THE MENTAWAI PEOPLE

THE MENTAWAI PEOPLE

Posted by My Own on December, 23, 2009

Mentawai island is one line with Nias and located further South, near West Sumatra, and reside Pagai, Sipora, and Siberut islands. Physically they are the same as Nias people, and speak a variation of Melayu-Polinesian language. Since the location of the islands is aside from the sea traffic, actually until today the development is not significant yet. They have already learnt Christian by missionaries since 18th centuries, so until now almost 98% of them are Christian and Catholic. This culture is interesting for anthropologist to explore the simple life where nature still regulate their every day life.

The oldest record about Mentawai population was made in 1796 recorded 11.090, in 1930 recorded 17.900 and 1966 recorded 20.000. The Mentawai consist of 4 main islands, the Siberut, Sipora, Pagai Utara and Pagai Selatan. Mentawai islands are covered by dense forest with mountain in the middle of the islands stretches from north to south as it all islands are connected. Record until 1980 still found all island had premier forest even up to the beach. All beaches covered by dense coconut trees, and no one of the village was visible from the sea or from the air. All villages are located near the river's estuary, yet still 5kms deep in;and from the beach. Each village has an average of 150 people, while at Pagai Utara and Siberut islands can be found a village with 500 residents.

In the past a village was consist of one big house built on stilt and enclosed by small houses as the house of families which were also on stilt. On the surrounding of the village was cultivated their fruits trees. They also cultivated land under big trees in the forest. The big house called Uma with the size 25 x 10 meters on strong poles 1,5m high including in all house total height can reach 10m. To reach the room is used wooden steps directly contact to from and side terrace. The terrace enclosed all Uma. The door from front area bring one to wide room with gallery to the back on which sides are smaller rooms for sleeping. Front room is considered a holy place. The function of Uma as until today still can be found is the place for organizing traditional ritual for the numbers whom still have blood relation, and at the front room are preserved various valuable traditional heirs, in anthropology known as fetish. Some materials are considered as charms beside also arms and human skeletons. This front room is also used by guest who need to overnight during their trip. According to the record this type of house with it's original function has started to disappeared during 1920, especially in Pagai Selatan island, yet the Uma can still be seen in some villages, and functioned only as meeting places, school, and also ever as church. The former smaller stilt houses also become more and more disappeared or only used as meeting places. It is lucky that some of these houses can still be seen until today.

The main subsistence of the Mentawai is simple farming be clearing the land from small and medium trees, burn the cut plantation for fertilizer. The main cultivation is yam (Colocasea esculenta), Taro (dioscoren Alata), rice, banana, papaya, sugar cane, vegetable, and medicaments. The Mentawai introduces rice since around 1930s, quiet in contrary with the rest of Asian ethnics who have been cultivating rice since farming revolution. Clearing the land is the assignment of men, while for the treatment of growing is taken over by women. The exclusive work dome by men is hunting of pigs, deer, birds, monkey and others using bows. It is know that before Christian religious reaching the island, youths and girls of 16-20 years among members of Uma, this ritual called Rimata. Rimata was also the 4 persons who was respected as the leader who take care of family heirs, and various social activities of an Uma. When a Mentawai is dead all his heritages were divided among his children, but if her did not have child it will be distributed for his brothers and sisters. For the women when she got married with a man and bring her children from her previous marriage, these children would not got the heritage, as they would be given by their father or mother which during the marriage was separated from husband's wealth.

Record in 1966 mentioned that 55% Christian, 34% Catholic and 11% Moslem. Although foreign religions have been accepted in Mentawai, yet original concept of ritual is continued, until now. The Mentawai has the concept of life and after here. The spirit that bring human to alife is called "Simagere". When human being is dead his/her spirit left the body and live around human place. This spirit is called "Sabulungan", The spirit that make human being to be strong and powerful is called "Kere", while the spirit that protect houses called "Kira", Evil spirits that can trouble human being is called "Sanitu". The Mentawai also introduce magician who was consulted for medicament called "Sikeree".

The basic concept of Sikerei is almost the same as other ethnics of the world, that using the stranger's soul as the cause of the diseas or assumption that the patient has offensed their fasting had been intimate relation, beside also girls had been in intimate relation with her youth in her village. Some times a girl gives birth a child without formal marriage, which then the child will be cared by her parents. A formal marriage would then be reached if the couple advised their wish to their parents. Also friends, and neighbor will be informed of the marriage. It was not recorded, that following a marriage if was a special ritual or traditional ceremony such as in Nias. When a couple has reached their 40s, usually the husband build a new house to upgrade his status in the society. With his new status he then become a busy man to fulfill traditional activities in the village, doing very strict fasting season which is called "Punen". The fasting limited man in meals, economic activities and intimate relation. With his new status he would also add more burden to take care of his sons, daughters and even grand children. His new house would be completed with charms, relics, and other family heirs. In Mentawai word this new status of a family was called to have been reaching "Lalep". Where a husband was respected by their society.

When Christianity reached the island changes happened and the meaning of "Penen" become holiday. On Siberut island until today can still be seen a ritual of initiation for children or members between 12-15 years to become full member of the Uma. This will bring the equal right and obligation for the members that got initiation ceremony. Normally the feast is big followed by skin tattoo age the leader of.

Source : http://www.balitouring.com/culture/mentawai.htm

THE CHINESE PEOPLE

THE CHINESE PEOPLE

Posted by My Own on Nopember, 25, 2009

In every part of Indonesia especially in cities always presence the Chinese. But most Indonesian do not know them well. There are actually 4 groups of Chinese who have settled in Indonesia. These 4 groups are based on their language and origin in China. Chinese migration into Indonesia was happened between 16th to 19th century.

1. Hokkien people, was coming from Fukien Province as area very important for the history of Chinese trade in the south. They have a character that they are very diligent, patient, and delicate. They are very good in trading. So most of them are economically success. Their migration into Indonesia reached a wide area in east Indonesia, central Java, East Java, and west Sumatra.
2. Teo-Chiu and Hakka (Khek) people from southern part of China in hinterland of Swatow of eastern Kwantung Province. The Teo-Chiu and Hakka people was emplyed in the minings, such as East Sumatera, Bangka island, and Biliton.
3. Kanton people ( Kwong Fu ), was the resident of southern part of Kwantung province. At the beginning they were interested by Indonesian mining industry, and they come with skill. They are the people who own shops, and blacksmiths. They are not as many as Hakka and Teo-Chiu.

For Indonesian the 4 groups are not important, as they are much more known as:

1. Indonesian - Chinese or " Peranakan"
2. Original Chinese or "Totok"

This classification is much based on the degree of their assimilation and acculturation with the local people and culture. Most Hokkien who migrated first to Indonesia has experienced deep assimilation and acculturation, even their physical characters are almost the same as local people due to the marriage exchange. They mostly forget their language, and speak local language and Indonesian.

Group of migration that live in west Java, Sumatea West Kalimantan there are still Totok with Chinese villages, speak their own language and continiue their culture in Indonesia.

During Dutch colonization with the different treatment in social status and affairs, they did not want to be classified as the local. This is again grown by the China Nationalist propaganda arises during 20th century. This propadanda of re-orientating their nation. This is given an advantage again with China system of nationality of father's blood lineage or nationality based on blood relation called ius sanguinis. This policy before 1955 had caused double nationality. The most important from this impact is the growing awareness of the Great China family or in simple a process of totonized.

In general most Chinese in Indonesia work in trade, especially the Hokkien. In West Java and West Sumatera they are farmers. In Bagan Siapi-api ( Riau ) the Hokkien are fishermen. The Hakka in Sumatera work as labor in minings, while in West Kalimantan they are farmers. The Teo-Chiu work as farmers but many also labor in farm estates in East Sumatera.

The trade of Chinese in Indonesia is based on family's ownership and management. Mostly small size and do not need worker from outside. If their business growing, they open new branch which is given to their brother, child or any family member to manage, except if they build limited corporation do they works with other Chinese clan or even other ethnic that they consider profitable.

It was a paradigm that the Totok consider the Peranakan is lower in class due to their mixed blood, while the Peranakan consider the Totok is lower in class as they are all coming to Indonesia as labor. During Dutch colonization the Chinese as if they were an autonomous society and was permitted to rebuild their own culture in Indonesia, and just after the ethnic getting strong the Dutch realized the situation and closed all education belong the the exclusive Chinese and their organization. During Japan control on Dutch East India, all western schools were closed, and again Chinese school rebuilt. After the independence of Indonesia all educational facility and system were reorganized and adjusted under the basic constitution of Indonesia, that the Educational Facility is for all, and no special treatment be exist. Starting from 1957 all Indonesian must follow the rules no exception of any ethnic.

Kinship system of Chinese in Indonesia is almost the same as main ethnic cultures in Indonesia such as marriage suggestion and interdiction. The only different is their family unit is much bigger ( big virilocal ). The status of women in the past was low and become the subject of her husband, brothers, and their parent in law. A man pursue to have boy, and as long as the boy has not yet born, the husband can take more women.

In Indonesia the Chinese follow Buddhist, Kung Fu-tse, Christian and Islam, although in Great Chine the population are Buddhist. The strong belief of Chinese is their love to the ancestors, although they are already passed this world, their body is cremated, and the ash is kept at home, in a ceramic vas. They also celebrate the Chinese New Year called " Imlek" in Indonesia, while in Great China it is called " Summer Feast ", and in Bali is called " Chinese Galungan"

Source : http://www.balitouring.com/culture/chinese.htm

THE BUGIS PEOPLE

THE BUGIS PEOPLE

Posted by My Own on Nopember, 15, 2009

The people of Bugis-Makassar is the residents of South Sulawesi ( Celebes ) covers an area around 100.457 square kilo meters, with total population around 5.600.000. This people is famous for their expert in sailing on the deep ocean. As a sailor they have spreaded over many areas of Indonesia such as North Sumatera, Malaysia, Kalimantan, Java, Bali, Maluku, Sumbawa, and West Flores.

Their house is built on wooden poles so it is a high house. Basically there are 2 types: a type of feudal house and the other is common people house. Although they are Moslem but during house construction theymake some ceremonies according to the local belief.

Basic economic activity in South Sulawesi is farming such as rice and corn. In the past during 19th century south Sulawesi was surplus on farming products and sea products, so it can be exported to other part of Indonesia, even China for their Holothurioidea ( sea stars fish ). People of South Sulawesi is famous for their sea exploration as a sailors to catch fish and transport products by sea with sailing boat up to Philippine, West Papua New Guinea, and even Australia. Until today most of traditional cargo boats in Indonesia re navigated by people from South Sulawesi.

Ninety percent of the population is Moslem, and 10% Christian and others. Moslem was started in 17th century. However local tradition before was still alive such as concept of organization and life ethic wich all now incorporated into Moslem. Other tradition is relected in a book written in the past such as the ar of La Galigo story.

In South Sulawesi there is one a famous tourism object located on Northern area of the province. But this area is belong to Toraja Culture, with the residents of Central Sulawesi. The Torajan speak different dialect from Bugis-Makassar. The area is 325 kilo meters away from the capital city of Bugis-Makassar that is Makassar city, and with driving takes around 7 to 8 hours. The tradition of Toraja is very deeply ritualistic and a an excessive co-operation among their members due to their heavy burden of rituals, although most of them are already Christian and Moslem

Source : http://www.balitouring.com/culture/bugis.htm

Minangkabau People

THE MINANGKABAU PEOPLE

Posted by My Own on October 31, 2009

The Land
The people of Minangkabau is the Malay who reside current West Sumatra Province with the capital city of Padang. A city with around 300.000 residents located on the west coast of West Sumatra, facing Indian ocean Other big city in West Sumatra is Bukit Tinggi located on highland with nice temperature which is considered the capital city of Minangkabau land. Historical researches revealed that the first kingdom on the country was located around 60 kms away from Bukit Tinggi city, a place called Pagaruyung. Here was found stone inscription in old Malay language and old Javanese writing. The inscription mentioned that king Adityawarman was ruling the country who was assigned by the kingdom of Pajajaran from West Java in 14th century. During the time West Java was under the control of the Great Kingdom of Majapahit.

To reach the country one can fly directly to Padang from any big cities in Indonesia. Fly from Jakarta need only 2 hours, and from Medan the capital city of North Sumatra is only 1 hour. Yet one who wish to travel with visit to some great places along the land of North and West Sumatra will take car from Medan to Padang, a distance of 800 kms and can be completed within 7 days with overnight stop at some places such as Mountain resort of Berastagi, 2 night at Lake Toba and Samosir Island the land of Batak Tribe, the city of Padang Sidempuan the border between the land of Batak and Minangkabau, then continue to Bukit Tinggi and Padang by crossing the equator line at the town of Bonjol, between Bukit Tinggi and Padang. One thing that is well known from West Sumatra is the cuisine called "Masakan Padang"

Kinship Tradition
The only ethnic of Indonesia using mother line or mother genealogy as the main lineage of family heir in Indonesia. In relation to the family genealogy and heritages the Minangkabau has typical tradition called matrilineal or matriarchart system. Children are considered belong to the mother and her sister(s), not belong to father and his sister(s) or brother(s). A father seems to be out of the family, out of his wife and his children. He has no right to claim the heritage(s) of the family and acts as the guard only for the whole heritages and heirlooms of the family to be safe, or just like a security for a company. The concept of a family in Minangkabau society is different from the rest of Indonesian ethnic group, the core family ( father, mother and their children ) is not a family, but is only part of a of a family. The understanding of a family in Minangkabau society is a unit consist of mother's sister(s), mother's brother(s), son(s) and daughter(s) of mother's sister(s). While father and his son(s) are belong to other family that is father's sister(s). The core family has no right to the whole management of family heritages and heirlooms and in the society structure of obligation and rights. Yet the growth and education of the children sons or daughters is the full responsibility of father and mother apart. A father or son is not the heir of a family, but it is the daughter(s) of mother and her sister(s) of mother. Husband has the duty to guard the family heritages, managing, and distributing to the heirs safely, not for the sake of himself. Wife or wife's sister(s) will not allow him to rent or sell the heritages. Heritages in the Minangkabau language is called "Pusako", compared to Indonesian "Pusaka" which has almost the same meaning. Pusako is divided into 2 groups, the high pusako including land of rice field or dry land, estate or plantations, while low pusako is heirlooms, or gift. All these heritages are owned by the line of mother from generation to generation. All these heritages will go to mother's daughter(s), and in case the heir is absent, then based on consensus will be taken the girl from mother's line to be the family heir. That is the main reason that a man from Minangkabau prefers to leave their land and go to other country

Core Family
A unit of family in Minangkabau society as mentioned above is consist of big family which is called pariuk or perut, kampueng or suku, depending on the area, weather they are on lowland or on the mountain area. But it shows the smallest unit of a family, reflected in the architecture of their house called " Rumah Gadang" Kampueng or Suku was formed by Datuk Parpatih Nan Sebatang based on his visit to China. The way the Chinese identify their family by using family names amazed him and inspired him to manage the people of Minangkabau with this system. At the beginning it is said only 3 groups were exist those were the group of Suku Koto, Suku Piliang, Suku Bodi, and Suku Caniago. As the number and area of West Sumatra was to wide, each of these Suku again divided into smaller units. At some places a Suku had far bigger number of residents, while the Suku of their neighbors had much fewer members. Since the marriage is regulated between Suku, so it was not enough for one Suku that had bigger members to merry the Suku with fewer member. Based on this condition, again the bigger Suku was divided into smaller unit of Sukus called Paruik or Perut. Here Perut became the smaller unit of administration. A Suku or Perut is headed by 4 elders: The Penghulu, the Malim, the Manti and the Dubalang.

Who was Datuk Parpatih? Researches so far disclose that from the turn of Christian era the latest of 14th century West Sumatra was under the control of Hindu and Buddhist kingdom. Sriwijaya kingdom believed to have ruled Sumatra from the beginning of Christian era up to 10th century, then taken over by the great kingdom of Majapahit. The terminology " Parpatih" makes no doubt that it is " Patih ", the prime minister of the minister of Hindu king, weather Sriwijaya or Majapahit who trusted to rule the country. The relation between the country with China as mentioned above gives the indication that the person was a Hindu or Buddhist, not Islam. Other interesting question is why only West Sumatra that use the tradition of Matriarchart, while the rest of Indonesian ethnic using patriarchart? This is still un-answered until today.

The country of Minangkabau is the area now called West Sumatera with their capital is Padang city, located on the beach facing Indian Ocean. The area is divided into 3 administrative government at the level of 2 under the province. The unit customary organization of the people similar to a unit of a village which is called Nagari. Nagari is the total unit that bound their members on customs and life. It is estimated that the number of population is around 4.000.000. The people of Minangkabau used to leave their country and live at other areas of Indonesia, even in Malaysia. If you see a restaurant named "Ruman Makan Padang" it is a Minangkabau restaurant, and sometimes in short called "Rumah Makan Minang". Many experts say that matrilineal system of their society that force Minangkabau men to leave their land. Minangkabau people speak Malay with some silght different, which can be grouped as dialect /a/ tends to use /a/ as the first vowel, and dialect /o/ tends to use /o/ as the first vowel.
The original house of Minangkabau is a high house, built on poles with roofs shaped as horn, almost similar with that of Torajan in south Sulawesi. Thie house is called "Rumah Gadang"
Basic economic activities are farming, trade, and small part also introduce handicraft such as weaving and silver works. Most of the trades activities have been handled by Minangkabau people themselves, and very few outsiders that can participate in this economic activities. Within the Nagari organization system it is introduced 2 basic systems. Firstly is Body-Caniago, a democratic system, and Koto-Piliang system, an autocratic system. Today these 2 systems have become more and more disappeared due to the application of national system. Almost all people of Minangkabau is Moslem. In the past many rituals that had relation with religion now already discarded or simply forgotten. Some people are still believe in invisible being or holy spirits that could effect human life. The famous tourist's object in West Sumatera are the Canyon ( Sihanok Canyon ), just on the west border of Bukit Tinggi city, Japanese Militery Defense Cave on the west corner of Bukit Tinggi city, Rumah Gadang at Pagaruyug, Songket weaving at Pande Sikat village, and natural sceneries for lakes and mountains and Anai waterfall.

Massive earth quake hit the country of Minangkabau killing more then 1000 persons and thousands of houses building, supermarkets and shops were in a total damage as by information collected by National Disaster Agency until 15 October 2009.

Source : http://www.balitouring.com/culture/minangkabau.htm

THE WEST PAPUA PEOPLE

THE WEST PAPUA PEOPLE

Posted by My Own on September 20, 2009

Speaking about West Papua Culture is a very difficult job, since they almost have no culture, every group, or every clique has their own specific behavior or customs that is not related, even between house to house. There are a great variation, of culture from those having slight relation from one to an other up to those having definitely no observable relation. Their relation is basically based on genealogy relation which is mostly also disordered. This is added again by the dozens of different languages spoken by each clique or group, as a real big stone block to understand the whole situation.

Among those there are some simple cultures already well known such as Baliem tribe, Dani tribe, Yali tribe, and Agat tribe. But almost all of them physically have the same characteristics. In the past most of them were living deep in inner land and on foot of mountain, some of them build their nest on the trees. With the unity of West Papua into Republic Indonesia, government have tried to persuade them to live a more settled manner with cultivated land, so some of them went down to the open areas and more cultivated areas, and adjust themselves to the new life which is pioneered by the migrant from other parts of Indonesia, such as around North coast, cities and centers of local governments.

The main factors of their low mentality which is not conducive for their development are their extreme primitive life and social system. But their primitive life is the main attraction for experts as well as tourists to visit West Papua. It is famous just because they are primitive, with their housing is also very simple in great harmony with the nature, as they still not wear cloth, as their chieftain corps is kept for years at home as a mummy, and their pig feast.

The people of West Papua shows a great variety of culture and languages, although physically the whole ethnics that live today look the same, that they show Melanosoid Characteristics. Seen from the variety of their culture the whole people of west Papua can be grouped very roughly based on the area such as ; Cendrawasih area, Cendrawasih beach and it's islands resident of North mangrove area, resident around Jaya Wijaya high land, people live on Savannah of South area. Among them some ethnic have been given the name and known well such as the Dani, The Agat and the Yali. The variation of their culture can be seen from their living or economy, art, and social system besides there are a great variation of language. In General the variation of language shows the group of Melanesian family and there are specific of West Papua languages which among West Papuan language itself showing a further great variation. The Melanesian language is part of a widely spoken language called Austronesian. This group of language is spoken on area from Madagascar to Paas island on Pacific ocean and to the north in bordered by Taiwan. An inventory of West Papua languages which are not grouped as Melanesian languages has been reported by faculty of Anthropology, University of Indonesia in 1963, edited by Prof. Koentjaraningrat and Harsja W. Bachtiar. The area of Cendrawasih Bay and along the northern shore of West Papua are known as the areas having various languages groups with small number of speakers, the member of a certain language group can be 100 persons or even less. This extreme variation can be traced back into prehistory when their time of migration from one place to their current resident. Since then a condition of isolated life among each others continues until the independence of Indonesia . Linguistic theory of isolation has been explaining about similarity of main words and development to further variation of most of the words. Even an Indian and linguist used a theory of geometry to estimate the time of a language start to break into different group by analyzing the basic 200 vocabulary. Along the northern coast of West Papua flow some rivers such as Woska, Tor, Bier, Biri, Wirowai, Toarim, and Semowai. The rivers originate from goutier mountain, Karamour, and Bonggo.

Multi various ethnic groups now living along the shore of West Papua originated from highland deep at the river sources. The started to migrated around 300 years ago, and some started 2 generations ago. The phenomena of moving from highland to the beach is still continuing. They built their settlements behind the sand beach on the marshy area. In 1920 there were around 24 settlements and relocated by force by the Dutch to settle on the beach with the health reason and control facility. For 24 settlements by language can be grouped into 7 languages which were belong to Melanesian group. During the period of observation between 1940 to 1963 the birth rate was very low with the migration of people to the town, the number of population on north shore had been decreasing their houses are built on wooden poles with total height around 4.5 meters, and 4x5 meters wide. A house consist of 2 or 1 rooms for sleeping, and another standing house for cooking the material for making house are wooden lodges, tied with rattan, wall mode of palm leaves, floor is made of mangrove skin, and roof is from palm leaves and branches of mangrove which is filed beautifully. In the phrases of constructing a house a big feast is needed, and exchange gifts for those who assist in the building is still a hard part of the process.

The main subsistence of the people on the north coast of West Papua is the Sagu (the essence of palm trees). Their sagu farm is the natural sagu forest located 4 to 5 kms deep inland. Each family do not have clear border of the farm where they have their own area or where is belong to others. Sagu tree with the age between 8 to 12 years is ready to be harvested. On the northern coast the work of harvesting sagu is both for men and women, while at the area of the river's source this is exclusively the work of women, while men are hunters and land cultivators. They hunt various animal such as mouse, pigs, casuary birds, kangaroo, snake, and lizards. Very small wish from them to cultivate land in more systematic way. They just plant in no good treatment among forest area, then leave the area untreated to open other places, the neglected land will not be taken over by other people although after long time the land get back it's fertility. This is probably the choice is still to big, and for them cultivating land is not interesting on not important. Coconut meal or copra is one product of Northern shore which was started in 1920 when Dutch government took the resident of Masimasi island as volunteer of growing coconut which resulted thousands of coconut trees decorated the shore. In the course of time this big plantation continuously degraded until 1962 it has been really in trouble and disappeared their kinship system is almost the same as other Indonesian society, with the smallest unit is family and their children an average of 4 person per family. Some family is a big family where the grandparents are living also in the same house. Their naming tradition got the influence of Dutch Christian so they used convert name beside family name which is taken from his/her father's name. Before the conversion into Christian the original kinship must had been exist proved by the terminology of "Auwet", within an auwet there were names showing the similarity. Most probable that this auwet kinship system was a patrilineal system. Marriage even also has introduced exchange gift as other Indonesian traditional ethnics, especially the family of the youth must give an exchange to the girl family. Feasts during social events are also known just like many traditional area of Indonesia. These auwets are said to have specialization such as the auwet of Bagre and Maban have members who were skilful in warfare. Auwet Kibuan and Abowei who lived on high dry land were skill in cultivating land. Each auwet had their big house on poles where the important and relic of the family were preserved such as flutes. During relocation in 1920 from the marshy area to the beach all their houses were burnt, and the tradition of auwet and their heritages become disappeared during registration by the teachers from Ambon, it was found that certain group bearing the similarity of name and this group was called "fam". The preparation of a youth to merry a girl is the collection of shell arranged into a decor of big shell called "krae" a necklace arranged from dog teeth, belt made of jewelry, and rope made of wood skin. In the present of imported goods which are sold by Chinese, they also collect plates, kitchen tools, foods, especially canned and others. All these material will be used in exchange to the girl. It is a big and hard thing to do, that is why a youth got aid from the brother of his mother in collecting this gift and often need a long time. This wealth is given to the family of the girl after the marriage ceremony is completed and followed by special feast. After this traditional feast there is one ceremony again in the church. According to the tradition a new wedding couple should build a new house, but this something that too hard, beside the cost of building also the feast that is needed is a hell. So in the fact to many new couple live verilocally (stay with husband family), yet some are living uxorilocally (with wife family) which actually uncommon among the society.

Social life on the whole villages of Northern coast is really very weak and like there is big aphatism among members. Government instruction for the maintenance of village environment, economic life and social are considered already completed when it have been announced. No further self initiative of better life. There is no leader arising among them. Most leaders that could mobilize them are ambonese, Chinese, and other people from central Indonesia who work there. This is indeed a great barrier to develop the society. They do not respond to the modernization planned by the government. This is indeed they will be very easy to be provocated by person or countries to insert their interest in West Papua.

Some United State Congress members that do not know about what development in West Papua used this situation of their moves, as if they are savages of the provocated West Papua resident. Besides that the separated groups that might descended from the same ancestor which numbers are quiet plenty now have always been prone of war. In the past the wars were so many, and after independence of Indonesia the army suppressed them not to play warefare, as the war always causing many deaths. Thier war system is that if 1 group lost 1 person, then the war will continue without end until their opponent also lost 1 persons. If the balance of lost is not reached than the war can be very severe. In 2006 and 2007 at least 5 wars happened again among those groups, and the army and the police of Indonesia did not suppressed them because they affraid of being blamed to put the local people under violation by some countries and persons who do not like Indonesia. If the balance of lost can be achieved that the peace gathering will be done by burning stones.

source :http://www.balitouring.com/culture/west_papua.htm

The Sundanese

THE SUNDANESE

Posted by My Own on September 11, 2009

Sundanese is the resident of West Java, known to Pasundan or Priangan land, covers an area around 4.500.000 hectares. One of the area with most densely populated region after Java. Sundanese is differentiate from Javanese based on their dialect which is different from Javanese. In Pasundan area have been developping a big and modern cities such as Jakarta, Bandung, and Cirebon. The area at the east is bordered from Java by Cilosari and Citanduy rivers.
In the past there was a famous kingdom ever flourishing, named Pajajaran Hindu kingdom. When Moslem influence was arriving, the people around the shores of Java must have been very interested due to the traders at the moment from West India usually rich men. So local people were interested to imitate them, or at least they got inspiration from them. So now the resident of the Pasundan are almost 98% Moslem.
As mentioned above that one indicator of the Sundanese is their different dialect from Javanese, while physically they are the same as Javanese, where mongoloid character is stronger than Malay characteristics. Sundanese dialect introduces 3 levels of speak, those are the refine one is spoken to older/senior people, normal speak is spoken among the colleges, and the low speak is addressed to the servants, children, students or similar level.
West Java also introduces social organization called Desa to cover the social affairs. The type of this Desa is almost the same for the whole Pasundan. The affinity among members of the Desa is not as strong as those in Bali, since the affairs they covers within the Desa is much smaller and is limited to those programs prepared by government.
Development of economy in West Java has been very complex from rural farming, big scale or estate, and industries with the centers of cities such as Jakarta, Bandung, and Cirebon. It is estimated around 500.000 hectares are cultivated land for agriculture, while the rest are only dry land farming and forests.
Number of population in West Java is one of the biggest social problem, where industry and government are are unable to create job opportunities, beside some mental problem of the society which is required by modern economic tendencies. In the growing weakness of Indonesian economy some areas were really suffering.
Some tourism object in West Java are the Ujung Kulon Nature Reserve, Baduy traditional village, Bogor Botanical garden, Ciater Hotspring, Mang Ujo Angklung bamboo music, and places of interest in Jakarta as National Capital and industry in Bandung.

source :http://www.blogger.com/post-create.g?blogID=3014223504537671834

The Ambonese Cuture

THE AMBONESE

Posted by My Own on August, 21, 2009

Ambon is on of the islands which is now a province of Indonesia called "The Province of Maluku". The main island of Maluku are Buru, Ambelau, Boano, Ambon, Saparua, Seram, Gorong group, Watubela group, Banda group, Kai group, Aru group, Tanimbar group, Babar group and other small group of islands spreaded on the ocean between Sulawesi and West Papua. Maluku is the province having the biggest number of islands which area is the sea as the biggest percentage. In this writing the current province of North Maluku can not be separated such as Halmahera, Ternate and Tidore islands. Historically Ternate and Tidore were once had important role in the history of Maluku archipelago.

The location of each island or each group of islands is far and the means of transportation among islands is limited within a long period. This situation has caused much of the island were in isolated status until just recent years when motorized boat reaches the islands. The population of Maluku is a typical beach settlers living as fishermen, and small number as farmers. Census in 1971 recorded the number of population was 1.088.945. In this very short account not all islands of Maluku will be presented, as in detail the difference are great, while in general the island of Ambon as one of the most developed area. Maluku can represent the diversity of the region.

Traditional villages on the island of Ambon was built along main road closed each other, or in a group of houses separated by land. This small group of houses is called "Soa". The original houses of Ambon, the same as Nias, Mentawai, Bugis, Torajan, and other ethnic groups of Indonesia, is built on high wooden poles. Many soa which are located close each others from a village called "Aman". A complex of aman called "Desa" which is also called "Negari" headed by a "raja". The center of the negari will be seen with the existence of meeting hall, house of raja, church, mosque, house of the clergy, shops and various stalls.

The people of Ambon most of them are traditional an very simple farmer, reminds use about the Nias, Mentawai and Dayak. They clear and burn forest plant the crops' seeds only using wooden stick. The main subsistence of Ambonese, as well as other people of Maluku is Sago the inner content of a palm tree, the same as the people in West Papua. Although rice is now cooked but not totally change the sago. The traditional process of making sago is exactly the same as simple way on northern shore of West Papua. Other crops they grow in small scale are rice, coffee, potato, tobacco, banana, mango, durian and cloves. Cloves, Ambon has been known by European as the source of spice.

The cultivation of spice is not complicated, just planted on a cleared land around heavy plantations.

Hunting wild animal such as pigs, deer and casuary birds using traditional trap which will hang the animal when the trap is stepped.

Kinship system of the Ambonese is based on minimum leanage called mata-rumah, where a group of relatives of patrilineal relation. This unit is called fam. Bigger unit of fam is famili. Fam give the traditional rules on marriage, and use of land among patrilineal relation, while famili also has the same function. The Ambonese introduces 3 ways of marriage, fled, a couple left their house, so the family of youth and girl will lost and realized that their son or daughter has left from house to marry. For the couple this way is preferable to avoid procedures, but is not convenient for girl's family. When a couple left their house for marriage, the youth family that will actively tracing and discussing with relatives, the parents of girls and other families to solve and completing the process. A youth when he plans to marry by taking the girl away, usually has been known by girl's family. The youth with the help of his friends or his relative will take the girl in her room and bring all her clothing away. An envelope with letter will be put on the bed of the girl. After the girl is taken away she will be under protection of youth family. In this case a girl is lost or taken by a youth for marriage, and left marriage gift on her bed, it means girl's parents do not know who is the youth. Second way is normal marriage request which will be organized by youth parent, the same as other ethnics of Indonesia with big marriage gift, why this system is not preferable, especially for poorer people. Beside marriage gift which is to much, also the feast makes the family over burden, Third tradition is a marriage, that the youth move from his family to the girl's family. This is caused by inability to give marriage gift, or the youth family do not approve the girl due to different social status.

Polygamy is allowed among moslem, but forbidden in Christian society. Although among Ambonese Moslem polygamy is allowed but not practiced like in Java and Lombok. Social organization in Ambonese society, as mentioned above consist of the head of "Soa", and many soas become a "Negari" headed by a "Raja". The position of raja is based on geneology, although tradition rules to appoint based on election. Other traditional positions are 'tuan tanah" an official expert in land and it's people, Kapitan is a war expert, Kewang is a forest watcher, Marinyo is news pronouncer. All above traditional officers as a body of traditional government is called "Sanitri". The actual daily administration of the villages is actually done by the head of soa both traditional affairs and the government of Indonesia. The striking social character of people in Maluku is the big number of social organization or association.

The existence of Patasiwa and Patalima for the people is very important. Pata means part, undoubtedly a word of Sanskrit "patha" in English "part" and "siwa" means nine, lima means five. So in short there are an organization of "9 parts" and "5 part". The organization of Patalima is belong to the people living around Mala river and Teluk Putih on Seram island. This organization is divided into 2 groups, the patasiwa hitam and the patasiwa putih. No one of the people can explain the origin or concept of this organization anymore. See from the history where Ambon or Maluku was under the influence of Ternate and Tidore kingdoms for years since 1500s, it was assumed that this division was to give a mark to each of above kingdom colony. That is patasiwa hitam must give her skin certain tato, so this assumption bring to a conclusion that the tradition of patasiwa and patalima was originated from Ternate or Tidore. In the past it was said that patasiwa hitam who give the face tatuage, was member of secret organization who often beheaded their enemy.

Other organization are girl's association or Jajaro and youth organization or Ngungare. When a girl married outside her soa the Ngurare can block her way out if the white cloth gift is not yet delivered to the parent of the girl. While on west Seram there is more freedom to a girl to host guests, picnic, and wear beautiful dressing during ritual of the tradition.

Other organization in Ambon is called pela, which members are between soas or villages. This pela can be divided into pela keras, pela minum darah, and pela tempat makan sirih. Pela keras involves the co-operation in urgent need such reciprocal assistance in hard work, war and others. It is forbidden to marry between member of pela keras. While pela minum darah is almost the same organization with oath of mixing their drop of blood from their finger then the drink together. Pela makan sirih was formed to get reciprocal assistance in constructing Church, Mosque, and School. The formation of pela was believed as a result of the continues pressures from kingdoms of Tidore, Ternate, Dutch, and Portugais. Other organization is muhabet, an organization to organize all the need of death ceremony.

The ethnic conflict involved the archipelago in the year of 2000 until 2005 has totally changed the vision of both Moslem and Christian of the island.

source :http://www.balitouring.com/culture/ambon.htm

THE FLORESIAN

THE FLORESIAN

Posted by My Own on May, 29, 2009

Flores is one of the main islands of east Nusa Tenggara which are consist of Flores, Sumba, Komodo, Solor Alor, Roti and west Timor. There are many small islands on the water of flores such as Rinca, Ende, Adonare, Tomblem, Pador, Besar, Pomana, Babi, Pamana, and Palu. At the beach of West Flores, north sea of Komodo there are group of small islands consist of Sebayur Besar, Sebayur Kecil, Tataba, Siaba Besar, Mapean, Papagaram Besar, Papagaram Kecil, Panakia, Pimpe, Boasala, Kaaba, Kalong, Kelor, Bangko, and many specs of atols.

Administratively Flores is under East Nusa Tenggara Province separated from Bali around 1950s, and now has the center of administration is at Kupang city on West Timor island. There are 8 sub-ethnic group live on the island including it's small island ; (1) The Manggarai, (2) The Riung, (3) Ngada, (4) Nage-Keo, (5) The Ende, (6) The Lio, (7) The Sikka, (8) Larantuka. Sub no 2,3,4 and 5 culturally shows slight difference, yet compare to Manggaraian shows significant difference including physical traits. The Manggarai people has the market physical characteristic of Mongoloid-Malay, but some small characteristic showing the other group above.

The skin color of the Manggaraian is brighter like other Western Indonesian people with more people have straight hairs. The other ethnic groups shows great similarity of Malanesian people, although their skin color is not as dark as the people of West Papua. At the east tip of Flores there is a sub-ethnic living at Larantuka town showing great mix of people. this probably has been caused by the fact that Larantuka has become the center of Christian missionary from 17th century. So inter marriage have been taking place.

The number of people recorded in 1930 around 250.000 people, and more better census in 1964 recorded 1.582.200 people. With this figure Flores and it's island showing small density of population which is 41 person per square km. Their village for Manggaraian are constructed on the highland or foot of mountain, and each village formed circular, divided into 3, front, center and back.

In the past at each part of this settlement had special holy place which was considered the place of the guardian of the village. This holy places are assemblages of natural stones with stepped pyramid with flat on top. At the front is banyan tree and the village meeting hall. In the past this meeting hall also place to preserve a drum, a music instrument which is considered a holy tool. This type of stone altar also known by people of Ngada at central Flores. In the past the villages were fenced with strong bamboo, and the outer part still protected by plants having sharp stings, yet today this type of villages are left already, but traces can still be seen at some places.

The people of Ngada has started to cultivated the land with irrigation system since 60 years ago where they could manage more stable life. But some people are still moving from one place to another clearing and burn forest. The main crops they grow are corn and rice. Besides cultivating land for crops the Floresian also grow buffaloes, but it is not for their economic value, only for feast, religion, status symbols, gift of marriage is also important beside horses. Horse also use for transporting people and goods.

Marriage tradition of Floresian, especially among Manggarai, happened naturally as a result of the relation between youth and girl, but this type of marriage required big amount of gift to be given to girl's parent. So the ideal marriage to avoid this high requirement is marriage between a youth with the daughter of his mother's brother, and also marriage by fledging from home with the approval of both sides. Like other ethnics of Indonesia the procedure of marriage is almost the same, initiated by youth's parents and relatives will come to girl's parent to request their girl for their son. It is often that a man has married a woman but still can not give the gift to woman's parents, so he has to work for some days or months to pay this at wife's parents. Other type of marriage in Manggarai or Floresian is general is monogamy very rare of case polygamy like in Java, furthermore Floresian are already Christian observer. Kinship system of the Manggarai and Ngada is a big family base on patrilineal leanage, living virilocally, called a "Kilo" some kilos form a small clan or minimal leanage called "Panga" which traces their generation up to 5 to 6 generations. Today the relation within the Panga is not clear anymore except for the name tradition. In the past the unit of Panga will be bound by the traditional ceremony such as death ceremony, building public places and others. The bigger group of Panga is called "wa'u" who has a complex of same traditional elements, folklore, totem, and common ancestors, and ceremonies which all have been forgotten today.

In 1761 the kingdom of Bima in Sumbawa was taken over by Makassar from Karangasem kingdom of Bali with the help of Dutch on the area of Manggarai, but this was not long, as Bima was shocked by great explosion of Mt. Tambora in 1815. From the report of Bima kingdom staff at Manggarai it is known that the center of Manggarai kindom was at Cibal. The original structure of Manggarai kingdom can still be seen until today. The kingdom was consist of units called "Dalu". It were 39 Dalu, each Dalu consist of some Glarang, and each Glarang consist of some villages or "beo". Every Dalu usually controlled by a clan or by a wa'u. The head of a Dalu is called a "Kraeng Adak", while the most important Dalus such as Todo and Bayo, their head is called "Sangaji". Important officers in Manggarai are "tu'a tana" a person who expert in land ownership, and "raja bicara" a diplomat. These officers were present at head level of kingdom, Dalu and Glarang. 5 social layers is also introduces based on originality of their place on the society or in more clear tense is seniority. The Kraeng in Manggarai, and Gae Meze in Ngada are the borjouise, while "Ata Leke" in Manggarai and "Gae Kisa" in Ngada is common people, and the group of slaves which is not exist anymore. The traditional belief of Floresian is general by concept is the same as other ethnic groups of Indonesia, basically they respect the ancestors, plus holy souls of nature. In Manggarai and Ngada they have highest god called "Mori Karaeng", while Ngada called "Deva".

source : http://www.balitouring.com/culture/flores.htm

THE MINAHASA PEOPLE

THE MINAHASA PEOPLE

Posted by My Own on May 11, 2009

The area covers 5.273 square kilometers, with total resident of 1.718.000 people based on cencus in 1971. There are also residents coming from other part of Indonesia such as Chinese, Makasar, European, Arabian, and from islands near Ambon.
Based on their dialect they are consist of 4 groups, but each other still understand in communication, except dialect of Tonsawang, it changes to far from it's parent language. Their basic living are farmers with still big numbers depending on seasonal planting. Only during rainy season they cultivate the land and plant corn, vegetables, spices, bean, cassava, yam, etc. Some good soil especially in Minahasa regency with it's capital Manado can be cultivated all year round. So here the farmer more established.
The Minahasan mostly Christian, but there are also small part Moslem, Buddha and others. Local believe is still alive, especially those traditional rituals to the ancestor's spirits.
Manado has excellent underwater life which is already famous among world's divers. Diving spots are around the islands of Bunaken, and Manado Tua. Karl Muller the author of the Periplus Addition of Indonesia Under Water said that Bunaken diving site is world class walls and outstanding fish life.
The Minahasan is also have Mongoloid characters and speak Malayu - Polinesian variation of the language. There are many people also coming from Ambon ( Maluku ) area where people have more melanesoid characters, beside also European, during the colonization of Indonesia. So, in Manado the people are mixed between them.

source : http://www.balitouring.com/culture/minahasa.htm

MAJAPAHIT TEMPLE

Brahu temple is located in the Village District Bejijong Trowulan, about one kilometer from the center of the north district, Brahu temple made of bricks, facing towards the west, schematics square form with size 18 x 22:50 meters high and the remaining 20 yards to the present.

In vertical building was divided into three parts namely the base of the bottom part of the building until the building chamber and aligned, the body which is part of the building that stood on the foot that serves as a cover and a buffer chamber roof, the roof is the top of the building that served as chamber cover.
Judging from the style of the building and the rest of the profiles on the upper east side of the temple, this temple is the possibility of a Buddhist temple and in the estimate stood at the 15th century AD. Another opinion is that estimate Brahu temples older than the temples in the region Trowulan. Brahu temple has been redeveloped from 1990 and completed in 1995.

source : http://indonesiantraditional.blogspot.com/2009/12/majapahit-temple-kingdom-i.html

THE JAVANESE

THE JAVANESE

Posted by My Own on April 29, 2009

The area of Java is very vast covering central and east Java island. In ancient time Mataram kingdom which are now the the special district of Yogyakarta and Solo in Central Java were the center of their culture. In 1755 the kingdom was splited into 2, one is the Sultanate of Yogyakarta, and one other is Kasunanan of Surakarta ( both are Islamic kingdoms ). Javanese speak complex dialect which introduces social status. In general the dialect is divided into two levels that are "Ngoko" dialect which is spoken among known partners, and "Krama" dialect which is spoken among those who are not known each other and for those whose social status is considered higher. Both Ngoko and Krama have more further variations, when it was spoken for palace member, higher status level, or more senior people, or for lower level, etc.

Java land is the most densely populated in Indonesia. Many big cities are still developing such as Yogyakarta, Semarang, Solo, Surabaya, Blitar, and Malang. While dozens of medium to small cities still heavy with population. So the welfare of the people is still a tremendous big works. Still a large part of the population working on the land cultivating rice, cassava ( marlihot utilissima Phl), corn (zea mays L), yam (ipomea batatas poir ), Kacang ( vigna sinencis), gude (cjamis cajan), soya ( glycine soya Bth ), bean (arachis hypogen L), etc.

Some people work in government offices, private companies, trades and especially near the beaches as fishermen. Personal ownership of land in Java is the same as other areas in Indonesia. The ownership is transferred down from generation to generation, divided among the heirs. That is why in Java most family has a small land for farming.

Kinship system in Java is almost the same as in Bali, that is forbidden to marry between brother and sister, nephew, and children among brothers and sisters, and marry older woman. There are many ways a man and a woman come to their marriage status. First the family of the man come to the family of the woman to request their daughter, and this is the normal procedure. Second is when a man after dedicated himself to the parent of the woman, than is given as a present to marry their daughter. Third is the present from royal family. Fourth is the family of the woman come to the family of man to request. Fifth is when a marriage is arranged by both parents, in this case the marriage will be an imperative and forced by both parents. This way is become very rare and might be disappear in the future. Divorce in some reasons is accepted due to the absence of child, inability of husband to give welfare to the wife, and other reasonable causes.

In Javanese society there is class considered high status such as "bandara-bandara" consist of royal family lineage, and the "priyayi" the government workers and learnt persons. In contrast to above 2 groups is a class called "wong cilik" means small people, those are the common people which is mostly poor. Based on religious characteristics there are "Santri" and "Kejawen" Santri is Moslem that is very obedience with Islamic rules, while Kejawen is Moslem but they are not praying nor have the idea to go for a haj to Mecca.

Organizationally, the smaller unit of administration is called Desa or Kelurahan with head called "Lurah" Once again the understanding of Desa in Java contains much different affairs compared those a Desa in Bali. A Desa in Java is an administrative area as a bridge between Indonesian government with local organization.

Islam has been is the majority religion in Java, not question about that as at every corner of the land we can see mosques. Not all Javanese practice religious rituals according to the Islamic doctrines. As already mentioned there are "Kejawen", and also many people are Christian, Hindu, Buddhist, and others. The Moslem-Kejawen believe that there is an omni-power incomparable wherever and whenever it does.. This supreme power is called "Kesakten" Below kesakten there are ancestor's spirits, good and evil spirits which can affect human life. In conjunction with this power and spirits they make an offering and a feast for the blessing ceremony. Those rituals such as:

1. Life circle rites including many ritual after death. Basically there are ritual from Pregnancy - Birth - Life - Death - After Death.
2. Various ritual for the Desa, Rice field, and Land cultivation,
3. Various ritual for the Moslem holidays,
4. Ritual for special event such as opening new house, diseases, long journey etc.

During the ritual they make an offering and is dedicated to supreme power and the lower invisible beings. Even, after death they have ceremonies after 3, 7, 40, 100, and 1000 days.

In their ritualistic tradition it is very clear that influence of Hindu is still very strong observing from the names they use, and some specific beliefs which arises such as (1) a belief of good and evil spirits, (2) a belief mixed between Moslem and Hindu, (3) a belief showing Hindu characters, (4) a belief in mystic. They are all in search of human welfare.

Various tourism interests are spreaded over Java from western tip to eastern tip of the island. Lately the security concern is arises due to the economic crisis of the country which is not last yet.

source : http://www.balitouring.com/culture/java.htm

The balinese (Bali people)

THE BALINESE

Posted by My Own on April 20, 2009

The island of Bali with smaller islands such as Nusa Penida, Lembongan, Ceningan, and Menjangan covers an area of 5.808,8 square kilometers, with number of population around 3 millions. Almost 98% of the population are Hindu devotees with markedly local traditional rituals. The island is classified one of the densely populated areas of Indonesia.

Balinese physically is not different from other people of west Indonesia where Mongoloid character is predominant over Malay characters, only a few people bring the characters of true Malay with small body size and brown skin. In general skin color are ranging from bright to brown, but dark brown is very rare, and very few with curling hairs, mostly straight hairs, with the average height of the body in the past 160 cm, and now around 170 cm. Especially younger generation tend to grow higher by slim body.

Balinese speak Balinese, a dialect of Malay. Due to cast system Balinese dialect itself underwent further variation, as each cast claimed to have their own idiolect which is higher in conjunction with their own cast status. Balinese and Yogyakarta have much in common words only they used the words in different meaning or sometimes in contradictory meaning.

Beside Javanese Balinese is one society which has introduced writing since 998 AD. This writing scripts which are supposed to undergone evolution and have now become variations of writing such as in Myanmar, Thailand, Java and Bali. So the art of writing has developed very early both in Java and Bali. Currently Balinese writing is learnt in school and there is an effort to preserve the heritage, since Bali is rich with writing heritages in the form of ethics, stories, myths, songs, chronicles and historical documents written in various style of Bali nese scripts. Historic monuments are also various in Bali, some are originated from 10th century, and these sites are still preserved by local people, and associated to their religious rituals.

With the economic advancement reached by Bali for the last 2 decades it has invited many people from other parts of Indonesia and from the 5 continents to try their luck in Bali. This is now the biggest social problem that can arise in the future due to the limited land. With this situation, Bali has become part of Global world and put Balinese in a dilemmatic position between developing lifestyle as an impact of outside world and their original customary life style has become an object of unending exploitation, as it's very nature giving chance to such a behavior.

Balinese introduce social organization based on area and obligations to preserve and maintain temples and it's rituals. This fact has been able to keep the integrity and security in Bali, but on other space has dragged this organization into unnecessary ritualistic nature. This organization is called " Banjar " This Banjar is the center of power currently when kingdoms and hegemony of traditional ruling class has been changed by the role of economic and expertise groups.

In a wider group, Balinese is tied again by genealogical lineage to maintain clen's temples and as Bali wide they also feel obliged to maintain and preserve temples built by the king in the past such as Besakih, Uluwatu, Tanah Lot, Ulun Danu, Sila Yukti, Gelgel, and many others.

Basic economic activities in Bali is growing rice, coffee, cacao, juices, corn, cassava, and various cereals and vegetables. Home industry is developed very fast such as garment, irons, furniture, ceramics, terracotta, and carving, beside ethnic handicrafts. Balinese art-skill got a place when Bali developed tourism. Tourism development has given multi-flier effect on industries and farming in Bali.

Specially in agriculture Balinese has developed a systematic organization to regulate the irrigation system. This organization has been successful in maintaining the continuity and equality of water supplier for every member, beside maintain the water flowing facilities.

Cattle breeding and poultry growing are already developed for local consumption as well as export to other countries such as pigs and cows. Also fishery development especially shrimps and fish has just been able to fulfill the local demand. Still a great space to develop this products specially fisheries.

Bali has the most varied places of interest for tourists, from western tip to the eastern tip of the island, both in the form of cultural and natural attractions.

source : http://www.balitouring.com/culture/bali.htm

Sekaten ceremony (middle java traditions)

The traditional ceremony that has historical and cultural values which reflect the spirit values of the nation, is an activity that strived continuously held in order to enrich and strugle the national culture and identity character nation state.
Traditional ceremonies Sekaten as traditional religious ceremonies of Islam, kindle the spirit of struggle and has developed a religious values in shaping noble character and moral character of the nation and have a clear flow history, has become one of the official ceremony Palace Cuisine Ngayogyakarta Hadiningrat and held each year in order commemorate the birth of Prophet Muhammad SAW.

Traditional religious ceremony in Yogyakarta Sekaten followed by the traditional party of people's glorious. The City Government of Yogyakarta on the permission of Sri Sultan Hamengku Buwono X up and manage as well as take advantage of one of the media and batik reciprocal communication between the Government and the community about efforts and results of the implementation of national development.

HISTORY Sekaten:

In the year 1477 or 1939 Caka M, Raden Patah as Adipati Bintoro Demak Regency, with the support of the Guardian building Demak Great Mosque as a place of worship and the deliberation of the guardian.

One of the results of deliberation the guardian in order to increase spread Islam, for 7 (seven) days before the commemoration day of birth of the Prophet Muhammad SAW, held Islam Syiar activities on a continual basis. Gamelan 2 (two) gending (musical instrument at java island) played to attract attention of citizien of java island.

The visitors who want to follow or "ngrasuk" 9 java spell) Islam after the Islamic religious activities Syiar must to say the two (2) the confession of faith (syahadatain). Syahadatain word of the sentence means that two Sekaten a confession that is the result of changes in pronunciation, as a mark of the terms Syiar Islam conducted during 7 (seven) days continuously up to the commemoration day of birth of the Prophet Muhammad SAW from 5 up to 12 or Maulud Start Robi'ul each year. Sekaten that later evolved into a traditional folk festival held every year hold, in line with the growth of Kabupaten Demak Bintoro into the kingdom of Islam, even Sekaten

Become the official tradition. Similarly, whend the Islamic Kingdom of Mataram and Mataram Islamic kingdom divided into two, namely Surakarta Kasunanan Hadiningrat and Kasultanan Ngayogyakarta Hadiningrat, Sekaten as a traditional religious ceremony of Islam are still in the hold along with the traditional party of the people them.

From the development organization Sekaten year by year in Kasultanan Ngayogyakarta Hadiningrat, in the main consist of:

1. Be pronounced two devices gamelan, Kyai Nogowilogo and Kanjeng Kyai Guntur Madu Kanjeng (name of gending ), for 7 consecutive days except on Thursday evening to Friday Afternoon, in Kagungan Dalem Pagongan Masjid Agung Yogyakarta.

2. Warning birth day of Prophet Muhammad SAW, on 11 Maulud night, in Serambi Kagungan Dalem Agung Mosque, with the reading history of the Prophet Muhammad SAW by Abdi Dalem Sinuwun, their relatives, officials and people Ngayogyakarta Hadiningrat.

3. Giving charity Ngarsa Dalem Sampeyan Dalem Ingkang Sinuwun Kanjeng Sultan, in the form hajad Dalem gunungan Garebeg in ceremony as the top event Sekaten memorial day the birth of Prophet Muhammad SAW.

source : http://indonesiantraditional.blogspot.com/2009_03_03_archive.html

Batak People

THE BATAK PEOPLE

Posted by My Own on Tuesday, March 5, 2009

The term "Batak" is used to refer the original resident of North Sumatra. The areas referred to as their country is stretching from Medan up to the areas around lake Toba and further South in Mandailing regency, the border of West and North Sumatra.

Four sub-group is known for this Batak tribe those are Batak Karo, Batak Toba, Batak Mandailing, and Batak Simalungun. There is no physical and social differences, just a slight different in not visible behavior and dialect. Their different names refers the area where they live. Most of them are a Christian or Catholic, since around 18th century many Christian missionaries live in North Sumatra.

They also have Mongoloid characters, and speak Malayu- Polinesian language as the other part of Sumatra. Among them Toba was the latest area to open with other part of Sumatra, but soon getting so famous due to their natural beauty around Lake Toba with Samosir island on it. Historical remains of the Batak Toba in the past is still preserved well such as ancient king burial, slaughting altar, and the Tor Tor dance. These are all on the beach of Samosir island.

Now on the beach of Samosir island and across the lake called city of Parapat have been developing very fast as a tourists resort area with dozens of hotel small and big, nice roofed boats to cross the lake or sight seeing between island and places on the bank of the lake. The people of Batak is the resident of North Sumatra highland such as the present district of Tanah Karo, Simalungun, Tapanuli utara, Tapanuli Tengah, Tapanuli Selatan, Dairi and Ashan. That is also the ethnic of Batak is further grouped according to their district into sub ethnic of Karo, Simalungun, Pakpak, Toba, Angkola, and Mandailing. According to the record in 1930, the Karo were 120.000 persons, the Simalungun were 50.000, the Toba were 400.000, the Mandailing were 160.000 persons.

Batak language also has the variation which are spoken by sub ethnics such Karo dialect, Pakpak dialect, Simalungun dialect, and Toba dialect spoken by the Toba, angkola and Mandailing. Figure in 1930 for the whole North Sumatra in 1930 was 2.500.000 and only 30 years later had double the number into 5.000.000 Compared to the size of North Sumatra which is 70.787 square kms, the density is only 70 person per square meter.

As other ethnic of Indonesia the Batak also has house and village certain pattern which is specific for them. Terminologies such as huta at Batak Toba refers a territory of one clan, The Karo use the name kesain, while kreta for the Karo is bigger then huta in Toba, which consist of various clans. In the past both kuta and huta were enclosed by tight woods as a wall of resistence against the attack of other huta or kuta. Within a kuta or a huta there are some rows of houses among which is open place as a yard for the place of ceremony of marriage, death and others. Some hutas had deep canal around, or high wall for their resistance. In it's court yard also built the farming rice granary which was also used as sleeping place by younger generations.

Every villages of Karo, Simalungun and Mandailing have public hall for meeting, while for Batak Toba they have a spot of land near the main gate of huta. A typical mark of huta is a banyan tree at the front, which is considered as the symbol of nature. This idea reminds about villages in Bali. The pattern has now experienced much changes especially those resistance aspects as the war among kuta and huta has been in exist anymore. Lumban refers to an area settled by part of clan, and only exist in Toba. Sasor is a new small settlement, built because the huta has been full. The sasor after years can be developed into a huta if physical and spiritual characters have been fulfilled, and is given the approval by the bius. The terms of bius, partahian, urung and partumpukan each is used by the Batak of Toba, Angkola, Karo, Simalungun and Pakpak refers a unit of some hutas or kutas. In this case clannish border is neglected. The establishment of a huta must be followed by a ritual and paid the debt to the main huta. The ritual is started with the offering to the god of the earth called Boraspati ni tano. The offering consist of Batak land product, and conducted by a shaman called "datu". This ceremony reminds about the same process of building a house in Bali which is called "Ngeruak" which is addressed to the god of rice "Dewi Sri", or the mother earth "Pertiwi". The son of Pertiwi is often referred as "Banaspati". So it should have been relation between the Batak and Balinese in some aspect of life under the Hindu influence.

Batak house is called "Uma" or "Jabu" Toba, which shows they have same root with Balinese and other Indonesian ethnics. The Uma or Jabu is built on many wooden poles, but do not as high as those house on stilt on the islands. Their wooden board wall is made sloping, with roof made of palm black fibres. The size around 10 to 10 meters elongated east-west orientation. Doors are constructed on the west and east sides at Karo and Simalungun, while at Toba entrance is from the roof, and on the west and east side of the house have high caps the place to put buffalo horns. The peak of the house is made half circle. At Karo there is an ayo beside on Uma. An ayo is decorated with geometric ornamentations with colors red, white, yellow and black. On the right and left are put sculptures, human head or lion's head sculptures. The wall is tied with rope made of black palm fibre to look like lizard. A typical aspect of Karo house which can not be found at other Batak houses is the bamboo terrace constructed at the front of the house as the place of the girl to meet with youth for a visit. A Batak house in general is a home for more than one families connected on genealogy, only in Toba that a house is for big families, as they live in virilocal system. In general the Batak live as farmer, grow rice with irrigation system, except at Karo and Simalungun there are still working at dry land by clearing and burn forest. At the dry land the owner of the land is the Kuta or huta, they have the right on the land, but there also land owned individually, for example what is called panjaean land, which is given to their son after his marriage as the capital for their life while pauseang land is the land given to a daughter after her marriage with same purpose as Panjaean.

In general the Batak still cultivate the land by simple way, only once a year s harvest can be yielded. Women do not involve in process of cultivation. Other short live horticultures are not grown except on the shore of lake Toba. Their tools of cultivating land is still simple such as ; hue, plough, poles, and knife to harvest. The plough in Batak language is called "tenggala" exactly the same name as Balinese used in Batak, the tenggala is drown by buffalowm while in Bali by 2 cows. Other subsistence for most of Batak society is growing pigs, cows, and chicken, for , meat supply to big city like Medan as well as the need of ceremony.

The land of Batak Toba has the most beautiful scenery such as the view of Lake Toba with it's Samosir island. On the northern wall of Toba crater is a magnificent water fall called Sipiso-piso. This natural setting combined with tradition of the Batak on the island of Samosir has been one of the most visited destination is Indonesia. Combined with specific fauna of Orangutans at Mount Leuser national park, north Sumatra has become very famous destination.

Marriage tradition in Batak society in the past born kinship system at the same level of understanding between sub-ethnic of the Batak with some different terminologies for certain kinship aspects. The ideal marriage according to Batak old tradition is merry the daughter of mother's broder's daughter. A youth was not free to choose his partner, he must follow the family tradition. Today this tradition is not followed by a large part of the society anymore. The initiative of delivering a plan of marriage was taken by the family of the youth by sending a formal messengers to the family of the girl. If the plan has been accepted by the family of the girl, then a discussion will take place between the family of the youth and the girl. This is concerning the amount of gift to be given to girl family, which were consist of sum of money, accessories, buffaloes, and pigs. The amount of gift that will be given to the brother of girl's mother, the amount of gift that will be given to the brother of girl's grand mother. The amount of gift to be given to the sisters of girl's mother, the amount of gift to be given to the brother of girl's mother. Besides the family of the girl there are also gift for brothers of girl's father. During the feast of marriage, usually the buffaloes and pigs were cooked for the members of Kuta or Huta that participated the feast. During the feast that the gift is given according to the tradition. Living tradition after marriage normally with the family of husband or virilocal, while there were some live with wife family or uxorilocal when the family of husband was poor.

A large part of Batak society are monogamy, while polygamy is not practiced, although customary low does not prohibit this practice. In case a window with her children then married a second husband, she and her children have no right on the wealth of the family. If the husband is dead, the widow must merry the brother of her husband or one of husband relative. If she doesn't want to, she ask divorce, and only the son can decide the divorce, or the grandchild. Procedure of normal divorce is that, the husband present his problem to the head of the customs who will call an elders to call the family of both sides. In this meeting will be decided who has been wrong. If the wife has been wrong she has to return double of the amount of gift received during marriage ceremony. If the husband is wrong, all his lost as a result of giving gifts and other will not be returned.

Batak society also introduces social layers, which is not noticeable as Bali. Their social layers based on : age, title, original resident of an area, marriage status. The older the person more privilege the have in society. There are some profession considered more respectable then others, and those who built the Kuta considered have more privilege compared to those coming later. Although the people of Batak have been following Christianity and Islam, the original ideas on belief which is written on a wood skin is still alive. This concept is called "Tarombo", Tarombo explain about the creation of man kind, genealogical lineages, and the concept of universe creation, and the spirit who control nature's phenomena. Concept about psyche are two types, one is the spirit got from the women of the mother called "Tondi" which make human being alive, and spirit got at the same time as Tondi, but it makes human being respected by others called "Sahala". Sahala can decreasing or increasing which shows by the full and increase of human grace. If Tondi left the body temporary will cause sickness, and leaving forever means death. When human being is dead his/her Tondi become "Begu". The Bagu can act as human being, only it acts in the night. Ancient Batak knew many kind of Begu or holy spirit from dead person and also Begus that reside the mountain, dense forest big trees and others

source : http://www.balitouring.com/culture/batak.htm

The Art of the Asmat

THE ART OF THE ASMAT

Posted by My Own on Pebruaryl 16, 2009

Inhabiting the south coast of the Pacific island of New Guinea, the Asmat of Irian Jaya were virtually isolated in their Neolithic culture until the 1950s. Until that time, Asmat culture was largely protected from the influences of the modern world by its remote location and the general perception that their land had no marketable resources. After their "discovery" by the outside world, the Asmat have experienced deliberate governmental repression to discourage some of their deeply ingrained customs and beliefs such as headhunting and ritual warfare. While this intervention caused the loss of some of their traditional practices, there has lately been a resurgence in Asmat culture through outside interest in their art and art forms.

The Asmat are widely known for their skill in woodcarving. In recent years their art has had a great appeal in the West-espeically the strikingly modern, abstract geometric designs they use in objects such as war shields. But Asmat art is intricately tied to complex religious and cultural beliefs which are less easily accessible to the average western viewer. Integral to an understanding of traditional Asmat culture are the subjects of warfare, headhunting, and ancestor worship. For the Asmat, living and killing (rather than simply life and death) are two inseparable aspects of existence. Since all deaths are thought to be attributable to someone-either directly (through warfare) or indirectly (through magic)-they believe that the dead demand vengeance from the living. in the past, the taking of another life in revenge was the duty of the deceased's surviving family or village. if not avenged through death, it was believed that the spirits could harm or even kill their living relatives.

Traditionally, all carved ritual objects such as the imposing bis or ancestor poles made from mangrove trees, were named for the recently dead in order to remind the living of their obligation for revenge; once named after an ancestor, these carvings were believed to be the very embodiment of the deceased. After the spirit had been avenged, the carvings were allowed to decay in the jungle, setting the ancestor's spirit free. These close ties to their ancestors provide the Asmat with protection from the numerous hostile spirits that inhabit the Asmat world; although much has changed in Asmat culture, skulls and bone fragments are still worn to invoke the spirits' power and protection.

Tribal warfare was officially outlawed by Irian Jaya's Dutch rulers in the 1950s. When the Indonesian government took over the administration in 1962, it began the repression and destruction of traditional Asmat art and culture. This was partly because the artifacts were closely linked to warfare, headhunting, and cannibalism, but it was also an attempt to impose Indonesian rule on the historically unregulated people of Irian Jaya. Due to harsh governmental actions which not only forbade all ceremonies and feasts because of their ties to headhunting, but also outlawed carving and the use of carving tools, these integral aspects of Asmat culture were in danger of dying out.

However, with the support of missionaries such as the Crosiers, who collected and safeguarded thousands of Asmat cultural objects after the 1962 ban and subsequent widespread destruction, some aspects of Asmat society have been preserved and the Asmat people encouraged to pursue their traditional culture-without the cycle of killing that was once its focal point. In recent years the Crosiers and others have promoted the sale and trade of Asmat artifacts. Apart from directly benefiting the Asmat, this has created a market for the art which has ultimately engendered a larger awareness of the Asmat people and the changes that have occurred within their culture as they face a future in a world ruled by values far different from their own.

BIBLIOGRAPHY :

Asmat Myth and Ritual: The inspiration of Art, Gunter and Ursula Konrad, editors, 1996, Errizo Editrice, Venice Italy

Asmat Images From the Collection of the Asmat Museum of Culture and Progress, Tobias Schneebaum, Asmat Museum of Culture and Progress, Agats, Irian Jaya, 1985

Embodied Spirits: Ritual Carvings of the Asmat, Tobias Schneebaum, 1990, Peabody Museum of Salem, Salem, MA

Making the Invisible Visible: Asmat Art and Spirituality, Marcus Fleishhacker, 1991, Crosier Fathers and Brothers, St. Paul, MN

Where the Spirits Dwell: An Odyssey in the Jungle of New Guinea, 1988, Grove Press, New York

SOURCE : www.lifeinthearts.com/Asmat-LITA-June1999.html

KERIS (middle java traditional weapon)

KERIS

one of a lot Indonesian traditional weapon

Keris is an Indonesian traditional dagger. It's found almost all over Indonesia archipelago. Keris especially regerded for symbolical (way of life, event, expectation),message and heirloom. Its can read from the form of shape(dapur) and damascene (pamor).

Keris is art of symbolical of philosophy and communication. Now,many reason to collect kerises, among others for : art of sense, way of life, souvenir, proudly and heirloom.

If someone knows what the meaning in the blade of keris, people can "read" , what are the message and expectation from his ancestors. Continously communication generation to generation. In the others,keris has spiritual and supernatural aspect.

keris must consist of two bodywork, that is keris lath part (bilah indonesian) and stalk part (ganja in Javanese). lath part and stalk symbolize colossus existence or lingga maybe at china it seems yin, while ganja part symbolizes existence yoni or yang at chinese. in java philosophy, can be said equal to hindu philosophy, coalitions between lingga and yoni will be epitomizing hope on fertility, eternity (preservation), and strength.

keris lath must always make certain corner towards stalk. not vertical. sloping kris lath position or inclined, this epitomizing from javanese character, and also another indonesia tribe, that somebody, anything rank and the position, must always bow and honour bot only in the creator ( god), also in the fellow.like rice science, proverb word, more learneder somebody, more bow that man.
Majapahit kindom, one of kingdom at Indonesian that cover indonesia, malaysian, filipine, combodia, vietnam. King of majapahit, hayam wuruk, distribute keris to little kings at the power region. as brotherhood simbol. Now keris is known at south-east asia. Eldest keris is made at java, guessed around century ke-6 or ke-7. Keris is made person (master known empu at javanese)s absolutely not with a view to used as a means of murderer. many books that written westerner calleds keris as one of the]weapon stabs or stabbing weapons. Books west in general give impression that similar kris or all the same with dagger or ponyard (poignard).
while there difference very big and basicly between they. dagger, bayonet, or poyard really expressly made to lance opponent, hurt or kill it, while keris not. keris is made especially to be used as heritage or “sipat kandel” brave belief, trusted can protect with give welfare and the owner welfare. This is spiritually dimension

source : http://indonesiantraditional.blogspot.com/search?updated-min=2009-03-01T00%3A00%3A00%2B07%3A00&updated-max=2009-04-01T00%3A00%3A00%2B07%3A00&max-results=8