Friday, December 30, 2011

Banyuwangi Osing sub-Ethnic of java

Osingese an ethnic tribal communities residing in the area of Banyuwangi and is part of the sub-ethnic Javanese Sabrang wetan that have similarities in certain parts of the Java home. As a community, the community also have an identity Using the
differentiate with others, among them the dialectic, traditional culture, and customary home.
Kemiren Village is the only village that is able to maintain the tradition. Kemiren village has an area of 177.052 ha with heights of 144 m above sea level and has a bumpy surface and most of its citizens is farming. Administratively into districts Glagah Banyuwangi district. The division of functions in an east-west cross section shown in figure 2 where the center of the highest contour, society places a sacred zone and there are mosques and public offices, while the right side left in the form of settlements with sufficient sloping contours. The settlements are part of the environment outside the protected area in the form of urban areas, and rural environment that serves as a residence or residential environment and the activities that support the life and livelihood (UURI no 4
in 1992). According to Siswono Y. (1991), the architecture of traditional houses is part of the settlement is an expression of man's work comes home from one of the elements of cultures that grow and develop with his growth and development of the culture of a community, tribe or nation which basic elements remain in a long time and remain in accordance with the development and growth of a community, tribe or nation concerned.
This is the reason that the traditional side is a supporter of cultural identity. Architecture in the traditional house also prioritizes the process of formation in which the goal is more emphasis on the formation process based on religious rituals and
the trust. Physical manifestation of the formation of the secondary scale. This is what distinguishes the west of the target architecture perencanaanya more emphasis on the physical premises of the product of reasoning function, construction and aesthetics (Rapoport, 1969). Notching the house is not the result of physical factors, but it is a socio-cultural factors which have major significance and far from merely protective. The concept relates to the establishment of a traditional home where the cosmological aspects of the house is a miniature of the universe. Traditional values are not always able to survive by friction era.
Acculturation process capable of realizing the modern-traditional cultural order and meaning
new:
1. Fixed form with meaning fixed
Notching its architectural remains adopt long constituted a material change and although the old meaning. This is possible in a society that is homogenous, strong social strukutr and still hold on to the norm so that local values are still dominant
2. Fixed form with new meaning
Notching its architectural remains adopt the old formation but given a new meaning so that undergoes a transition due to the adoption of value-niai foreign culture. They are still reluctant to abandon the culture of the past, even if forced it will take quite
long time.
3. The new formation with a fixed meaning
Presenting the appearance of new forms of architecture in the sense of old elements which are updated so it can not be separated at all because a new interpretation of the old form but the meaning given long to avoid culture shock. This transition occurs in societies where the process of acculturation is still unconscious
4. This new form with new meaning
Appearance of new forms and shapes to bring a new meaning because there is a change
architectural paradigm in total in acculturation, culture long been abandoned, even if used only as an afterthought
One of the earliest changes is the introduction of Islam to shift old beliefs (animism and Hindu ciwa) but does not alter the original concept so stick with the formation of a new meaning, this is evidenced by the formation of a permanent home as the first empire while developing cultural syncretism of Islam-hindu. In this modern era of change re-occurs due to the inclusion of technology so that the formation of a new trend emerging with a new meaning which began eliminating traditional image of the region as a region. Based on previous studies (2002 & 2008) had no form of preservation by knowing the characteristics of the village Kemiren Using both in physical and nonphysical. Issues raised from the existing extant to search local values particularly the use of home space in the social aspects, culture and religion are still appropriate
with the original condition or is already experiencing changes in the concept.
II. RESEARCH METHODS
The research method in this paper is descriptive-explorative analysis of the scope of diachronic
by discussing the influence of a good tradition of social activism, culture and religion of the home space residence that is used. Objects are given in the form of Village Kemiren from previous studies
Where the focus of this study was taken that has not been evaluated.
RESULTS AND DISCUSSION
3.1. aspects of History
Using a century royal Blambangan around 18-20, with a colored history
the dark.
1). Blambangan kingdom founded by King Wiraraja of Majapahit. after the Majapahit
collapsed, the kingdom became seizure Blambangan kingdom in Bali, Pasuruan and Islamic Mataram,
even VOCs. Insistence that cause resistance to outside Blambangan or called
Osing / Using the mean does not take sides. Resistance is forming the concept of settlement.
2) In 1965, after the revolt of the PKI, many residents who are victims. as
record, track-genjer genjer created by the citizens of Banyuwangi
3) In 1998 came the issue of black magic and many residents who are experts supernatural powers become
targeted killings
The physical evidence is the history of the village Kemiren red durian trees that remain from
deforestation and the main street of the village which is a reference to public housing
evolve in a linear path to follow. 3.2. Demographic aspects
According to the Nur Aliyah (2009) states that the settlements are formed from a common
the profession. Most of the population in the arts profession Kemiren are like crazy,
barong, angklung, gedogan, Kuntulan, jaran kecak, mocoan palm and bordah. But in addition to the field
art also in agriculture. People who still believe in the Goddess Sri who
provide fertility of rice planted salvation realized by growing rice. on
year 1998 the population amounted to 2663 souls to be dominated by males (53%) and
population growth of 0.3% per year. Numbers increasing birthrate will
affect the growth of settlements.
3.3. Architectural aspects
Developments arising from the nature of the population covered and suspicious of each other due to historical
dark and culture do not want to be interfered causing the formation of a closed house, although
is now beginning to push by modernization. This leads to a closed condition in the space
dark plus no windows. This concept is slightly different from other regions such as in Sasak,
Lombok which states that when entering the house would be like back in the mother's womb, although they are the same dark conditions. Also still considers the value of the cosmological
that the house is the center of the universe.
Using the process of establishment of houses do not require elaborate ceremonies and rituals as well as
Other areas of Java. Simply by call for pray and pray at home when the first
once established, then held a salvation. Using the home establishment is determined by looking
direction toward the house and the day of death of parents. Orientation to the North for the day Thursday, East to
Tuesday, Wednesday South, and West for Monday or Sunday. Where in the wrong
one day it turned out to coincide with the day of death of parents, using people choose to
avoid these days.
A big house does not depend on the size of a family, but relies on
ability of the owner of the building parcels are available, for one house only occupied one
batih family only. Home the child will be placed at the front dilahan (nearest) with the road
principal, and parents will relent get the most back lands (farthest) from the road
The main. Using residential land for people, like "land continuity" between him and
the next generation.
Spatial concepts in such a house in Java generally are considered part of
home is something private, but which distinguishes it from the history of the
dark giving the home is closed. Its application is no window, so that
lack of air circulation and lighting. This is cosmologically not necessarily in space
house as 'the mother's womb' as a place for quiet (resting). Space in a linear pattern
starting from the front entrance at the center and symmetrically split side of the house. Ketikamemasuki house, the front of the bale houses (public, profane and light bright enough).
In the deeper parts of the core jrumah or home, this section can only be accessed by residents
and relatives because it is private or others with permission from the owner. The space is dark with no
natural lighting. Next is Pawon or kitchen with the living nature of the service / semi-private,
light to enter the back door so it is quite bright. The kitchen is also often used for
preparation slametan population. If the owner is rich enough, there is a transition space between jrumah and
Pawon the pavilion that functions like a family room. Space in the well embraces the principle
duality and centrality. Called the duality because of the conflicting by installed as expressed by Levi-Strauss in Waterson (1997) is zone male-female,
zone of sacred-profane, dark-light and symmetry (right-left) of the building. The absence of doors
in addition led to the concept of linear (Closed Ended Plan) is getting stronger. Transition on each
space is realized in the limiting gebyok or knock-down panels carved on every wall
the middle.
In addition to a core consisting of bale house, jrumah and Pawon, the exterior of the house consists of
front page, amperage, ampok and side yard. The need for the outside of this house
is secondary-tertiary. Ampere or ampiran function 'receive' guests to stop by though
limited to a neighbor, his form is a terrace house. There are few things the opposite that
other than closed nature, it also has properties in the formation of open space called the exclusion
process. Rapoport (1977) stated that this process led to a 'batas' and
emphasis on the social identities that divide the 'city' into 2 groups, ie groups
people who have common properties (homogeneity) and community groups
has different properties (diversity). Smith (1990:1) also argues that the desire for groups, making the territory controlled by the group. So the exclusion
This process is a process that begins in individuals who have the same character
with other individuals and different individuals limit the characters to interact so that
in this case there is the process of privatization.
Ampok an additional space located next to the house right-left/ serambi
serves as a transition space from the outside and inside the house. There's an interesting thing as typical home
namely traditional barn or a place to grow rice. Although the process of formation
settlements, most people have in common in terms of art, there is also the agrarian
as a farmer. Barn located on the front of the house or separate causes
theft occurs much rice, so at this location granary incorporated into the
houses are generally placed in Pawon.
Changes in spatial pattern occurs after independence, in the past is the opposite
with the direction of orientation back to the road and overlooking rice paddies and fields. Pawon are in
with the purpose of disguising the front of the bale as the meeting room, with the front wall
equipped with roji useful to peek outside the home situation. Changes in spatial pattern in the home does not affect the settlement patterns affect the physical but
pattern of population movements within the settlement community.
Using the house that was built in the past have cosmological orientation, namely UtaraSelatan. Influenced by previous beliefs, where the house should not overlook
mountain (orientation towards religious rule) but it also should be facing the street. in the tradition
Hinduism also almost the same or a higher mountain used as a direction of orientation
establishment of settlements based on the direction of Nawa Sanga. It stands to reason that
formerly embraced animism and Hindu citizens who can be defined newly formed but the meaning
fixed.
In the process of formation of settlements with a population that increasingly
increases, the longer it takes a more spacious room. Generally, a parent has a land area
the more so given the house in front of his descendants until the limit of the village street.
The house's first child is placed at the forefront.
2). Structural and formal characteristics
Formed by traditional houses are taking the local potential of using the material, but it also typology shape similar to other areas. The roof is divided into
three formations namely cerocogan similar to the home village in general (comprising
on two sides of the roof / saddle), baresan consists of three sides that are usually found in traditional village
in goods, such as, Malang, and the cockscomb tikel consists of four sides. Formation is similar to the type of roof
Javanese house which also consists of various types. The material also varies such as leaf
The dried coconut, clay and fibers. Using settlements are easily recognized by characteristic
the roof, where the difference is not related to the stratification of society. The houses has changed, the type of roof that is used mostly did not follow the customary Using
and shaped like a modern building in general.
As a boundary with the outer wall has an important role in the concept of settlement
closed, especially the lack of windows. The wall form made of woven bamboo gedheg thin
so that air and light can enter but not optimal. The sidelines of the webbing on the wall,
by residents formerly used as a means of surveillance of conditions outside the home. wall
gebyog facade of wooden planks. Floor houses many of which still form the elevated ground, has changed while using the floor tiles. Meaning of identity residential
This can be called a labeling process.
3.4. The Role of Space Ritual Religious Houses in the Activity, Social and Cultural Rights
Architecture is not just a single building but the surrounding places
social relations, nature and with God. In the relationship between humans and the environment
there is a process of finding a balance. This is what causes the changes in space
and studied in Psychology and Environment by Levy-Leboyer (1982:143) in the material
Wulandari lectures (2009).
Factor contributing to the change of space, including:
a. Individual characters in the space
b. Character of the inhabitants of the space community
c. Technological factors directly related to the formation of architectural
The process of change in space is a hierarchy which starts from the individual small
arrive at a large group in society. Process changes occur in space
activities in the community, especially using part of their home.
Activities of cultural rituals associated with the life cycle of the salvation of pregnancy, birth, the circumcision / ngoloni, marriage, and death. Movement patterns and space used in
salvation lifecycle activities are as follows:
a) The salvation of pregnancy consists of three stages, namely Nyelameti Telu, tingkeban, and
Nyelameti be born. Space used is the micro-space, namely in the house.
Birth of salvation consists of four stages, namely Sepasar, Selapan, Nyukit Lemah
and Mudun Lemah. The pattern of movement is centered in the home. the room is
used was the home and yard. Zone space remains goes according to
with functions which Pawon as a semiprivate as a place to prepare
food, some neighbors and relatives to enter. Bale as the reception room
procession of salvation serves as a public space, while jrumah place to
just gave birth midwives and family can enter.
b) Using circumcision in the community referred to as ngoloni. After the a parade procession , the process
subsequently implemented in the home and thus are meso in the yard.
c) Using the Village Community Kemiren recognize some form of marriage, namely nyolong marriage, ngleboni marriage, and marriage-armed lift. ceremony
Using marriage on society occurs 2 times, the marriage ceremony and the ceremony
surup. At the wedding ceremony held at the home of the bride and space
public place at the home page.
d) The ceremony of death is not much different from the traditions of the religion of Islam professed by
the community. After the deceased is buried, relatives and villagers
tahlilan and salvation held to pray for the spirits of the dead who
activities carried out in the house.
Cultural activities associated with salvation largely involve the scale
macro with the many uses of outer space as a place of ritual (public space) but in
stages are still using the space home, salvation, among others are:
a) The salvation of the earth Ider, held each year at a time that was held on day-to-
2 the second day of Shawwal or Eid al-Fitr at the time. Barong salvation Ider bumi aims
Village communities in order to avoid any catastrophe Kemiren. Barong selamatan
Ider bumi followed by the entire community without exception. The process of salvation activities Ider bumi consists of four stages, namely preparing tumpeng pecel pitik in Pawon,
gathered at the home barong, the procession, and eat together. Home space is used
only the initial stage that is located in Pawon to prepare meals by engaging
members of the family.
b) salvation sewu cone, also known as the Clean Village salvation. selamatan
Sewu cone or Clean Village held on Monday or Friday at
first week of Hajj. Net Village Society held salvation in a way
ate with a thousand rice cone (cone sewu) with pitik pecel menu. space
used is the path and the pages that are considered sacred, while the home
not used.
c) Wekasan Rebo salvation, salvation is performed at each point springs
which aims to water released from any point springs avoid all
kinds of diseases. Salvation is held on the last day of the month Safar. Number of eyes
water in Kemiren totaling 27 pieces, and therefore salvation held by 27 times
without the use of home space d)
Mocoan Lontar
Tradition to ward off disaster in addition to salvation. Palm read, contains the story
journey of the Prophet Joseph and was written using the Arabic alphabet and the ancient Javanese language.
Palm readings are always preceded salvation rituals using special offerings are made
from a variety of cuisine and produce. In the arena of palm reading made a small altar. in
This place palm Joseph laid, including offerings are used. the space
used is the home page.
Religious activities associated with the space outside the mosque. The majority of villagers
Kemiren are Muslim and there is only one mosque, so the space used
only centered on the mosque. Religious activity is carried out quite a lot, but there are some
activities are always performed and celebrated in festive event that includes Suroan,
Isra Mi'raj, Nuzulul Quran, Muludan, Eid al-Fitr and Eid al-Adha. religious activities
is an event that involves all Muslims in the village of Kemiren.
Of the various activities of the above, a very important role in the procession home births involving
micro space in the house and yard space that is meso. For many other events involves the outdoors page, roads and mosques. Over time, many traditions have
followed only by the parents because the youth had less interest there, but few have
taught to young people so that an unbroken chain of tradition.
Houses in traditional settlements have values that are important, containing the
cosmological universe and cultural activities and religious rituals are influential in
of social life. This mentioned that the house is urip (living) as mentioned
Waterson. Village Kemiren Using strong culture has its own identity against
the house. In connection with the distribution of spatial hierarchy of the bale, and Pawon jrumah also
contributed to the use of life cycle rituals, especially processions birth,
whereas many other ritual uses of outer space. Conception of the house that originally enclosed
eventually also shifting increasingly open, in addition to the influence of Islam as well as advanced technology. Thanks.
Sourced from: Mr.Irawan Setyabudi

Sunday, December 25, 2011

Kebo-keboan Sukodono Alian 25 dec 2011


Posted by Picasa Saya dan keluarga menyaksikan sendiri tradisi suci ini juga kebutuhan untuk mengadakan kebo-keboan bagi masyarakat Alian di dusun Sukodono pada khususnya.
Kami berangkat pada pagi hari agar bisa melihat secara luas baik saat persiapan, maupun lokasi sarana yang akan dipakai sebagai ajang tahunan keramat bagi penduduk Sukodono. Yang hadir pada saat itu para kepala desa rogojampi, kebo-keboan adalah tradisi pesta  setelah panen padi, ini sebagai rasa syukur dan terima kasih kepada tuhan yang maha esa atas hasil panen yang melimpah. Saya melihat ada satu orang wakil dari kebo yang sangat gagah sekaligus berwajah seram tapi bersahaja, para Ketua desa adat  dusun Sukodono meminpin upacara mereka berpakaian hitam-hitam dan terlihat sangat terhormat dengan ilmunya. para penonton membludak dari jam 8 pagi mereka datang dari segala arah mirip seperti semut membanjiri setiap sudut desa adat  ini, saya excite dengan suasana ini juga keluarga. para crew trans TV dan pekerja media lokal ikut sibuk meliput acara yang sangat besar ini, setelah acara basa-basi oleh panitia selesai, ada kerbau ngamuk di sekitar panggung kehormatan tetapi bisa di redakan oleh ketua adat, datanglah rombongan orang para kebo liar dari timur desa melewati panggung dengan mata tidak fokus karena tubuhnya dimasuki oleh jiwa dari kerbau, mereka bersifat persis seperti kerbau makan rumput mulut mengunyah terus dan selalu mencari kubangan lumpur seperti umumnya kerbau tapi ini adalah para petani. beberapa penonton kerasukan jiwa para kerbau juga bertingkah sama dengan kerbau, bahkan yang membuat saya dan keluarga heran hampir semua pengiring penjaga juga kerasukan termasuk juga seorang nenek umur 70 tahunan dan para gadis cantik bertingkah layaknya kerbau. ini pertama kali buatsaya melihat acara di desa adat ini saya merasa ini bukan untuk wisasta tapi kebutuhan desa untuk mengadakan event tahunan tidak ada orang satu bule pun menjadi saksi acara keramat ini.
Pada tengah hari saat asik ambil photo para manusia kerbau saaya ditarik oleh seorang kerbau yang telah sadar " heh merinio ulung riko diceluk Bapak Riman" saya terkejut dengan orang aneh ini berpakaian penuh lumpur di sekujur tubuhnya, saya mau saja ikut orang tersebut eh ternyata orang ini suruhan Pak Riman seorang teman dari istri saya yang juga dari tadi ikut menjadi kerbau liar, semua orang didusun ini sangat menikmati acara ini dan terlihat di mata mereka kebahagian lahir bathin setelah melangsungkan acara suci dan keramat ini.

Monday, December 12, 2011

Chrome Web Store - Google Code