CULTURE BANYUMAS
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 liwat". 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 liwat" is an example of something that is considered serious. This regional community believie 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. |
