Asmat in papua

The tribes asmat in papua

As we all know that Indonesia consists of many types of tribes with different customs are different from each lain.Suku-families, the living on the coast, urban and even the interior. One of them Asmat.

Was among the Asmat tribe Mappi, Yohukimo and Jayawijaya among various other tribes in New Guinea. As with other tribes in this region, there Asmat who live in coastal areas with the distance of 100 km to 300 km, even Asmat is located in the countryside, surrounded by forests containing heterogeneous plant rattan, wood (gaharu) and tubers with a travel time for 1 day 2 nights to reach settlements with each other. While the distance between the settlements with the district about 70 km. With such geographical conditions, then the walk is the only way to reach each other in the lush countryside.

In general, the physical condition of members of the Asmat people, straight boned, sharp nose with skin color and black hair and round her eyelids. In addition, the Asmat tribe belonging to the Polonesia, which is also found in New Zealand, Papua New Guinea.

Asmat tribe is a tribe in Papua. Asmat tribe known as the result of a unique wood carvings. Asmat tribe population is divided into two, namely those living in coastal areas and those living in the countryside. both populations are inter berbada each other in terms of lifestyle, social, and its structure ritual.populasi coast further divided into two parts Bisman tribe that sits between the river and the river sinesty nin and tribal Simai.

habit

In the Asmat people's lives, is still a lot of very strange habits. One of them, their habits are very terrible and difficult to accept common sense, that is when they kill their enemies.

They still use the ways prehistoric times. Once killed, the bodies of the enemy was brought back to the village. In villages, bodies cut into pieces, and then divided into the entire population. The residents came together and ate together pieces of dead bodies.

When it takes the body together, the residents sang a song they call death. Not quite up there, they were beheading the corpse. The brain the body is taken, then wrapped in sago leaves. After that, the brain is baked to be eaten together. How terrible.

Asmat people are good at making decorative carvings. Remarkably, they make the carving without sketching first. Carvings which they make have meaning, that is the dedication and gratitude to ancestors. For the Asmat, carving rather than the mundane. Carve the way for them to get in touch with the ancestors.

The Asmat people believe that the spirits of the dead could spell disaster for people who are still alive, cause wars, also spread the disease. To avoid this, the Asmat people will create sculptures and organizes a wide range of parties. Among them is the party bus, party Milch, Sago Worm Festival, and the Feast of Masks.

There are a lot of disagreement among the Asmat village. The most horrible is the means used to kill enemies Asmat tribe. when the enemy killed, his body was brought kekampung, then cut and distributed to all residents to eat together. they sing the song of death and decapitated him. brain dibunngkus sago leaves and roasted then eaten.

Asmat life has not been much affected by modern life. One example is custom decorated. They are decorated according to their own way. They tarnished the face of various colors. The colors are those obtained with a very simple way. Colors that they use to decorate the face is red, white, and black.

For the red, they get a lot of red earth around them. The white color they get from the previous shell until finely ground. And, black, they get from charcoal, which is also ground into powder.

in addition to culture, the villagers are also very good at making syuru carvings such as Asmat tribe generally.

Carving for Asmat tribe could be a link between contemporary life with the lives of ancestors. residing in each carved image and respect for their ancestors are loaded with greatness Asmat tribe.

Sculptures and carvings generally they make no sketches. for when the Asmat tribe menukir where the statue is someone while they are communicating with ancestors yag is on other realms. It is possible because they know the three concepts of the world: It ow capinmi (natural lifetime), ow Dampu campinmi (pesinggahan nature spirits who have died), and Safar (heaven).

Trust before entering dusurga

It is said that the statue of the bus is the most sacred form of sculpture. but now make a statue of Asmat tribe not only meet the call of tradition. because the engraving that they also sell to a stranger at a party while carving. they know the results of high-priced hand-carved between Rp. 100 thousand to millions of dollars out of Papua.

Livelihood

Habits to survive and find food among the tribes with other tribes in the district-Mitak Citak was almost the same. Asmat tribal land, tribal and ethnic mitak citak in the habit of daily living in the forest hunting animals separti, snakes, cassowaries 


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origin man of in jambi

Tribal man of Jambi

Isolated communities living around the mountain twelve Jambi Woods calls himself a distinguished man with the outside community, called the light. The child is also a term that they themselves enjoy, and they were very angry at being called a person's camp, as it is considered demeaning themselves. In a conversation between community members about the camp jambi reflected in terms of expression of someone who shows the position and ignorance, such as littering called it "Kubu you ....". Other designations of people liked the jungle is "relative", ie a way to call someone who has known and rarely met. When you have often met the familiar call is "NCO" which means friend. (Soetomo, 1995:58)

In line with the above Butet Manurung also argued that, camp means dirty, primitive, pagan, or other similar meanings. This word actually comes from The Wilderness is actually used by outsiders to refer to the identity of The Jungle is "primitive". Later on, the mention of this was affecting the outlook and behavior when dealing with the Forest People outsiders. They feel inferior and be lost confidence in himself. (Manurung, 2007:41)

2. Kids In The Origin of Interest (The Jungle)

About the origin of Tribal Children In (Muchlas, 1975) mentions various stories / tales from the oral narrative: Stories Fruit Gelumpang, Tambo Child Within (Minangkabau), Black Wooden People Story, Story Series Central Sumatra, Jambi and the Dutch War Stories, Stories Tambo Srivijaya, Ulu Big Story derivatives and Bayat, The story of the man faction. Of the story / saga is Muchlas draw the conclusion that the child comes from three offspring:

A. Descendants of South Sumatra, generally live in the district of Batang.

2. Descendants of the Minangkabau are generally in the district of Bungo Tebo some Mersan.

3. Jambi is a descendant of the Original Black Water camp Sarolangun Bangko District.

Another version of the origin of man according to his own Jungle in the Soetomo Muntholib dissertation, was a brave man named Bujang nomads. On one day have fruit gelumpang and taken to his house. One night he dreamed that gelumpang fruit was wrapped in a white cloth will be a miracle, which turned into a beautiful daughter. Daughter was invited mating Bujang nomads, but nomads Bujang said that no one who they marry. The daughter said: "Cut a piece of wood and peeled bayur then lintangkan in the river, you walk off the end of my pitch. If Kiata can compete forehead on the wood that means we're mating ". The request was met by Bujang nomads and fulfilled all the conditions, then the two became husband and wife. Of the marriage were born four children, namely Bujang Malapangi, Dewo singles, Ivory Princess, and Princess Pinang Selaro Cook. Malapangi servant, the oldest child who acts as the base of the heir and daughter Pinang Selaro cook as the youngest or also known as end beneficiaries out of the woods to go to the village and converted to Islam; both up into the light. Cook's daughter lived in harmony Pinang Seregam Tembesi, while Bujang Malapangi make the first village along the river's first Makekal Bunge Flower, Pond Tilan second, third in the Gold Cempedak, to four in layperson Poor, to five in Limau Sundai, and the last village in the Land of Garo now. This is what makes the character makes the descent Bujang Rimba Malapangi as Jenang (one that is acceptable to the Jungle, and also by others, in addition to the Forest that serves as an intermediary for people Rimbo that would relate to other people or other people who will be dealing with people Rimba). The most influential porridge made rajo (king), and all affairs of the Jungle by outsiders to involve them and rajo Jenang it.

In mythology, they (the tribe Son-In) is still considered a descendant of the soles of Puyang Width Cambai from the village, Muara Enim. According to their recall, which derived from the narrative of his grandparents, that before they were residing in the Sako Suban, they lived in the hamlet Belani, Rupit Estuary region. They move because of the war when pressed for time and the Palembang sultanate era when the Dutch colonial period. In a timely manner when they move is not known yet, that they (Tribal Children In) remember according to the narrative, only the Sultanate of Palembang and the Dutch colonial period. From Hamlet Belani, Tribal Children In more backward into the woods and up the Suban Sako territory. In this Suban Sako territory, they settled in the area of ​​land between the rivers and streams beehive Suban Sako, both as a child of the river Batanghari Leko. Residential areas they occupy are called the stumps Mangris. (Director General of Ministry of Social Affairs Isolated Communities, 1998 :55-56)

Version of the social department in the data and information Ministry of Social Affairs (1990) mentions the origin of the Tribal Child-In: since 1624 Tasun Sultanate of Palembang and Jambi kingdom, which is still one family, are constantly arguing and fighting in the Black Water finally broke out in 1629 . This version shows why there are currently two groups of young people in the language, physical form, housing and different customs. Those who occupy the wilds of Musi Rawas (South Sumatra) in Malay, with a yellow-skinned race of Mongoloid posture like Palembang now. They are descendants of troops Palembang. The other group lived in the forests of Jambi brown-skinned, curly hair, eyes indented. They belong to race wedoid (mixed wedda and negrito). It is said that they were mercenaries from other countries Jambi kingdom.

Another version is the story of the Dutch jambi war ended in 1904, the troops who defended the Edinburgh Children In War led by Raden. War is the granddaughter of Raden Raden Nagasari. In a guerrilla war in the terkenallah Young People's camp as meaning people who do not want to surrender to the Dutch colonists who carry firearms distant disease. The Dutch called The Kayo White as opposed to the King of Jambi (Kayo Black People) (Muchlas, 1995).

More information about the origin of "Spare the Son-In" was also published in the isolated community profile series (BMT, Social Affairs, 1988) which is as follows:

Once upon a time there war between the Kingdom of Edinburgh, led by Cook and Puti conformable Pinang Tanjung Jabung kingdom led by Rangkayo Black. This battle is more flared, finally heard by the King Fences Ruyung, the father of Puti conformable Cook Pinang. Fences Ruyung king ordered to conquer the kingdom Rangkayo Black, they agreed and swore / promised not to return before the win. The distance between the kingdom with the kingdom of Jambi Ruyung fences so far, to go through the forest jungle on foot. Their journey has been for days, their condition has begun to decline, while food supplies are depleted, they are confused. Their journey is still far away, to return to the kingdom of fences Ruyung they feel ashamed. So they consulted to defend themselves living in the jungle.

To avoid the embarrassment they look for places that are quiet and deep into the jungle. Circumstances of their lives more and more isolated, they call themselves descendants of Tribal Child-In.

About Tribal Child-In this (The Jungle) Ruliyanto, journalists Tempo (Tempo, April 2002:70) writes that: a number of articles refer to the jungle is an old Malay group of family Melanesia. They are equated with the other old Malay in Indonesia such as the Dayak, Sakai, Mentawai, Nias, Toraja, Sasak, Papua, and the Batak inland. Old malay group is the first wave of exodus from Yunan (near Yang Tze river basin in South China) south into Indonesia in 2000 BC. They then knocked out and fled into the woods when the group came and brought the young Malay civilization higher between 2000 and 3000 BC.

According to Van Dongen (1906) in Tempo (2002:71) states that The Jungle as a primitive level of ability is still very low and no religion. In conjunction with the world outside of the Wilderness The silent practice their trade transactions by hiding in the woods and to barter, they put it on the edge of the forest, then people will pick up and replace melayu. Gongongan dog is a sign of the goods have been exchanged.

Likewise Bernard Hagen (1908) in Tempo (2002:71) (the stronghold of die auf Sumatra) said The Wilderness as a pre-Malay who is a native of Sumatra, as did Paul say that the Rimba Bescrta all the proto malay (malay old) Semen is in Malay njung pressured by the arrival of a young Malay.


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Saudi arabia Embassy

Royal Embassy of Saudi Arabia Ambassador : 

H. E. Mr. Abdulrahman Mohammed Amin A.AL-KHAYYAT 
Address : Jl. M.T. Haryono Kav. 27, 
Cawang Atas, Jakarta 13630, Indonesia 

Phone : 6221-801 1533, 
             801 1534, 
              801 1535 
Fax : (62-21) 801 1527, 800 5221

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Indian Embassy

Welcome to the Indian Embassy Jakarta, Indonesia .


The Indian Embassy is located in South Jakarta in the district of Kuningan.
The address, contact details and public dealing hours of the Embassy are as follows:

 The Indian Embassy,

 Jl H.R. Rasuna Said, Kav. S-1, Kuningan, 
Jakarta Selatan 12950 
 Tel 62-21-5204150 /52 /57 /5264931
 Fax 62-21-5204160, 5265622, 5264932, 5226833 


 Working Hours for Consular Services Monday to Friday (except holidays): 9:00 am-12:00 pm: for documents submission 4:00 pm -4:30 pm :
 for documents collection
 E-mail consular_section@net-zap.com 


The Ambassador of India in Jakarta is also concurrently accredited to Timor-Leste. Indian Nationals in Timor-Leste are welcome to contact the Embassy of India in Jakarta for assistance at the above address, telephone numbers and e-mail address. Satellite Telephone Services- Instructions • Satellite telephone services are not permitted in India. • Under the prevailing laws, persons including tourists found in possession of unauthorized satellite telephone sets or its usage will attract prosecution and seizure of sets. • Only TATA communications is permitted to provide Inmarsat services in India on a case by case basis after due process/permissions 


From: http://indianembassyjakarta.com/

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RRC Embassy

RRC embassy in jakarta

Ambassador: H.E. Mrs. Zhang Qiyue
Address: JL. MEGA KUNINGAN NO.2,
JAKARTA SELATAN 12950, INDONESIA
Website: http://id.china-embassy.org 

Reception: +62 21-5761039
 Administrative Office: +62 21-5761037, 5761038
(Fax) Political Office: +62 21-5761023, 5761022, 5761021, 5761028
(Fax) Press and Public Affairs Office: +62 21-5761042, 5761279, 5761023
(Fax) Consular Affairs Office: +62 21-5761025, 5761026, 5761024
(Fax) Visa Information Inquiry: +62 21-5761036 (3 P.M. to 4 P.M.)
 Office of Technology: +62 21-5761264, 5761033, 5761261 (
Fax) Cultural Office: +62 21-5761263, 5761031, 5761032, 5761263
(Fax) Office of Military Attaché: +62 21-5761029, 5761030, 5761046
(Fax) Commercial Office: +62 21-5761048, 5761049, 5761051
(Fax) Office of ASEAN Affairs: +62 21-2510689, 2510748
(Fax) General Fax: +62 21-5761034

E-mail: chinaemb_id@mfa.gov.cn
Mobile Phone out of Office Hours: +62 816865655
Office Hours: 8:30 A.M. to 12:00 A.M, 2:00 P.M. to 5:00 P.M., GMT+7 (Monday to Friday except Holidays)
Visa Section Officer Hours: 9:00 A.M. to 12:00 A.M.
(for Applying Visa), 3:00 P.M. to 4:00 P.M. (for Collecting Visa) Chinese Visa Application Service Center: http://www.visaforchina.org/JKT_EN/ Business Hours: Monday to Friday (Except Holidays)
Submission of Applications: 9:00 A.M. - 3:00 P.M. 
Payment and Collection: 9:00 A.M. - 4:00 P.M.

Address: Unit 6, 2nd Floor East Building, JI. Lingkar Mega Kuningan
Blok E.3.2 Kav 1, Jakarta 12950, Indonesia
Call: +62 21-57938655 Fax: +62 21-57938659
E-mail: jakartacentre@visaforchina.org

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Spain Embassy

Spain Embassy

Embassy of Spain in Jakarta Pusat, Indonesia
Jl. Haji Agus Salim No. 61,
Menteng City: Jakarta Pusat
Country : Indonesia
Tel: 62-21) 335 937; 335 940; 335 771; 314 2355
Fax: (62-21) 325 996; 335 134

Consulate of Spain in Denpasar, Indonesia
Kuta Galery City: Denpasar
Country : Indonesia
Tel: (+62-361) 769286
Fax: (+62-361) 769186


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Netherland Embassy in Indonesia

Netherland Embassy in Indonesia

Address

:HR Rasuna Said.street. Kav.S-3

Jakarta 12950

Phone:(+62) 21-5248200

fax:(+62) 21 5200734

opening hours

Monday-Thursday: :. 8:00 a.m. to 4:00 p.m. and 1:00 p.m. to 4:00 p.m.

Friday:                    :. 8:00 to 14:00

Opening hours Consular Department

Tel.: (+62) 21-5271904

Monday-Thursday: :. 08:00 to 12:00

                  Friday: : 8:00 to 14:00

Consulate Kuta (Bali)

Load time:

Monday-Friday:  8:30 am to 16:00 pm

Visa application:

Monday-Friday, :. 08:30 am to 12:30 pm

The time difference with the Netherlands:

+6 hours

Issue a passport:

not

Netherlands issued identification:

not

Main headings:

Dutch Embassy in Jakarta

Honorary Consul:

Cpc. A. Purwa

region:

Bali and Nusa Tenggara province of West

Visiting address: Jl. Raya Kuta 127

Kuta, Denpasar 80 001

Bali

phone :+62-361-761502

Fax    .:+62-361-754897

Email   :dutchconsulate@kcbtours.com

Consulate Medan

Load time:

Monday-Friday,: 08:30am to 12:00pm

The time difference with the Netherlands:

+6 hours

Issue a passport:

not

Netherlands issued identification:

not

Main headings:

Dutch Embassy in Jakarta

Honorary Consul:

Cpc. Ony Hindra Kusuma

region:

Sumatra

address: Jl. No Cakrawati. 12

Aur village, Medan Maimun

Medan - 20 151

Number phone :+62-61-4146306 / 4557078

Fax:                  :+62-61-4536130

email:                 :conmednl@indosat.net.id

Consulate Surabaya

Load time: Monday-Friday,:. 8:30am to 16:00pm

The time difference with the Netherlands: +6 hours

Issuing passports: No

Netherlands issued identification: No

The main headings: the Dutch embassy in Jakarta

Honorary Consul: Mrs. S. Pangkey

Region: East Java province

Address: Jl. Imam Bonjol 36

Surabaya 60 264

Phone   : +62-31-566-2409

Fax:      :+62-31-566-2414

Email    : consned@sby.centrin.net.id

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U.K Embassy in indonesia

British Embassy

 Ambassador: Mr Mark Canning 
 Address: Jl. M.H. Thamrin No 75 Jakarta 10310
 Indonesia Switchboard: (62) (21) 2356 5200 Fax: (62) (21) 2356 5351 


Website: http://ukinindonesia.fco.gov.uk/en/ 


Office hours:
 Office hours (Local time): 
Monday-Thursday: 07:45 - 16:00 
Friday: 07:45 - 12:45  


Office hours (GMT): 
Monday-Thursday: 00:45 - 09:00
 Friday: 00:45 - 05:45 


Department fax numbers 
 (62) (21) 2356 5352 
Trade & Investment) (62) (21) 2356 5351
Management) (62) (21) 2356 5336 
Media and Communications) (62) (21) 2356 5293
Political) (62) (21) 2356 5353 
Defence) Passport & consular services The British Consulate
General Jakarta Deutsche Bank Building 19/F Jalan Imam Bonjol No. 80 Jakarta Pusat 10310
Phone : +62 21 319 01314
Fax : + 62 21 398 35538 / 316 0858 
Monday-Friday: 08:30-12:00


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Germany Embassy

Germany Embassy in Indonesia

Address, hours of work, the work area Working area of ​​the Federal Republic of Germany Embassy of the Republic of Indonesia Jakarta cover and the Democratic Republic of Timor-Leste. 

Hours Embassy in Jakarta: 
Monday: 7:15 am to 15:30 pm 
Tuesday to Thursday: 7:15 am to 15:45 pm 
Friday: 7:15 am to 13.00

Uhr Consular section: 
General purposes: 
Monday to Friday: 08.30 to 11.30 hours 
Visa section: Monday to Friday: from 07.30 to 11.30 hours

An application for a permit to stay longer than 3 months: 
Monday to Thursday: from 07.30 to 11.30 hours 2011 

The Embassy is closed on the following holidays:
1:01., 22:04., 25.04., 02:06., 13:06., 17:08., 30.08., 31.08., 03:10., 26.12. 

Our address: Jl. M.H. Thamrin 1 Jakarta 10 310 Indonesia 
You can contact us: Tel.: 021-398 55 000
Embassy Fax: 021-390 1757 
Visa Fax: 021-316 22 84 
Consular Section Fax: 021-391 5359


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French Embassy

france embassy in indonesia

French Embassy

Menara BCA – 40th floor

Jl. M. H. Thamrin n°1

Jakarta Pusat 10310

Tel. : (62-21) 23 55 76 00

Faks : (62-21) 23 55 76 02

Surel : contact@ambafrance-id.org

Economy / UBIFRANCE and Institut Français in Indonesia (IFI) at :

Institut Français in Indonesia (IFI)

Menara BCA – 40th floor

Jl. M. H. Thamrin n°1

Jakarta Pusat 10310

Tel. : (62-21) 2355 7900

Surel : info@institutfrancais-indonesia.com

web: www.institutfrancais-indonesia.com

Economy / UBIFRANCE

World Trade Center - Lt.11

Jalan Jenderal Sudirman Kav. 31

JAKARTA 12920

Tel : (62 21) 259 88 100

Faks : (62 21) 570 04 78

Posel : jakarta@dgtresor.gouv.fr

web : http://www.tresor.economie.gouv.fr/se/indonesie/index.asp

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Canada Embassy

The Embassy of Canada in Indonesia

Please be informed that the Embassy of Canada will be closed on Tuesday, November 15, 2011. If the office is closed and you are a Canadian in need of emergency assistance, call 62 (21) 2550-7800 and follow the instructions or email sos@international.gc.ca. The Emergency Operations Centre in Ottawa may also be contacted by calling « Canada Direct » at 001-801-16 and ask the operator to make a collect call to 613-996-8885 The Embassy will reopen on the 16th of November 2011. Address, phone, fax, e-mail of


Canadian Embassy in Jakarta :


Address, phone, fax, e-mail of Australian Consulate in Bali Hours of operation After-hours emergency contact information Statutory holidays 2010
 Address, phone, fax, e-mail of Canadian Embassy in Jakarta
 Street Address Canadian Embassy in Indonesia World Trade Centre, 6th Floor
Jalan Jend. Sudirman Kav. 29-31 Jakarta 12920 Indonesia
 Postal Address P.O. Box 8324/JKS.MP Jakarta 12084
Indonesia
 Telephone: (62) 21-2550-7800 Fax: (62) 21-2550-7811
 E-mail: canadianembassy.jkrta@international.gc.ca

In Bali:


 Address, phone, fax, e-mail of Australian Consulate in Bali In Bali, the Australian Consulate provides services to Canadians.
It can be contacted at: Postal Address: Australian Consulate-General
P.O. Box 3243 Denpasar Bali
Telephone: (62) 361-283011 (62) 361-283241
 Fax: + 62 361 282281
 E-mail: bali.congen@dfat.gov.au


 Hours of operation The Embassy is open to the public: Monday - Thursday: 07:30 -16:15 Friday: 07:30 -13:00 The Visa Section provides services to the public: Monday - Friday: 08:30-11:30 After-hours emergency contact information Call Toll-free: 008 800 105 171 Canadian citizens may also access our Watch Office in Ottawa, 24 hours a day, 7 days a week, at no charge by calling collect to (613) 996-8885 or via TTY by dialing (613) 944-1310.



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U.S. Embassy

U.S. Embassy in Jakarta

 Jl. Medan Merdeka Selatan No. 5, Jakarta 10110
 Telepon : (021) 3435-9000 Fax : (021) 386-2259
 Email: jakconsul@state.gov
 Website: www.usembassyjakarta.org



 U.S. Embassy in bali

 Jl. Hayam Wuruk 188 Denpasar – Bali, Indonesia
 hone: (62-361) 233-605
 Fax: (62-361) 222-426





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shaman dance

 Shaman Dance from Aceh

Saman dance is a tribal dance Gayo (Gayo Lues) which is displayed to celebrate important events in custom. Saman dance using poetry in Arabic and Gayo tribe. Also usually dance is also displayed to celebrate the birth of Prophet Muhammad. In some literature mentions Saman dance in Aceh was founded and developed by Sheikh Saman, a scholar who came from Southeast Aceh Gayo. Saman dance as a UNESCO Representative List of Cultural Heritage objects Tak Man in the 6th Session of the Intergovernmental Committee for the Protection of UNESCO Cultural Heritage No object in Bali, 24 November 2011. Today we see a lot diaceh self deception against the original form of the dance saman gayo, by changing the language that should dilafadkan Gayo language and turned into the language of Aceh, which should gayo dancers wear clothing that does not turn out to be frivolous with the gift of colorful bad eye. Surprisingly again and said Saman was said to be the language of Aceh, which means dance, but if we look at the origins saman saman dance itself is a name invented by a cleric named Sheikh Saman Aceh in XIV century AD, from the Gayo highlands. Originally, this dance is a game called Pok Ane people. However, then added accompaniment poems containing praises to God, and accompanied also by a combination of pat-pat of the dancers. At that time, saman dance become one of the media propaganda. Tari Saman usually displayed not use the accompaniment of musical instruments, but using the voice of the dancers and their applause is usually combined with hitting the chest and groin as synchronization and threw their bodies in different directions. This dance is guided by a leader who is usually called Sych. Since the formation of uniformity and punctuality is a must in these dances, the dancers are required to have a high concentration of serious training in order to perform perfectly. This particular dance danced by men. Knapa dance dancers are men devoted to the cause that's Gayo tribe respecting women with customs and traditions are clear and appropriate Islamic religion, women are so very honored both women exhibited no movement and rhythmic beat of his front man / men. But now saman dance itself has been hijacked by a tribe of Aceh by changing the lyrics of language, dress, and do not promote religious norms (men and women sit close indefinitely dance together) saman dance was so humiliated after hijacked the ethnic majority in the province of Aceh is. (On this blog I will show you what the actual clothing saman) In ancient times, this dance performances in certain customary events, including a ceremony commemorating the birthday of Prophet Muhammad. Furthermore, especially in the present context, this dance is also performed on occasions that are formal, such as visits guests Inter District and State, or the opening of the festival and other events. Song of the dancers add to the dynamics of saman dance. How to sing songs in saman dance is divided into 5 types: 1. Rengum, the roar that begins by lifting. 2. Ring, namely Regnum which was quickly followed by all dancers. 3. Redet, namely short songs with short sound sung by a dancer at the center of the dance. 4. Syek, the song sung by a dancer with a long high-pitched voice, usually as a sign of change in motion 5. Saur, the song that is repeated along the entire dancers after sung by a solo dancer. In general, saman dance played by a dozen or dozens of men, but the numbers have ganjil.Pendapat Others say dance is danced less than 10 people, with details of 8 dancers and 2 as cue givers while bernyanyi.Namun, in the development of in the modern era that requires that a dance would be more lively when danced by dancers with higher numbers. To set the various movements instituted a leader who called sheikh. In addition to regulating the movement of the dancers, Sheikh is also tasked to sing song lyrics saman. namely ganit.

This dance was performed on April 26, 2006 by Indonesian Students Union in France for "International Night" in Ecole Militery Paris which is followed 93 delegation countries. This dance was awarded as "The Best Performance" at that night. This video is provided to you by JAROE (Jalinan Silaturrahmi Aneuk Nanggroe di Eropa) - Aceh's youth communitiy in Europe. Website: www.jaroe.eu





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Traditional Javanese

 Wedding Ceremony

A. INTRODUCTION

By nature, human beings are created in pairs (Surah Ar-Rum: 21)1 expect to be able to coexist with a sense of love and affection. From this it appears that up at any time, humans can not live alone, without the aid and the presence of others. One way used to symbolize the union of two beings of the opposite sex and valid according to religion and the law is marriage. Each region has its own rituals, their own wedding. In this discussion, I will attempt to describe a traditional Javanese wedding rituals viewed from the perspective of semiotics B. DISCUSSION Marriage is a ceremony performed a series of lovers to justify all the actions related to the life of husband and wife in order to form a family and continue the lineage. In order to perform the wedding procession, the Javanese are always looking for a good day then consideration should be requested from the experts count day literary from Primbon Java benchmark. Having found a good day then the month before the ceremony, the bride is physically prepared to lead a life of marriage, by way of herbs massaged her stomach and was given by the experts. This is known as the gar in first intercourse to conceive, and Javanese herbal drink for body ideal and slim Before the marriage, there are several processions to be done, both by the men and women. According Sumarsono (2007), a traditional Javanese wedding rituals are as follows:

Act I (Stage Talk) That phase of talks between the parties will have a hunger-law with the candidate-laws, from the first conversation to the level applying for and determining the day of determination (gethok dina). Act II (Phase Testimony)

This round is an affirmation pembicaaan witnessed by third parties, namely residents or relatives and the elders on either side of his residence, through the events as follows: Srah-srahan(take and give) Which gave a set of tools to facilitate the implementation of the event means to end hunger. For symbols that held items that have special meaning and significance, in the form of rings, a set of princess dress, traditional foods, fruits, betel leaves and money. As for the meaning and intent of these objects are: a. gold ring round made no break, meaning that their love is eternal life uninterrupted. b. Fashion a set of daughter means each party must be good at keeping secrets for others. c. Jewelry made from gold, diamond and diamond implies that the bride's daughter is always trying to make it shine and not be disappointed. d. traditional food consists of the misbegotten, lapis, diamonds, porridge, all made from glutinous rice. Glutinous rice before cooking hamburger, but once cooked, it becomes sticky. Similarly, the implicit expectation, both the bride and groom may love always be sticky forever. e. Fruits hopefully that means they love you bear fruit for the benefit of family and community. f. betel leaf This leaves the face and back were different manner, but it feels as if bitten. This means one heart, berbulat determination without having to sacrifice the difference. 2. Peningsetan The symbol of the strong bond of unity talks to realize the two are marked with a ring exchange between bride and groom. 3. Asok tukon Essentially a transfer of funds in the form of a sum of money to help ease the financial to the family of the bride. dina gethok Specify an exact date for the consent qobul and reception. To look for day, date, month, usually sought advice to those skilled in the calculation of Java. Act III (Phase Standby)

At this stage, which will have the intent to invite the elders and relatives to form a committee to carry out activities at events before, coincident, and after the celebration. A. Sedhahan Namely how to begin to assemble to share the invitation. 2. Kumbakarnan Celebration-law to form a committee meeting, by the way: a. notice and request for help to relatives, family, neighbor, companion taulan, and acquaintances. b. a detailed work program for the committee and the executive. c. meet all the hassles and the need for celebration. d. notification of completion of the implementation of the celebration and has been making the invitation. 3. Jenggolan or Jonggolan It's time to report to the bride and groom all KUA (place of residence would be bride). The procedure is often called tandhakan or tandhan, that signaled the Civil Registry Office there will be a celebration-in-law, by way of consent. e. Fruits hopefully that means they love you bear fruit for the benefit of family and community. f. betel leaf This leaves the face and back were different manner, but it feels as if bitten. This means one heart, berbulat determination without having to sacrifice the difference. 2. Peningsetan The symbol of the strong bond of unity talks to realize the two are marked with a ring exchange between bride and groom. 3. Asok tukon Essentially a transfer of funds in the form of a sum of money to help ease the financial to the family of the bride. 4. dina gethok Specify an exact date for the consent qobul and reception. To look for day, date, month, usually sought advice to those skilled in the calculation of Java.

Act III (Phase Standby) At this stage, which will have the intent to invite the elders and relatives to form a committee to carry out activities at events before, coincident, and after the celebration. A. Sedhahan Namely how to begin to assemble to share the invitation. 2. Kumbakarnan Celebration-law to form a committee meeting, by the way: a. notice and request for help to relatives, family, neighbor, companion taulan, and acquaintances. b. a detailed work program for the committee and the executive. c. meet all the hassles and the need for celebration. d. notification of completion of the implementation of the celebration and has been making the invitation. 3. Jenggolan or Jonggolan it's time to report to the bride and groom all KUA (place of residence would be bride). The procedure is often called tandhakan or tandhan, that signaled the Civil Registry Office there will be a celebration-in-law, by way of consent. Act IV (Stage series Ceremony) This stage aims to create the feel of the celebration in-law had arrived. There are few events in this phase, namely:

A. Attach tratag and Tarub Installation of the dilanjutnya tratag with Tarub pairs used as the official sign that there will be a celebration of home-law is concerned. Tarub core is made before the event. The characteristic is the dominance of decoration kahs Tarub young coconut leaves (leaf), colorful decoration, and sometimes accompanied by a rice ubarampe uduk (savory rice), rice shavings, golong rice, sticky rice and apem compote. 2. Twins Mayang Derived from the word means the same twin and Mayang Pimple tree or flower that is often called Kalpataru Dewandaru Sekar, a symbol of happiness and safety. If pawiwahan has been completed, twin Mayang dilabuh or disposed of at a crossroads, river or sea with the intention that the bride always remember the origin of life is that of father and mother as an intermediary between God the Almighty. Items for twins Mayang are: a. Banana stems, 2-3 slices, for garnish. Usually given the base of the brass tube. b. Bamboo aur for awl (sujen), to taste. c. Yellow coconut, Â ± 4 midrib. d. Leaves: yellow leaves, banyan along the branches, leaves nothing, leaves and leaf carriage delight. e. Two pieces of pineapple, ripe and select the same size. f. Jasmine, red roses and white kanthil. g. Two pieces of young coconut, peeled and not to spill water. Bottom is made flat or laid flat so that water does not tumble and spill. 3. Tuwuhan pairs (pasren) Tuwuhan installed at the entrance to the bridal seat. Tuwuhan usually in the form of plants, each of which has a meaning: a. Young coconut leaf Hope that the bride and groom get nur or bright light of the Almighty. b. Leaves kluwih May the celebration did not lack anything, if it might even be better (Luwih) than those calculated. c. Banyan leaves and twigs Taken from the word want, meaning expectations, goals or desires that coveted hopefully always done. d. Dadap spare leaf Derived from ep syllable means cold, cool, calm, peaceful, quiet no interference whatsoever. e. A strand of rice (pari sewuli) Symbolize the more local the duck. Excess weight and the expected life, the more light feet and hands, and always ready to help others in need. f. Cengkir gadhing Coconut water (banyu degan), is the holy water is clean, with the symbol of their love is expected to remain chaste until the end of life. g. Setundhun papaya king suluhan (bunch of plantains) I hope someday to have properties such as the king hambeg marta, the interests of the public rather than private interests. h. Watangan wulung cane (sugar cane black) Stability of the heart (heart anteping), if it has been established to determine the choice as a husband or wife, do not look right and left again. i. Woh lan cotton flowers (flowers and fruits of cotton) The hope for the future bride and groom do not lack food, clothing, and shelter. Always right, but not mediocre. j. Dibokor setaman flowers (flowers setaman grown in water in a bowl) The hope for the life of the bride and groom are always bright like flowers in the garden. 4. Splash of water Ubarampe to prepare a setaman flower water, water is drawn from the seven springs sprinkled with flowers setaman consisting of roses, jasmine and ylang. Stages spray ceremony is as follows: - Ask the bride to his parents' blessing. - Candidates-in-law sat on mats where spray. - Candidate pengatin pinisepuh watered by her parents and several representative. - The latter doused with a jug of water by her father to pour into the face, head and body of the bride and groom. Once a pitcher of water discharged, then the pitcher is broken down, saying Intention Ingsun ora pitcher broke, broke pamore my nanging wadon 5. Adol dhawet The ceremony is held after the spray. The seller is the mother of the bride and groom are housed within a father's daughter. The buyer was the guests with money broken tiles (kreweng). This ceremony contains the hope that later on when Panggih ceremony and reception, many guests come and sustenance. 6. Midodareni Midodareni was the night before the ceremony, the night of the single release for both the bride and groom. The event was conducted at the home of bride. In this event there was a program to ensure nyantrik prospective groom will attend the ceremony and as a proof that the family of the bride is really ready for the wedding procession on the following day. Midodareni derived from the word â € œwidodareniâ €? (This means), then a â € œmidodareniâ €? which means to make things like a fairy bride. In the world of puppetry, beauty and beauty is like the bride and Dewa Dewi Kumaratih Kumajaya Round V (Summit Stage)

A. Consent qobul Important events in-law is consent qobul celebration where the bride couple swore before witnessed naib guardian, pinisepuh and parents of both parties as well as some invited guests. When the marriage ceremony, the mother of both parties, do not wear earrings or studs in order to show their concern in relation to events or ngentasake child marriage. 2. Panggih ceremony The ceremony Panggih sort order is as follows: a. Liron twin Mayang Exchanged between the bride Mayang twins, meaning uniting creativity, taste and initiative to realize mersama both happiness and safety. b. Gantal Betel leaves are rolled small white thread that tied together thrown by each of the bride, with the hope that all the temptations thrown it will be lost. c. Ngidak endhog The bride's son stepped on broken eggs as a symbol of the bride and groom had broken sexual prominence. d. Washed the feet of the bride's son wedding Washing with water setaman flowers with meaning hopefully clean seed derived from the dirty deeds. e. Drinking water degan Water is considered a symbol of living water, pure water, semen (manikem). f. In-kepyok with colorful flowers Hopefully contain the hope that families will be able to develop their building everything and happy physically and spiritually. g. Go to the spouse Meaningful wedding that has become a life partner is ready to work obligations. h. Sindur Isin sindur or backwards, it means never give up or persist. That is the bride ready to face life's challenges with a spirit of courage because it is true. After going through the stages Panggih, escorted the bride sitting in gym riengga, there was held a traditional Javanese rite, namely: i. Scale Father of the bride sits between the bride and groom, the bride's son occupied the right foot, left foot occupied bride. A short dialogue between Mr. and Mrs. bride contain a statement that each bride has been balanced. j. Kacar-Kucur The bride's son disburse income to the bride in the form of coins along with the accessories. Means of the groom will be responsible to feed their families. k. Dulangan Between the bride and groom feed each other sons and daughters. It contains allusions behavior between the two making love (sex symbol). Within the meaning of the ceremony there dulangan said adilinuwih (one thousand valuable counsel) represented by nine cone meaningful: - Cone tunggarana: to always remember the life-giving. - Cone puput: bold self. - Cone bedhah country: united men and women. - Cone prop the sky: dutiful to parents. - Cone shelled deer: a large of small. - Cone pangapit: ups and downs of the authority of God Almighty. - Cone manggada: everything in this world nothing is eternal. - Cone pangruwat: berbaktilah to the law. - Cone kesawa: advice that works diligent. 3. Sungkeman Sungkeman is the expression of devotion to parents, and to ask their blessing. How, squat man with an attitude like worship, touching the knees of parents of the bride, from the wedding followed the bride's son, then father and mother to the bride's son. d. Leaves: yellow leaves, banyan along the branches, leaves nothing, leaves and leaf carriage delight. e. Two pieces of pineapple, ripe and select the same size. f. Jasmine, red roses and white kanthil. g. Two pieces of young coconut, peeled and not to spill water. Bottom is made flat or laid flat so that water does not tumble and spill.

3. Tuwuhan pairs (pasren) Tuwuhan installed at the entrance to the bridal seat. Tuwuhan usually in the form of plants, each of which has a meaning: a. Young coconut leaf Hope that the bride and groom get nur or bright light of the Almighty. b. Leaves kluwih May the celebration did not lack anything, if it might even be better (Luwih) than those calculated. c. Banyan leaves and twigs Taken from the word want, meaning expectations, goals or desires that coveted hopefully always done. d. Dadap spare leaf Derived from ep syllable means cold, cool, calm, peaceful, quiet no interference whatsoever. e. A strand of rice (pari sewuli) Symbolize the more local the duck. Excess weight and the expected life, the more light feet and hands, and always ready to help others in need. f. Cengkir gadhing Coconut water (banyu degan), is the holy water is clean, with the symbol of their love is expected to remain chaste until the end of life. g. Setundhun papaya king suluhan (bunch of plantains) I hope someday to have properties such as the king hambeg marta, the interests of the public rather than private interests. h. Watangan wulung cane (sugar cane black) Stability of the heart (heart anteping), if it has been established to determine the choice as a husband or wife, do not look right and left again. i. Woh lan cotton flowers (flowers and fruits of cotton) The hope for the future bride and groom do not lack food, clothing, and shelter. Always right, but not mediocre. j. Dibokor setaman flowers (flowers setaman grown in water in a bowl) The hope for the life of the bride and groom are always bright like flowers in the garden. 4. Splash of water Ubarampe to prepare a setaman flower water, water is drawn from the seven springs sprinkled with flowers setaman consisting of roses, jasmine and ylang. Stages spray ceremony is as follows: - Ask the bride to his parents' blessing. - Candidates-in-law sat on mats where spray. - Candidate pengatin pinisepuh watered by her parents and several representative. - The latter doused with a jug of water by her father to pour into the face, head and body of the bride and groom. Once a pitcher of water discharged, then the pitcher is broken down, saying Intention Ingsun ora pitcher broke, broke pamore my nanging wadon 5. Adol dhawet The ceremony is held after the spray. The seller is the mother of the bride and groom are housed within a father's daughter. The buyer was the guests with money broken tiles (kreweng). This ceremony contains the hope that later on when Panggih ceremony and reception, many guests come and sustenance. 6. Midodareni Midodareni was the night before the ceremony, the night of the single release for both the bride and groom. The event was conducted at the home of bride. In this event there was a program to ensure nyantrik prospective groom will attend the ceremony and as a proof that the family of the bride is really ready for the wedding procession on the following day. Midodareni derived from widodareni (angel), and then became midodareni a means to make things like a fairy bride. In the world of puppetry, beauty and beauty is like the bride and Dewa Dewi Kumaratih Kumajaya. The approach used in this paper is a semiotic approach. Semiotics has two figures, namely Ferdinand de Saussure (1857-1913) and Charles Sanders Peirce (1839-1914). Both developed the science of semiotics in isolation and did not know each other, Saussure and Peirce in Europe in the United States. Scientific background is Linguistics Saussure, while Peirce philosophy. Saussure called semiology developed science ™ (semiology), whereas the construction of Peirce called science of semiotics ™ (Semiotics). In a further development of semiotics ™ is more popular term than the ~ semiology ™. Based on the relationship of signs and objects, Peirce divides signs into three, namely the icon (icon), index (index) and symbol (symbol). The icon is something that serves as a mark based on its resemblance to something else. An index is a sign that the pattern depends on the sign of the existence of an object ~ ™ or denotatum. The symbol is a sign that the relationship between the sign and its object is determined by a generally accepted rule. The following explanation is based on the fact a sign of the relationship with the basic types: A. Icon

The icon is a sign that resembles the object it represents, or a sign that uses a common or similar characteristics to what he meant. In this case the gold ring, set of clothes and money is the daughter of an icon, because these objects represent the actual objects. 2. Index Index is a sign that the sign depends on the nature of the existence of a denotation, so in terms of Peirce is secondness. In other words, the index is a sign that has a connection or affinity with what it represents. In this case Tarub, twin Mayang, and Tuwuhan an index. This is because the item is only found in traditional Javanese wedding ceremony. 3. Symbol The symbol is a sign, the sign and its denotation where the relationship is determined by generally accepted rules or determined by a collective agreement (conversion). Gold ring, set princess dress, jewelry made from gold, diamond and diamond; traditional foods, fruits, betel leaves, peningset, leaf, leaves kluwih, complete with banyan leaves twigs, leaves of weeds, fallen leaves dadap , a strand of rice, Cengkir gadhing, bunch of plantains, black cane, cotton flower and fruit, flowers and Sungkeman setaman a symbol. This is because each item has a symbolic meaning contained therein. D. CLOSING Thus the marriage rites of Java is still used in weddings in Java. When observed in detail, the wedding procession in Java seem intricate or complicated This is because the number of symbol that is used in it. This fact can not be denied, because until recently the Java community is still happy to use a symbol or a symbol of life.

traditional,javanese,weddimg,culture,art,java,surakarta,yohyakarta,indonesian
(A Semiotics Approach) By: Najma Thalia, S.S. (lubisgrafura.wordpress.com)