the island also hosts anvarious types of birds. The birds were resting in the branches of the trees andseems to line up to form a beautiful view towards the sunset.

The villageof Tablanusu also has remains of Allied soldiers in World War II. Historically,this village used to be one of the Allied army base in eastern Indonesia. Then,You can find the gun emplacements and former Allied soldiers landing dock. Inaddition, there is also a tomb and Memorial Cross near the Church. The tomb isa local socialite and one of the founders of the Church. As for the inscriptionof the cross was erected to commemorate the entry of the Christian religion tothe village of Tablanusu in the early 1900 ‘s.

The villageis divided into ten tribes, namely The Sumile, Danya, Suwae, Apaserai,Serantow, Wambena, Semisu, Selli, Yufuwai, and Yakurimlen. Then, it would be alot of cultural diversity that you encounter on the site

article from : http://learnindonesia.com

Debus of another tradition from banten

2011-12-29T10:07:00.003Z

After said the mantra "you touch my skin, you drink myblood, you are forbidden to eat flesh, vein like wire, bonelike plate, skin of steel, I come out of the womb of the mother. I say” lailaha illahu ". So at that moment he thrust the dagger into the thighs,arms, stomach and other body parts. At that time he also grabbed the neck ofthe attractions of a small child as he drew his machete into the child.Surprisingly the former is missing a bolt machete scar that is very dangerousfor the child.

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

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

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

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

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

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

PELABUHAN RATU

2011-12-06T03:02:00.001Z

Palabuhanratu is an isolated fishing village at the southcoast of West Java in the Sukabumi Regency, serves as its capital. It is up to12 hours' drive from Indonesia's capital Jakarta due to traffic jam in Ciawi,Cicurug, Cibadak and Pelabuhan Ratu gate, whose residents love to visit TelukPalabuhanratu Bay, once named "Wijnkoopsbaai" by the Dutch. The bayis shaped like a large horseshoe and has enormous waves that can be verytreacherous. The Sundanese locals tell that the Indian Ocean is the home ofNyai Loro Kidul who reigns along the south-coast of all Java.

Palabuhanratu has become a popular location for surfers inrecent years, with its Indian Ocean location providing good waves for surfing.Several spots that are popular with for surfers are Cimaja Beach, Sunset Beach,Karang Sari Beach and Karang Aji Beach.

From June 12 to 18, 2011 the second event of West JavaSurfing Championship has been initialized at Cimaja Beach which has 750 meterbeach and wave about 1 to 2 meters height. The competition got 6 stars surfingpremium (the highest rank) as a part of Indonesian Surfing Championship andalso Asian Surfing Championship Tours. Cimaja Beach has many rocks, sosometimes it is called as Beach Without Sand.

The current port will be improved to become Ocean FishingPort with investment Rp.415 billion ($48.8 million) on 17-hectare areaexpansion. The project will be initialized in September 2011.

Palabuhanratu beach, or more popular as the Queen'sHarbour Beach, is a resort on the Indian Ocean on the south coast of West Java.The location is situated about 60 km to the south of Sukabumi.

This beach is known to have waves that are strong andtherefore dangerous to swimmers beach. Topography in the form of a combinationof steep and gently sloping beaches, steep cliffs, pounding surf and forestnature reserves.

Because this place has its own charm, resting place ofPresident Sukarno founded in 1960 in the Official Tenjo. In addition, at theinitiative of Sukarno also established the Ocean Beach Hotel, one of the firstluxury hotel built in Indonesia at the same time with the Hotel Indonesia, BaliBeach Hotel, and Convenience Stores "Sarinah", all of which use thefunds war reparations from Japan .

in addition to large hotels and luxury Ocean Beach Hotel,in this area there are also a number of hotels and small inns, cottage resortsresort is one of the luxury villas are quite popular visited by tourists. Notfar from the beach Palabuhanratu there are several other tourist locations.Karanghawu beach, which is located about 20 miles from downtown Palabuhanratu,a coastal rock that juts into the sea and holes in some parts of it. Coralsform more like the furnace, in Sundanese called "Hawu". Other beachesare located in this area include the Coast Cibareno, Cimaja, Cibangban, BreakWater, Citepus, Kebon Coconut, and Tenjo Official.

Approximately 17 miles of beach Palabuhanratu there arehot springs in Cisolok, where the water contains a high sulfur and useful forhealth.

Around Palabuhanratu, there are at least nine points forsurfing locations, namely at Stone Guram, Karang Sari, Ocean Beach, Cimaja,Karang Haji, Indicator, Sunset Beach, Waves Edge Seven to tile. Each beach haswaves with its own characteristics.

Community, especially the south coast Palabuhanratubelieve there sea south of the ruling Queen of South. That said, he was abeautiful queen like an angel. In the South Seas - another name for the IndianOcean - south of the island of Java, he is seated on a royal spirits are greatand beautiful.

In April the surrounding community usually held ritualceremonies Palabuhanratu Fisherman's Day. Fishermen's Day is meant as acelebration of sustenance they have earned from the sea and to be kept awayfrom disaster. Usually the ceremony is provided by the offerings of buffalohead that will be dilarung to sea

Palabuhanratu beach is also known as a place to lay eggsand breeding turtles are threatened with extinction, and hence including one ofthe protected animals in the world. However, the turtles on the beachPalabuhanratu still often rounded to eat meat while his body and his skin wasused as souvenirs and eggs were harvested for the community.

Dieng Plateau is a plateau region in Central Java

2011-12-03T04:40:00.001Z

Dieng Plateau is a plateau region in Central Java, whoentered the district of Banjarnegara and Wonosobo district. It lies to the westof Mount Sindoro complex and Sumbing.

Dieng is an active volcanic area and can be said is agiant volcano with a crater crater. The average height is about 2.000m abovesea level. Temperatures range from 15-20 ° C in the daytime and 10 ° C atnight. In the dry season (July and August), temperatures can reach 0 ° C in themorning and bring frost by the locals called bun upas ("dew poison")because it causes damage to agricultural crops.

Administratively, the Dieng Dieng Kulon Village area,District Batur, District Banjarnegara and Dieng ("Dieng Wetan"),District Kejajar, Wonosobo district. This region is one of the most remoteregions in Central Java.

Dieng name comes from the combination of two words Kawilanguage: "in" which means "place" or "mountain"and "Hyang 'meant (God). Thus, Dieng means mountainous area where the godsand goddesses reside [citation needed]. Another theory states, a name derivedfrom the Dieng Sundanese ("in hyang") as estimated in the pre-Medang(around the 7th century AD) the area is in the political influence of theKingdom Galuh

Dieng plateau (DTD) is a plateau with volcanic activitybelow the surface, such as Yellowstone or the Tengger Highlands. This is but acaldera with the mountains surrounding the edges. There are many craters as thedischarge gas, water vapor and various other volcanic material. This situationis very dangerous for the people who inhabit the region, evidenced by theeruption of Crater gas Sinila 1979. Not only poisonous gas, but also may bepossible earthquakes, mud eruptions, landslides and flooding.

In addition to the crater, there are volcanic lakes thatcontain water mixed with sulfur so that it has distinctive yellow-green color.

In biology, volcanic activity at Dieng interesting becauseit was found in water-hot water near the crater of some species of thermophilicbacteria ("like heat") that can be used to reveal early life onEarth.

Craters

The active crater at Dieng is the crater of volcanicactivity beneath the plateau. Monitoring activities carried out by PVMBGthrough Observation Post in the District Karangtengah Dieng. Here are theactive craters are monitored:

Candradimuka

Sibanteng

Siglagah

Sikendang, potentially toxic gases

Sikidang

Sileri

Sinila, potentially toxic gases

Weigh, potentially toxic gases

Crater Sibanteng

Sibanteng Kulon Dieng is located in the Village. Phreaticcrater had erupted in January 2009 (15 / 1), led to the tourist area of Dieng to be closed several days to anticipate theoccurrenceof gas poisoning disaster. Mud eruption heard up to 2km, damaging surroundingPerhutani owned forest, and causing landslides that block Kali White, sonSerayu River.

Sibanteng crater had also erupted in July 2003.

Crater Sikidang

Sikidang is a crater in the DTD of the most popularvisited by tourists because it is most easily achieved. The crater is famousfor the gas discharge holes are always moving in a broad region. From thischaracter derives its name because locals see it move like a deer (deer inJavanese).

Crater Sileri

Sileri is the crater of the most active and has eruptedseveral times (based on records: 1944, 1964, 1984, July 2003, and September2009). In recent phreatic activity (26 September 2009) appeared three newcraters gap accompanied by the emission of material as high as 200 meters.

Crater Sinila

Sinila Wetan Dieng is located in the Village. Sinilacrater had erupted on the morning of 1979, precisely February 20, 1979. Thequake caused make people run out of the house, but they are trapped toxic gasesout of the crater eruption triggered Sinila Weigh result. [4] A number ofresidents (149 people) and cattle died of gas poisoning of carbon dioxide isreleased and spread into residential areas.

Crater Weigh

Weigh is a crater that is located near Sinila and activemedium. Although less active, this crater is a highly concentrated source ofCO2 gas which took hundreds of victims in 1979. The crater was last recordedincreased activity in May 2011 with belching white smoke as high as 20 feet,removing CO 2 in concentrations exceeding safe threshold (1,000 ppm, the normalconcentration in air near 400 ppm) and display volcanic earthquakes [5]. On May31, 2011 morning, the crater was re-release of CO2 to reach 1% v / v (100,000ppm) accompanied by earthquake tremors. As a result, all activities within aradius of 1 km is prohibited and Hamlet and Hamlet Attack Simbar evacuated

The summits

Prahu mountain (2565 m)

Pakuwaja mountain (2395 m)

Sikunir mountain (2263 m), tourist attractions, nearSembungan

Lake volcanic

Colour Lake, a tourist attraction with a place nearbypersemadian

Cebon lake, near the tourist village Sembungan

Lake Merdada

Lake Pengilon

Lake dringo

Indigo Lake

Some cultural and natural heritage have been used as atourist attraction and is managed jointly by the two districts, namelyBanjarnegara and Wonosobo. Here are some attractions in the Dieng.

Lake: Lake Color, a lake that often raises shades of red,green, blue, white, and violet, Pengilon Lake, Lake Merdada.

Crater: Sikidang, Sileri, Sinila (erupting and spewingtoxic gas in 1979 with 149 victims of the soul), Crater Candradimuka.

Complex of Hindu temples built in the 7th century, amongothers: Ghatotkacha Temple, Temple of Bhima, Arjuna Temple, Temple Semar,Temple Sembadra, Heroine Temple, Temple Setyaki, Gangsiran Ashwatthama, andTemple Dwarawati.

Cave: Cave Semar, Jaran Cave, Cave of the Well. Locatedbetween Lake and Lake Colors Pengilon, often used as a place of spiritualthough.

Jalatunda wells.

Dieng Volcanic Theater, a theater to see movies aboutkegunungapian in Dieng.

Kailasa Dieng Museum, storing artifacts and provideinformation about natural (geology, flora and fauna), the Dieng (daily,agriculture, belief, art) from the Dieng and archaeological heritage. Having atheater to see movies (currently about archeology Dieng), outdoor stage on theroof of the museum, and restaurants.

Serayu River springs, often referred to Bima Lukar Tuk(Tuk = spring)

Dieng area is the producer of highland vegetables to theregion of Central Java. Potatoes are the main commodities. In addition,carrots, cabbage, onions and various onion-generated from this region. Inaddition to vegetables, Dieng is also the production centers of the mountainpapaya (Carica) and fungi.

However, due to agricultural activity that rapid forestarea in the tops of mountains running out of land converted to vegetablecropping

Dieng area is still geologically active and many have ahydrothermal energy sources. There are three main hydrothermal field, namelyPakuwaja, Sileri, and Sikidang. In all three there fumarola (the crater steam)is active, mud pools and steam field. Hot springs are found, for example, inBitingan, Siglagah, pulosari, and Jojogan, with average temperatures rangingfrom 25 ° C (Jojogan) to 58 ° C (Siglagah) Sikidang region has begun to beexploited as a source of hydrothermal energy

story about mount bromo

2011-12-02T02:54:00.001Z

Mount Bromo (Indonesian: Gunung Bromo), is an activevolcano and part of the Tengger massif, in East Java, Indonesia. At 2,329metres (7,641 ft) it is not the highest peak of the massif, but is the mostwell known. The massif area is one of the most visited tourist attractions inEast Java, Indonesia. The volcano belongs to the Bromo Tengger Semeru NationalPark. The name of Bromo derived from Javanese pronunciation of Brahma, theHindu creator god.

Mount Bromo sits in the middle of a vast plain called the"Sea of Sand" (Javanese: Segara Wedi or Indonesian: Lautan Pasir), aprotected nature reserve since 1919. The typical way to visit Mount Bromo isfrom the nearby mountain village of Cemoro Lawang. From there it is possible towalk to the volcano in about 45 minutes, but it is also possible to take anorganised jeep tour, which includes a stop at the viewpoint on Mount Penanjakan(2,770 m or 9,088 ft) (Indonesian: Gunung Penanjakan). The best views fromMount Bromo to the Sand Sea below and the surrounding volcanoes are at sunrise.The viewpoint on Mount Penanjakan can also be reached on foot in about twohours. From inside the caldera, sulfur is collected by workers.

Depending on the degree of volcanic activity, theIndonesian Centre for Vulcanology and Disaster Hazard Mitigation sometimesissues warnings against visiting Mount Bromo. The list of outstanding warningsmay be consulted at the Indonesian-language website of the Centre.

On the fourteenth day of the Hindu festival of YadnyaKasada, the Tenggerese people of Probolinggo, East Java, travel up the mountainin order to make offerings of fruit, rice, vegetables, flowers and sacrificesof livestock to the mountain gods by throwing them into the caldera of thevolcano. The origin of the ritual lies in the 15th century legend where aprincess named Roro Anteng started the principality of Tengger with herhusband, Joko Seger. The couple were childless and therefore beseeched theassistance of the mountain gods. The gods granted them 24 children butstipulated that the 25th child, named Kesuma, must be thrown into the volcanoas human sacrifice.

The gods' request was implemented. The tradition ofthrowing sacrifices into the volcano to appease these ancient deities continuestoday and called Yadnya Kasada ceremony. Though fraught with danger, somelocals risk climbing down into the crater in an attempt to recollect thesacrificed goods that believed could bring them good luck.

On the Segara Wedi sand plain sits a Hindu temple calledPura Luhur Poten. The temple holds a significant importance to the Tenggeresescatter across the mountainous villages such as Ngadisari, Wonokitri, Ngadas,Argosari, Ranu Prani, Ledok Ombo and Wonokerso. The temple organized annualYadnya Kasada ceremony which lasts for about one month. On the 14th day, theTenggerese will congregate at Pura Luhur Poten to ask for blessings from IdaSang Hyang Widi Wasa and God of Mahameru (Mount Semeru). Then the mass willproceed along the crater edges of Mt Bromo where offerings will be thrown intothe crater. The major difference between this temple with the Balinese ones arethe type of stones and building materials. Pura Luhur Poten uses natural blackstones from volcanoes nearby, while Balinese temples mostly made from redbricks. Inside this pura, there are several buildings and enclosures aligned inMandala zone composition.

Activity

Mount Bromo erupted in 2004, that eruptive episode led tothe death of two people

On Tuesday, 23 November 2010, 16.30 WIB (WesternIndonesian Time), the Indonesian Centre of Vulcanology and Geology HazardMitigation (CVGHM) confirmed the activity status of Mount Bromo at"alert" due to increasing tremor activity and shallow volcanicearthquakes at the mountain. Concerns were raised that a volcanic eruption maybe likely to occur. As a precaution local residents and tourists wereinstructed to remain clear of an area within radius three kilometres from thecaldera and refugee encampments were erected. The area surrounding the Teggeracaldera of Bromo remained off limits for visitors throughout the remaining partof 2010.

Bromo started to erupt ash on Friday 26 November 2010.

On 29 November 2010 Transport Ministry spokesman BambangErvan announced that Malang's domestic airport, would be closed until 4December 2010. Malang a city of about 800,000 people is about 25 km (16 mi)west of Mount Bromo. Abdul Rachman Saleh Airport IATA:MLG normally handles 10daily domestic flights from the capital Jakarta. Government volcanologistSurono reported that the volcano was spitting columns of ash some 700 metres(2,300 feet) into the sky.

The Tengger Caldera was still active in late January 2011,the activity being characterised by fluctuating ongoing eruptions. On 23January 2011 the Indonesian Centre for Volcanology and Geological HazardMitigation (CVGHM) (Pusat Vulkanologi dan Mitigasi Bencana Geologi) reportedthat since 19 December, 2010 volcanic ash and incandescent material had beenthrown up by eruptive activity resulting in a heavy rain of material that fellaround the crater. Continuous eruptions on 21 January caused a thin ash fallmainly in the village areas of Ngadirejo and Sukapura Wonokerto in Probolinggodistrict. The impact of a heavy rain of volcanic ash from eruptions since 19December 2010 resulted in disruption of normal activities. By early 2011concerns were being raised concerning the effect upon the local economy and thepotential for long term environmental and health problems amongst the residentsin the locality surrounding Mount Bromo. Due to high seasonal rainfall inJanuary 2011 the potential for lahar and lava flow was raised due to thedeposits of volcanic ash, sand and other ejected material that had built up.Seismic activity was dominated by tremor vibration and reports of visualintensity and sounds of eruption continued to be reported from the mountainmonitoring facility, Bromo Observation Post. People living on the banks of thePerahu Ravine, Nganten Ravine and Sukapura River were alerted to thepossibility of lava flows, especially when it was raining heavily in the areaaround Cemorolawang, Ngadisari and Ngadirejo. Eruptions and volcanic tremorswere reported on 21 January and 22 January with activity subsiding on 23January 2011. On 23 January, 2011 at 06:00 am the alert status at Mount Bromoremained at (Level III).

On 23 January 2011 an exclusion zone was recommended forcommunities living around Mount Bromo. Tourists and hikers were to advised notto come within a radius of 2 km from the active crater. CVGHM stated that theyexpected warning signs to be installed stating the limit radius of 2 km fromthe crater. Operational caution was recommended for flights into and leavingJuanda International Airport IATA:SUB in Surabaya. CVGHM recommended theestablishment of public areas for the provision of face masks and eyeprotection. CVGHM also issued a warning to residents to be cautious of ashbuild up on roofs and other places that may give cause for collapse under theburden of ash.

Further eruptions and the issuing of Aviation Ashadvisories on 27 January and 28 January 2011 led to concerns being raisedregarding a volcanic ash plume, reported to be drifting eastward toward the aircorridors used to access the Ngurah Rai International Airport IATA:DPS in Bali.Airport official Sherly Yunita was reported at the time as stating thatconcerns about visibility had prompted Singapore Airlines, Jetstar-ValueAir,Air France-KLM, Virgin Blue and Cathay Pacific to cancel several flights toBali, 340 km (210 mi) to the east.SilkAir also cancelled flights on the 27January between Singapore and Lombok, an island to the east of Bali. TheVolcanic Ash Advisory Centre in Darwin, Australia released several Code RedAviation Ash Advisories pertaining to Mount Bromo (Tengger Caldera), on 27January. They indicated that ash was observed at altitudes up to 18,000 ft(FL180) extending 200 nautical mi to the south east of the caldera. In other ashadvisories of that day the cloud was reported as at times having a 10 km/hdrift, both to the east, and to the south east.

Tiltmeter

The Indonesian Centre for Volcanology and GeologicalHazard Mitigation (CVGHM) reported on 13 January 2011, that deformation usingtiltmeter measurements indicated an inflation at rate of 5 micro radiansbetween 25 November 2010 and 14 December 2010 and a relatively stable since 15December, 2010 both on Radial Components and Tangential Components.

EDM

Deformation measurement using EDM compared observations atdesignated measuring points; POS-BRO, POS-KUR and POS-BAT during the period 25November 2010 - 20 December 2010 with observations from the period 21 December2010 - 30 December 2010 indicated the shortening of the distance from thePOS-BAT, or inflation. Observations between 30 December 2010 to 23 January 2011were reported as relatively stable.

KOTA GEDE YOGYAKARTA

2011-12-01T09:15:00.000Z

Kota Gede also known as Pasar Gede is an area in theIndonesian city of Yogyakarta. One of the old capitals of Mataram, the area nowhas an archaeological site which contains the remains of the kraton (palace),the royal cemetery, and royal mosque of Mataram, dated from the late 16th andearly 17th centuries.

The honorable name of this location in a higher and morerespectful level of Javanese language (Kromo) is Pasar Gede.

There are many legends and local tales connects the siteto the Mataram palace, however much of the physical remnants of the palace andthe capital city are already destroyed. The only parts that remains quiteintact are the Kota Gede royal mosque, the royal cemetery (precursor toImogiri), and a few sections of the original palace walls.

The city lost its prestige when the center of power wasshifted to Kartasura near modern Surakarta. The city further lost its politicaland cultural significance after replaced by Imogiri as the royal cemetery forthe sultanates. Later sultanate of Mataram was split between YogyakartaSultanate and Surakarta.

The Royal Graveyard holds important graves that traceconnections of Mataram with earlier kingdoms, and the placement of the graveswithin the covered area of the graveyard can be considered as a physicalrepresentation of 'silsilah' or genealogy of the rulers and their progenitors.It is guarded and maintained by Juru Kunci who are employed by the two palacesof Yogyakarta and Surakarta.

In mid-twentieth century, Kota Gede became synonymous withsilverworks and silver handicrafts, since the area has become the home ofsilversmith in Yogyakarta. At the time of Indonesian independence in the 1940s,and after considerable promotion and publicity to the silverworks within thislocality, Kota Gede gain popularity as the center of Javanese silverhandicraft.

During the expansion of Yogyakarta city in the latetwentieth century, Kota Gede was absorbed into Yogyakarta and has become merelya suburb within the city.

In the 8th century, the area of Mataram (now is known asYogyakarta) was the center of Old Mataram Kingdom that ruled the entire Java.This kingdom had an extraordinary prosperity and civilization, so it had theability to build ancient temples with an extravagant architecture, such asPrambanan Temple and Borobudur Temple. However, in the 10th century, with anunknown reason, the kingdom moved the center of the government to East Javaarea. The great numbers of citizens left Mataram and gradually this area becamea woodland or forest.

Six centuries later, Java was ruled by The Sultanate ofPajang which is centered in Central Java. Sultan Hadiwijaya, who ruled in thattime, gave Alas Mentaok (Mentaok Forest), which was very large in area, to KiGede Pemanahan for his achievement in defeating the enemy of kingdom. Ki GedePemanahan with all of his family and followers moved to Alas Mentaok, a forestthat used to be the Old Mataram Kingdom.

The small village that was built by Ki Gede Pemanahan inthat forest became prosperous. After the death of Ki Gede Pemanahan, his thronewas replaced by his son who was titled Senapati Ingalaga. Under the rule of thewise Senapati, the village turned into a city that was more crowded andprosperous, therefore it is known as Kotagede (a big city). Afterwards, Senapatibuilt an inner fort (cepuri) around the palace and an outer fort (baluwarti)that surrounded the area of ±200 acres. In the outside of these two forts, theyare also equipped by a moat that was as wide as a river.

Mean while, in the Sultanate of Pajang there was a powerstruggle for the king throne after the death of Sultan Hadiwijaya. The crownprince that was known as Pangeran Benawa (Prince Benawa), was shoved aside byArya Pangiri. Afterwards, Pangeran Benawa asked Senapati for a help since theArya Pangiri’s government was judged to be unfair and disadvantageous to thepeople of Pajang. The war started. Arya Pangiri was conquered, but he wasforgiven by Senapati. Then, Pangeran Benawa offered the throne of Pajang toSenapati, but he refused the offer politely. A year after, Pangeran Benawapassed away, but he had given a will that said Pajang must be ruled bySenapati. Since then, Senapati became the first king of Islamic Mataram and wasentitled Panembahan. He didn’t want to use his title, Sultan, in order to honorSultan Hadiwijaya and Pangeran Benawa. His palace was located in Kotagede.

Then, Panembahan Senapati expanded the area of IslamicMataram Kingdom to Pati, Madiun, Kediri, and Pasuruan. Panembahan Senapatipassed away in 1601 and was buried in Kotagede next to his father’s tomb.Afterwards, the Islamic Mataram Kingdom conquered almost the entire island ofJave (except Banten and Batavia) and reached the highest prosperity under therule of the third king, Sultan Agung (the grandson of Panembahan Senapati). In1613, Sultan Agung moved the central of the kingdom to Karta (next to Plered)and ended the era of Kotagede as a central of Islamic Mataram Kingdom

In the later development, Kotagede remained to be crowdedalthough it was no longer as the capital of the kingdom. Many historicalremains such as the cemetery of the kingdom forefathers, Kotagede Mosque,traditional houses with Javanese architecture, the topography of the villagesor kampongs that using the ancient city’s system, and the fort ruins can befound in Kotagede.

Pasar Kotagede(Kotagede traditional market)

The city system of Javanese kingdom usually places thepalace, the roundabout, and the traditional market on the line that stretchesfrom South to North. The Book of Nagarakertagama that was written in the era ofMajapahit Kingdom (14th century), told that this pattern had been used sincethat time. The traditional market that had been there since the era ofPanembahan Senopati, is still exist until now. Every legi morning in Javanesecalendar system, sellers, buyers, and trading products are spread all over themarket. The building has been renovated, but the position remains the same. Ifyou want to explore Kotagede, you can start it from the traditional market bywalking to the South heading the graveyard, the ruins of inner fort, and thefenced banyan tree.

The kingdom forefathers’ graveyard

Walk 100 meters to the South of Kotagede TraditionalMarket, we can find the graveyard area of the Islamic Mataram Kingdom’sforefathers that is surrounded by a tall and strong wall. The portal to thegraveyard area has the feature of Hindu architecture. Each portal has the thickwooden handle and is decorated with beautiful carvings. Some kingdom servantsdressing up in traditional Javanese outfit guard the graveyard complex for 24hours a day.

We can pass through3 portals before getting to the last portal that heads to the graveyard area.For getting into the graveyard area, we have to dress up in traditionalJavanese outfit (it can be rented there). The visitors are only allowed toenter the graveyard on Sunday, Monday, Thursday, and Friday at 08.00 to 16.00.For honoring the Mataram Kingdom’s forefathers here, the visitors are notallowed to take pictures or bring a camera and wear golden jewelries inside thegraveyard. The important people that were buried in here: Sultan Hadiwijaya, KiGede Pemanahan, Panembahan Senopati, and their families.

Kotagede Mosque

The exploring ofKotagede will not be completed without visiting the Masjid Kotagede (KotagedeMosque), the oldest mosque in Yogyakarta that is located in the area of thegraveyard. Afterwards, you won’t be disappointed walking through the narrowpassage way behind the wall around the graveyard area to see the architecturethoroughly and observe the daily activities of the people in Kotagede.

TraditionalHouse

Right across the graveyard area, we are able to see aJavanese traditional house. However, if you want to walk for 50 meters away tothe South, you will be able to see a portal with a low hollow space and a signthat says "cagar budaya" (=cultural preservation). Get into theportal you will see some Kotagede Javanese traditional houses that are stillpreserved well and truly used as a place to live.

Kedhaton (TheRoyal Palace)

Walking to the South a bit, you will see 3 banyan treeslocated right in the middle of the road. In the middle, there is a smallbuilding that is used for keeping the "watu gilang" (a specialstone). It is a square-shaped black stone that has some written words on itssurface. The written words are arranged in a circle-like shape. It says: ITAMOVENTUR MUNDU S - AINSI VA LE MONDE - ZOO GAAT DE WERELD - COSI VAN IL MONDO.In the outside of the circle, there are some words that say: AD ATERN AMMEMORIAMINFELICS - IN FORTUNA CONSOERTES DIGNI VALETE QUIDSTPERIS INSANI VIDETE IGNARIET RIDETE, CONTEMNITE VOS CONSTEMTU - IGM (In Glorium Maximam).

Inside thebuilding, there is also "watu cantheng" (another special stone),three balls that are consist of yellowish stones. The local people had thoughtthe stone "balls" were the toys of Panembahan Senapati. But there isalso a possibility that the stones are the bullets of old cannons.

The ruins of thefort

Panembahan Senopati built the inner fort (cepuri)completed with the moat around the palace, the area covered more or less400x400 meters. The real ruins of the fort are still seen on the corner ofSouthwest and Southeast. The wall was 4 feets thick and made of stone blocks.The rest of the moat will be seen on the East, South, and West.

Walking through Kotagede will enrich our knowledge aboutthe history of Islamic Mataram Kingdom that was successful in Java.Furthermore, you can see local people’s daily routines closely. They have beenstaying inside the strong wall and doing the activities since hundreds yearsago.

It is different with other places, the local people are sofriendly with the Javanese characteristic, polite, and not too commercial. InKotagede, you won’t be bothered by the hawkers who like to force people to buytheir things. It’s a bit surprising, or pleasing will be the right word. Whomiss the hawkers anyway?

Prambanan Temple

2011-11-30T03:28:00.000Z

Prambanan is a ninth century Hindu temple compound inCentral Java, Indonesia, dedicated to the Trimurti, the expression of God asthe Creator (Brahma), the Sustainer (Vishnu) and the Destroyer (Shiva). Thetemple compound is located approximately 18 km east of Yogyakarta city on theboundary between Yogyakarta and Central Java province.

The temple, a UNESCO World Heritage Site, is the largestHindu temple in Indonesia, and is one of the largest and the most beautifulHindu temples in Southeast Asia. It is characterized by its tall and pointedarchitecture, typical of Hindu temple architecture, and by the towering 47mhigh central building inside a large complex of individual temples. One of themost majestic temples in the Southeast Asia, Prambanan attracts many visitorsworldwide

construction

Prambanan is the largest Hindu temple of ancient Java, andthe construction of this royal temple was probably started by Rakai Pikatan asthe Hindu Sanjaya Dynasty's answer to the Buddhist Sailendra Dynasty's Borobudurand Sewu temples nearby. Historians suggest that the construction of Prambananprobably was meant to mark the return of the Hindu Sanjaya Dynasty to power inCentral Java after almost a century of Buddhist Sailendra Dynasty domination.Nevertheless, the construction of this massive Hindu temple signifies that theMedang court had shifted the focus of its patronage from Mahayana Buddhism toShivaist Hinduism.

A temple was first built at the site around 850 CE byRakai Pikatan and expanded extensively by King Lokapala and Balitung Maha Sambuthe Sanjaya king of the Mataram Kingdom. According to the Shivagrha inscriptionof 856 CE, the temple was built to honor Lord Shiva and its original name wasShiva-grha (the House of Shiva) or Shiva-laya (the Realm of Shiva). Accordingto Shivagrha inscription, a public water project to change the course of ariver near Shivagrha Temple was conducted during the construction of thetemple. The river, identified as the Opak River, now runs north to south on thewestern side of the Prambanan temple compound. Historians suggest thatoriginally the river was curved further to east and was deemed too near to themain temple. The project was done by cutting the river along a north to southaxis along the outer wall of the Shivagrha Temple compound. The former rivercourse was filled in and made level to create a wider space for the templeexpansion, the space for rows of pervara (complementary) temples.

Some archaeologists propose that the statue of Shiva inthe garbhagriha (central chamber) of the main temple was modelled after KingBalitung, serving as a depiction of his deified self after death. The presentname Prambanan, was derived from the name of Prambanan village where the templestood, this name probably being the corrupted Javanese pronunciation of"Para Brahman" ("of the brahmins"), doubtless an echo itsheyday when the temple was filled with great numbers of brahmins.

The temple compound was expanded by successive Mataramkings such as Daksa and Tulodong with the addition of hundreds of perwaratemples around the chief temple. Prambanan served as the royal temple of theHindu Kingdom of Mataram, with most of the state's religious ceremonies andsacrifices being conducted there. At the height of the Mataram kingdom, scholarsestimate that hundreds of brahmins with their disciples lived within the outerwall of the temple compound. The urban center and the court of Mataram werelocated nearby, somewhere in the Prambanan Plain.

Abandonment

In the 930s, the court was shifted to East Java by MpuSindok, who established the Isyana Dynasty. An eruption of Mount Merapivolcano, located north of Prambanan in central Java, or a power struggleprobably caused the shift. That marked the beginning of the decline of thetemple. It was soon abandoned and began to deteriorate.

The temples themselves collapsed during a major earthquakein the 16th century. Although the temple ceased to be an important center ofworship, the ruins scattered around the area were still recognizable and knownto the local Javanese people in later times. The statues and the ruins becomethe theme and the inspiration for the Loro Jonggrang folktale. After thedivision of Mataram Sultanate in 1755, the temple ruins and the Opak River wereused to demarcate the boundary between Yogyakarta and Surakarta (Solo)Sultanates.

Rediscovery

The ruins of Prambanan soon after their discovery.

In 1811 during Britain’s short-lived rule of the DutchEast Indies, Collin Mackenzie, a surveyor in the service of Sir Thomas StamfordRaffles, came upon the temples by chance. Although Sir Thomas subsequentlycommissioned a full survey of the ruins, they remained neglected for decades,with Dutch residents carting off sculptures as garden ornaments and nativevillagers using the foundation stones for construction material.

Half-hearted excavations by archaeologists in the 1880smerely facilitated looting. Reconstruction of the compound began in 1918, andproper restoration only in 1930. Efforts at restoration continue to this day.The main building was completed around 1953. Since much of the originalstonework has been stolen and reused at remote construction sites, hamperingrestoration and since a temple can be rebuilt only if at least 75% of theoriginal masonry is available, only the foundations of most of the smallershrines are now visible with no plans for their reconstruction

contemproray

In the early 1990s the government removed the market thathad sprung up near the temple and transformed the surrounding villages and ricepaddies into an archaeological park. The park covers a large area, fromYogyakarta-Solo main road in the south, encompassing the whole Prambanancomplex, the ruins of Lumbung and Bubrah temples, and as far as the Sewu templecompound in the north. In 1992 the Indonesian government created a State-ownedLimited Liability Enterprise (PERSERO) of PT Taman Wisata Candi Borobudur,Prambanan, dan Ratu Boko. This enterprise is the authority for the parkmanagement of Borobudur Prambanan Ratu Boko and the surrounding region.Prambanan is one of the most visited tourist attraction in Indonesia.

The open-air and indoor stages on the west side of thetemple right across the Opak river, were built to stage the Ramayana ballet.This traditional Javanese dance is the centuries old dance of the Javanesecourt, performed every full moon night in the Prambanan temple since the 1960s.Since then, Prambanan has become one of the major archaeological and culturaltourism attractions in Indonesia.

After the reconstruction of the main temples in 1990s,Prambanan once again reclaim its status as an important religious center forHindu rituals and ceremonies in Java. The religious significance revival ofPrambanan was due to Balinese and Javanese Hindu communities in Yogyakarta andCentral Java that annually perform their sacred ceremonies in Prambanan, suchas Galungan, Tawur Kesanga, and Nyepi.

The temple was damaged during the May 2006 Javaearthquake. Early photos suggested that although the complex was structurallyintact, the damage was significant. Large pieces of debris, including carvings,were scattered over the ground. The temple was closed to visitors until thedamage could be fully assessed. Eventually, the head of YogyakartaArchaeological Conservation Agency stated that it would take months to identifythe precise extent of the damage.[However, some weeks later in 2006 the sitewas re-opened for visitors. In 2008, 856,029 Indonesian visitors and 114,951foreign visitors has visited Prambanan. In 6 January 2009 the reconstruction ofNandi temple finished.As of 2009, the interior of most of the temples remainsoff-limits for safety reasons.

The temple compound

The Prambanan compound also known as Loro Jonggrangcomplex, named after the popular legend of Loro Jonggrang. There are 237temples in this Shivaite temple complex, either big or small. But the majorityof them have deteriorated; what is left are only scattered stones. ThePrambanan temple complex consists of three zones; first the outer zone, secondthe middle zone that contains hundreds of small temples, and third the holiestinner zone that contains eight main temples and eight small shrines.

The Hindu temple complex at Prambanan is based on a squareplan that contains a total of three zone yards, each of which is surrounded byfour walls pierced by four large gates. The outer zone is a large space markedby a rectangular wall. The outermost walled perimieter, which originallymeasured about 390 metres per side, was oriented in the northeast, southwestdirection. However, except for its southern gate, not much else of thisenclosure has survived down to the present. The original function is unknown;possibilities are that it was a sacred park, or priests' boarding school(ashram). The supporting buildings for the temple complex were made fromorganic material; as a consequence no remains occur.

Pervara temple

The two walled perimeters that surround the remaining twoyards to the interior are oriented to the four cardinal points. The secondyard's walled perimeter, which measures about 225 metres per side, surrounds aterraced area that consists of four rows containing 40, 48, 56, and 64pervaratemples. Respectively, each with a height of 14 metres and measuring 6 metres x6 metres at the base, or 224 structures in total. The sixteen temples locatedat the corners of the rows face two directions; the remaining 208 structuresopen to only one of the four cardinal directions.

The middle zone consists of four rows of 224 individualsmall shrines. There are great numbers of these temples, but most of them arestill in ruins and only some have been reconstructed. These concentric rows oftemples were made in identical design. Each row towards the center is slightlyelevated. These shrines are called "Candi Perwara" guardian orcomplementary temples, the additional buildings of the main temple. Somebelieved it was offered to the king as a sign of submission. The Perwara arearranged in four rows around the central temples, some believed it hassomething to do with four castes, made according to the rank of the peopleallowed to enter them; the row nearest to the central compound was accessibleto the priests only, the other three were reserved for the nobles, the knights,and the simple people respectively. While another believed that the four rowsof Perwara has nothing to do with four castes, it just simply made asmeditation place for priests and as worship place for devotees

Shiva temple

The inner zone or central compound is the holiest amongthe three zones. Its the square elevated platform surrounded by square stonewall with stone gates on each four cardinal points. This holiest compound isassembled of eight main shrines or candi. The three main shrines, calledTrimurti ("three forms"), are dedicated to the three gods: Brahma theCreator, Vishnu the Keeper, and Shiva the Destroyer.

The Shiva temple is the tallest and largest structure inPrambanan Loro Jonggrang complex, it measures 47 metres tall and 34 metreswide. The Shiva temple encircled with galleries adorned with bas-reliefstelling the story of Ramayana carved on the inner walls of the balustrades. Tofollow the story accordingly, visitors must enter from the east side and beganto perform pradakshina or circumambulating clockwise. The bas-reliefs ofRamayana continued to Brahma temple galleries.

The Shiva shrine located at the center and contains fivechambers, four small chambers in every cardinal direction and one bigger mainchamber in central part of the temple. The east chamber connect to centralchamber that houses the largest temple in Prambanan, a three meter high statueof Shiva Mahadeva (the Supreme God). The statue bears Lakçana (attributes orsymbol) of Shiva such as skull and sickle (crescent) at the crown, and thirdeye on the forehead, also four hands that holds Shiva's symbols: a prayerbeads, feather duster, and trisula (trident). Some historians believe that thedepiction of Shiva as Mahadeva also meant to personify king Balitung as thereincarnation of Shiva. So, when he died, a temple was built to commemorate himas Shiva. The statue of Shiva stands on lotus pad on Yoni pedestal that bearsthe carving of Nāgaserpents on north side of pedestal.

The other three smaller chambers contain statues of HinduGods related to Shiva; his consort Durga, the rishi Agastya, and Ganesha, hisson. Statue of Agastya occupy the south chamber, the west chamber houses thestatue of Ganesha, while the north chamber contains the statue of DurgaMahisasuramardini depicting Durga as the slayer of Bull demon. The shrine of Durgais also called the temple of Lara Jonggrang (Javanese: slender virgin), after aJavanese legend of princess Lara Jonggrang.

Brahma dan Vishnu temple

The two other main shrines are that of Vishnu on the northside of Shiva shrine, and the one of Brahma on the south. Both temple facingeast and each contain only one large chamber, each dedicated to respected gods;Brahma temple contains the statue of Brahma and Vishnu temple houses the statueof Vishnu. Brahma and Vishnu temple measures 20 metres wide and 33 metres tall.

Vahana temple

The other three shrine in front of three main temples isdedicated to vehicle (vahana) of the respective gods - the bull Nandi forShiva, the sacred swan Hamsa for Brahma, and Vishnu's Eagle Garuda. Preciselyin front of Shiva temple stands Nandi temple which contains a statue of Nandibull, the vehicle (vahana) of Lord Shiva. Besides it, there is also otherstatues, the statue of Chandra the god of moon and Surya the god of sun.Chandra stands on his carriage pulled by 10 horses, and the statue of Suryaalso standing on a carriage pulled by 7 horses. Facing Brahma temple is thetemple of Hamsa or Angsa (sacred swan). In the chamber of this temple containsno statue. But it seems likely that there was once a statue of the sacred swan,vehicle of god Brahma. In front of Vishnu temple is the temple dedicated forGaruda, however just like the Hamsa temple, Garuda temple contains no statue.Probably this temple once contains the statue of Garuda, the vehicle of Vishnu.Garuda holds important role for Indonesia, which serves as the national symbolof Indonesia, also to the airline Garuda Indonesia.

Between these row of main temple, on north and south sidestands two Candi Apit. Beside these 8 main temples, there's also 8 smallershrines; 4 Candi Kelir on four cardinal direction of the entrance, and 4 CandiPatok on four corner

Architecture

The architecture of Prambanan temple follows the typicalHindu architecture traditions based on Vastu Shastra. The temple designincorporated mandala temple plan arrangements and also the typical hightowering spires of Hindu temples. Prambanan was originally named Shivagrha anddedicated to god Shiva. The temple was designed to mimic Meru, the holymountain the abode of Hindu gods, and the home of Shiva. The whole templecomplex is a model of Hindu universe according to Hindu cosmology and thelayers of Loka.

Just like Borobudur, Prambanan also recognize thehierarchy of the temple zones, spanned from the less holy to the holiestrealms. Each Hindu and Buddhist concepts has their own terms, but the concept'sessentials is identical. Either the compound site plan (horizontally) or thetemple structure (vertically) are consists of three zones

Bhurloka (in Buddhism: Kāmadhātu), the lowest realm of common mortals;humans, animals also demons. Where humans still binded by their lust, desireand unholy way of life. The outer courtyard and the foot (base) part of eachtemples is symbolized the realm of bhurloka.

Bhuvarloka (in Buddhism: Rupadhatu), the middle realm ofholy people, rishis, ascetics, and lesser gods. People here began to see thelight of truth. The middle courtyard and the body of each temples is symbolizedthe realm of bhuvarloka.

Svarloka (in Buddhism: Arupadhatu), the highest andholiest realm of gods, also known as svargaloka. The inner courtyard and theroof of each temples is symbolized the realm of svarloka. The roof of thePrambanan temples is adorned and crowned with ratna (sanskrit: jewel), theshape of Prambanan ratna took the altered form of vajra that represent diamond.In ancient Java temple architecture, ratna is Hindu counterpart of Buddhiststupa, and served as the temple's pinnacle.

During the restoration, a well which contains pripih(stone casket) was discovered under the center of the Shiva temple. The maintemple has a well of 5.75 m depth in which a stone casket was found on top apile of charcoal, earth and remains of burned animal bones. Sheets of goldleaves with the inscription Varuna (god of the sea) and Parvata (god of themountains) were found here. The stone casket contained sheets of copper mixedwith charcoal, ashes and earth, 20 coins, jewels, glass, pieces of gold andsilver leaves, seashells and 12 gold leaves (5 of which in the shape of aturtle, Nāgaserpent, padma, altar and egg).

Ramayana andkrishnayana

The temple is adorned with panels of narrative bas-reliefstelling the story of Hindu epic; Ramayana and Krishnayana. The narrativebas-relief panels was carved along the inner balustrades wall on the gallery aroundthe three main temples.

The narrative panels on the balustrade read from left toright. The story started from east entrance where visitors turn left and movingaround the temple gallery in clockwise direction. This conforms withpradaksina, the ritual of circumambulation performed by pilgrims who move in aclockwise direction while keeping the sanctuary to their right. The story ofRamayana started on Shiva temple balustrade and continued to Brahma temple. Onthe balustrades in Vishnu temple there is series of bas-relief panels depictKrishnayana, the story of lord Krishna.

The bas-relief of Ramayana illustrate how Sita, the wifeof Rama, is abducted by Ravana. The monkey king Hanuman brings his army to helpRama and rescue Sita. This story is also shown by the Ramayana Ballet,regularly performed at full moon at Trimurti open air theatre in west side ofthe illuminated Prambanan complex.

Lokapalas ,Brahmin and devatas

On the other side of narrative panels, the temple wallalong the gallery were adorned with the statues and reliefs of devatas andbrahmin sages. The figure of lokapalas, the celestial guardians of directionscan be found in Shiva temple. The brahmin sage editors of veda were carved onBrahma temple wall, while in Vishnu temple the figures of a male deitiesdevatas flanked by two apsaras

The loro jonggrang legend

The popular legend of Loro Jonggrang is what connects thesite of the Ratu Boko Palace, the origin of the Durga statue in northerncell/chamber of the main shrine, and the origin of the Sewu temple templecomplex nearby. The legend tells of the story about Prince Bandung Bondowosowho fell in love with Princess Loro Jonggrang, the daughter of King Boko. Butthe princess rejected his proposal of marriage because Bandung Bondowoso hadkilled King Boko and ruled her kingdom. Bandung Bondowoso insisted on theunion, and finally Loro Jonggrang was forced to agree for a union in marriage,but she posed one impossible condition: Bandung must build her a thousandtemples in only one night.

The Prince entered into meditation and conjured up amultitude of spirits (demons) from the earth. Helped by supernatural beings, hesucceeded in building 999 temples. When the prince was about to complete thecondition, the princess woke her palace maids and ordered the women of thevillage to begin pounding rice and set a fire in the east of the temple,attempting to make the prince and the spirits believe that the sun was about torise. As the cocks began to crow, fooled by the light and the sounds of morningtime, the supernatural helpers fled back into the ground. The prince wasfurious about the trick and in revenge he cursed Loro Jonggrang to stone. Shebecame the last and the most beautiful of the thousand statues. According tothe traditions, the unfinished thousandth temple created by the demons becomethe Sewu temple compounds nearby (Sewu means "thousands" inJavanese), and the Princess is the image of Durga in the north cell of theShiva temple at Prambanan, which is still known as Loro Jonggrang or SlenderVirgin

The Prambanan Plain span between southern slopes of Merapivolcano in the north and Sewu mountain range in the south, near the presentborder Yogyakarta province and Klaten Regency, Central Java. Apart from theLara Jonggrang complex, Prambanan plain, valley and hills around it is thelocation of some of the earliest Buddhist temples in Indonesia. Not far to thenorth are found the ruins of Bubrah temple, Lumbung temple, and Sewu temple.Further east are found Plaosan temple. To the west are found Kalasan temple andSari temple, further to the west are Sambisari temple. While to the south theRatu Boko compounds on higher ground. The discoveries of archaeological sitesscattered only a few miles away suggested that this area was an importantreligious, political, and urban center.

North of the Lara Jongrang complex

Candi Lumbung. Buddhist-style, consisting of one maintemple surrounded by 16 smaller ones.

Candi Bubrah. Buddhist temple still in ruins.

Sewu. Buddhist temple complex, older than Roro Jonggrang.A main sanctuary surrounded by many smaller temples. Well preserved guardianstatues, replicas of which stand in the central courtyard at the Jogja Kraton.

Candi Morangan. Hindu temple complex buried several metersunder volcanic ashes, located northwest from Prambanan.

Other temple The prambanan

Candi Plaosan in Prambanan (9th century).

Candi Plaosan. Buddhist, probably 9th century. Thought tohave been built by a Hindu king for his Buddhist queen. Two main temples withreliefs of Boddhisatva and Tara. Also rows of slender stupas.

South of the Lara Jongrang complex

Ratu Boko. Complex of fortified gates, bathing pools, andelevated walled stone enclosure, all located on top of the hill.

Sajiwan. Buddhist temple decorated with reliefs concerningeducation. The base and staircase are decorated with animal fables.

Banyunibo. A Buddhist temple with unique design of roof.

Candi Barong. A Hindu temple complex with large steppedstone courtyard. Located on the slope of the hill.

Candi Ijo. A cluster of Hindu temple located near the topof Ijo hill. The main temple houses a large lingam and yoni.

Arca Bugisan. Seven Buddha and bodhisattva statues, somecollapsed, representing different poses and expressions.

West of the Lara Jongrang complex

Kalasan. 8th century Buddhist temple built incommemoration of the marriage of a king and his princess bride, ornamented withfinely carved reliefs.

Sari. Once a sanctuary for Buddhist priests. 8th century.Nine stupas at the top with two rooms beneath, each believed to be places forpriests to meditate.

Sambisari. 9th century Hindu temple discovered in 1966,once buried 6.5 metres under volcanic ash. The main temple houses a linga andyoni, and the wall surround it displayed the images of Agastya, Durga, andGanesha.

Gebang. A small Hindu temple discovered in 1937 locatednear the Yogyakarta northern ring-road. The temple display the statue ofGanesha and interesting carving of faces on the roof section.

Candi Gana. Rich in statues, bas-reliefs and sculptedstones. Frequent representations of children or dwarfs with raised hands.Located in the middle of housing complex. Under restoration since 1997.

Candi Kedulan. Discovered in 1994 by sand diggers, 4mdeep. Square base of main temple visible. Secondary temples not yet fullyexcavated.

Article from www.wikipidia.com

Pangandaran Beach

2011-11-29T06:39:00.000Z

Small mainland peninsula witha national park with beaches and stunning scenery to rival the beaches of Balion the south coast of Java. Pangandaran is one of Java's best-kept secrets asfar as international tourists are concerned, but has been extremely popularwith locals for along, long time. A small fishing town, it possesses one ofJava's finest beaches and Pangandaran Nature Reserve teems with wild buffalo,barking deer and monkeys.

The people are very friendly, this combined with theidealize surroundings make this a great place to spend a few days relaxingisland-style. Pangandaran is halfway between Bandung and Yogya, about 5 hoursby bus from Bandung and 8 hours from Jakarta.

This is the second beachresort area on the Indian Ocean after Pelabuhan Ratu. The site is 223 fromBandung and 400km from Jakarta. The trip by car or bus is recommendable becausethe road conditions are good. However, if we prefer to take the train, get intoBandung-Yogyakarta Express train and get off at the Banjar railroad stationabout 4 hours later. From here it will be another 50 km by bus to Pangandaran.

The beach is called Penanjung, where most of the cottages and hotels arelocated, however, of modest ratings. Nothing luxurious should be expected.Pangandaran is especially of interest to nature lovers, as there is a wildlifereserve in the vicinity where wild birds and other indigenous animals liveabout freely to be enjoyed by visitors. In Pangandaran visitors will like finewhite beaches, blue ocean and fine seafood. Twelve kilometers before arrivingat Pangandaran visitors will see a huge rock on the beach, which is calledKarang Nini.

Another place of special interestfor nature lovers is a forest Conservation Park, close to the camping ground,which has basic facilities suitable for the younger set. Somewhat further out,west of Pangandaran, driving 23 km on the way to Parigi, lays Batu Hiu, meaningShark's Rock, a coastal rock that has the shark shape

KUDA KEPANG OF THE ANOTHER TRADITION FROM JAVA

2011-11-27T03:07:00.000Z

Kuda Lumping (literally flat horse; also known as Jaran Kepang in Javanese) is a traditional Javanese dance depicting a group of horsemen. Dancers "ride" horses made from woven bamboo and decorated with colorful paints and cloth. Generally, the dance portrays troops riding horses, but another type of Kuda Lumping performance also incorporates trances and magic tricks. When the "possessed" dancer is performing the dance in trance conditions, he can display unusual abilities, such as eating glass and resistance to the effects of whipping or hot coals. Although the dance is native to Java, Indonesia, it also performed by Javanese immigrants in Suriname, Malaysia and Singapore.

he origin of Kuda Lumping is uncertain. Two main hypotheses have been proposed. The first suggests that Kuda Lumping may have arisen out of Diponegoro's war against the Dutch colonial forces, as a ritual reenactment of battles. The second argues that it is based on Mataram-era troops riding against the Dutch.Kuda Lumping is known under different names in different areas. While Kuda Lumping is the most common name in West Java, in Central Java it is known as Jaran Kepang; in Bali, it is known as Sang Hyang Jaran.In Bali Sanghyang dance refer to the type of dance involving trance by spirit identified as hyang.Kuda Lumping may be performed in celebration of a special event, such as a boy's circumcision or rite of passage.It may also be performed as entertainment, in a busker style. It is generally performed in a cordoned-off area, with the audience separated from the dancers.Kuda Lumping is traditionally performed by a group of men drawn from the local community; this group can number from 2 to The performers mount rattan horses and dance while traditional instruments such as the angklung, gongs, and dog-dog drums are played. This portion of the performance ends when a dancer enters a trance, which is traditionally said to be caused by spirit possession.In Sang Hyang Jaran,

the audience may participate by forming a chorus and singing.During their trances, the dancers may pretend to eat grass or drink water, while another performer or shaman uses a whip to direct them. In some performances, dancers may walk on coals or eat glass or fire, which can cause various injuries. The dancers also interact with the audience; in busker performances they may ask for money. In some areas the dancers serve as oracles to deliver prophecies. After awakening from their trances, performers claim not to remember anything done while performingDancers perform using rattan horses, generally colourful and decorated with beads and sequins. Adults use larger horses than children. Children's horses may also be cut from bamboo mats.

Performers wear colorful clothes and may occasionally dress as soldiers. The costume may also include small bells strung around the ankle. In comparison to the shaman, the dancers' costumes are more feminized.Henry Spiller suggests that Kuda Lumping represents spiritual power and masculine virility, which is "wild and uncontrolled ... yet ultimately a good thing".Max Richter notes that the erratic movements of the "feminized" dancers may "draw on ideas about the subordinate 'irrational' female", while the slower, more deliberate movements of the shaman "may be seen as masculine and potent".

However, he considers this secondary to the conflicts of science versus magic, and good versus bad. He also notes that it serves as a way for young boys to release energy in a non-violent mannerKuda Lumping is widely popular. But, individual observer opinions vary. Some view it as being related to Satan and thus evil, while others see it as being a good influence. A shift in meaning, from a mainly spiritual ritual to entertainment, has been noted.Kuda Lumping has been used as the basis for a dangdut song of the same name

THE EXOCTIC REOG PONOROGO

2011-11-25T10:32:00.001Z

Reog is a traditional Indonesian dance form. There aremany types of Reogs in Indonesia, but the most notable ones are Reog Ponorogo(East Java) and Reog Sunda (West Java). Although both share a similar name,there is no connection nor similar theme among these traditions. Reog Ponorogoseems to be the kind of dance that demonstrate physical strength andextravagant lion-peafowl mask and costumes, while Reog Sunda is a lot more likea traditional musical comedy and dance.

reog is a traditional dance that become the main identityfor Ponorogo Regency. Reog National Festival is held every years along theanniversary of Ponorogo regency and Grebeg Suro celebration. Reog dance is alsostaged full moon nightly in paseban, Ponorogo town square. Reog told about thestruggle for a prince who will propose to a beautiful princess. Reog Ponorogotells the story of a mythical battle between the King of Ponorogo and themagical lion-like creature called Singa Barong. Singa Barong is a large maskusually made of tiger's or leopard's head skin, upon the mask attached a largefan adorned with peafowl feathers. TheSinga Barong mask was notoriously heavy, the dancer of Singo Barong bear themask about 30 – 40 kg weight and supported by the strength of their teeth

The leading figures in Reog Ponorogo performance includes:

1. KlonoSewandono, A men in regal attire wearing mask in proud and pompous dance, playthe role as the King of Ponorogo

2. Bujang Anom,rough youthful men wearing red mask, they performed acrobatic dances andsometimes also involved trance.

3. Jatil, theyouthful handsome horsemen riding horses made of weaved bamboo, similar to KudaLumping dance. Today Jatil usually performed by female dancers.

4. Warok, playedas Singa Barong, the mythical creature. The one that allowed to performed thismask dance is called warok. A warok is the hororary title of local hero orstrongman of the village that possessed both exceptional spiritual andphyisical strength. The dance itself is demonstration of phyisical strength ofthe dancers.

Reog Ponorogo usually consists of three sets of dances;each dance is performed by several dancers:

1. The firstdance is the opening dance, performed by Bujang Anom, male dancers wearingblack costumes. The costume describe rough men with intimidating moustache andother masculinity symbols.

2. The seconddance is the Jaran Kepang dance performed by Jatil; it is originally performedby a gemblak, a handsome and youthful teenage boy wearing colourful costumes.Today the female dancers were usually played this role.

3. The thirddance is the main attraction of the show; it is performed by all the Reogdancers. The warok as the main male dancer, wearing a large and heavy lionmask, dances in the centre of the stage while the other dancers dance aroundhim. To demonstrate the warok's extraordinary strength Jatil or female dancersriding on top of lion mask and being carried around.

The dance describe Klono Sewandono the king of Ponorogo onhis journey to Kediri to seek the hands of Princess Songgo Langit. On hisjourney he was attacked by a vicious monster called Singa Barong, a mythicallion with peacock on its head. Historians trace the origin of Reog Ponorogo asthe satire on the incompetence of Majapahit rulers during the end of the empire. It describe the innate Ponorogoliberty and its opposition on centralist Majapahit rule. The lion represent theking of Majapahit while the peafowl represent the queen, it was suggested thatthe king was incompetent and always being controlled by his queen. Thebeautiful, youthful and almost effeminate horsemen describe the Majapahitcavalry that have lost their manliness.

Reog Ponorogo dancers traditionally performed in a trancestate. Reog Ponorogo displays the traditional Kejawen Javanese spiritualteaching. Next to physical requirement, the dancers—especially theWarok—required to follow strict rules, rituals and exercises, both physical andspiritual. One of the requirement is abstinence, warok is prohibited toindulged and involved in sexual relationship with women, yet having sex withboy age eight to fifteen is allowed. The boy lover is called Gemblak andusually kept by Warok in their household under the agreement and compensationto the boy's family. Warok can be married with a woman as their wive, but theymay kept a gemblak too. This led to Warok-Gemblakan relationship that similarto pederastic tradition of ancient Greece. Anybody who is in touch with thetraditional way of life in Ponorogo, knows that there are these older mencalled warok who, instead of having sex with their wives, have sex with youngerboys. What Warok and Gemblak did is homosexual act, yet they never identifythemself as homosexuals.

Today this Warok-Gemblakan practice is discouraged bylocal religious authorities and being shunned through public moral opposition.As the result today Reog Ponorogo performance rarely features Gemblak boys toperformed as Jatil horsemen, their position were replaced by girls. Althoughtoday this practice might probably still survived and done in discreet manner.

article from wikidia

welcome to the sebatu village

2011-11-25T10:05:00.001Z

Bali is not only thebeach, lake or mountain might serve as a tourist destination, a village can bean attractive tourist location because of its uniqueness. Soit is with the villages and Pujung Sebatu which are often used as a touristdestination famous for its handicrafts carvings local community.

Notinfrequently the foreign tourists coming to the village and local level andPujung Sebatu is for the purpose of viewing and purchase a variety of arts andcrafts community that the majority are made of wood materials such asanimal-shaped sculptures, other antique-shaped, flowers, etc.. Communityin this village was incredible because the majority have a qualified art sothat the blood of ancestors to future generations up to now a variety ofartistic legacy is still maintained and preserved.

Farming andSculptor

communitiesresiding in the village and hamlet Pujung Sebatu have multiple livelihoods, ie,other than as a farmer as well as well as a sculptor. Isthe main attraction for visitors who come for when visiting this Pujung Sebatuand along the road leading into the village will be found many sculptors arebusy chatting or talking while they do not get out of hand carved wood with asmall knife.

Appealas a sculptor that has produced various types of sculpture, the more equippedwith the tourist sites of Balinese Hindus worship places belonging to theancient, the Pura Gunung Kawi Sebatu (for some reason why the name of thetemple in Sebatu similar to the temple which is in the Pura Gunung KawiTampaksiring ). Inthe neighborhood there Pura Gunung Kawi Sebatu springs which are often used forprayer when the temple of Hindus, as well as baths and for the daily needs ofthe surrounding communities.

Been toVillage Sebatu

Thevillage itself is located in the northern village of Tegallalang, which is alsoincluded in the District Tegallalang. WhilePujung is a hamlet located in the Village Sebatu. Sebatucan be reached from the village of Ubud district with a distance of about 12 kmor 20-30 minutes away. Whilefrom Denpasar is about 38 km, and is about 33 miles if taken from GianyarRegency

welcome to the legian beach

2011-11-25T09:54:00.001Z

The second beach is located in the north of the famous Kuta Beach. So no wonder, the atmosphere and the atmosphere is quite similar to Kuta Beach visitors though certainly not as much as in Kuta Beach. But that's where the excess because the atmosphere is not too crowded so visitors who really want to unwind and relax then it can find the right atmosphere and right on Legian and Seminyak.

Village Agriculture
At first the Legian area is an agrarian village. Although the location of his village by the beach, but the majority of residents work as farmers. And only a small proportion of people who worked as a fisherman. "Fate" and then change when the Legian Beach in Kuta Beach a growing number of visitors so Legian gets luberan visitors. The two also helped clean up the village and provides many facilities for travelers.
So, now, you are visiting to Legian and Seminyak can run at Kuta Like the activity, such as swimming, surfing, playing ball on the beach, sun bathing on white sand, and enjoy the panorama at sunset (sunset). Thus, visitors can not only enjoy the beauty of the sea Legian and Seminyak, also could also taste the favorite dishes that can be selected as in Kuta.
In fact, restaurants and cafes are now most famous Seminyak. Some cafes are often held a splashy party. Interestingly, in all the way up the ranks to the Seminyak beach restaurant which offers dishes that tastes mak nyus, from low price to the drain bag (most people), from the traditional dishes to international cuisine. Hence the street was nicknamed the street eating.
Bungy Jumping

This is a vehicle to travel adrenaline, which is free to jump from the tower as high as 45 meters. There was no safety net when you jump rope unless specifically tied to your ankle. Currently, only one vehicle operates Bungee Jumping in Bali, namely AJ Hawckett located on Seminyak beach, right next to Double Six Club.
There are three choices for the jump time, ie, noon, afternoon and evening. Jump in the afternoon or evening, you can both enjoy the beautiful scenery along the coast of Kuta-Legian-Seminyak. If you want to get a photo of yourself when flying with blue sky background, jump in the daytime. If you want red sky background, jump towards the sunset.

Access
From Kuta, Legian and Seminyak are within walking distance
the article from http://bali.panduanwisata.com/

LAKE TOBA IS THE LARGEST LAKE IN INDONESIA

2011-11-24T03:59:00.001Z

Lake Toba is the largest lake in Indonesia. Lake Toba is located in several counties, among others Kab.Simalungun, Kab.Samosir, North Kab.Tapanuli, District Hubang Hasundutan, Kab.Karo, and Kab.Dairi, North Sumatra.

The lake, which has an area of 100 kmx30 miles outside of beauty that has biasa.Selain surrounded by beautiful hills and cool, the lake is an island in the middle named Samosir Island. Samosir Island has an altitude of about 1000 meters above sea level. In the middle of Lake Toba, on Samosir Island that there is a popular natural tourist attraction, the lake above the lake (Lake and Lake Aek Sidihoni Natonang);

historical attractions in the tomb complex in the Village of King Sidabutar Tomok; and tours of the complex architecture of traditional houses Batak Toba Samosir. In Parapat, the visitors who want to visit the island of Samosir can ride a freight ferry depart every hour to the village of Tomok, Samosir.

Toba Lake was formed by a stupendous prehistoric volcanic explosion. The eruption was 75.000 years ago and leaving a spectacular caldera with wonderful landscapes. The explosion with Volcanic Exposivity Index of 8 caused volcanic winter for many years which decimated almost all living things on earth. The resulting 630 km square of land mass in the center of the lake, now known as Samosir Island, is the world’s fifth largest island lake. It is also arguably the world’s largest island within an island.

This large lake has magical and cosmological value, because it is believed as a place of indwelling Namborru (seven ancestral goddess of Batak Tribe). When people want to hold the event Tribe Batak peoples around the lake, they must first ask permission to Namborru. As in the celebration of the Feast of the People of Lake Toba is annually held, some of the rituals performed in advance as a form of homage to the ancestors.

Toba Lake is the highest and deepest crater lake in the world with a depth of over 450 meter. Lying at 906 meter above sea level, the climate in the Toba area is refreshingly cool. Also, the largest volcanic lake in Southeast Asia with gigantic size of 1.265 square km, 90 km long with a coastline of 285 km. The volcanic soils are remarkably fertile and the Toba highlands have been inhabited for centuries.

Lake Toba has very beautiful scenery, if you come to Indonesia to make sure toba is on the list of your schedule.

what you can get in toba??
Thing to Do: Shopping Traditional Craft,Swimming, Fishing, Rafting, Water Skiing, Speed Boat Trips, Power Boating,
And there are so many ways to get there, you can trip with Public Transpot, Rental Car, Bus (4 hours driving or less than 180 km from Medan City)

Ciwedey the best beatiful white crater in bandung

2011-11-24T03:39:00.001Z

Regency Bandung has manyresorts which offer beautiful scenery and interesting legends. One is theDistrict Ciwidey located in the south of Bandung regency. In this area thereare interesting tourist attraction is Crater White.

White crater is a crater lakeof Mount Patuha with a height of 2434 meters above sea level with temperaturesbetween 8-22 ° C. On top of that there is a crater Patuha Currently, when themean low tide in Sundanese, which is in the west and below the crater Whitewith a height of 2194 meters above sea level. Both craters were formed byeruptions that occurred at about X and XII centuries ago. White Crater islocated about 46 km from Bandung or 35 miles from the capital, Bandung regency,Soreang, headed Ciwidey.

Legend White crater

Patuha said to haveoriginated from the name Old Man or “Patua”. Local people often refer to MountSepuh. Formerly the local people consider the region Patuha and White crater asa haunted area, no one dared to touch or to get there. Angkernya presumablybecause birds have a flyover above the crater will die.

Mystery White crater lakebeauty was revealed in 1837 by a German-born Dutch botanist researcher, Dr.Junghuhn Franz Wilhelm (1809-1864) who conducted research in this area. As ascientist, Junghuhn stories just do not trust the local community. As hetraveled through the wilderness study Patuha, he finally found a beautifulcrater lake. As a volcanic crater, from the lake bursts out of the lava flowsof gas and it smells of sulfur and a nose piercing. From it emerged that a veryhigh sulfur content which is why birds are reluctant to fly across the topsurface of the crater lake White.

Because the sulfur content inthe crater lake is very high, during the reign of the Dutch had built the plantwith the name Zwavel sulfur Ontgining ‘White crater’. Then in the Japanese era,the business was continued under the name White crater Kenzanka Gokoya Ciwideydirectly under the control of the Japanese military.

Around the area there are afew crater White ancestral graves, among other things Keep your Grandmother’sgrave Satru, Eyang Sadena cavity, Head Grandmother, Grandmother Ngabai, BarabakGrandmother, Grandmother basin, and Grandmother Jambrong. One of the top of thePeak Patuha Kapok, supposedly a meeting place of the ancestors, led byGrandmother Keep Satru. That said, this place is magical at times seen a bunchof white fluffy sheep called sheep lukutan by society.

White Crater Lake has atypical and unique. The water in the crater lake may change color, sometimescolored bluish green apple when the sun and the weather is bright, sometimesalso brown milk. Most commonly seen are white water with a thick fog over thecrater surface. In addition to the surface of the crater, which is white, sandand rocks around it were predominantly white, therefore it is called Whitecrater crater.

To get there, visitors canpass through the toll from Jakarta Cipularang continued toward the exit tollSoreang Kopo headed south to the town Ciwidey. Approximately 20-30 minutes fromthe city Ciwidey visible sign of entry into the entrance of Attraction Whitecrater at the left side of the road. To get to the White crater from theentrance gate area attractions crater White suggested using a vehicle, do notwalk because the road is slightly uphill and quite a distance, which is about5.6 km or about 10-15 minutes drive. Private vehicles can langung toward theavailable parking area not far from the crater. While visitors with a largeentourage that use bus or public transport can use a special vehicle in theparking lot near the entrance gate to reach the crater from the entrance. Smallroad conditions and uphill is not possible to pass a big bus type vehicle orbeing.

Public transport to Ciwideyfrom Bandung can be found in Terminal Gardens Kalapa and Leuwi length. Afterarriving in the city Ciwidey then proceed with using the rural transportationpurposes patengan Situ. Rural transportation that led to this patengan Situacross attractions in the area of Plantation Ciwidey Strawberry, White crater,Ranca Upas, hot water & swimming pool Cimanggu. To be able to explore andenjoy the natural beauty surrounding the area Ciwidey and it’s not enough justone day

article from/www.indonesiantourguide.net

2011-11-23T11:06:00.001Z

A groan grasps the peanut near the offending anthology.

History of baduy's people

2011-11-23T02:40:00.001Z

Kanekes or Baduy’s people are a group of culture peoples in the regionSundanese Lebak, Banten. The term "Baduy" is the name given bypeople outside the community, the term originated from the Dutch researcherswho seem to equate them with a group of Arab Badawi who is sedentary societies(nomadic).Another possibility is due to the River and Mount Baduy. baduy in thenorthern part of the region. They themselves prefer to call themselves asurang Kanekes or "people Kanekes" in accordance with the name oftheir territory, or a designation that refers to the name of their village asUrang Cibeo (Garna, 1993)

The language they use is a dialect of Sundanese-Banten. To communicatewith people outside their current use Indonesian language, although they do notget that knowledge from the school. Kanekes’s people 'in' do not know theculture of writing, so that the customs, belief / religion, and the story ofancestors stored only in oral speech only.

According to the beliefs they hold, the person claiming descent from BataraKanekes roots, one of the seven gods or a god who is sent to earth. Theorigin is often attributed to the Prophet Adam as the first ancestor. Accordingto their belief, Adam and his descendants, including the resident has the taskto be imprisoned or Kanekes ascetic (mandita) to maintain the harmony of theworld
Opinions regarding the origin of the different Kanekes opinion among thehistorians, who based his opinion by the synthesis of some historical evidencein the form of inscriptions, travelogues Portuguese and Chinese sailors, andfolktales about the 'Tatar Sunda' which is quite minimal existence. Kanekescommunities associated with the Sunda Kingdom before its collapse in the 16thcentury centered on Pakuan Pajajaran (around Bogor now). Before thefounding of the Sultan of Banten, the western tip of Java island is animportant part of the Kingdom of Sunda. Banten is a fairly large tradingport. Ciujung rivers are navigable various types of boats, and crowded isused to transport agricultural products from rural areas. Thus the rulerof the region, known as Prince shoots General considers that the preservationof the river should be maintained. For that govermented royal army ofhighly trained to maintain and manage the heavily wooded and hilly areas in theregion of Mount Kendeng. The existence of a special task forces with theseemingly became the forerunner of Beduy’s society that still inhabit theheadwaters on Mount Kendeng Ciujung the (Adimihardja, 2000). Differencesof opinion was brought to the allegation that in the past, their historicalidentity and accidentally closed, which is probably the Beduy’s community toprotect itself from attack enemies Pajajaran.

There are other versions of history Baduy tribe, began when Kian Santang prabusiliwangi son came home from arabia after berislam in the hands of SayyidinaAli.The son wants to Islamize the prabu and his followers. At the end ofthe story, with 'wangsit siliwangi' which was accepted by the prabu, theyobjected to Islam, and spread to all corners of Sunda to remain in hisconviction. And King Siliwangi chased up to the valley (Baduy now), andhide until abandoned. Then the prabu was renamed with the new title of KingGolden Wungu, which might have changed the title again. And in Baduy dalam.prabu siliwangi enthroned with 40 loyal followers, until later will be civilwar between them and us, represented by ki Saih a human form but all over hisbody and his face covered by feathers Like the ki monyet.dan this Saih presencein we are at the request of the trustees to God to win the truth
Kanekes public trust called the Sunda Wiwitan rooted in the worship ofancestral spirits (animism), which in later development is also influenced byBuddhism, Hinduism, and Islam. The core belief is indicated by an absolutepikukuh or customary provisions adopted in the daily lives of people Kanekes(Garna, 1993).The most important contents of the 'pikukuh' (compliance) Kanekesis the concept of "without any changes", or a change in as little aspossible:
Lojor heunteu beunang dipotong, pendek heunteu beunang di sambung
(The length can not / should not be cut short, can not / should not be spliced)
bjek trust is important for the community Kanekes Arca Domas, an undisclosedlocation and is considered the most sacred. Kanekes people visit theselocations to conduct worship once a year in Kalima, which in 2003 coincidedwith the month of July. Only puun which is the highest traditional leaderand several members of selected communities who follow the cult group. Inthe complex there is a stone Arca Domas the mortar that holds rainwater
If at the time of worship stone mortar was found to exist in a state full ofclear water, then for the people Kanekes it is a sign that the rain that yearwill be a lot down, and the harvest will be successful either. Conversely,if the stone mortar dry or watery cloudy, then it is a sign of crop failure(Permana, 2003a). For some people, relating to determination their communities,indigenous beliefs held this Kanekes Sundanese people reflect religious beliefsin general before the advent of Islam

baduy luar(outer baduy)
Outer Baduy are people who have come out of customs and Beduy in the area.Thereare several things that cause out area of baduy’s residents in the Outer Baduy. Basically,the existing rules on the outside and Baduy Baduy in it almost the same, butthe outer Baduy. Baduy know more about technology than the inside.
Cause
They have broken the traditional Bedouin society.
Desiring to get out of the Bedouin in the
Married to a member of Outer Baduy

House Construction Process of Foreign Bedouin population has used assistivedevices, such as saws, hammers, nails, etc., which previously prohibited by theBedouin custom.
Using traditional dress with black or dark blue (for men), which indicates thatthey are not holy. Sometimes using modern clothing such as T-shirts andjean shorts
baduy dalam(Baduy In)

In the Beduy are part of the whole Beduyn tribe. Unlike the Outer Baduy,Bedouin residents still adhere to the customs of their ancestors.
Most of the rules adopted by the Bedouin tribes, among others:
Not allowed to use vehicles to transport
Shall not use footwear
Door of the house should face north / south (except for the house puun)
Prohibition of use of electronic tools (technology) Using Cain is black / whiteas the garment is woven and stitched themselves and are not allowed to usemodern clothing.

Kanekes communities hitherto not strictly follow the customs of a societyalienated, isolated, or people who are isolated from the outside worlddevelopments.Establishment of the Sultanate of Banten Kanekes automaticallyenter into the realm was not separated from their consciousness. As a signof compliance / confession to the authorities, people routinely carry KanekesSheba to the Sultanate of Banten (Garna, 1993). Until now, Seba ceremonycontinues to take place once a year, leads a crop (rice, fruit) to the Governorof Banten (formerly the Governor of West Java)
At this time outsider who visited the area Kanekes growing up with hundreds ofpeople per visit, usually a teenager from the school, students, and other adultvisitors. They received the visitors, even to stay one night, with theproviso that visitors comply with the customs prevailing there. Amongother customary rules should not be photographed on the Bedouin territory, donot use soap or toothpaste in the river. However, the region Kanekesremain off limits to foreigners (non-citizen). Several foreign journalistswho tried to enter until now has always denied entry.
At work in the fields is not too much, people are also happy to travel toBedouin cities around the region on condition that they must walk. Generallythey go in small groups consisting of 3 to 5 people, a visit to the house ofacquaintances who had come to the Bedouin while selling honey and handicrafts. Duringthe visit they usually get extra money to make ends meet

photo by barry kusuma

article from www.exoticindonesia.com

KARAPAN SAPI IS THE CULTURE FROM MADURA

2011-11-22T02:57:00.001Z

Kerapan or karapan sapi is one term in the Madurese language which is used to call a race racing cows. There are two versions of the origin of the name kerapan. The first version says that the term "kerapan" comes from the word "often" or "kirap" which means "to depart and released jointly or in droves". Meanwhile, another version says that the word "kerapan" comes from the Arabic "kirabah" which means "friendship". But apart from the two versions, the current common sense, kerapan races is a special attraction for bovine animals. For the record, particularly in the area on the island of Madura Kangean similar races there that use buffalo. Race buffalo is called mamajir and not kerapan buffalo.

The origin of beef kerapan also there are several versions. The first version says that kerapan sapi have been around since the 14th century. At that time kerapan cows used to spread Islam by a kyai named Pratanu. Another version says that the cow was created by Adi kerapan Poday, namely children's ruling Panembahan Wlingi Sapudi area in the 14th century. Adi Poday a long wandering in the Madura brings his experience in the field of agriculture to the island Sapudi, so that agriculture on the island to be developed. One technique to speed up the cultivation of agricultural land which is taught by Adi Polay is to use a cow. Eventually, because of the many farmers who use force cattle to till their fields simultaneously, hence the their intention to compete in the finish. And, finally the race to work on the field it becomes a kind of sport racing race called kerapan sapi.

Various kinds of Kerapan Cow
Kerapan sapi that characterizes the Madurese is actually composed of several kinds, namely:1. Often Keni (small kerapan)This type Kerapan participants attended only by those who came from one district or kewedanaan only. In this category the distance that must be taken only 110 meters long and is followed by small cows that have not been trained. While decisive victory, in addition to speed, too straight or absence of cattle when running. For the cows that can win the race, can follow a higher kerapan again that is often the king.2. Often the King (kerapan large)The race is often called the country often is generally held in the capital district on Sunday. Racing around the track length of 120 meters and the participants are the champions often Kenite.3. Often Onjangan (kerapan invitation)Often onjangan is a special race that its participants are invited from a district that menyelenggarakannya. Kerapan is usually held to commemorate the great days specified.4. Often Karesidenen (kerapan prefectural level)This is a great Kerapan kerapan followed by frequent champions of the four districts in Madura. Often held in the City residency Pamekasan on Sunday, which is the top event to end the season kerapan.5. Often jar-jaran (kerapan exercise)Kerapan kerapan jar-horse is carried out only to train the cows down on the race before the actual race.Parties Involved in the Games Kerapan CowKerapan cow is one of the many folk games involving various parties, which include: (1) the owner of the cow race, (2) handyman tongko (person in charge of controlling the cow racing on kaleles), (3) handyman Tambeng (people who hold the reins of cows before being released), (4) handyman gettak (people who bully beef so when the cue can be shot quickly), (5) tonja handyman (person in charge of attracting and guiding cows), and (6) handyman gubra (Angora entourage cheered on duty to encourage the cow racing).

The road games
Before starting any cow-kerapan often paraded onto the field. This opportunity is not only used to relax the muscles of cattle, is also an arena to show off the beauty of the garments and ornaments of the cows that will be contested. After the parade finished, clothes and all the trimmings it was opened. Only clothing that does not interfere with the cow's body movements are still left attached.After that, began the first race to determine the standings of participants. As in a football game, in this round the participants will set the strategy to be able to enter pacuannya cows into groups of "top" to the next round (preliminary), can compete with the cow racing from the "bottom".Next is the first preliminary round, second, third and fourth or final round. In this stage, the game wearing knockout. In other words, the cows that have been declared lost race, no longer be eligible to participate in the next round match.Meanwhile, for the cow race is declared the winner, will be confronted again with the winner of another match. And so on until only one player who always wins final and became champion.

Cultural valuesGames kerapan sapi if examined in depth contains the values which in turn can be used as reference in social life. These values are: hard work, cooperation, competition, order and fairness.The value of hard work is reflected in the training process cow, a cow so that it becomes an amazing race (strong and agile). To make a cow like that of course takes patience, perseverance and hard work. Without a cow's impossible complaint can show his prowess in the arena kerapan cows.The value of cooperation is reflected in the game itself. Kerapan cow game, as already mentioned at the top, is an activity that involves many parties. The parties were to each other need each other. To that end, cooperation is required in accordance with the position and role of each. Without it impossible kerapan games can be held with a good cow.

The value of competition is reflected in the arena kerapan cow. Competition by Koentjaraningrat (2003: 187) is the efforts that aim to exceed the efforts of others in society. In this context the participants tried to play kerapan cow cow aduannya such a way that can run fast and beat the opponent cow race as expected. Therefore, each trying to cow can do it best. So, antarpeserta compete in this regard.Order value is reflected in the game itself kerapan cow. Any game, including kerapan cow, order is always required. This order not only shown by the participants, but also the audience that complies with the regulations are made.With the participants patiently waiting for the cows pacuannya posed. Meanwhile, the audience also abide by the rules and regulations. They do not make trouble or deeds which in turn may interfere with or frustrate the course of the game.And, the value of sportsmanship is reflected not only the attitude of the players who do not cheat during the game, but also willing to accept defeat gracefully

Bunaken on my amazing island and the best spot for diving in the world

2011-11-21T16:20:00.001Z

Bunaken is an island covering an area of 8.08km ² at Manado Bay, which lies on the northern island of Sulawesi, Indonesia.The island is

is part of the city of Manado, the provincialcapital of North Sulawesi, Indonesia. Bunaken Island can be traveled by fastboat (speed boat)

or a ship chartered by travel about 30 minutes from

port city of Manado. In the vicinity of the islandof Bunaken Bunaken marine park there

who are part of the Bunaken National Park.This marine park has marine biodiversity

one who in the world. Scuba diving attracts manyvisitors to the island. Overall Bunaken marine park covers an area of 75,265hectares with five islands within it, namely

Manado Tua Island, Bunaken Island, Siladen Island,Island

Mantehage follows several children of the island,and island Naen. Although it covers an area of 75265

acres, the location of the dive (diving) is limitedin

each of the five beaches that surround the island.

Bunaken marine park has a 20 point dive (dive spot)with varying depths

up to 1344 meters. Of the 20 point dive, dive 12points in

which are located around the island of Bunaken.Twelve point dive this is the most

frequented by divers and

lovers of beauty

underwater scenery.

Most of the 12 point dive in Bunaken Island

lined up from the southeast to the northwest of theisland. In this region

there is a great underwater walls, also called thehanging walls, or rock walls

giants standing vertically and

curved upward. wall

These reefs are also a source

food for fish waters around the island

Bunaken

Island nation that carried by Indonesia with 17thousand islands scattered around the archipelago, with 2 / 3 is its ocean,providing more value to developing marine tourism Indonesia. Bunaken NationalMarine Park is one of the marine tourism is already well known to foreigncountries and is one of the world's marine parks.

The best way to enjoy the beauty of Bunaken NationalMarine Park in a clear and tangible is by way of Bunaken marine menyelam.Tamanoften said to be the paradise of the divers with underwater beauty. Coral reefsin Bunaken marine park at 2.5 km wide, ranging from coral reefs to a depth of 5m to deeper waters that make up the hills and cliffs cliffs filled with coralreefs with different colors and shapes, and fish community of diverse shapes,colors and size as the house to find food and breed.

Bunaken is an island with an area of approximately8.08 km ² is located in the Bay of Manado is located on the island of NorthSulawesi. Bunaken Marine Park is located around Bunaken island has an area of about75,265 hectares plus the presence of several islands in it: the island ofManado Tua, Siladen Island, Mantehage Island, and Island Naen.

In addition to the famous underwater beauty, Bunakenis one of the places of the world's 10 best dive sites, with 20 dive spots thathave different depths up to 1344 m, Bunaken itself has 12 dive spots of the 20dive spots in Bunaken marine park, to 12 dive spot is frequented by divers andtourists to enjoy the beauty beneath the sea.

The best time for diving in Bunaken is May throughAugust, the month the water is very clear and warm, calm sea water withvisibility 20-30 allows to see the beauty beneath the water rich in coral reefsand other marine biota. While December and January the sea state was high tideand the water was dirty and the great waste that washed up so it is less sogood to dive in that month.

For those of you who want to visit for divingBunaken marine park, do not have to bother to bring diving equipment, because itis already available rental diving equipment complete. Indeed, for a trip toBunaken very unfortunate if we do not enjoy the underwater scenery. In additionto diving, we can also enjoy the underwater beauty of using a catamaran, theboat is equipped with state of the glass to see the bottom of the sea, or wecan rent a submarine to get closer to enjoy and more leverage in meyelusuribeauty of Bunaken marine park.

To achieve Bunaken, in North Sulawesi can wetraveled by plane. From the port of Manado we can use a motor boat to get tothe island of Bunaken or kepulau other islands located on Bunaken marinenational park, with a long journey of less than 1 hour by motor boat

CENDRAWASIH IS THE BIRDS FROM PARADISE

2011-11-19T01:27:00.001Z

cendrawasih or paradisoaeidae apoda, minor, cicinnurusRegius, and seleudicis melanoleuca is a typical bird of Papua Province. Of the43 species of bird of paradise, 35 of which can be found in Papua.

Bird of Paradise is considered a bird paradise.

The peculiarity of this bird found on the fur beautiful.And fur this beautiful bird of paradise is only possessed by males only. Well,generally the colors are very bright bird's feathers with a combination ofblack, brown, reddish, orange, yellow, white, blue, green and purple.

These birds usually live in dense forest or in thelowlands. He has a habit of playing in the morning when the sun began to showlight on the eastern horizon.

Paradise male wearing a charming neck feathers to attractthe opposite sex. Dance of male paradise very riveting. While singing on alimb, this stud wobbling in different directions. Sometimes even hanging upsidedown resting on the limb.

By people in Papua, birds of paradise was believed to bethe incarnation of the fairy-footed or Apoda, a beautiful bird but no legs,because they walk or just perched on a branch only.

Bird of Paradise was once quite a lot in the forestpopulation of Papua, but as it continues to be hunted, ultimately this birdpopulations declined sharply and increasingly difficult to find. Not onlyhunted, but also more narrow breeding habitat for many forest logging.

Hmmm ... if not preserved and maintained, long may run outof birds of paradise in Indonesia!

They are found in eastern Indonesia, Torres StraitIslands, Papua New Guinea, and eastern Australia. Bird family members are knownfor the male bird feathers in many species, especially the fur is very long andcomplex that grows from the beak, wings or head. The size of Paradise birds ofparadise from the King at 50 grams and 15 cm to Paradise Part-sickle Black at110 cm-Crest and Paradise Manukod-rolled at 430 grams.

The most famous birds of paradise are members of the genusParadisaea, including its type species, large yellow paradise, Paradisaeaapoda. This species was described from specimens brought to Europe from tradingexpeditions. The specimen was prepared by native traders by removing the wingsand legs in order to be decorated. It is not known by the explorers and lead tothe belief that these birds never landed but remain in the air because of thefeathers. This is the origin name of the bird of paradise ('bird paradise' bythe British) and the name of the type apoda - which means 'no legs'.

Many species have elaborate mating ritual, mating systemtypes Paradisaea are male birds gather to compete on the show keelokannyafemale birds to be mating. While other types such as the types Cicinnurus andParotia have an irregular marriage dance. Males in sexually dimorphic speciesare polygamous. Many bird hybrids are described as new species, and severalspecies of doubtful kevalidannya.

The number of eggs were somewhat less certain. In largetype, perhaps almost always one egg. Small types can produce as many as 2-3eggs (Mackay 1990)

ORANG UTAN FOR INDONESIAN HERITAGE

2011-11-14T10:20:00.001Z

One interesting fact when discussing thematter in terms of culture of Indonesia is the country with endless storiesabout the cultural heritage it has. Perhaps no one if many foreigntourists who had come to Indonesia said that the country is made up of genes isvery strong culture rooted among the people. In fact, not just "passon" culture, a country famous for the friendliness of its people'sbehavior is now able to "give birth" a new culture that often causeclick amazed.

Language, ceremonies, customs, arts, food, even with animal species, the worldadmits that Indonesia has always been at the level of unique and interesting. Maystill be fresh in your mind how to Komodo Island is now a universal issue forordained as one of the wonders of the world. Let's see how the world isvery concerned Sumatran tiger, the Javan rhino, Komodo, Peacock, Deer Bawean,and Orangutan as one of the animals whose existence is increasingly rare. Let'ssee how the Discovery Channel and National Geograpfic repeatedly show theimportance of keeping the population of these animals.

Unfortunately, the last animal mentioned in the above paragraphs as if sinkingnow from our attention, the people of Indonesia. In fact, primates thathave a close kinship with this man is experiencing significant populationdeclines. The depletion of habitat due to land clearing and hunting andcommercial trade in orangutans, including for smuggled abroad, a major factorin animals that have similarities with the human DNA is 96% of this populationis declining.

Orangutan or also commonly called "Mawas", is a kind of great apeswith long arms and reddish or brown hairy. They live in tropical forestsof Indonesia and Malaysia, particularly on the island of Borneo and Sumatra. OrangutanThe term itself is derived from the Malay language which means "forestpeople". Orangutan includes two species, namely the SumatranOrangutan (Pongo Abelii) and the Borneo Orangutan (Pongo pygmaeus).

Orangutans have strong arms, short legs and bowed, but did not have atail.Orangutans have a height about 1.25 - 1.5 meters. Weight Orangutanmales can reach 90 kg, while for females 50 kg. Like humans, Orangutanshave four long fingers plus a thumb. The soles of their feet also have anarrangement of the fingers are very similar to humans.

Orangutans used to live in dense trees and make nests of leaves. They canlive in a variety of forest types, ranging from dipterokarpus forest hills andplains, watersheds, freshwater swamp forests, peat bogs, to the mountainforests. In Borneo, the Orangutan can be found at an altitude of 500 mabove sea level.Especially for the Sumatran Orangutan, they are endemic animalsthat exist only in Sumatra. The existence of this animal is protected bythe Act No.. 5 of 1990 on Conservation of Natural Resources andEcosystems.

Because the residence is a dense forest, it is difficult to estimate the exactnumber of population. Orangutans are currently found only in Sumatra andBorneo, in Southeast Asia. In Borneo, the Orangutan population isestimated around 55,000 individuals. In Sumatra, the number is estimatedabout 7,500 individuals.

But the population progressively declined in recent decades due to lack oflowland forests and pointed out the amount of decrease in population tends tobe faster.Meanwhile, future climate change is expected to be a serious threatto orangutan conservation in Indonesia.

Let's save the orangutan population in Indonesia as one of the nation'sbiodiversity heritage. Let the government help preserve these animals asthe world's most important asset in maintaining the balance of the world'secosystems. Let's open the eyes that Indonesia has a very importantposition in the conservation of orangutans in the world. Save orangutans!