Kamis, 15 Januari 2015

Tamansari (Water Castle)

Taman Sari also known as Taman Sari Water Castle is a site of a former royal garden of the Sultanate of Yogyakarta. It is located about 2 km south within the grounds of the KratonYogyakartaIndonesia. Built in mid 18th century, the Taman Sari had multiple functions, such as a resting area, a workshop, a meditation area, a defense area, and a hiding place.
Taman Sari consisted of four distinct areas: a large artificial lake with islands and pavilions located in the west, a bathing complex in the centre, a complex of pavilions and pools in the south, and a smaller lake in the east. Today only the central bathing complex is well preserved, while the other areas have been largely occupied by theKampung Taman settlement.
Since 1995 the Yogyakarta Palace Complex including Taman Sari is listed as a tentative World Heritage Site.

Etymology

The name Taman Sari comes from the Javanese words taman, meaning a "garden" or "park" and sari, which means "beautiful" or "flowers". Hence, the name Taman Sari means an area of a beautiful garden adorned with flowers. An old article described it as a "water castle" (Dutchwaterkasteel); as by shutting the watergates, the complex would be completely immersed in water, leaving tall structures standing out.

The bathing area where the concubines would bathe while waiting for the sultan to choose one
History

The building of Taman Sari commenced during the reign of Sultan Hamengkubuwono I (1755–1792), the first sultan of the Yogyakarta Sultanate, and was completed by the time of Sultan Hamengkubuwono II. The building site, however, had already been known as a bathing place called Pacethokan Spring since Sunan Amangkurat IV’s reign (1719–1726).According to Kitab Mamana in Yogyakarta Kraton, the project leader for the construction of Taman Sari was Tumenggung Mangundipura. He had travelled twice to Batavia to learn about European architecture, which is the reason why the architecture of Taman Sari has marks of European style. The Regent of Madiun, Raden Rangga Prawirasentika, participated in funding the construction of Taman Sari. Prawirasentika also beseeched the Sultan to be relieved of Madiun's tax obligation. He offered other alternative ways of payment. The Sultan accepted his proposal. In 1758, the Sultan commanded the Rgent to supervise the making of bricks and various complements, which would be used to build a beautiful garden. The sultan wanted a place where he could spend some time to relax after many years of wars that he had just experienced. Raden Tumenggung Mangundipura, under supervision of Raden Arya Natakusuma (who later became Sri Pakualam II), was responsible for the construction. The building was started in 1684 Javanese year (1758 AD). After finding out how large the complex was, Raden Rangga Prawirasentika realized that the cost would have been greater than the taxes. He resigned from the project and was replaced by Prince Natakusuma who continued the project to completion.
Taman Sari was built three years after the Giyanti Agreement as a resting place for Sultan Hamengkubuwono I. The complex consists of about 59 buildings including a mosque, meditation chambers, swimming pools, and a series of 18 water gardens and pavilions surrounded by artificial lakes. The complex was effectively used between 1765–1812.
The British invasion of the Yogyakarta Kraton saw considerable parts of the complex destroyed in 1812.
The building of Taman Sari ended upon the completion of the gates and the walls. A sengkalan memet (a Javanese chronogram) on the western gate (Gedhong Gapura Hageng) marks the year with the Javanese words Lajering Kembang Sinesep Peksi, denoting the Javanese year of 1691 or about 1765: lajering, "core" for 1; kembang, "flower" for 9; sinerep, "suck" or "drink" for 6; peksi, "bird" for 1; the sentence can be read as "birds gathering pollen of the flower". The relief around this sengkalan memet shows birds siphoning honey from flowery trees.
The maintenance of Taman Sari was abandoned shortly after Hamengkubuwono I died, partly because the elaborate hydraulic works were so difficult to maintain. The gardens were neglected and the buildings suffered some damage during the Java War of 1825–1830.
Kenongo building in 1859
Kenongo building after 1867 earthquake
A 19th century pictures showing the Kenongo building before and after the 1867 earthquake. The surrounding area, once the Segaran lake, has dried out and filled with plants. Today the lake bed is settled with squatter buildings and the Kenongo building is still in ruin.
The palace complex fell out of use following an earthquake in 1867, which destroyed several buildings and drained the water features. Over time, squatters began to inhabit the site, surrounding the ruins of the deserted pavilions and filling the empty lakebeds.
In early 1970s, effort at restoration was made. Only the bathing complex has been completely restored.

Demang Tegis

The manuscript of Serat Rerenggan mentions the story of Demang Tegis, a Portuguese man said to be one of the architect of Taman Sari. According to the manuscript, a strange man suddenly appeared in Mancingan Village (a locality name on the south coast of Java near Parangtritis). With long nose, white complexion, and a foreign language, the villagers suspected that the person was some kind of spirit or forest fairy. They presented him to the current sultan, Hamengkubuwono II. Apparently the sultan found interest in the person and took the strange man as his servant. Some years had passed and the man had finally learned to talk in Javanese. According to him, he was a Portuguese (or in Javanese, Portegis) who was stranded from a shipwreck. He also claimed to have been a housebuilder, so the sultan ordered him to erect a fortress. Satisfied by the man’s work, the sultan gave him the title "demang." From then on that person was known as Demang Portegis or Demang Tegis.
There is a controversy whether Demang Tegis was actually the architect of Taman Sari, as the design resembles a hybrid of Javanese and Dutch styles, rather than Portuguese. P.J. Veth, in Java – Book III, page 631 wrote, "Local research says that [Taman Sari’s architecture] was designed by either a Spanish or Portuguese engineer, who was stranded off his sunken ship at the southern beach. However, [the architecture] that strongly shows Javanese character contradicts this." The evidence about Demang Tegis remains an inconclusive, yet the architecture of Taman Sari moved a number of Portuguese experts on architecture and cultural heritage to examine the Taman Sari in 2001.
The widespread assumption of European influence in the design of Taman Sari has been also challenged by the research of Hélène Njoto-Feillard from the University of Pantheon-Sorbonne, presented in a 2003 conference paper. Analysing the historic context and architectural style of the complex, the conclusion is that the creators are most likely local Javanese. The absence of any mention of European involvement in the construction of Taman Sari in Dutch historic descriptions is presented as further evidence in support of this hypothesis.

Kamis, 08 Januari 2015

Imogiri, the Royal Cemetery

Imogiri (also Imagiri) is a royal graveyard complex in Yogyakarta, in south-central JavaIndonesia, as well as a modern village located near the graveyard inBantul Regency. Imogiri is a traditional resting place for the royalty of central Java, including many rulers of the Sultanate of Mataram and of the current houses ofSurakarta and Yogyakarta Sultanate. The name Imagiri is derived from Sanskrit Himagiri, which means 'mountain of snow'. The latter is another name forHimalaya.


*traditional clothes (kemben)

Role and inportance

The Royal Graveyard that preceded was Kota Gede. The graveyard was constructed by Sultan Agung of Mataram in the later years of his reign, probably in the 1640s.

The graveyard is a significant pilgrimage ziarah site, particularly on significant dates in the Javanese calendar (such as Satu Suro, New Year's Day), and the Islamic calendar.

It also belongs to a larger network of significant locations in Javanese pilgrimage traditions. It is possibly the only major location remaining in Java where the Palaces of Surakarta and Yogyakarta have personnel manning a jointly administered royal graveyard.

Among the site's most prominent graves are that of early Mataram ruler Sultan Agung, and Sultan of Yogyakarta Hamengkubuwono IX, a leader during Indonesia's war for independence. The most recent is that ofPakubuwana XII of Surakarta who was buried in 2004.

Construction
The Imogiri complex is separated into three parts, named GiriloyoBanyusumurup and Imogiri. Traditionally it is accepted that Giriloyo was the earliest of the three graveyards. In some local folklore, Sultan Agung had commenced work on his own graveyard at Giriloyo - but because his uncle Juminah died at the graveyard, Agung was guided by various portents to choose his graveyard on a hill some three kilometres to the southwest, at Imogiri. A later ruler, needing to bury outcasts in a graveyard separate from Giriloyo and Imogiri, chose Banyusumurup as an appropriate site. However it is possible to find rivals and enemies within Javanese royal families buried within metres of each other inside the walls of Imogiri.

Renovation
The Imogiri complex has had ongoing renovations since initial construction, due to exposure to tropical rain and weather, most materials at the graveyard have requires continual upkeep. Pakubuwono X during his reign spent a large amount of money on upgrading the Juru Kunci administration buildings in Imogiri village, the Mosque at the foot of the stairs, the stairs and the Graveyard in general. He also constructed the Girimulya section as well. Hamengkubuwana VIII in the process of constructing Saptorenggo in the 1920s also conducted repairs on the earlier structures that required repairs. Various Suharto-era bureaucrats and army personnel with connections with branches of earlier rulers contributed to a number of roof renewals and other renovations. The Indonesian Government contributed to a project that rehabilitated the yard known by its split gate - the Supit Urang - under the auspices of the archaeology service and appropriate agencies in the 1980s. In the 1990s the main gate into Sultan Agungan also required repairs.

The 2006 Earthquake in the region saw considerable damage to the complex. It is not known yet to what extent repairs and renovations are possible again, and from where the funds will emanate.


Layout
Many travel accounts, tourist guides and references to Imogiri imply a simple single whole. On closer examination the graveyard has more complexity within its structure. The complex is divided in two ways. First, there are separate Yogyakartan and Surakartan sections. Second, the whole graveyard is divided into eight sections which constitute three generations of ruler in each section. Some are jointly governed by custodians (Juru Kunci) from Surakarta and Yogyakarta, while some are governed by representatives of one of these palaces only. The original area within the Imogiri graveyard is that area with Sultan Agung's grave - it is jointly governed. The western wing of the graveyard is the Surakartan section, while the eastern wing is the Yogyakartan section.

Not all rulers of the Sultanate of Mataram are buried in the Imogiri complex; there are a number of rulers who are buried elsewhere in Java. Some immediate families of rulers were also buried in Imogiri, but not all; this was dependent upon each ruler's preferences. Printed lists of the burial plots within the royal graveyard complex are maintained for Imogiri to provide guidance for researchers looking for a specific grave site. This process is sometimes complicated by the multiple names some individuals were known by during their lives.


Section
Each section is a walled compound with three internal sections - variation may occur in transcription for these terms.

  • The Top section is named 'Prabayasa.'
  • Middle section is named 'Kemangdhungan.'
  • Entrance yard is called 'Srimanganti.'

Note that dates after rulers name are supposed dates of interment, variant dates are possible in some sources. They are given in Gregorian calendar years. Dates after construction are arbitrary and may vary up to 10 years. In most cases the new walled compounds have been built prior to the death of the first ruler interred. However it is possible that the grave precedes the walls, as is probably the case in Sultan Agungan, and those that follow. Most names listed have abbreviated forms, for Javanese royalty there are usually extra titles when written, any abbreviation here is for purposes of the list and not out of disrespect for the deceased or their status.


Chronological sequence
The following list is in the assumed order of construction of the walled areas at Imogiri. The first two are in the shared parts; afterwards, as the kingdom split, the sections are for the Yogyakartan and Surakartan rulers are separate.


Understanding the structure and details of the graveyard

Most sections have a sequence of three generations - 'Ego' or Father, Son and grandson, where the succession is that simple. The ones that don't are: Kasuwargan Yogyakarta has a missing person (Hamengkubuwana II is buried at Kota Gede); Kapingsangan Surakarta has four due to family dynamics. Much earlier, Amangkurat I was buried at Tegal on the north coast of Java, and as a consequence is not in Paku Buwanan. Juru Kunci Surakarta and Yogyakarta share the tending of the graves and courtyards in Sultan Agungan and Paku Buwanan. International tourists are usually encouraged to enter the yard prior to Sultan Agungan, pay a registration, put on appropriate clothing, and visit Sultan Agungan. Imogiri is now 'full up', both the Girimulya and Saptorenggo sections have three generations interred, unless the traditional practice is changed for any reason, the current living rulers in Surakarta and Yogyakarta would now need to prepare a new section each on each 'side' of the graveyard to continue the practice of the last 400 years.

Sabtu, 03 Januari 2015

Everyday is Holiday

                                               +Java xplore 

The cycle rickshaw is a small-scale local means of transport; it is also known by a variety of other names such as bike taxi, velotaxi, pedicab, bikecab, cyclo, beca, becak, trisikad, or trishaw.
As opposed to rickshaws pulled by a person on foot, cycle rickshaws are human-powered by pedaling. Another type of rickshaw is the auto rickshaw.

They are a type of tricycle designed to carry passengers on a for hire basis. Cycle rickshaws are widely used in major cities around the world, but most commonly in cities of South, Southeast and East Asia.

Jumat, 02 Januari 2015

SEKATEN

Sekaten (originated from Arabic word: Syahadatain) is a week long Javanese traditional ceremony, festival, fair and pasar malam (night market) commemorating Mawlid (the birthday of prophet Muhammad), celebrated annually started on 5th day through the 12th day of (Javanese Calendar) Mulud month (corresponding to Rabi' al-awwal in Islamic Calendar). The festivities usually took place in northern alun-alun (square) in Yogyakarta, and simultaneously also celebrated in northern alun-alun of Surakarta. This ceremony originally were initiated by Sultan Hamengkubuwana I, the founder of Yogyakarta Sultanate to promote the Islamic faith.


Gamelan Sekaten
On day one, the ceremony commenced after Isya evening prayer with a royal procession of royal guards and 'abdi dalem' court officials accompanying two sets of centuries old gamelan traditional music instrument Kyai Nogo Wilogo and Kyai Guntur Madu. The royal procession started in Pendopo Ponconiti the main hall of Kraton Yogyakarta and proceeds towards Yogyakarta Great Mosque in northern Alun-Alun. The Kyai Nogo Wilogo gamelan will be placed at the northern pavillion of Grand Mosque, while Gamelan Kyai Guntur Madu will be placed at Pagongan pavillion in southern side of the mosque. These two set of sacred gamelans will be played simultaneously everyday until the 11th day of Maulud month through seven consecutive days. During the last day the two gamelans will be returned into the Kraton.


Tumplak Wajik
Two days before Grebeg Muludan, the ceremony called Tumplak Wajik was held in palace Magangan field in 4:00 PM afternoon. This ceremony is started by kotekan ceremony which incorporate singging traditional songs accompanied with rhythmic hitting of kentongan (bamboo or wooden slit drum) and lumpang (rice mortar and pestle), that marked the making of Gunungan which will be carried in Grebeg Mulud festival. The song played in this Tumplak Wajik ceremony is usually the popular Javanese traditional songs, such as Lompong Keli, Tundhung Setan, Owal awil, etc.


Grebeg Muludan
The main event of Sekaten is called the Grebeg Muludan that held in 12th day (exactly during the birthday of Prophet Muhammad) starting in 8:00 am. The main Gunungan (Javanese: mountain), a model of mountain made of sticky rice, sweets, various foods, crackers, fruits and vegetables, were guarded by 10 units of bregodo (brigade) of Kraton's royal guards: Wirobrojo, Daeng, Patangpuluh, Jogokaryo, Prawirotomo, Nyutro, Ketanggung, Mantrijero, Surokarso, and Bugis. The Gunungan will be carried in processions from Kemandungan through Sitihinggil and Pagelaran hall and finally ended in Grand Mosque. After the prayer, the Gunungan that symbolize the wealth and prosperity of Mataram Sultanate will be picked, fought over and ripped apart by the people that already waiting in the square, as they believed this objects is sacred, potent and could bring good luck, prosperity and wealth upon their households. Usually these parts of Gunungan will be kept in the house for luck, or buried in the rice fields as the traditional Javanese farmers believed that these objects will grant their fields fertility and protection from locust, plagues, and any misfortunes that might befell them.