YOU ever dreamed of bathing in water that cool and fresh mineral water were in?. If not, you now can realize the dream of Tour Destinations Air Bojongsari (OWABONG), Purbalingga - Central Java. This was the bathing place internationally in the countryside complete with nuances about the natural and traditional. Shade trees around OWABONG also added to the atmosphere is cool and fresh spring water that is thousands of years to support local people. It will not be found in other places, the fresh water in this OWABONG always free of any chemicals. Like the wheels of life kept walking, eyes water in this village never subsided and never ceased even though the water of life affected by the long dry season, though.
What can you enjoy the OWABONG? With the admission price is fairly cheap compared to similar objects in several places in Jakarta and the island of Bali, you will be able to enjoy it up various facilities in the area of 6 hectares of land as this. Facilities are: * Pool international standards covering 50 x 21 m with a depth of 1725 m. * The child pool area of 188.5 meter2 * Swimming flow (kelen) along 220 meters (circles) with a width of 3 meters. * Pond water party * Water slide / water boom 2 tracks * Tribune area 252 m2 * Tennis Courts * Cottage * Motor racing circuit Arena Go Kart * Caffe restaurant * Multi-party open * Park In short, if you are not bothered himself to OWABONG, may be made to regret it. OWABONG around, you can also buy a variety of typical souvenirs such as handicrafts, pineapple Simadu thick fleshy and sweet, country-style dishes and other mementos of interest.
Karang banjar Not far from OWABONG, if you want to enjoy the village atmosphere as much and stay in the village, could come to the village tour Karangbanjar, Bojongsari District. With travel approximately 1.5 miles from the West towards OWABONG, you've reached the Karangbanjar. Many interesting things can you find here. There are craft hair, a broom hamada, ML arena Adventure Adventure Zone, camping ground Munjuluhur, koi fish breeding centers, and other objects of interest. Karangbanjar, is one of the villages in the subdistrict of Bojongsari, Purbalingga. Most of the population livelihood as farmers. Others wrestle hair crafts, brooms, and working out the art. In terms of natural potential, Karangbanjar has the potential to be enjoyed comfortable. Like Munjuluhur campground area. From this place, we can look at the surrounding mountains as the peaks. Another natural atmosphere that inspires a sense of gemericiknya water that never stopped throughout the season. If you love a challenge, even in this Karangbanjar you can test it. Ready to face challenges that are available in Munjulluhur Adventure Zone. This adventure zone is able to hone skills, if at any time of danger. Intstruktur Guided by experienced, you or your organization can test the mental and solidarity with the team. Many things that we can enjoy on earth Karangbanjar. So, you will not lose if you visit this place. Tourism Karangbanjar: a. Cultural Tourism: Kuda lumping, Lengger, Wayang leather, Thek-thek, Kothekan mortar, Rebana, Padepokan, puppets & musical Art, Dance Studios Facilities:Home stay, mosque, meeting hall, Field, Parking Area b. Craft and food tours: * Craft bun and a wig * Crafts broom Hamada * Food / Snacks: Buntil Carangmanggang, Badeg / legend, Bread One Koyah, seriping cassava / banana, dumplings, etc. cenil * Gurameh diner Karangbanjar typical fuel c. Nature and Adventure Tour: * Camping Gound Munjuluhur * Mini Florest * Adventure zone Munjuluhur * Koi Fish Breeding Center & Laboratory of freshwater fish * Mix beef and poultry farming ponds integrated * Lagoon and nuanced natural Cotage * Snake park / Reptile Park * Handicraft showroom
Adventures Munjulluhur Zone Outbound facilities are located in the area camping grounds Karangbanjar Village Sub Munjulluhur Bojongsari Purbalingga Central Java which is managed by the Office of Tourism. Activities are guided by a team Lasso (Leadership and Survival Skill Out bound. Lasso Team has the experience and educational background of Psychology, SAR, Boy Scouts, Nature Lovers, Management, Police / Army, Teacher and Practitioner Organization. OUT BOUND PACKAGE we offer: 1. COBRA (CAMPING AND OUT BOUND TRAINING) a. Participants stay and sleep in tents b. Day and night c. Minimum Participants 20 people d. Facilities: - Food and Snack 3x, Tents Sleeping, mats and Information, and Slayer T-Shirt - Insurance, All Games (low and high impact), Documentation 1 Roll (Group) 2. OTTO (OUT BOUND TRAINING ONLY) a. Training for a day (08.00 - 16.00) b. Minimum Participants 30 people c. Facilities: - Eat 2x, 3x Snack, T and Slayer - Insurance, All Games (low and high impact) - Documentation 1 roll (Group) 3. PACKAGE OSIS, BOY SCOUT, STUDENTS - The cost is much cheaper, Nego Out Bound Management Training (OBMT) is a training method in the open in order to improve human resources. through the formation of experience, reflection and experience of the concept formation test that concept is necessary for self-development and organizational management Training Objectives: 1. Improve team performance 2. Improve themselves and to think creatively 3. Increasing togetherness and mutual trust 4. Refreshing and solving stiffness bureaucracy Training Method: * Game Group * Working Group * The Adventures of Indi vidual * Lecture * Discussion Types of activities we offer in the form of a game character formation interesting and challenging and educational course guided by instructors who mastered his field Adventures in the Zone arael Munjulluhur you can explore while enjoying the countryside and playing games with friends, colleagues, organizations, and even family members. + Play strategy o Cooperation o Leadership o hanging rope, o splash pool o and off fatigue with meal provided Development Facility: * MCK * Mosque * Gazebo * Cafeteria * Resort / Laguna * Room Change * Tents / Camp * Safety Helmet Game & Adventure 1. Creep on the Land Trained endurance in the face of severe obstacles to crawl. Trained endurance in the face of severe obstacles to crawl. 2. Walk on the top. Train agility in the face of a terrain or obstacles that faced the participants through the end of the concrete pillars. 3. Rope Bridge Train participants courage in the face of a flexible rope bridge and moves at a challenging elevation. 4. Spider Web Coaching collaboration by relying on the thoroughness of their thinking - each member of 5. Shake Bridge Train the participants in the balance across a swaying bridge and go through to the other side. 6. Hanging Rope Exercising power in the hands and flair for the participants to think how to get past the rope swing by. 7. Island Crossing Courage to train participants to go through trials to the other side. 8. Spider Net Agility and courage to train participants in the climbing rope nets in a short time to the other side. 9. Berlin Wall Cooperation in groups trained in the face of obstacles 10. Tower Raphelling Train the courage, strength and agility of the participants. 11. Trust Fall Trained to believe in themselves and to others 12. Leaks Paralon, Raft, Titanic, etc games with age and training purposes. River World Purbasari Educational recreational park, which shows the types of freshwater fish from domestic and abroad. This recreational park is opened every day from 08.30 hrs sd 17:00 hrs Friday except on holidays. This location can be used as: * A place to relax with my family in the countryside * Support the introduction and education students Place to relieve stress of the Chairman, Employers, Employees, Merchant and the whole family * Can be used for meeting, celebration and social gathering * For meeting prospective employers, victims of layoffs and pensions ahead * Material evaluation and comparative study of the need * And so forth
nature tourism Mount slamet Located in the northwest of + 30 km from the city Purbalingga. Every year in June, s / d September nature lovers dating to climb a mountain. Ascent on foot from the village of Gunung Malang Grumbul Flow Attack and Cinnamon Kutabawa village. Distance from Grumbul up to the top of Mount Slamet taken during the 6-hour hike, the guide is a citizen of the community or the local Civil Defense.
From Purbalingga to flow Grumbul Cinnamon can be achieved with four-wheel vehicles, and there has been built to accommodate the cabin boy of the climbers will kepuncak slamet mountain. The route of the mountain until kepuncak poor through dismissal posts / resort: * Gunung Malang - Pondok Gembiring = 1 km * Pondok Gembiring - Pondok Walang = 0.5 km * Pondok Walang - Pondok Cemara = 0.5 km * Pondok Pine - Samarantu = 1.5 km. Samarantu provided in a simple cottage coupling * Samarantu - Sampang Rangkah = 0.75 km * Sampang Rangkah - Sampang Ketebon = 0.6 km * Sampang ketebon - Batur = 0.9 km * Batur - Sampang Jampang = 0.3 km * Sampang Jampang - Sampang Credit = 0.6 km * Sampang Credit - Plawangan = 0.5 km * Plawangan - Peak = 1 km (Through Cave Slamet)
ecotourism Beautiful natural scenery and the cool pine forests and appease the soul is something that can be enjoyed in this tourism object. Wanawisata to go to this, get through two doors, ie doors Banyumas Baturaden gate and the gate Serang, Karang district, Banyumas. Distance from city Purbalingga approximately 22 km.
lawa cave We walked kemulut cave here we will find that Semar rock rock puppet-like figure Kyai Semar. After that we will see relief as a white banyan tree so called Waringin Seto. From here we turn to encounter kekanan Lawa Cave Palace bats first nest center (Lava). Walking for a while turn right into Dada Lawa Cave, a cave-like chest bats are spread its wings, it is called Dada Lawa Cave. Exit from Dada Lawa Cave turned right we're going through the shower and Sendang slamet Degree, according to folklore, if you want to try your youthful facial here, about the truth for yourself. After that we will enter the Cave of Thunder Regent Gangsiran Daryono, because at the time of the inauguration of the first undermine Mr. Guntur Daryono. From here we will get to the cave Panembahan, after the cave we headed Cave Panembahan Rahayu. Then up came in the Stone Kris, and after the Batu Caves Kris Break we headed for a place Pengimaman facing towards the Qiblah. Through the narrow hallway towards the bridge and hold out, then go to the Cave Cepet, why it is so called because it is said people entered this cave is often lost and hard to get out. Then exit through the narrow hallway toward the Cave Ratu Ayu. As long as we entered the cave, we'll still feel fresh because of ventilation-ventilation of the cave is always blow air / air cooler we feel, it is this which reduces fatigue of the visitors who do not feel tired through the cave along ± 1300 m.
waterfall (Jurug) There are several waterfalls Curug or very beautiful in Purbalingga. * Curug Reef: Coral curug called because it has a black rocks and steep with three levels curug. * Curug Nini: Waterfalls on this curug not too high, but underneath there is a source of water that never dry. It is said that according to the story here is a live fish heads and bones. * Curug Ciputut: With a height of 30 m and the water never dry, panoramas in this Ciputut Curug so beautiful that many teenagers visited during holidays. Due to the very difficult terrain, many of these teenagers are often adventurous here.
Baturraden name comes from two Javanese vocabulary, Batur (slave) and Raden (Queen). the story of a slave in charge of caring for the environment horse Duchy era of ancient Java. Then romance blossomed between the slave with the daughter of the Duke.
Love them do not get approval because of differences in social status. Both left the palace, and build a happy life on the slopes of Mount Slamet. Place both to live and then developed into named Baturraden rural Java, which means the merging of slaves with the queen.
Today, the area became a prima donna Baturraden tourism thanks to a beautiful natural grace combined with a wealth of community traditions. From the village where the workers lived hydropower plants in the era of the Dutch East Indies, now he was transformed into a resort at an altitude of 640 meters above sea level.
Baturraden surrounded by natural forests untouched no humans. Forest nature reserve with the flora and fauna preservation was maintained around the back of Mount Slamet. Largest and highest mountain in Java, which both have a height of 3428 meters above sea level.
Every day, the average temperature ranges from only 18 'C - 25' Celsius. The place is the setting most popular romantic legend in Banyumas was only 14 kilometers from Purwokerto city center. All types of land vehicles can take visitors to enjoy the beauty exhibition of nature presented.
Modern History
Nature tourism development story begins Baturraden of what the science of physics is called the condition of sub-atomic attraction between protons and neutrons, which by common people known as electricity. In 1928, the Dutch East Indies colonial government building Water Power (hydropower) in the forest area Ketenger, Baturraden.
Four gang Dutch citizens who had first pioneered the tourism Baturraden. JC Balgooy founded to supply dairy farms, meat and eggs for workers in hydropower. Smoulders make hotel "Room 17" which is now the House Wijayakusuma. Teenteatte build a hot water bath and Shower Shower Three 7 to be visited by travelers. While Van Depperen known then as head of the sugar factory in Tegal encourage employers and workers glanced Baturraden plantations. Van's residence is now the Villa Depperen Rahayu.
Gait four companions made Baturraden known as a supplier other than an electric current, is also famous with the beautiful natural scenery. In the era of the independence war, 1947-1949, all facilities mensimbolkan Dutch colonial administration, smashed by the republican army. Only farms that are useful for milk and meat supply, remains dipertahanakan.
But not necessarily Baturraden charm vanished along with the disappearance tourism facilities. The students are still loyal menyabangi Baturraden, just to see what form of animal husbandry. Of course, do not imagine there is a paved road as smoothly as can be seen now. Under the leadership of President Sukarno, in 1950, nationalized farms. But that year also, the farm was closed because there are indications of livestock disease. No longer a tourist afterwards.
Banyumas community leaders saw the potential for post-independence Baturraden to become the tourism industry for regional progress. In 1952, the discourse appears Baturraden rebuilding. But by then it is not possible with the rebellion of the Darul Islam / Islamic Army of Indonesia. New Construction began realized in the 1970s.
Attractions You can pamper yourself with your loved ones to enjoy the many facilities and attractions created by nature, or made by citizens. While shrub up between rosin and pine trees, try to rest in the hot springs and DDD Seven hot springs Shower Three.
Feel the sensation of warm water bath that came straight from the bowels of the earth. The average temperature of water containing sulfur deracat it reaches 60 Celsius, comes from the belly of Mount Slamet. The area was made penyembuahn rheumatic therapy center to various skin problems.
Try to ask your tour guide invited the professional masseuse. You will enjoy a unique massage experience that can only be done in Baturraden. Massage your whole body with mud sulfur golden brown. Aha, enjoy the freshness of your whole body covered. If you want to bring home sulfur mud, residents have been preparing in the form of solid or liquid. You can use it as an ingredient for scrubs when I got home.
In addition to resin forest, enjoy the silence of nature with a stop for a moment to Lake Lonely. Put all your mind. Try to listen how the birds singing, the wind rustle the treetops to play and enjoy the cold river water that flows from the mountains armpit. Let yourself dissolve in the arms of nature.
Baturraden also provides various facilities such as mini train play, pool slide, swimming pool, water bikes and hot water bathing pool. There is also a zoo Kalola Widya Manggala to introduce your children to the animals of Indonesia.
Besides hotels, you can also book a spa service, or spend the night in the café and the café-restaurant and a traditional taste of nature.
Short film entitled "Around Midnight" from SMAN 2 Purbalingga successful menjawarai two categories, Best Short Fiction Film and the Award konfiden (Favorites Attendance) in the event Tawuran! Student Short Film Festival 2009. Night awards national festival was held on August 30, 2009, at the National Gallery Audio Visual Jakarta.
A jury consisting of Takwin Good, professor of psychology, University of Indonesia, John De Rantau, director, and Sesa Nasution, Editor in Chief provoke! Magazine rate movie directed by PITO Felixitas and Indonesia are very taste and can speak well. Lack of Banyumasan language film on the technical issues that are often experienced by students.
Felix and PITO that come with dozens of his friends from various high schools in Banyumas Kingdom: Banyumas, Purbalingga, Banjarnegara, and Cilacap since the festival was going on, feel proud and pleased with this achievement. This victory is expected to trigger other students in Banyumas Kingdom to create the film field. "We did not think the movie we were able to compete at the national level and this victory is a victory for all students in Banyumas," said Pelix.
Two other awards were for Best Documentary Short Film won "the Islamic State of Indonesia is not" director Jason Alexander from Canisius College Jakarta High School and the Special Jury Award for the title of director Facebooked Selvia Alvira, Siti Nurul Anizza, and Haukur Rhamadani from SMAN 34 Jakarta.
Dozens get rid Competitors "Around Midnight" and two other winning film surpasses nearly 50 films from various cities in Indonesia who went to the festival committee held by the Foundation konfiden Jakarta from 28-30 August 2009. The first festival was held this time become a new arena for student creativity in this archipelago.
Movie-award-winning film offers fresh ideas from the maker and able to speak according to the environment where the students lived. At least from the film "Around Midnight" that this 15-minute talk on the local context of strong material with the cast of character players.
Felix and PITO are able to achieve through his work after several predecessors who also excel in various film festivals. Both student SMAN 2 Purbalingga have great expectations, so that they facilitate the school in an open and sincere in creating the film, especially in the matter.
With the achievement of students from this Purbalingga also, Cinema Lovers Community (CLC) and the Job Network Purbalingga Film Banyumas (JKFB) is ready to continue to oversee and facilitate the needs of the students in the scope of Banyumas Kingdom. Including facilitating information and the needs of various student film festival. > tukar
Mendhak tradition is one of the rituals of death traditions of Javanese culture. Mendhak traditional ceremony performed individually or in groups to commemorate the death of someone. Tools and equipment needed for traditional ceremonies Mendhak is as follows: cone, sega uduk, side dishes, compote, sticky rice, and apem. Sometimes, before or after the ceremony held Mendhak, relatives can visit the graves of their relatives.
This traditional ceremony carried out three times in a thousand days after the day of death: the first is called Mendhak Pisan, a ceremony to commemorate the death of one year (365 days); Mendhak Pindho latter as a two-year memorial of death; Mendhak third called Telu or Pungkasan or Nyewu Dina , who held on to a thousand after death.
According to Javanese belief, after a year of death, the spirits of relatives who commemorated his death has entered the eternal world forever. According to belief, too, to enter the eternal world, the spirits must go through a very long road, therefore, important to holding a ceremony to accompany the journey of the soul.
* Death surtanah
The tradition of death in one of a traditional Javanese ceremony sataunya is intended to Surtanah spirits or spirits of the dead have a decent place in the side of the Court exists.
Equipment ceremony: - Group nobility: hone cone complete with side dishes, vegetables cool (not hot), pecel with chicken cutlet fried / roast, soy sauce Docang with the peel, do not min, krupuk, peanut brittle, cone-size measure, savory rice , golong rice, and plantains. - Group of ordinary people: cone with lauknya, rice golong, ingkung and roasted chicken, rice shavings, pungkur cone, cone lasting, offering banana, flower Setaman, chew of betel, delicious and money bako surgical earth.
The ceremony is held after burying the corpse that was attended by family, close neighbors, and religious leaders.
* Ceremony nyewu dina
The essence of this ceremony to God for forgiveness. Equipment ceremony: - Group nobility: takir pentang containing dishes, rice shavings, rice compote, apem, flowers placed telon distoples and given water, cut the goat, pigeon / dove, duck / duck, and the release of pigeons. - Group of ordinary people: ambengan rice, tasty rice, glutinous rice compote, apem, ingkung chicken, rice and flowers are classified in lodong input and incense.
The ceremony was held after the evening prayer, followed by family, clergy, neighbors and relations.
* Ceremony Brobosan
One of the traditional ceremony in Javanese traditions of death is Brobosan ceremony. Brobosan ceremony aims to show respect to the relatives of parents and their ancestors who had died. Brobosan ceremony held at the home pages of people who died, before burial, and led by members of the oldest families.
Brobosan tradition held the following sequence: 1) the coffin was brought out into the yard and upholding the top after a prayer ceremony over the death, 2) boys eldest, daughter, grandson and granddaughter, walking sequence coffin passed above them (mrobos) for three times and in a clockwise direction, 3) sequence is always preceded by a son of the oldest and the nuclear family in the first sequence; younger children and their families behind.
BIRTH OF INTEREST Ceremony JAVA
This traditional ceremony symbolizing respect for relatives who are still alive to parents and their ancestors.
One of the traditions born in the Javanese culture is Selapanan. The ceremony aims Selapanan pleaded for the baby's safety. Equipments required are as follows: - Group nobility: Rice gudangan cone, small cone of rice stuck puncture tip onion and red pepper, five kinds of cereal, snack market, golong rice, tasty rice, Sekul asrep-asrepan, pecel chicken, bananas, incense, and flowers given Setaman water. - Group of ordinary people: Tumpeng tasty rice with side dishes, rice cone among-among, golong rice, porridge white brother, ingkung and roasted chicken.
Last rites in a series done for safety's birth on day 36 in accordance with market day Weton or baby's birth. Selapanan held after the maghrib and attended by the baby, father, shamans, clergy, family and kin.
SPARE WEDDING CEREMONIES JAVA
Traditional Javanese wedding got a wide range of traditions. Pemaes, shaman where the bride becomes the leader of the wedding, it is very important. He's taking care of makeup and clothes groom and the bride a different shape for the wedding. Usually he also rents wedding clothes, jewelry and other accessories for weddings.
Many are to be prepared for any wedding ceremony. Small committee consisting of close friends, the family of the bride. The amount depends on the committee's background and how many guests are invited (300, 500, 1000 or more). In fact the wedding was a great show.
Committee care of the entire wedding preparation: protocol, food and beverages, gamelan music and dance, decoration of the reception room, host, trustee for Ijab, opening speech, transportation, communications and security. The most important preparation is Ijab (note the religious and civil records), which was recorded as married couples.
Usually the day before the wedding, the gate of her parents' house was decorated with Tarub (decorative plants), consisting of different Tuwuhan (plants and leaves).
* Two banana trees with a cluster of ripe bananas means: The husband would be a good leader in the family. Banana tree is very easy to grow anywhere. The couple will live well and happy anywhere. * A pair of Sugar Cane Wulung means: The whole family came together to support marriage. * Cengkir Ivory meaning: The couple love each other and will take care of their families. * Form like a banyan leaf, mojo-Koro, reeds, dadap srep means: The couple will live secure and protect the family.
above bekletepe gate means away from the noise and show the evil spirits in the house where the party was held.
Mayang twins are compositions of various leaf (mostly palm leaves in the banana tree trunk). It's beautiful decor and sanggat broad sense menpunya.
* It's like a mountain shape menpunyai: The mountain is high and large, means a man should have a lot of knowledge, experience and patience. * Kris: Describe that the bride and groom to be careful in life, smart and wise. * House: The couple will always live optimist with a passion for the good life. * Umbrella: The couple must protect his family. * Locust: The couple will be energetic, quick thinking in making decisions for her family. * Bird: The couple have a high motivation of life. * Leaf Ficus benjamina: The couple will always protect his family and surrounding community. * Kruton Leaves: The leaves that protect them from interference of Satan. * Dadap srep Leaves: The leaves can be used to compress to lower fever, means the couple will always have a clear mind and calm in mengadapi problem. * Leaves Dlingo Bengle: Herbs for infections and other diseases, it is used to protect the disruption of Satan. * Flower Patra Manggala: It used to beautify the yard.
Before installing Tarub and must make Bekletepe Sajen sepesial.
Traditional Sajen (offerings) in the party's traditional Javanese is very important. It is a very significant symbol, in which God our Creator melidungi. Offering means to pray for ancestors and to protect from evil spirits disorders. Sajen placed in all places where the party was being held, including in the bathroom, the kitchen, under the gate, under the decorations Tarub, on the road near the house, and others.
Spray offering consists of:
* Tumpeng Robyong, yellow rice with a garnish. * Tumpeng Bald, bald yellow rice. * Food: chicken, beef, tofu, eggs. * Seven kinds of porridge. * Banana king and other fruit. * Young Coconut. * Sweet cakes, lemper, cendol. * Tea and coffee. * Tobacco and Cigarettes. * Lantera. * Flower Telon (ylang, jasmine, magnolia) with Holy water.
Spray: The meaning of SIRAMAN party is to cleanse the soul and body. Siraman party is usually held in the afternoon, the day before and Panggih Ijab. Spray in the house held at the bride's parents respectively. Spray is usually done in the bathroom or in the park. Now more held in the park. List of names of people who do it very important SIRAMAN. Not only parents, but also close family and elder people. They are selecting a good moral person. The number of people who do it usually SIRAMAN seven people. Seven Javanese PITU, they gave the name PITULUNGAN (meaning help).
What I should be prepared:
* The basin for water, usually made of copper or bronze. Water from wells or springs. * Flower Setaman - roses, jasmine, magnolia and ylang - in the mix with water. * Aroma - five colors - works like a soap. * Traditional shampoo and conditioner (ashes of rice straw, coconut milk, tamarind water Java). * 2 scoop of coconut, put it together. * A small chair, covered with: * Mat - white cloth - several kinds of leaves - Dlingo Bengle (plants for medicines) - bango tulak (4 kinds of fabric with motif) - striated (motif Yuyu line with companion pieces and Pula Watu). * Wearing a white cloth over SIRAMAN. * Fabrics and batik from Grompol Nagasari pieces. * Towel. * Kendi.
The family of the bride sent a messenger to carry the water-flowers to the family of the bridegroom. That Banyu Perwitosari Holy, holy water and is the symbol of the essence of life. Water is placed in the house of the bridegroom.
Implementation of the spray:
Bride / men came from his room and joined her parents. He was escorted to the SIRAMAN. Some of the road behind him and carrying a tray with batik cloth, towels, and others. And this will be used after SIRAMAN. He sat in the chair and praying. The first person who pours water into the bride's father. After the mother's father may pour. After them, other people can do SIRAMAN. The last person who did SIRAMAN is sepesial Pemaes or person who has been appointed. Bride / the man sitting with his hands on his chest with a prayer position. They poured water into his hands and clean the mouth three times. Then they poured water over his head, face, ears, neck, hands and feet three times, too. Pemaes using traditional shampoo and conditioner. After the pitcher was empty, Pemaes or a designated person to solve the pitcher to the floor and said: 'Wis Pamore Broken' - meaning he was handsome (to be beautiful and ready to get married).
Ceremony whittling:
After Siraman, bride sitting in the bridal suite. Pemaes drying her hair with a towel and deodorizer menberi (hundred) in the hair. She tied her hair back and mengeraskannya (coil). After that Pemaes clean face and neck, he was ready for the dressing. Behati Pemaes very careful in wedding makeup. Ornamentals that tergantun of marriage forms. Finally, the bride wore kebaya and batik cloth or Sidoasih Sidomukti. It is a symbol of prosperity alive.
Ceremony Midodareni: Implementation of this party took place with Ijab and Panggih. Midodareni it comes from the word meaning goddess Widodari. At night, the bride will be beautiful just like the Goddess. According to ancient beliefs, the Goddess will come from heaven.
The bride had to stay in the room from six o'clock until midnight on accompanied by some of the elder woman. Usually they will give suggestions and advice. Family and close friends of the bride would come to visit, everything should be women.
Parents of the bride will feed the food for the last time. Starting from tomorrow, her husband who will be responsible.
What should be placed in the bridal suite?
* One set of twins Mayang. * Two jars (filled with spices, herbs, rice, beans, etc.) on the cover with a cloth tulak Bango. * Two jars (filled with holy water) on the cover with leaves dadap srep. * Ukub (trays with various fragrance from leaves and flowers) placed under the bed. * Tell Ayu (betel leaf). * Nuts Areca. * Seven kinds of cloth with a pattern letrek.
In the middle of the night all the offerings on the take from the room. Family and guests can eat together. In another room, family and close friends of the bride's family to meet the bridegroom. Read More..
In the context of the development of Javanese culture, Banyumas often seen as a marginal area (Koentjaraningrat, 1984) which connotes rough, left, and no more civilized than the culture growing negarigung region (central palace of power) which is imbued with the concept valuable. Culture Banyumas or sometimes called Banyumasan culture exists as a growing popular culture among the common people away from the hegemony of the palace life. The suffix "an" on "Banyumas" pointing locality or specificity, as in the word "Semarang", "East Java
"," Surabayan "," Magelangan "and others. Rene T.A. Lysloff argues that the use of the suffix "an" in the words of this sort tend to do with the view intended to discourage the tradition and issues related to "style". This shows that the Banyumasan culture is a local element within a larger scope; Javanese culture.
Indeed, in principle, Banyumas culture is an integral part of Javanese culture. However, due to local conditions and the distance from the center of the palace of power and life backgrounds and worldviews Banyumas society imbued with the spirit of democracy, resulting in various side Banyumas cultures can be distinguished from the parent culture. Soul and spirit of popular culture has led to Banyumas appearance, when viewed from the perspective of the palace of culture-and low crude impressed. The fact that the cultural causes are often sub-Banyumas kulturkan, considered less significant for the growth and development of Javanese culture as a whole.
Culture Banyumas formed from a combination of elements of the old Javanese culture with the pattern of local community life. In this way culture is influenced by the culture Banyumas new Java, Sundanese culture, Islamic culture and Western culture. The elements of the old Javanese culture (Java Ancient and Medieval) influenced Indian culture (Hindu-Buddhist), which has long been propagated by a priest named Aji Saka. Cultural treasures grew up in villages, hamlets or hamlet, hamlet, as a form of local genious and an integral part of the life of underprivileged communities.
Culture Banyumas progress in simplicity patterns, based on the spirit of democracy, cablaka (transparency), exposure (open) and built from the traditional pattern of life-agrarian. The tendency thus mainly due Banyumas region is a region of the outskirts of major kingdoms tempo first. Cultural development in this area generally take place more slowly than with the cultures who live in the palace as the king's power centers.
Content of the elements of the old Javanese culture in the culture Banyumas primarily reflected in language and belief systems. In the area of distribution in addition to developing the cultural Banyumas standard Java language-often referred to as language-bandhek also developed Java language or language dialect Banyumasan Banyumas. For people in this area, Banyumasan language is a language that exists as a means of daily communication. Banyumasan language is believed to be relics of the old Javanese language (Old Javanese language and Tengahan) that can still be found until now. Thus Banyumasan language can be used to peek into the old Javanese language growth that develops before the birth of the new Java language.
Banyumasan language has a specification and / or special characteristics that can be distinguished by the new Java language (standard). Some special features include: (1) locally grown only in areas of culture Banyumas distribution; (2) has a naive and open character; (3) there are not many gradations upload-ungguh; (4) is used as a first language by most Banyumas community; (5) under the influence of ancient Javanese, Middle Javanese, and Sundanese; (6) pronounced consonants at the end of words read clearly (hereinafter often referred ngapak-ngapak), and (7) pronunciation vowels a, i, u , e, o read clearly. In the social arena of larger features such has become one of the markers that can be easily recognized by other community groups.
The influence of Indian culture (Hindu-Buddhist) to the culture can be seen artifacts Banyumas heritage and belief system of Banyumas community close to the belief systems of the two religions. In this area many common historical artifacts such as the phallus, yoni, prehistoric statues and other objects which are relics of the spread of Hindu culture. In Banyumas region is also believed that there is a growing Duchy of pre-Islamic period, the Duchy Pasirluhur. This proves Banyumas had become one of the strong base for the spread of Hinduism.
In the case of systems of belief, the Hindu-Buddhist influence is reflected in the strong belief in animism, dynamism, totemism, the gods and supernatural powers that come from nature and the spirit ancestors. In this area there are many rituals performed periodically calculated based on the Javanese calendar or institutions prey. For example: the ritual loose earth and Suran in Sura, penjamasan heritage in every month Mulud Sadranan and upload-upload in Sadran, udhun-udhunan in Shawwal and cowongan, ujungan and baritan held each prey Kapat and Fifth. These ritual activities are still carried out by people Banyumas until now.
Until the early decades of the 1990s are still often found that the ritual activities conducted by the Banyumas at every birth night by burning incense or incense and some properties such as calico offerings (flowers of three kinds) and the red and white pulp is for old sedulur - sedulur nom (older brother and younger brother). On the other hand, the Buddhist relics can still be seen in still tersisanya spread of Buddhism in the mountains Kendheng, the mountains which divides the distribution area of culture Banyumas, ran from west to east.
The spread of Islam in Banyumas has given a strong enough influence on the growth of cultures in the area. Religion Islam began to spread in the region since the era of Banyumas Demak, which at the time of this region under the rule of Sand Duchy. Bearer of the Islamic religion is Makdum Wali, who managed to convert the Duke Many Blanak, Sand authorities. In fact, Duke Many participate Blanak then convert the various regions, including areas Banyumas, West Java and Ponorogo and surrounding areas. Participation above that, the King of Demak give some gifts to the Duke of Many Blanak, among other things: (1) Duchy of sustainable Sand became the fief region (not the obligation set pisungsung / taxes to Demak); (2) Sand Duchy given area of the monument began Mangangkang ( Sindoro mountain-cleft) to Udhug-udhug Karawang; and (3) Duke appointed Many Senapati Blanak Kanjeng styled Duke Mangku Earth. Since it also replaces the position of Islam religions that developed previously (Hindu-Buddhist) as a religion professed by the majority of people Banyumas.
The spread of Islam in Banyumas not necessarily eliminate old beliefs that have been ingrained in people's lives in this area. Islam developed in the area of Islam Abangan which still provide opportunities for the development of animism, dynamism for adherents. Understanding of the true divinity habit "cultural framing of religion". Cultural aspects are more dominant role in social life, and framing ngemuli teachings of Islam. Understanding of the divine framed in such local cultural nuances can be found in a variety of arts, traditional expressions, folklore, traditional beliefs and others. This is different from the coastal culture (north) is more likely to develop in the form of puritanical Islamic "cultural framing of religion".
Banyumas cultural development not only in the administrative area Banyumas District. In the north bordering the northern coastal culture, in the south reached the south coast, on the east side is bordered by Kedu culture, and on the west side of Sundanese culture. The existence of Banyumas very specific cultures and distinctive, marking the existence of a small community of cultural hegemony in the kingdom who developed the royal centers of Java.
Banyumas geographical location in the border area distribution Javanese and Sundanese culture has provided a strong enough influence on the growth of Banyumas culture. Both these cultures have such a strong acculturation that leads to the formation of a separate cultural diversity is very different from Javanese culture and Sundanese culture which is actually a parent culture. In various aspects can be seen clearly lekatnya mixture of these two cultural poles in Banyumas culture. Concrete example is the myth of two ancestral community is so strong in Banyumas. They believed that the ancestors of Banyumas a mixture of Majapahit and Pajajaran. Raden Baribin, one of the Brawijaya IV's brother was married with one daughter Pajajaran. Both were later blessed with offspring named Raden Joko Kahiman Banyumas who became the first Duke of Duke titled Citizens Home II (Duke Mrapat). The fact that illustrates how the historical side can be seen even when strong mixing of the Java-Sunda in Banyumas cultural sphere.
In social life, society Banyumas very familiar with the folklore that was strongly influenced by the teachings of animism, dynamism and development of Islam abangan. Belief in superstition, supernatural forces that surround human life and beliefs about the divinity describe a mixture of animist belief system-dynamism Abangan Islamic teachings. Concrete examples can be found in traditional spells. Someone who walked right in the middle of the day in places that are considered haunted (inhabited by supernatural beings) would say the traditional spell-Islami "milla bedhug" or say "Bismillah, kyaine, putune ajeng sodomy". In the world of childhood also encountered this kind of mantra. A child who is looking for dragonflies spell "Kemalo-dragonfly kemalo kebo goletna ora ora nyandhang nganggo, nganggoa welulang kebo".
Model of spells like this do to the things that serious or just playing games. Speech, "milla bedhug" or "Bismillah, kyaine, putune ajeng sodomy" is an example of something that is considered serious. This regional community believe that in certain places inhabited by spirits, whether good or bad behavior. Prudential attitude they expressed through sentences like this spell. As in the context of playing games, mantra spoken by the children catching dragonflies in describing how they have a belief or suggestion, that the mantra gave the dragonflies will be tame. Instead, the dragonfly is not so benign then the spell is resisted by the other spells, ndhuling, ndhuling, ana mburimu thief (ndhuling, ndhuling, behind a thief).
In the context of art, local genius Banyumas community has produced many kinds of traditional arts such as breathing populist Lengger, bongkel, jemblung, calung, Angklung, and others. Variety of art was built from popular culture. They have different aesthetic standards with a variety of court art inspired by the concept valuable. Worked exclusively in the context of culture is a means of expression Banyumas totality of experience of people living in rural communities of nature, far away from the hegemony of the palace, the traditional-agrarian culture and social sensitivity that reflects the movement of their daily lives.
On the other hand, the cultural life of Banyumas strongly influenced by oral tradition. As a relatively remote area of cultural development in the past, writing culture in this area is relatively developed more slowly than the royal centers. Impact of all this has split the oral tradition as one of the most important part of their lives. Communities in this area has techniques to remember important events in people's lives Banyumas. An illiterate citizens in Banyumas can talk clearly about the history of Banyumas, Chronicle Pasirluhur or Banyumas Flood event. Similarly, people in this area have a way to remember the day, markets and date in eight years just to count fingers.
Banyumas culture is also influenced by Western culture (colonial) as reflected in a variety of community traditions. The tradition is a habit marungan the gentleman in the rural areas do kasukan (rejoice) with a drink (liquor) while playing cards and watching folk dances Lengger, pointed out the influence of Dutch colonialism over Indonesia for so long. Performing tunil the form pethilan (pieces) of a play believed to have originated from the term in vocabulary toneel in Dutch. Similarly, the costumes worn in the arts and the nodding dhames also influences costumes worn by the Dutch colonial soldiers. On the other hand, the colonial influence is also found in the building models. Sedhan slaughterhouse is one of the buildings of colonial influence.
In the context of the development of Javanese culture, Banyumas often seen as a marginal area (Koentjaraningrat, 1984) which connotes rough, left, and no more civilized than the culture growing negarigung region (central palace of power) which is imbued with the concept valuable. Culture Banyumas or sometimes called Banyumasan culture exists as a growing popular culture among the common people away from the hegemony of the palace life. The suffix "an" on "Banyumas" pointing locality or specificity, as in the word "Semarang", "Java Timuran", "Surabayan", "Magelangan" and others. Rene T.A. Lysloff argues that the use of the suffix "an" in the words of this sort tend to do with the view intended to discourage the tradition and issues related to "style". This shows that the Banyumasan culture is a local element within a larger scope; Javanese culture.
Indeed, in principle, Banyumas culture is an integral part of Javanese culture. However, due to local conditions and the distance from the center of the palace of power and life backgrounds and worldviews Banyumas society imbued with the spirit of democracy, resulting in various side Banyumas cultures can be distinguished from the parent culture. Soul and spirit of popular culture has led to Banyumas appearance, when viewed from the perspective of the palace of culture-and low crude impressed. The fact that the cultural causes are often sub-Banyumas kulturkan, considered less significant for the growth and development of Javanese culture as a whole.
Culture Banyumas formed from a combination of elements of the old Javanese culture with the pattern of local community life. In this way culture is influenced by the culture Banyumas new Java, Sundanese culture, Islamic culture and Western culture. The elements of the old Javanese culture (Java Ancient and Medieval) influenced Indian culture (Hindu-Buddhist), which has long been propagated by a priest named Aji Saka. Cultural treasures grew up in villages, hamlets or hamlet, hamlet, as a form of local genious and an integral part of the life of underprivileged communities.
Culture Banyumas progress in simplicity patterns, based on the spirit of democracy, cablaka (transparency), exposure (open) and built from the traditional pattern of life-agrarian. The tendency thus mainly due Banyumas region is a region of the outskirts of major kingdoms tempo first. Cultural development in this area generally take place more slowly than with the cultures who live in the palace as the king's power centers.
Content of the elements of the old Javanese culture in the culture Banyumas primarily reflected in language and belief systems. In the area of distribution in addition to developing the cultural Banyumas standard Java language-often referred to as language-bandhek also developed Java language or language dialect Banyumasan Banyumas. For people in this area, Banyumasan language is a language that exists as a means of daily communication. Banyumasan language is believed to be relics of the old Javanese language (Old Javanese language and Tengahan) that can still be found until now. Thus Banyumasan language can be used to peek into the old Javanese language growth that develops before the birth of the new Java language.
Banyumasan language has a specification and / or special characteristics that can be distinguished by the new Java language (standard). Some special features include: (1) locally grown only in areas of culture Banyumas distribution; (2) has a naive and open character; (3) there are not many gradations upload-ungguh; (4) is used as a first language by most Banyumas community; (5) under the influence of ancient Javanese, Middle Javanese, and Sundanese; (6) pronounced consonants at the end of words read clearly (hereinafter often referred ngapak-ngapak), and (7) pronunciation vowels a, i, u , e, o read clearly. In the social arena of larger features such has become one of the markers that can be easily recognized by other community groups.
The influence of Indian culture (Hindu-Buddhist) to the culture can be seen artifacts Banyumas heritage and belief system of Banyumas community close to the belief systems of the two religions. In this area many common historical artifacts such as the phallus, yoni, prehistoric statues and other objects which are relics of the spread of Hindu culture. In Banyumas region is also believed that there is a growing Duchy of pre-Islamic period, the Duchy Pasirluhur. This proves Banyumas had become one of the strong base for the spread of Hinduism.
In the case of systems of belief, the Hindu-Buddhist influence is reflected in the strong belief in animism, dynamism, totemism, the gods and supernatural powers that come from nature and the spirit ancestors. In this area there are many rituals performed periodically calculated based on the Javanese calendar or institutions prey. For example: the ritual loose earth and Suran in Sura, penjamasan heritage in every month Mulud Sadranan and upload-upload in Sadran, udhun-udhunan in Shawwal and cowongan, ujungan and baritan held each prey Kapat and Fifth. These ritual activities are still carried out by people Banyumas until now.
Until the early decades of the 1990s are still often found that the ritual activities conducted by the Banyumas at every birth night by burning incense or incense and some properties such as calico offerings (flowers of three kinds) and the red and white pulp is for old sedulur - sedulur nom (older brother and younger brother). On the other hand, the Buddhist relics can still be seen in still tersisanya spread of Buddhism in the mountains Kendheng, the mountains which divides the distribution area of culture Banyumas, ran from west to east.
The spread of Islam in Banyumas has given a strong enough influence on the growth of cultures in the area. Religion Islam began to spread in the region since the era of Banyumas Demak, which at the time of this region under the rule of Sand Duchy. Bearer of the Islamic religion is Makdum Wali, who managed to convert the Duke Many Blanak, Sand authorities. In fact, Duke Many participate Blanak then convert the various regions, including areas Banyumas, West Java and Ponorogo and surrounding areas. Participation above that, the King of Demak give some gifts to the Duke of Many Blanak, among other things: (1) Duchy of sustainable Sand became the fief region (not the obligation set pisungsung / taxes to Demak); (2) Sand Duchy given area of the monument began Mangangkang ( Sindoro mountain-cleft) to Udhug-udhug Karawang; and (3) Duke appointed Many Senapati Blanak Kanjeng styled Duke Mangku Earth. Since it also replaces the position of Islam religions that developed previously (Hindu-Buddhist) as a religion professed by the majority of people Banyumas.
The spread of Islam in Banyumas not necessarily eliminate old beliefs that have been ingrained in people's lives in this area. Islam developed in the area of Islam Abangan which still provide opportunities for the development of animism, dynamism for adherents. Understanding of the true divinity habit "cultural framing of religion". Cultural aspects are more dominant role in social life, and framing ngemuli teachings of Islam. Understanding of the divine framed in such local cultural nuances can be found in a variety of arts, traditional expressions, folklore, traditional beliefs and others. This is different from the coastal culture (north) is more likely to develop in the form of puritanical Islamic "cultural framing of religion".
Banyumas cultural development not only in the administrative area Banyumas District. In the north bordering the northern coastal culture, in the south reached the south coast, on the east side is bordered by Kedu culture, and on the west side of Sundanese culture. The existence of Banyumas very specific cultures and distinctive, marking the existence of a small community of cultural hegemony in the kingdom who developed the royal centers of Java.
Banyumas geographical location in the border area distribution Javanese and Sundanese culture has provided a strong enough influence on the growth of Banyumas culture. Both these cultures have such a strong acculturation that leads to the formation of a separate cultural diversity is very different from Javanese culture and Sundanese culture which is actually a parent culture. In various aspects can be seen clearly lekatnya mixture of these two cultural poles in Banyumas culture. Concrete example is the myth of two ancestral community is so strong in Banyumas. They believed that the ancestors of Banyumas a mixture of Majapahit and Pajajaran. Raden Baribin, one of the Brawijaya IV's brother was married with one daughter Pajajaran. Both were later blessed with offspring named Raden Joko Kahiman Banyumas who became the first Duke of Duke titled Citizens Home II (Duke Mrapat). The fact that illustrates how the historical side can be seen even when strong mixing of the Java-Sunda in Banyumas cultural sphere.
In social life, society Banyumas very familiar with the folklore that was strongly influenced by the teachings of animism, dynamism and development of Islam abangan. Belief in superstition, supernatural forces that surround human life and beliefs about the divinity describe a mixture of animist belief system-dynamism Abangan Islamic teachings. Concrete examples can be found in traditional spells. Someone who walked right in the middle of the day in places that are considered haunted (inhabited by supernatural beings) would say the traditional spell-Islami "milla bedhug" or say "Bismillah, kyaine, putune ajeng sodomy". In the world of childhood also encountered this kind of mantra. A child who is looking for dragonflies spell "Kemalo-dragonfly kemalo kebo goletna ora ora nyandhang nganggo, nganggoa welulang kebo".
Model of spells like this do to the things that serious or just playing games. Speech, "milla bedhug" or "Bismillah, kyaine, putune ajeng sodomy" is an example of something that is considered serious. This regional community believe that in certain places inhabited by spirits, whether good or bad behavior. Prudential attitude they expressed through sentences like this spell. As in the context of playing games, mantra spoken by the children catching dragonflies in describing how they have a belief or suggestion, that the mantra gave the dragonflies will be tame. Instead, the dragonfly is not so benign then the spell is resisted by the other spells, ndhuling, ndhuling, ana mburimu thief (ndhuling, ndhuling, behind a thief).
In the context of art, local genius Banyumas community has produced many kinds of traditional arts such as breathing populist Lengger, bongkel, jemblung, calung, Angklung, and others. Variety of art was built from popular culture. They have different aesthetic standards with a variety of court art inspired by the concept valuable. Worked exclusively in the context of culture is a means of expression Banyumas totality of experience of people living in rural communities of nature, far away from the hegemony of the palace, the traditional-agrarian culture and social sensitivity that reflects the movement of their daily lives.
On the other hand, the cultural life of Banyumas strongly influenced by oral tradition. As a relatively remote area of cultural development in the past, writing culture in this area is relatively developed more slowly than the royal centers. Impact of all this has split the oral tradition as one of the most important part of their lives. Communities in this area has techniques to remember important events in people's lives Banyumas. An illiterate citizens in Banyumas can talk clearly about the history of Banyumas, Chronicle Pasirluhur or Banyumas Flood event. Similarly, people in this area have a way to remember the day, markets and date in eight years just to count fingers.
Banyumas culture is also influenced by Western culture (colonial) as reflected in a variety of community traditions. The tradition is a habit marungan the gentleman in the rural areas do kasukan (rejoice) with a drink (liquor) while playing cards and watching folk dances Lengger, pointed out the influence of Dutch colonialism over Indonesia for so long. Performing tunil the form pethilan (pieces) of a play believed to have originated from the term in vocabulary toneel in Dutch. Similarly, the costumes worn in the arts and the nodding dhames also influences costumes worn by the Dutch colonial soldiers. On the other hand, the colonial influence is also found in the building models. Sedhan slaughterhouse is one of the buildings of colonial influence.
