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)

video indang badinding

Video Indang badinding minangkabau


tags

article:video,indang,badingding,minangkabau,west,sumatera,tradition,culture,indonesian

Ngaben rituality

Ngaben rituality in bali

In general, 'cremation' in Bali can be regarded as one of the religious rituals and traditions of meaningful ritual to restore a dead human body to its origin, called Panca Maha Bhuta (five elements: earth, water, fire, wind and ether). Thus, religious rituals or traditions? Impure nor pure religious tradition, both taxable. Religious rituals because it is contained in the holy books, ritual traditions of the fact that the implementation of cremation ceremonies in Bali are filled with traditional herbs in Bali, there bade / container, there is a lion / ox, there is gender / puppets, there are certain sacred tarian2 etc.. By taking analogy cremation ceremony (cremation) in India as a Hindu religious origin, cremation in Bali is very different to the cremation in India. So I assume that cremation in Bali are the blend of tradition and religion. Ucapara cremation in India do not need crap like in Bali. And if any such cremation in Bali? Of course not. Because Hinduism is flexible where the implementation of teaching adapted to the local culture (local genius Indonesian language). That makes me throw up our enekg is when cremation ceremony in Bali has deviated from the essence of the essence, the bias is far from its original meaning and has come out of religion rails. It's still fresh in my memory as a cremation ceremony in Bali commercialized by jor-rod. Created a website, put the newspaper even announced on local television. Wrong? Of course not, it's just me so enekg. It is the right of individual

The existence of a new trend in cremation ceremony in Nusa Penida, inspiring the title of this post that may be classified as having its own Eyewitness News. Ngaben there be a kind of showcase the financial ability of the family concerned. In the village of B (full name of the village there is the editorial writer), a family that carry out the cremation ceremony of the 'eccentric' as a new motorcycle diaben join with those who died. The reason is, because he loved her and intention to buy a motorcycle has not been accomplished at the time the person was still alive. I'm really not sure if in nature there is need bikes. Again, this is not wrong. But it would be wise if the bike is used alone in this world. In the village of S, there is more to make singa2an (part of which later joined badewadah burned) of the banknote. Lions were made as usual with a bamboo frame and covered with velvet and decorated prada. Once completed, the entire body of a lion is plastered with bills 50 thousands and 100 thousands, so the lions tersebutpun require special care before being burned. The reason? Let the spirit of the deceased have a provision in the bye and bye. Wrong? Certainly not, if the spirit is to buy a plane ticket / bus to get to the bye and bye.

Up here I can only think, where in fact the essence of human culture of Bali in practicing religion? Pure as if human beings in carrying out the Bali Hindu religion? Small contoh2 of course, would not be used as a parameter to assess the overall phenomenon, but at least be able to open my eyes that still dominate the ego hal2 concerning religion. Also lack a true understanding of the essence and the basic meaning of a ritual is performed

Tag:ngaben,ritual,upacara pemakaman,culture,adat,bali,indonesia

grebeg suro ponorogo

grebeg in ponorogo

Grebeg Suro Ponorogo event is tradition in the form of party people. Art and traditions being shown include the National Reog Festival, Parade and Carnival Heritage Hiking History and Minutes of Prayer at Telaga Larungan Ngebel

Suro Grebeg usually done once a year, precisely on 1st Muharram (1 Suro in Javanese)

Suro Grebeg series include submission heritage procession to the tomb first in Ponorogo district. Then followed a march of hundreds of people to the city center with a gig and horse riding are already decorated.

The next event will be the National Reog Festival in the town square. Dozens reog groups in East Java, from aquatic mammal, Central Java, Balikpapan, and Lampung will also enliven the event.

The origin of this event was held, starting from the customs of the people on the eve of 1 Suro who held tirakatan all night to surround the city and stopped in the square Ponorogo.

As at 1987 Regent Soebarkah Poetro Hadiwirjo see this phenomenon, and he also suggested to facilitate their activities with the activities leading to the cultural preservation.

The procedure begins with the implementation of the National Reog Festival held for 4 days with the number of participants in 51 groups with 21 and 30 Ponorogo grub from grub of Foreign Ponorgo. Of the total participants were the top 10 best and 10 the group best coach.

A day before 1 Suro held Parade and Carnival Heritage Hiking History from the old town to the town center to commemorate the transfer of the administrative center of the old town of Ponorogo regency to the town center. On the eve of 1 Suro Reog National Festival held the closing and announcement of the race and on the first 1 Suro Lrung Proceedings of Prayer held at Telaga Ngebel

GREBEG SURO

video by :www.esatjava.com
Is the biggest culture event in Ponorogo regency that held on a certain occasion of welcomed Islam New Year or Saka New Year that often known as one suro date (one of Javanese month). This agenda entered East Java tourism calendar (Calendar of event). Grebeg Suro is the ritual culture incident and became the party site of Ponorogo people. Usually it begun a week before 1 Suro.
It is the series of Grebeg Suro agenda is Reog National festival, various good activity sorts the race and the exhibition and ended with Larungan agenda in Ngebel lake. The parade of the elephant statue that consist of the musical procession and the elephant statues. Those statues have received by human kind and climbed onto by two children. This art is has influenced by Islam culture.



Tag:video,grebeg,ponorogo,culture,jawa timur,java,indonesia
tag:video,grebeg,suro,ponorogo,maulid,nabi,

indonesian dance's culture

 indonesian dance's culture

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

video,shaman,aceh,dance,culture

video yamko rambe dance

video yamko rambe yamko dance'

from papua-irian jaya
indonesian
performance by :

Tags:video,yamko,rambe,papua,culture,indonesia

kecak dance

kecak dance

The Kecak Dance is an especially unique and one of the most dramatic of all Balinese dances. A combination of dance and drama, the Kecak dance depicts the Hindu epic, “Ramayana,” and tells the story of Prince Rama, who with the help of the monkey-king Hanoman defeats the evil King Rahvana to rescue his Princess Sita. Kecak also has roots in Sanghyang, a sacred ritual based on the idea that during the performance, hyangs, or spiritual entities will enter and possess the bodies of the dancers.

The dance begins just as the glowing sun slowly sets beyond the horizon at sea.  To catch this dramatic moment, the stage is placed with the temple of Tanah Lot or Uluwatu as background. A chorus of 150 men clad in checkered cloths around their waists, representing an army of monkeys, utter percussive sounds. They sit in concentric circles, leaving an open arena with an oil torch in its center.

As the sky darkens, the burning flames of the torch become the only natural lighting of this cacophonous play, creating a truly mystical atmosphere, illuminating the performers and audience alike in a haunting glow.

The circular ensemble sways rhythmically back and forth and waves their hands as the drama unfolds, yet above the chants of the swaying masses, the narrator’s voice can be heard, telling the tale. As the plot progresses, the ring of acapella percussionists enhance the performance of the lead actors in the center by acting as the armies in the battle scenes, and even unite as an enormous, twisting serpent in the performance’s final climax.A triumph of style and emotion over actual story, the Kecak dance is sure to keep every viewer captivated for every second of the show.

The story takes an episode of the great Ramayana epic. It tells about the abduction of Princess Sita by the giant Rahwana when Prince Rama and Princess Sita were wondering in the forests. Prince Rama leaves his wife to chase a golden deer. But first he draws a circle around her, which he tells her not to step out from. Rahwana sees her and through ruse succeeds to abduct her to his palace. In his search for his wife, King Rama meets the monkey king Hanoman who helps him. Hanoman’s monkey army burns Rahwana’s palace, and so the two lovers are happily reunited. 

Unlike other Balinese dances, the Kecak is not performed to the accompaniment of Gamelan, which is the Balinese “orchestra.” Instead it is enacted to the sounds of 150 or more male voices chanting “chak-achak-achak,” hence giving the dance its name.  Another unique factor is that the Kecak is also one of the only dances that was created for the sole purpose of entertaining visitors. It is hardly ever watched by the Balinese themselves.

Kecak was originally a trance ritual accompanied by a male chorus. In the 1930’s, the German painter and musician Walter Spies took a deep interest in the ritual while he was living in Bali. He then worked together with Balinese dancer Wayan Limbak to recreate it into a drama, combining themes and movements from the traditional Sanghyang exorcism rituals with portions of the Hindu epic, Ramayana. The intention was to create a dance that was both authentic to Balinese traditions, yet appealing to Western audiences.

Wayan Limbak later toured the globe with a troupe of Balinese performers, thus popularizing the dance and making it famous throughout the world.

Pura Luhur Uluwatu is one of Bali’s 9 main temples, and is one of the places you can personally witness the Kecak Dance. The temple is perched at the edge of a steep cliff, overlooking the crashing waves 70 meters below. Originally a very small temple, Pura Luhur Uluwatu was first expanded by a Javanese sage during the 11th century.

As the temple is sacred ground, one must be properly dressed before entering, as respect to the Balinese Hindus. Sarongs are available free at the entrance for women wearing clothing that does not cover their knees. Visitors to the temple can feel free to roam about and explore the temple grounds, but the central courtyard can only be entered during special rituals.

The Kecak dance is performed at the temple every evening at 6:00 p.m. in an open-air arena  to the backdrop of the ember sky, as the glowing red sun sinks beneath the horizon. Tickets to the dance can be purchased for approximately IDR 75,000. Visitors should note that during high season, tickets are often sold out and should be booked a few days in advance.

Pura Luhur Uluwatu is located on the island of Bali, about 45 minutes from Nusa Dua, or 1 hour 15 minutes from Kuta or Tuban area.

tags: Tags:video,kecak,bali,tradition,culture

TANGGAI DANCE'S

TANGGAI DANCE'S  from Sout sumatera

Dance is a dance tradition that evolved from generation to generation and still exists to this day, has Fakem and is a hallmark of the region itself.

In the V century (1920) in the days of Hindu, Dance Tanggai used for offerings to the gods Brahmin, Vishnu, and Shiva, which is dedicated or towing by women with an odd number, especially Tanggai Dance in honor of the Sahyang dedicate widi or Lord Shiva which is considered as the god fuser.

Homage to the gods by making offerings movements Mudra (the approach almighty).

Dance is a dance wear tanggai Tanggai with emphasis kelentikan fingers symbolizing love. By Hindus is very honored, especially the finger Mahendi (carvings on hand)

Tanggai made of pure 22 carat gold in the form of nails manicured.

Century 20 (1920) Dutch Period, habitat in Indonesia is a form of empire.

Century 17 (1600) established the Dutch era Palembang Darussalam Sultanate, girl age seclusion. Sultannya forbid Girls / Women dancing, so the whole show is played by men. Demat, Pesirah, Depati Title is the name given by the Dutch, and the Dutch are interested in taking dance tanggai

1920 in South Sumatra and dance using Tanggai Foreword that serves as Dance Dance Welcomes which called tepak.

Switch to the Age of Japan.

1945 should not be displayed tanggai dance, dance created gending Sriwijaya.

Stylists Daughter Dance is Resident of Palembang on Demand Japanese Rozak Sukainah create Gending Sriwijaya Dance.

Sriwijaya Gending poem created by Nungcik AR, and Music Gending Sriwijaya created by Dahlan Mahibat.

PKI uprising in 1965 and the creator of the poem Nung Cik AR allegedly a member of the Communist Party until Nungcik AR arrested, and Dance Gending Sriwijaya when it should not be displayed.

But many distinguished guests, and state officials who came to Palembang, and no dance reception to welcome the guests that come, the mother Elly Rudi (dance tanggai) and mother Ana Kumari (slap dance palace) raised the and arrange movements with dance moves that have been there before, to honor guests who are coming to Palembang, and his dance choreography, so there were a high aesthetic dance.

Music Blash, Tanjidor is used in the Dance Music Tanggai in ancient times.

Dance Tanggai and Rasan Tuo (matchmaking) dances to accompany the Bride.

Tepak dance palace (using tanggai and tepak), symbol of expression Friendship to honor distinguished guests, at the time of the Netherlands, with a Foreword offerings. Being Dance Tradition in South Sumatra.

But the dance is evolving into their respective areas in South Sumatra with its own version of the dance names but still use tanggai and costumes early.

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


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





Tags: Tag:video,tanggai,dance,southsumatera,culture,art,Indonesia