INDONESIAKU (35)

Nonton Bola,

Belakangan ini dunia bola kita begitu gegap gempita,

timnas kita merangkak menunjukkan prestasinya.

Begitu mempesona, menyihir kita-kita untuk

berbondong-bondong menyaksikanya,

senayan memerah dan bergemuruh,

begitu juga di rumah, di cafe-cafe,

di mana pun bahkan di manca negara.

Tidak perduli petani, tentara, artis,

bahkan presiden dan menterinya pun juga.

Aktivitas timnas dan prestasinya dan juga pesonanya,

sudah lama dirindukan.

Semua bergairah,.

atribut merah putih melengkapi hampir semua suporter,

bahkan mewabah di seantero nusantara

sampai permintaan melampaui persediaan.

Begitu besar pengaruhnya,

mengeliat seluruh sendi-sendi kehidupan bangsa ini.

Sungguh merupakan penghiburan

di antara deraan bencana dan

hiruk-pikuk manuver elite politik bangsa ini.

Dan ketika aku nonton bola,

aku hanyalah satu di antara suporter,

bahkan walaupun aku seorang artis,

aku hanyalah seorang suporter.

Begitu pun seandainya aku seorang presiden

aku hanyalah satu di antara suporter.

Suporter tak henti mengelukan timnas

bukan mengelukan koordinator suporter

bukan mengelukan presidennya suporter

bukan juga mengelukan pengurus timnas.

Kini aku merindukan pemimpin yang bisa

membawa kita menjadi suporter bagi Bangsa dan Negara ini,

Menjadikan bangsa yang bangga dengan negaranya sendiri,

membangkitkan semangat nasionalismenya. 

Dan Menjadikan negara dan bangsa ini

sebagai bangsa yang punya harga diri dan sarat prestasi.

Kini aku merindukan pemimpin yang begitu dicintai,

yang sarat prestasi,

yang mampu menyatukan komponen bangsa ini,

untuk bersama mengelukan.

Dan aku berharap pemimpin yang nonton bola,

adalah betul menjadi suporter,

dan hanyalah salah satu dari suporter,

kalau toh jabatannya tinggi

adalah tanggung jawab untuk menJadikan dirinya

teladan bagi yang lain,

menjadi suporter yang baik,

dan bukan untuk pencitraan diri atau alibi.

Berharap suatu hari nanti NKRI sarat prestasi,

dan menjadi mempesona,

dan mampu menyihir bangsa ini untuk bangkit,

bangun dari tidur panjangnya.

Biarlah Pancasila falsafahmu

Suatu hari nanti akulah presidenmu

SESEREPAN (6)

Dalane wong urip.

Dalane wong urip, dudu dalane wong mati. Nyumerebi dalane wong urip raket supeket karo nyumerebi sangkan parane dumadi,  ya nyumerebi asal-usule urip, ya asal-usule wong urip. Tegese kudu ngerti apa sing ditembungke dalane wong urip lan kudu ngerti dununge sangkan parane dumadi.

Menungsa urip ing alam donya utawa lahir ing alam donya, ateges tata lahire urip merga anane sesepuh bapa biyung.

Menungsa kang tata lahire urip nduweni roh langgeng menungsa utawa rasa, kawit ana ing kandungan utawa batine urip, ateges manjalma, amarga tumetese wahyu urip wujud tumurune wahyu roh langgeng menungsa ana ing jabang bayi, kang sumbere sesepuh roh langgeng.

Menungsa kang tata lahire urip utawa badan wadage urip lan nduweni roh langgeng menungsa, iku kang ditembungke wong urip. Ing kene rasa langgeng menungsa, urip lan genep, yen jumbuh karo rasa sesepuh langgenge. Jumbuhe rasa langgeng iki amarga anane sesepuh bapa guru kang njumbuhake rasa langgeng iku mau.

Sesepuh langgeng, sesepuh bapa guru lan sesepuh bapa biyung kanggone menungsa teges sangkan lan parane dumadi, gumolong karo sangkan lan parane tresna lan bekti. Laku tresna lan bekti tumuju marang sesepuhe iku mau kang ditembungke ngerti sangkan parane dumadi.

Laku tresna lan bekti kasebut ing ndhuwur tegese dalane wong urip, dalan tumuju marang sesepuhe, ya sangkane lan parane dumadine menungsa.

Ditembungke dudu dalane wong mati amarga laku tresna lan bekti iku lakune wong urip, laku kang ora bisa ditindakake dening wong mati. Semono uga laku tresna lan bekti bisane tumuju marang sesepuhe kang urip, sing ditresnani lan dibekteni iku ya kudu urip.

Ringkese, sangkan parane dumadi iku dalane wong urip, wujud laku tresna lan bekti.

berubah ... lagi

Bubur Suro

Tanggal 1 Suro diperingati oleh masyarakat Jawa dengan cara yang khas. Seperti halnya dalam tradisi dan budaya yang lain, setiap ritual pelintasan (rites of passage) selalu diiringi dengan elemen kuliner sebagai lambang.

Masyarakat Jawa menghadirkan bubur suran atau bubur suro pada malam menjelang datangnya 1 Suro. Dalam konsep Jawa, setelah lewat pukul empat petang dianggap sudah memasuki hari baru esok. Harus diingat bahwa bubur suro bukanlah sesajen yang bersifat animistik. Bubur suro syarat dengan lambang, dan karenanya harus dibaca, dilihat, dan ditafsirkan sebagai alat (uba rampe dalam bahasa Jawa) untuk memaknai 1 Suro atau Tahun Baru yang akan datang.

Bubur suro dibuat dari beras, santan, garam, jahe, dan sereh. Rasanya gurih dengan nuansa asin-pedas tipis. Di atas bubur ini ditaburi serpihan jeruk bali dan bulir-bulir buah delima, serta tujuh jenis kacang, yaitu: kacang tanah, kacang mede, kacang hijau, kedelai, kacang merah, kacang tholo, kacang bogor – sebagian digoreng, sebagian direbus. Diakhiri dengan beberapa iris ketimun dan beberapa lembar daun kemangi. Bayangkan, bauran elemen bahan dan bumbu yang menghadirkan berbagai tekstur. Klethik, klethuk, kriuk, krenyes … Hmm!

Lauk yang umum dipakai untuk mendampingi bubur suro adalah opor ayam yang mlekoh dan sambal goreng labu siam berkuah encer dan pedas. Campuran itu menjadikan bubur suro sangat bergizi.

Sebagai uba rampe, bubur suro tidak hadir sendiri. Ada lagi uba rampe lain berbentuk sirih lengkap, kembar mayang, dan sekeranjang buah-buahan. Hadirnya sirih lengkap melambangkan asal-usul dan penghormatan atau pengenangan kita kepada orang tua dan para leluhur – khususnya yang telah mendahului kita. Sirih lengkap – biasanya diletakkan dalam bokor kuningan atau tembaga – selalu hadir sebagai kelengkapan dalam ritual pelintasan Jawa dengan makna yang sama.

Kembar mayang yang hadir pada peringatan 1 Suro berbeda dengan kembar mayang yang kita lihat pada upacara pernikahan masyarakat Jawa. Disebut kembar mayang karena memang terdiri atas dua vas bunga. Masing-masing vas berisi tujuh kuntum mawar merah, tujuh kuntum mawar putih, tujuh ronce (rangkaian) melati, dan tujuh lembar daun pandan.

Kenapa harus serba tujuh? Tujuh melambangkan jumlah hari dalam seminggu. Maknanya, dalam hidup setiap hari, kita harus selalu punya tekad dan keberanian untuk bertindak (dilambangkan dengan mawar merah). Tetapi, semua tindakan itu harus dilandasi dengan niat yang bersih dan benar, seperti dilambangkan oleh mawar putih. Dan akhirnya, semua tindakan itu harus mampu mengharumkan dunia umat manusia, seperti dilambangkan dengan rangkaian bunga melati dan daun pandan.

Sekeranjang buah-buahan juga diisi dengan tujuh jenis buah, dan masing-masing terdiri atas tujuh butir, misalnya: tujuh jeruk, tujuh salak, tujuh rambutan, dan lain-lain. Maknanya adalah agar semua pekerjaan dan tindakan menghasilkan buah yang manis dan  bermanfaat bagi sesama.

Bila kita melihat, “membaca”, dan memberi makna pada lambang-lambang yang dihadirkan oleh bubur suro dan uba rampe-nya itu, akan tampak kemiripannya dengan tradisi modern menyambut tahun baru yang ditandai dengan refleksi dan resolusi. Kita melakukan peninjauan kembali terhadap kinerja tahun sebelumnya, dan kemudian membuat resolusi untuk memperbaiki tata hidup dan pencapaian di tahun berikutnya.

Bubur suro dan uba rampe yang dihadirkan kemudian tampil sebagai alat atau check list untuk memudahkan proses refleksi dan resolusi yang kita lakukan. Sudahkah kita punya tekad yang kuat untuk bekerja? Sudah benar dan bersihkah landasan tekad kita? Apakah pekerjaan kita sudah mengharumkan lingkungan kita? Apakah semua itu telah menghasilkan buah yang nyata? Bila belum, ayo kita perbaiki untuk tahun berikutnya.

Bubur suro bukanlah sesajen! Lepas dari urusan keberagamaan, “membaca” bubur suro sebagai sebuah pusaka kuliner yang patut dilestarikan dalam konteks tradisi dan budaya

Kalender Jawa

Kalender Jawa adalah sebuah kalender yang istimewa karena merupakan perpaduan antara budaya-budaya. Dalam sistem kalender Jawa, siklus hari yang dipakai ada dua: siklus mingguan yang terdiri dari 7 hari seperti yang kita kenal sekarang, dan siklus pekan pancawara yang terdiri dari 5 hari pasaran. Bermula pada tahun 1625 Masehi, saat itu tahun 1035 H, angka tahun Saka tetap dipakai dan diteruskan. Hal ini dilakukan demi asas kesinambungan. Sehingga tahun saat itu yang adalah tahun 1547 Saka, diteruskan menjadi tahun 1547 Jawa.
Di bawah ini disajikan nama-nama bulan Jawa, nama-nama ini adalah nama bulan kamariah atau candra (lunar).

 1. Sura,                                               30 hari

 2. Sapar                                              29 hari  

 3. Mulud                                             30 hari          

 4. Bakda Mulud                                  29 hari  

5. Jumadilawal                                     30 hari   

 6. Jumadilakir                                      29 hari    

 7. Rejeb                                             30 hari              

 8. Ruwah                                             29 hari          

 9. Pasa                                                30 hari             

10. Sawal                                             29 hari                  

11. Dulkangidah                                   30 hari                       

12. Besar                                             29 hari              (total 354 hari)

Pada tahun 1855  Masehi, sebagai patokan para petani yang bercocok tanam, maka bulan-bulan musim atau bulan-bulan surya yang disebut sebagai pranata mangsa, yang adalah pembagian bulan yang asli Jawa, disesuaikan dengan penanggalan tarikh kalender Gregorian yang juga merupakan kalender surya. Tetapi lama setiap mangsa berbeda-beda.
1. Kasa                 23 Juni                  2 Agustus
2. Karo                 3 Agustus             25 Agustus
3. Katelu              26 Agustus            18 September
4. Kapat               19 September        13 Oktober
5. Kalima              14 Oktober            9 November
6. Kanem              10 November        22 Desember
7. Kapitu               23 Desember         3 Februari
8. Kawolu             4 Februari             1 Maret
9. Kasanga           2 Maret                26 Maret
10. Kasepuluh      27 Maret              19 April
11. Dhesta            20 April                12 Mei  
12. Sadha            13 Mei                  22 Juni

Oleh orang Jawa tahun-tahun digabung menjadi semacam abad yang terdiri dari delapan satuan lebih kecil. Setiap satuan ini terdiri atas 8 tahun Jawa dan disebut windu. Di bawah disajikan nama-nama windu:

1. Alip (354 hari; 1 Suro=Selasa Pon)
2. Ehe (355 hari; 1 Suro=Sabtu Pahing)
3. Jimawal (354 hari; 1 Suro=Kamis Pahing)
4. je (355 hari; 1 Suro=Senin Legi)
5. Dal (354 hari; 1 Suro=Sabtu Legi)
6. Be (354 hari; 1 Suro=Rabu Kliwon)
7. Wawu (354 hari; 1 Suro=Ahad Wage)
8. Jimakir (355 hari; 1 Suro=Kamis Pon)

Zaman sekarang hanya pekan yang terdiri atas lima hari dan tujuh hari saja yang dipakai, pekan yang terdiri atas lima hari ini disebut sebagai pasar oleh orang Jawa dan terdiri dari hari-hari:

1. Legi
2. Paing
3. Pon
4. Wage
5. Kliwon

Kemudian sebuah pekan yang terdiri atas tujuh hari ini, memiliki sebuah siklus yang terdiri atas 30 pekan. Setiap pekan disebut satu wuku dan setelah 30 wuku maka muncul siklus baru lagi.

sirkulasi ... lagi

seaport

Butir-butir pengamalan Pancasila

Ketetapan MPR no. II/MPR/1978 tentang Ekaprasetia Pancakarsa menjabarkan kelima asas dalam Pancasila menjadi 45 butir pengamalan sebagai pedoman praktis bagi pelaksanaan Pancasila. Tidak pernah dipublikasikan kajian mengenai apakah butir-butir ini benar-benar diamalkan dalam keseharian warga Indonesia.
Sila pertama

Bintang.
1. Bangsa Indonesia menyatakan kepercayaannya dan ketakwaannya terhadap Tuhan Yang Maha Esa.
2. Manusia Indonesia percaya dan takwa terhadap Tuhan Yang Maha Esa, sesuai dengan agama dan kepercayaannya masing-masing menurut dasar kemanusiaan yang adil dan beradab.
3. Mengembangkan sikap hormat menghormati dan bekerjasama antara pemeluk agama dengan penganut kepercayaan yang berbeda-beda terhadap Tuhan Yang Maha Esa.
4. Membina kerukunan hidup di antara sesama umat beragama dan kepercayaan terhadap Tuhan Yang Maha Esa.
5. Agama dan kepercayaan terhadap Tuhan Yang Maha Esa adalah masalah yang menyangkut hubungan pribadi manusia dengan Tuhan Yang Maha Esa.
6. Mengembangkan sikap saling menghormati kebebasan menjalankan ibadah sesuai dengan agama dan kepercayaannya masing-masing.
7. Tidak memaksakan suatu agama dan kepercayaan terhadap Tuhan Yang Maha Esa kepada orang lain.
Sila kedua

Rantai.
1. Mengakui dan memperlakukan manusia sesuai dengan harkat dan martabatnya sebagai makhluk Tuhan Yang Maha Esa.
2. Mengakui persamaan derajat, persamaan hak, dan kewajiban asasi setiap manusia, tanpa membeda-bedakan suku, keturunan, agama, kepercayaan, jenis kelamin, kedudukan sosial, warna kulit dan sebagainya.
3. Mengembangkan sikap saling mencintai sesama manusia.
4. Mengembangkan sikap saling tenggang rasa dan tepa selira.
5. Mengembangkan sikap tidak semena-mena terhadap orang lain.
6. Menjunjung tinggi nilai-nilai kemanusiaan.
7. Gemar melakukan kegiatan kemanusiaan.
8. Berani membela kebenaran dan keadilan.
9. Bangsa Indonesia merasa dirinya sebagai bagian dari seluruh umat manusia.
10. Mengembangkan sikap hormat menghormati dan bekerjasama dengan bangsa lain.
Sila ketiga

Pohon Beringin.
1. Mampu menempatkan persatuan, kesatuan, serta kepentingan dan keselamatan bangsa dan negara sebagai kepentingan bersama di atas kepentingan pribadi dan golongan.
2. Sanggup dan rela berkorban untuk kepentingan negara dan bangsa apabila diperlukan.
3. Mengembangkan rasa cinta kepada tanah air dan bangsa.
4. Mengembangkan rasa kebanggaan berkebangsaan dan bertanah air Indonesia.
5. Memelihara ketertiban dunia yang berdasarkan kemerdekaan, perdamaian abadi, dan keadilan sosial.
6. Mengembangkan persatuan Indonesia atas dasar Bhinneka Tunggal Ika.
7. Memajukan pergaulan demi persatuan dan kesatuan bangsa.
Sila keempat

Kepala Banteng
1. Sebagai warga negara dan warga masyarakat, setiap manusia Indonesia mempunyai kedudukan, hak, dan kewajiban yang sama.
2. Tidak boleh memaksakan kehendak kepada orang lain.
3. Mengutamakan musyawarah dalam mengambil keputusan untuk kepentingan bersama.
4. Musyawarah untuk mencapai mufakat diliputi oleh semangat kekeluargaan.
5. Menghormati dan menjunjung tinggi setiap keputusan yang dicapai sebagai hasil musyawarah.
6. Dengan iktikad baik dan rasa tanggung jawab menerima dan melaksanakan hasil keputusan musyawarah.
7. Di dalam musyawarah diutamakan kepentingan bersama di atas kepentingan pribadi dan golongan.
8. Musyawarah dilakukan dengan akal sehat dan sesuai dengan hati nurani yang luhur.
9. Keputusan yang diambil harus dapat dipertanggungjawabkan secara moral kepada Tuhan Yang Maha Esa, menjunjung tinggi harkat dan martabat manusia, nilai-nilai kebenaran dan keadilan mengutamakan persatuan dan kesatuan demi kepentingan bersama.
10. Memberikan kepercayaan kepada wakil-wakil yang dipercayai untuk melaksanakan pemusyawaratan.
Sila kelima

Padi Dan Kapas.
1. Mengembangkan perbuatan yang luhur, yang mencerminkan sikap dan suasana kekeluargaan dan kegotongroyongan.
2. Mengembangkan sikap adil terhadap sesama.
3. Menjaga keseimbangan antara hak dan kewajiban.
4. Menghormati hak orang lain.
5. Suka memberi pertolongan kepada orang lain agar dapat berdiri sendiri.
6. Tidak menggunakan hak milik untuk usaha-usaha yang bersifat pemerasan terhadap orang lain.
7. Tidak menggunakan hak milik untuk hal-hal yang bersifat pemborosan dan gaya hidup mewah.
8. Tidak menggunakan hak milik untuk bertentangan dengan atau merugikan kepentingan umum.
9. Suka bekerja keras.
10. Suka menghargai hasil karya orang lain yang bermanfaat bagi kemajuan dan kesejahteraan bersama.
11. Suka melakukan kegiatan dalam rangka mewujudkan kemajuan yang merata dan berkeadilan sosial.

haywa lena kaki

“Mangreh landeping mimising cipta, cipta panggraitaning rahsa.
Haywa lena kaki, awit hamung pinda sak gebyaring thathit”

Agar memiliki ketajaman nalar (cipta), nalar harus bisa menangkap makna yang terbersit dalam rasa. Jangan sampai lengah, sebab proses untuk menangkap gerataran rasa hanya berlangsung secepat kilat.

SESEREPAN (5)

Aturane wong urip ...
Bukti yen wong urip nganggo aturan, nyatane dicawisi bluwen, ya kango nyemplungke wong kang nerak aturan. Aturene wong urip utawa pthokane ana telung perkara, siji bebuden luhur, loro surup ndadari, telu karma.
Pathokan angka siji, bebuden luhur.
Apik lan alane menungsa iku dudu ngelmu lan agamane, nanging bebudene, ya kudu dilampiri bebuden kang luhur. Bebuden luhur iku tegese deneng melayani ekpentingane liyan sing tumuju marang kautaman. Kosok balike bebuden nisto iku kang ditembungke waton entuk, embuh kono ora mangerteni. Bebuden luhur bisa uga ditembungke laku utama, kang kudu diudi lan dilakoni sak lawase urip.
Kautaman iki diudi ana ing awake dewe, dununge, ateges jagad cilik, kanggo melayani kepentingan liyan kang tumuju marang kautaman, ana ing urip saben dinane, ateges urip ing jagad gedhe.
Laku kanthi dasar bebuden kang luhur iki bisa dadi berkah, ya berkah pepadang, berkah tetampba lan berkah ngenthengake bebane liyan. Migunani tumrap awake dewe, liyan lan munggah marang negarane.
Panthokan angka loro, lakune menungsa secara lakune banyu.
Bisa uga ditembungke cakramanggilingan utawa surup ndadari, ya manjalma ya manukswa. Sipate banyu yen kene kurang kono mbludag, nanging mengkone bakal mili menyang segara, dadi mendung maneh lan yen wis tekan titi mangsane bakal mudhun maneh dadi udan kang sipate nguripi. Mengkono terus, muter saklawase, semono uga uripe menungsa.
Yen uripe menungsa ngono kuwi, ya manjalma ya manukswa, kamangka saklawase, banjur swarga nraka ngendi nggone. Swarga nraka iku nggone ana ing rasane menungsa, ora nang kanane, tapi nang kene nang rasane menungsa. Nang kanane iku tembung miring, yen nang kene iku gumathok. Kawito jaman mbiyen ngendi ana wong kang wis tau menyang swarga, durung ana, dadi cetho yen swarga nraka ana ing rasane menungsa.
Wong urip iku nduweni roh utawa rasa, yen mati tegese wis ucul rohe, uta wis ora bisa ngrasake. Dadi sing nduweni rasa pangrasa lan bisa ngrasake ya wong urip. Wong urip, teges manjalmo, iku kawiwitan mudhune wahyu urip, ya mudhune roh menungso, mudhun ing jabangbayi sakjerone kandutan. ....

SESEREPAN (4)

Kesanggupan ...
Bab kesanggupan, ngemu teges dasar tekad utawa niat sing kuat, penting kanggo ndasari gegayuhan laku utama srana jumbuhe rasa Gusti. Kesanggupan ngowahi awake dewe kang ditembungke dandan, lan kesanggupan ngakoni sangkan parane dumadi sak lawase urip. Yen durung bisa nanting awake dewe supayane saguh dandan, ya bakal kengelan lan kabotan olehe nglakoni, sebab urip iku ora segampang diomongke.
Saguh dandan. Ya kudu mangerteni karepe dandan, ngowahi sing ala lan sing luput tumuju marang kautaman, tembung panebusing dosa. Dandan iku mau ya kebutuhane dewe, mula kudu bisa dilakoni kanthi seneng. Nanging yen ora mangerteni apa lupute, apa kurange utawa apa dosane, ora bakal nduwe eguh dandan, wong ora ngrumangsani. Kanthi ngrumangsani iku mau, didasari tekad sing kuat, saguh ngowahi awake dewe, dandan nggayuh kautaman.
Saguh ngakoni sangkan parane dumadi. Semuno uga kudu mengertini endi sangkan parane dumadi, ya sesepuhe dewe, sesepuh lahir lan batin. Ngerti sangkan parane dumadi ditembungke ngerti dalane urip, dadi olehe ngakoni yo sak lawase urip. Ngakoni ing kene ngemu teges yakin utawa iman. Ing kene jelas yen kita kudu saguh kanthi dasar tekad sing kuat kanggo ngopeni dalan uripe dewe.
Bab kesanggupan iki ringkese, saguh ngowahi ya saguh dandan, saguh ngakoni ya ngimani sebab iman iku 'segala-galanya'

Across its many islands, Indonesia ...

Across its many islands, Indonesia consists of distinct ethnic, linguistic, and religious groups. The Javanese are the largest—and the politically dominant—ethnic group. Indonesia has developed a shared identity defined by a national language, ethnic diversity, religious pluralism within a majority Muslim population, and a history of colonialism including rebellion against it. Indonesia's national motto, "Bhinneka Tunggal Ika" ("Unity in Diversity" literally, "many, yet one"), articulates the diversity that shapes the country. Despite its large population and densely populated regions, Indonesia has vast areas of wilderness that support the world's second highest level of biodiversity. The country is richly endowed with natural resources, yet poverty remains widespread in contemporary Indonesia.

Indonesian provinces and their capitals – listed by region

Sumatra

• Aceh^† – Banda Aceh
• North Sumatra (Sumatera Utara) – Medan
• West Sumatra (Sumatera Barat) – Padang
• Riau – Pekanbaru
• Riau Islands (Kepulauan Riau) – Tanjung Pinang
• Jambi – Jambi (city)
• South Sumatra (Sumatera Selatan) – Palembang
• Bangka-Belitung (Kepulauan Bangka-Belitung) – Pangkal Pinang
• Bengkulu – Bengkulu (city)
• Lampung – Bandar Lampung

Java

• Jakarta^† – Jakarta
• Banten – Serang
• West Java (Jawa Barat) – Bandung
• Central Java (Jawa Tengah) – Semarang
• Yogyakarta Special Region^† (Daerah Istimewa Yogyakarta) – Yogyakarta (city)
• East Java (Jawa Timur) – Surabaya

Lesser Sunda Islands

• Bali – Denpasar
• West Nusa Tenggara (Nusa Tenggara Barat) – Mataram
• East Nusa Tenggara (Nusa Tenggara Timur) – Kupang

Kalimantan

• West Kalimantan (Kalimantan Barat) – Pontianak
• Central Kalimantan (Kalimantan Tengah) – Palangkaraya
• South Kalimantan (Kalimantan Selatan) – Banjarmasin
• East Kalimantan (Kalimantan Timur) – Samarinda

Sulawesi

• North Sulawesi (Sulawesi Utara) – Manado
• Gorontalo – Gorontalo (city)
• Central Sulawesi (Sulawesi Tengah) – Palu
• West Sulawesi (Sulawesi Barat) – Mamuju
• South Sulawesi (Sulawesi Selatan) – Makassar
• South East Sulawesi (Sulawesi Tenggara) – Kendari

Maluku Islands

• Maluku – Ambon
• North Maluku (Maluku Utara) – Ternate

Western New Guinea

• West Papua^† (Papua Barat) – Manokwari
• Papua^† – Jayapura

rapat

Kemarin, selagi sy asyik dg desain kawasan wisata/resort, mendekatlah istri "mas, anaknya pesan ntar selesai ngerjain PR dia minta diadakan rapat keluarga". "Ya". Apalagi yang dimau Dhiga, anak perempuan sy yg kls 3 SD, 8 tahun, dan cantik, begitu yang terlintas di benak dan kembali sy asyik dg pekerjaan.

Tdk berselang berapa lama, Dhiga sudah duduk di samping saya, "papi, berhenti dulu ya bekerjanya". Berikutnya kami sudah berkumpul di rg depan, sy dan istri mengambil tempat berdampingan dan Dhiga memposisikan diri duduk berhadapan dengan kami. "Dhiga yang minta rapat, Dhiga yang pimpin rapat, oke?".
"Selamat siang, ... bla3x... (mungkin maksudnya membuka rapat). Dhiga punya ide, bagaimana kalau kita membuka perpustakaan kecil, supaya buku2 dhiga bisa dibaca anak-anak di daerah ini, begitulah, bagaimana? ... bla3x". Dhiga bicara cukup panjang, dengan tata bahasa yang belepotan, dengan kosa kata yang terbatas, yang intinya perpustakaan kecilnya atau koleksi buku2nya ingin dijadikan perpurtakaan umum yang bisa dibaca anak2 di lingkungan.
Untuk beberapa saat sy dan juga istri, terdiam, blangkemen, tak bisa berkata-kata, barangkali karena idenya itu lho. Dan berikutnya Dhiga sudah bicara lagi menyampaikan apa yang ada di benaknya tentang perpustakaan. Minta dibuatin jadwal buka, berapa lama buku boleh dipinjam, denda untuk keterlambatan, Minta dibelikan buku yang besar untuk mencatat judul buku siapa yg membuat siapa yang pinjam dan kapan harus mengembalikan, usul rg tamu dikosongkan untuk perpustakaan dan teras untuk rg baca, untuk peminjam teerbanyak diberi hadiah satu buku, bahkan katanya papi kalau jalan2 di lingkungan dimintanya sambil lihat2 tempat yang cukup luas untuk mendirikan perpustakaan, usul liburan sekolah nanti (yg biasanya untuk mudik ke Grabag & Jakarta) jangan lama2 supaya papi bisa membuat rak buku.
Tidak semua yang Dhiga sampaikan saya ingat tetapi memang dia bicara cukup panjang, dan ini memberi waktu saya pulih dari blangkemen, karena memang dia menunggu jawaban dari kami. Rapat kali ini tidak seperti biasanya, sudah sering sy dibuat terpana dalam keseharian, tapi tdk sampai blangkemen. Memang sudah dari sebelumnya sudah sering menyampaikan keinginannya dengan gayanya yg serius, beberapa kali mengusulkan rapat keluarga.
Dan semenjak kelas satu SD dulu sudah mulai menulis cerita2 pendek. Berawal dari cerita yang betul2 pendek, kemudian tanpa sy sadari ternyata sdh bisa nulis belasan lembar bahkan puluhan lembar. Juga bikin puisi, nulis surat ke Utinya,bahkan suatu hari ketika gurunya marah2 di kelas di menulis surat protes ke gurunya.
Dan kali ini Dhiga inginnya membuka perpustakaan kecil. Sy dan istri bergantian menjelaskan beberapa hal, supaya paham dengan keinginannya dan terutama supaya tidak kecewa, karena memang belum bisa diwujudkan.
Terima kasih Dhiga, ....
blog Dhiga

Coat of Arms of Indonesia

Garuda Pancasila

The Garuda Pancasila is the coat of arms of Indonesia. The main part of the coat of arms is the Garuda with a shield on its chest and a scroll gripped by its leg. The shield's five emblems represent Pancasila, the five principles of Indonesia's national philosophy. Garuda Pancasila was designed by Sultan Hamid II from Pontianak, and was adopted as national coat of arms on 1 February 1950.

History. Garuda, the vehicle (vahana) of Vishnu appears in many temples of ancient Indonesia. Temples such as Prambanan, Penataran, Belahan, and Sukuh depict the images (bas-relief or statue) of Garuda. In Prambanan temple complex there is a single temple located in front of Vishnu temple, dedicated to Garuda. However there is no statue of Garuda inside the chamber today. In the Shiva temple, also in Prambanan complex, there is a relief telling an episode of Ramayana about Garuda Jatayu tried to rescue Sita from Ravana's hand. The deified statue of King Airlangga depicted as Vishnu mounting Garuda from Belahan, probably the most famous statue of Garuda from ancient Java. Now the statue is one of the important collection of Trowulan Museum.
Garuda appear in many traditions and stories, especially in Java and Bali. In many stories Garuda symbolizes the virtue of knowledge, power, bravery, loyalty, and discipline. As the vehicle of Vishnu, Garuda also bears the attributes of Vishnu, which symbolize preservation of cosmic order. Balinese tradition venerated Garuda as "the lord of all creatures that can fly", and "the majestic king of birds". In Bali, Garuda traditionally portrayed as a divine creature with head, beak, wings, and claw of an eagle, while has the body of a human. Usually portrayed in intricate carving with golden and vivid colors, as the vehicle of Vishnu or in battle scene against Naga (dragon) serpents. The important and noble position of Garuda in Indonesian tradition since ancient times has venerated Garuda as the national symbol of Indonesia, the embodiment of Indonesian ideology, Pancasila. Garuda also chosen as the name of Indonesian national airlines, Garuda Indonesia. Next to Indonesia, Thailand also uses the Garuda as its national symbol.

Scroll and Motto. The Garuda clutches in its talons a scroll bearing the National Motto of Indonesia, "Bhinneka Tunggal lka" which is an Old Javanese stanza of the epic poem "Sutasoma" attributed to the 14th century poet sage of the Javanese Majapahit Empire, Empu Tantular. The text was re-desicovered by the Dutch scholar Brandes from among the many lontar manuscripts among the Dutch booty called the Lombok treasure- looted from the destroyed Lombok palace in 1894. who is said to have committed the phrase to writing for the first time.
The poem expounded a doctrine of reconciliation between the Hindu and Buddhist faiths: meaning literally "Although diverse, both truthful to Dharma- thus there exists no duality in Truth)"This spirit of religious tolerance was an essential element in the foundation and security of the newly emerging State of Majapahit and the thusly fledgling Republic of Indonesia. It is roughly rendered, Diverse, yet united or perhaps more poetically in English: Unity in Diversity.

Symbolism. The Garuda is the mythical golden eagle, common to both Hindu and Buddhist mythology. The Garuda was a chimera, having the wings, beak, and feet of the golden eagle, but a man's arms and trunk. The Garuda is commonly used as an emblem in South and Southeast Asian nations. The use of the Garuda in Indonesia's coat-of-arms invokes the pre-colonial Hindu kingdoms that spanned across the archipelago, from which the present-day Republic of Indonesia is understood to be descended.
However, unlike the traditional anthropomorphic form of Garuda as featured in ancient temples inJava, the Balinese Garuda, or the national emblem of Thailand, the design of Indonesia's Garuda Pancasila is rendered in modern naturalist style. The design of Garuda Pancasila was inspired by the Elang Jawa or Javan Hawk-eagle (Nisaetus bartelsi) an endangered raptor endemic to the mountainous forest regions of Java. The Javan Hawk-eagle resemblance to the Garuda Pancasila is most obvious with the prominent crest crowning its head and the plumage coloured dark-brownish to chestnut-gold. By Presidential decree, the Javan Hawk-eagle was legally registered as considered as the national bird of Indonesia, and thus attributing the endangered species very high protection.
As for the coat of arms, the Garuda symbolizes strength and power, while the gold colour symbolizes greatness and glory.
The feathers on the Garuda of the Indonesian coat-of-arms are arranged so that they invoke the date of 17 August 1945, the officially recognized Indonesian Day of Independence. There are 17 feathers on each wing, 8 on the tail, 19 on the base of the tail (below the shield), 45 on the neck, corresponding to the "17/8/1945" international date format for Independence.
Shield. The shield is a martial symbol, standing for defense of the country. It is divided into five sections: a background divided into quarters, colored red and white (the colors of the national flag) in a checkerboard pattern; and a smaller, concentric shield, black in background. A thick, black line lies horizontally across the shield, symbolizing the equator which passes through the Indonesian archipelago.

Emblems. Each section of the shield has a symbol corresponding to the Pancasila principles laid down by its founder, President Sukarno.

The Star. The black shield bearing the golden star at center corresponds to the first Pancasila principle, belief in one God. The color black represent the color of nature. Upon this shield at center is a golden, five-pointed star. This is a symbol common not only among Indonesia's sanctioned faiths of Islam, Christianity, Hinduism and Buddhism, but of the secular ideology of socialism as well.
This tenet of Pancasila has always been controversial, for it suggests compulsory religious belief as well as compulsory monotheism. Supporters of Sukarno's legacy, however, believe that this tenet was meant to unify Indonesia's population, who have diverse faiths and beliefs.

The Chain. In the bottom right quarter, on a red background, is a chain made up of square and round links. This chain represents successive human generations, with the round links representing women and the square links representing men. The chain corresponds to the second principle of the Pancasila, of belief in a commonly bound humanity.

The Tree. At the upper right quarter, on a white background, is the banyan tree (Indonesian, beringin). This symbol corresponds to the third Pancasila principle, the unity of Indonesia. The banyan is known for having expansive above-ground roots and branches. The Republic of Indonesia, as an ideal conceived by Sukarno and the Nationalists, is one country out of many far-flung cultural roots.

The Bull. In the upper left quarter, on a red background, is the head of the Javanese wild bull, the banteng. This represents the fourth principle of Pancasila, democracy by deliberation and consensus among representatives. The banteng is a social animal, so too is humanity, and decisions must be made collectively. The banteng was also adopted as a symbol of Sukarno's Nationalists, and later by his daughter Megawati Sukarnoputri's Indonesia Democratic Party of Struggle.

Rice and Cotton. In the lower left quarter, on a white background, are a gold-and-white paddy and cotton. These represent the fifth Pancasila principle of social justice. The rice and cotton represent sustenance and livelihood.

 

kiss

A kiss is the act of pressing one's lips against the lips of another. Cultural connotations of kissing vary widely. A kiss may be used to express sentiments of love, passion, affection, respect, greeting, friendship, and goo luck, among many others. The act of kissing has become a common expression of affection among many cultures worldwide.

The word came from Old English cyssan "to kiss", in turn from coss "a kiss". The act of kissing has become a common expression of affection among many cultures worldwide. Yet in certain cultures, kissing was introduced only through European settlement; prior to this, kissing was not a routine occurrence. Examples of this include certain indigenous peoples of Australia, the Tahitians, and many tribes in Africa. Kissing is a physical expression of deep affection or love between two people, in which the sensations of touch, taste, and smell are involved. According to psychologist Menachem Brayer, although many "mammals, birds, and insects exchange caresses" which appear to be kisses of affection, i.e. "love birds," they are not kisses as humans consider them. Psychologist William Cane notes that kissing in Western society is most often a romantic act and describes a few of its attributes:

Kissing in Western cultures is a fairly recent development and is rarely mentioned even in Greek literature. In the Middle Ages it was considered a sign of refinement of the upper classes. Other cultures have different definitions and uses of kissing, notes Brayer. In China, for example, a similar expression of affection consists of rubbing one's nose against the cheek of another person. In other Eastern cultures kissing is not commonly done. In South East Asian countries the 'sniff kiss' is the most common form of affection and Western mouth to mouth kissing is reserved for sexual foreplay. In some tribal cultures the "equivalent for our 'kiss me' is 'smell me.'" However, in Africa people are not familiar with kissing, as is also the case with Malays, indigenous Australians, and many other tribes.

It's not hard to tell when two people are in love. Maybe they're trying to hide it from the world, still they cannot conceal their inner excitement. Men will give themselves away by a certain excited trembling in the muscles of the lower jaw upon seeing their beloved. Women will often turn pale immediately of seeing their lover and then get slightly red in the face as their sweetheart draws near. . . . This is the effect of physical closeness upon two people who are in love.

 

handshake

A handshake is a short ritual in which two people grasp one of each other's opposite hands, and most case accompanied by a brief and down movement of the grasped hands

Flag of Indonesia

Hoisting of the original flag moments after the declaration of independence on 17 August 1945.

The national flag of Indonesia, which is known as Sang Saka Merah Putih ("The Red and White") in Indonesian, is based on the flag of the 13th century Majapahit kingdom in East Java. The flag itself was introduced and hoisted in public at the Indonesian Independence Day ceremony, on 17 August 1945. The design of the flag has remained the same ever since.
The design of the flag is simple with two equal horizontal bands, red (top) and white (bottom) with an overall ratio of 2:3. The flag is similar to the flag of Poland and flag of Singapore. The flag is identical to the flag of Hesse (a German state) and flag of Monaco (except for the ratio). Red represents courage, while white represents purity of intent.

History. Its colors are derived from the banner of the 13th century Majapahit Empire. Later, these colors were revived by students and then nationalists in the early 20th century as an expression of nationalism against the Dutch. The red-white flag was flown for the first time in Java in 1928. Under Dutch rule, the flag was prohibited. It was adopted as the national flag on 17 August 1945, when independence was declared and has been in use since then.

Alternative history. There is also another story about the flag of Indonesia, which is significantly related to the flag of the Netherlands. Under Dutch colonialism, every administration used the Netherlands (Red-white-blue) flag. The flag of Indonesia was prohibited. To symbolize the intention of forcing out the Dutch, the Indonesian nationalists and independence movement tore apart the Dutch flag. They tore off the bottom third of the flag, and separated the red and white colors from the blue color. The main reason was because blue in the Dutch flag was understood as standing for the "blue blooded" aristocracy. Conversely, the red color represented the blood shed in the War of Independence, while the white could be understood to symbolize the purity of the Indonesians.

Name. The official name of the flag is Sang Merah Putih (The Red White) according to Article 35 of the 1945 Constitution. The flag is commonly called Bendera Merah Putih (Red White Flag). Occasionally, it is also called Sang Dwiwarna (The bicolor). Sang Saka Merah Putih (The Lofty Red White) refers to the historical flag called Bendera Pusaka (heirloom flag) and its replica. The Bendera Pusaka is the flag that was flown in front of Soekarno's house a few moments after he proclaimed Indonesia's independence on 17 August 1945. The original Bendera Pusaka was sewn by Mrs. Fatmawati Soekarno, and was hoisted every year in front of the presidential palace during the independence day ceremony. It was hoisted for the last time on 17 August 1968. Since then it has been preserved and replaced by a replica because the original flag was deemed to be too fragile.

Symbolism. The red stands for courage, while the white stands for purity. The red represents human's body or physical life, while white represents human's soul or spiritual life. Together they stand for a complete human being.

Traditionally, most Indonesians have used red and white as their sacred colors, mixing the color of sugar (the red color comes from palm sugar or gula aren) and rice (white in color). Inarguably, until today, both of these are the major components of daily Indonesian cuisine or cooking. Apparently, the Javanese's Majapahit Kingdom also used this concept and designed their flag as red and white. Moreover, the red and white colors are also used for the flag of Indonesia's distant cousin, Madagascar.
Etiquette. Flag protocols. Similar to most national flags, the etiquette covering Indonesia's flag is very strict and must be adhered to.
• Etiquette relating to the order of precedence for the flag. Often more than one type of flag is flown simultaneously, for example the flag of Indonesian military. Below is the order of precedence for the flags:
o National Flag of Indonesia
o State Flag of Indonesia
o Military Flag of Indonesia (in order of creation date)
o Other Flag of Indonesia
• The United Nations uses alphabetical order when flying national flags, including the national flag of Indonesia. This etiquette ensures that there is no one country's flag has precedence over another country's flag.
• The Indonesian flag should never be allowed to drag along the ground as it is disrespectful to the history of the flag and the history of Indonesia in general.
• When the flag is tattered or faded, that flag must be replaced with a new flag in a good condition.
• It is very important to ensure the flag is always flown the correct way up. Care must be taken to ensure it is.
• When in such condition that it is no longer a fitting emblem for display, the flag should be destroyed in a respectful and dignified way, preferably by burning in private with appropriate care and respect.
Flag display
• The flag should be hoisted with the correct way up, preferably with a pole. However, if it is not possible, the act of hoisting could be done with a rope.
• "Half Staff" or "Half Mast" - The flag is hoisted halfway up the pole to denote grief and mourning. In this case, the flag should be raised to the top of the pole first, then lowered halfway.
• Manner of hoisting - The Indonesian flag should be hoisted briskly and lowered ceremoniously. Usually, the flag raising ceremony is accompanied by the national anthem of Indonesia (Indonesia Raya), and people should salute the flag. The hoisting should be timed so the flag reaches the top of the pole as the national anthem ends.
• The Indonesian flag should never be fastened, displayed, used, or stored in such a manner as to permit it to be easily torn, soiled, or damaged in any way. Furthermore, there cannot be anything on the flag such as drawings, words, pictures and marks, nor can objects be placed on the flag.
Relocation
In 2003, the governor of Jakarta, Sutiyoso announced his plan to relocate the original Bendera Pusaka from the State Palace to the National Monument. For security and financial reasons, the Rp 3.5 billion (US$388,889) project was delayed for one year. Of the Rp3.5 billion, only Rp 500 million was allocated for the actual relocation ceremony, while most of the remaining Rp3 billion was spent on procuring around 15 kilograms of gold for the conservation room and on security measures such as alarms and security cameras. The spending was proposed in the 2003 revised city budget. The plan was to install the flag in a 24-carat gold plated case in the Independence Room inside the National Monument. Inside the Independence Room, there are three most important relics from Indonesia's history: the Garuda Pancasila statue, the Nusantara (Archipelago) map and the original text of the Proclamation of Independence, which all are kept in the gold plated cases.

Presidential Palace

Jakarta's Istana Merdeka, Indonesian palace architecture ...
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Istana (or palace) architecture of the various kingdoms and realms of Indonesia, is more often than not based on the vernacular adat domestic style of the area. Royal courts, however, were able to develop much grander and elaborate versions of this traditional architecture.

Republic of Indonesia

Indonesia orthographic projection

Republic of Indonesia, Republik Indonesia
Flag, Sang Saka Merah Putih
Coat of arms, Garuda Pancasila
Motto, Bhinneka Tunggal Ika (old javanese) Unity in Diversity
National Ideology, Pancasila
Anthem, Indonesia Raya
Capital, Jakarta
Official language, Indonesian
Government, Unitary Presidential Republic
Independence, 17 August 1945

Etymology and History

The name Indonesia derives from the Latin Indus, and the Greek nesos, meaning "island". The name dates to the 18th century, far predating the formation of independent Indonesia. In 1850, George Earl, an English ethnologist, proposed the terms Indunesians — and, his preference, Malayunesians — for the inhabitants of the "Indian Archipelago or Malayan Archipelago". In the same publication, a student of Earl's, James Richardson Logan, used Indonesia as a synonym for Indian Archipelago. However, Dutch academics writing in East Indies publications were reluctant to use Indonesia. Instead, they used the terms Malay Archipelago (Maleische Archipel); the Netherlands East Indies (Nederlandsch Oost Indië), popularly Indië; the East (de Oost); and even Insulinde.
From 1900, the name Indonesia became more common in academic circles outside the Netherlands, and Indonesian nationalist groups adopted it for political expression. Adolf Bastian, of the University of Berlin, popularized the name through his book Indonesien oder die Inseln des Malayischen Archipels, 1884–1894. The first Indonesian scholar to use the name was Suwardi Suryaningrat (Ki Hajar Dewantara), when he established a press bureau in the Netherlands with the name Indonesisch Pers-bureau in 1913.
Fossilized remains of Homo erectus, popularly known as the "Java Man", suggest that the Indonesian archipelago was inhabited two million to 500,000 years ago. Austronesian people, who form the majority of the modern population, migrated to South East Asia from Taiwan. They arrived in Indonesia around 2000 BCE, and as they spread through the archipelago, confined the native Melanesian peoples to the far eastern regions. Ideal agricultural conditions, and the mastering of wet-field rice cultivation as early as the eighth century BCE, allowed villages, towns, and small kingdoms to flourish by the first century CE. Indonesia's strategic sea-lane position fostered inter-island and international trade. For example, trade links with both Indian kingdoms and China were established several centuries BCE. Trade has since fundamentally shaped Indonesian history.
From the seventh century CE, the powerful Srivijaya naval kingdom flourished as a result of trade and the influences of Hinduism and Buddhism that were imported with it. Between the eighth and 10th centuries CE, the agricultural Buddhist Sailendra and Hindu Mataram dynasties thrived and declined in inland Java, leaving grand religious monuments such as Sailendra's Borobudur and Mataram's Prambanan. The Hindu Majapahit kingdom was founded in eastern Java in the late 13th century, and under Gajah Mada, its influence stretched over much of Indonesia; this period is often referred to as a "Golden Age" in Indonesian history.
Although Muslim traders first traveled through South East Asia early in the Islamic era, the earliest evidence of Islamized populations in Indonesia dates to the 13th century in northern Sumatra. Other Indonesian areas gradually adopted Islam, and it was the dominant religion in Java and Sumatra by the end of the 16th century. For the most part, Islam overlaid and mixed with existing cultural and religious influences, which shaped the predominant form of Islam in Indonesia, particularly in Java. The first Europeans arrived in Indonesia in 1512, when Portuguese traders, led by Francisco Serrão, sought to monopolize the sources of nutmeg, cloves, and cubeb pepper in Maluku. Dutch and British traders followed. In 1602 the Dutch established the Dutch East India Company (VOC) and became the dominant European power. Following bankruptcy, the VOC was formally dissolved in 1800, and the government of the Netherlands established the Dutch East Indies as a nationalized colony.
For most of the colonial period, Dutch control over the archipelago was tenuous outside of coastal strongholds; only in the early 20th century did Dutch dominance extend to what was to become Indonesia's current boundaries. The Japanese invasion and subsequent occupation during World War II ended Dutch rule, and encouraged the previously suppressed Indonesian independence movement. Two days after the surrender of Japan in August 1945, Sukarno, an influential nationalist leader, declared independence and was appointed president. The Netherlands tried to reestablish their rule, and an armed and diplomatic struggle ended in December 1949, when in the face of international pressure, the Dutch formally recognized Indonesian independence (with the exception of The Dutch territory of West New Guinea, which was incorporated into Indonesia following the 1962 New York Agreement, and the UN-mandated Act of Free Choice of 1969).
Sukarno moved from democracy towards authoritarianism, and maintained his power base by balancing the opposing forces of the Military and the Communist Party of Indonesia (PKI). An attempted coup on 30 September 1965 was countered by the army, who led a violent anti-communist purge, during which the PKI was blamed for the coup and effectively destroyed. Between 500,000 and one million people were killed. The head of the military, General Suharto, out-maneuvered the politically weakened Sukarno, and was formally appointed president in March 1968. His New Order administration was supported by the US government, and encouraged foreign direct investment in Indonesia, which was a major factor in the subsequent three decades of substantial economic growth. However, the authoritarian "New Order" was widely accused of corruption and suppression of political opposition.
In 1997 and 1998, Indonesia was the country hardest hit by the Asian Financial Crisis. This increased popular discontent with the New Order and led to popular protests. Suharto resigned on 21 May 1998. In 1999, East Timor voted to secede from Indonesia, after a twenty-five-year military occupation that was marked by international condemnation of often brutal repression of the East Timorese. Since Suharto's resignation, a strengthening of democratic processes has included a regional autonomy program, and the first direct presidential election in 2004. Political and economic instability, social unrest, corruption, and terrorism have slowed progress. Although relations among different religious and ethnic groups are largely harmonious, acute sectarian discontent and violence remain problems in some areas. A political settlement to an armed separatist conflict in Aceh was achieved in 2005.