Javanese Calendar

The Javanese calendar is a calendar used by the Javanese people. It was created by Sultan Agung of Mataram in the 17th century C.E, giving the Javanese a calendar that ties in with the Islamic calendar, and broke with the previously used Hindu calendar. It officially replaced the earlier use of Saka years in 1633.^[1] Years given in the Javanese calendar are sometimes referred to using the Latin term Anno Javanico.

There are two other calendars in use in Java, the Gregorian calendar and the Islamic calendar. The Gregorian calendar is used for commerce and international communications, while the Islamic calendar marks days of religious importance in Islam. The Javanese calendar is used for cultural, historical, and metaphysical purposes.^[2]

There are several systems of designating days, but the principal one is tied to the sequence of the lunar calendar used in Islam, and therefore "floats" against the Gregorian calendar. The calendar includes a number of inter-related cycles, including a pasaran cycle of five days, the familiar seven-day week, mangsa and wulan month-long cycles, tahun cycles of years, and cycles of years in windu. Coincidences in these cycles have an important numerical and mystical meaning, coincidence being an important part of the Javanese aesthetic, as for example the use of seleh in Javanese music.^[2]

Cycles of days

Pasaran cycle

The pasaran cycle dates from when villages converged to a marketplace (pasar) every five days to buy and sell wares. Itinerant merchants would go to a different village each day of this cycle. The arbitrary length of the cycle is perhaps related to the number of fingers on the hand.^[3] The days of the cycle were named (ngoko, with krama in parentheses):

1. Legi (manis)
2. Pahing (pait)
3. Pon (petak)
4. Wagé (cemeng)
5. Kliwon (asih)

The origin of these terms is unclear, and their etymology remains obscure. However, Javanese consider the names to have a mystical relation to colors, and direction: Legi represents white and east, Pahing red and south, Pon yellow and west, Wagi black and north, and Kliwon mixed color and focus, or center. It is possible the names derive from the names of national gods, as the European and Asian names do.^[3] In an ancient Javanese manuscript, the week days are represented by five human figures (shown at right below the day names), which appear to show the week in order as: a man seizing a suppliant by the hair, a woman holding a horn to receive an offering, a man pointing a drawn sword at another, a woman holding agricultural produce, and a man holding a spear leading a bull.^[4]

Markets are now operational every day, but many Javanese believe that the pasaran cycle grants certain characteristics to people born under it. In some cities, traces of this system are visible in the names of market districts; for example in Surakarta, there is Pasar Legi, Pasar Pon, and Pasar Kliwon, which had markets on the given days. It also forms part of the wetonan cycle, described below.

Seven-day week

The Javanese use a seven-day week (dina pitu, "seven days") derived from the Islamic calendar. The names of the days of the week in Javanese, derived from their Arabic counterparts, are:

Days of 7-Day Week

Javanese	Arabic	English
Senin	yaum al-ithnayn يوم الإثنين	Monday
Selasa	yaum ath-thalatha' يوم الثُّلَاثاء	Tuesday
Rebo	yaum al-arba`a' يوم الأَرْبعاء	Wednesday
Kemis	yaum al-khamis يوم الخَمِيس	Thursday
Jumat	yaum al-jum`a يوم الجُمْعَة	Friday
Setu	yaum as-sabt يوم السَّبْت	Saturday
Minggu/Ahad	yaum al-ahad يوم الأحد	Sunday

Wetonan cycle

The 'wetonan cycle superimposes the five-day pasaran cycle with the seven-day week. Each cycle lasts 35 days, and is named using the week day name and the pasaran day name. In English, either the Javanese or the English names of the week can be used to designate a particular weton, or specific day in the cycle. For example, the seven days following Senin (Monday) Legi are Selasa (Tuesday) Pahing, Rebo (Wednesday) Pon, Kemis (Thursday) Wagé, Jumat (Friday) Kliwon, Setu (Saturday) Legi, Minggu (Sunday) Pahing, and Seni (Monday) Pon. The repetitions of this cycle are regarded similar to months, but do not have fixed starting and ending points, and are not named in the manner of the month cycles described below.

This cycle is frequently encountered in divinatory systems, and important events are held on propitious days. One example is the proclamation of the Republic of Indonesia on August 17 1945, a Friday legi (Jumat legi). Sultan Agung, one of the most famous kings in Javanese history, was born and died on a Friday legi as well.^[5] Friday Legi is also an important night of pilgrimage.^[6] There are also taboos that relate to the cycle; for example, the ritual dance bedhaya can only be performed on Thursday Kliwon.^[7]

The pasaran cycle, the week cycle, and their interlocking in the wetonan cycle each are traditionally thought to give certain characteristics to people born on those days, analogous to the planetary positions in Western astrology.^[8]

Pawukon

The pawukon is a 210-day cycle that is related to Hindu tradition. It is most associated with Bali but is also used in Java for special purposes. The calendar consists of concurrent weeks, like the wetonan, but has a set of ten different weeks of 1, 2, 3, 4, 5, 6, 7, 8, 9, and 10 days. The first day of the year is the first day of all ten weeks. Because 210 is not divisible by 4, 8, or 9, extra days must be added to the 4-, 8-, and 9-day weeks.

Dates

For timekeeping, days are numbered within the lunar month (wulan) as is common in other calendar systems. The date indicates the change in the moon, and symbolizes the life of a human in the world. This process of revolving life is known as cakra manggilingan or heru cakra. On the first day of the month, when the moon is small, it is compared to a newborn baby. The 14th day, called Purnama Sidhi (full moon), represents a married adult. The next day, called Purnama, occurs as the moon begins to wane. The 20th day, Panglong, symbolizes the point at which people begin to lose their memory. The 25th day, Sumurup, represents the point at which the adult requires care like when they were young. The 26th day, Manjing, represents the return of the human to his or her origin.^[9]

Cycles of months

Pranata Mangsa

The solar year is divided into twelve periods (mangsa) of unequal length. Its origin lies in agriculture. The names of the first ten months are simply the ordinal numbers from 1 to 10, although the names of the 11th and 12th is unclear.^[10] The cycle begins near the summer solstice, around the middle of the dry season in Java.

Pranata mangsa^[11]

Starting day	Name	Length (days)	Description
Jun 23	Mangsa Kaso	41	The dry season; leaves are falling from the trees; the ground is withered and arid, bereft of water "like a jewel that has come free of its setting."
Aug 3	Mangsa Karo	23	The dry season; parched earth lies in hard clumps; the mango and cotton trees begin to bloom.
Aug 26	Mangsa Katelu	24	The dry season; spice roots are harvested; the gadung tree begins to bear fruit.
Sep 19	Mangsa Kapat	25	Rain begins to fall, as "tears well up in the soul", marking the end of the dry season; birds are singing and busily constructing nests. The Labuh Season is at hand.
Oct 14	Mangsa Kalima	27	The rainy season, sometimes with fierce winds and flooding; mangoes are ripe; snakes are driven from their nests; "a fountain of gold falls across the earth".
Nov 11	Mangsa Kanem	43	The rainy season; lightning strikes and there are landslides; but it is also the season of many fruit.
Dec 23	Mangsa Kapitu	43	The rainy season is at its peak; birds are hard pressed to find food, and in many areas there is severe flooding.
Feb 4/5	Mangsa Kawolu	27	The rainy season; rice fields are growing and the cat is looking for his mate; grubs and larvae abound.
Mar 2	Mangsa Kasanga	25	The rainy season; rice fields are turning yellow; "happy news is spreading"; water is stored within the earth, the wind blows in one direction, and many fruits are ripe.
Mar 27	Mangsa Kasadasa	24	Rain yet falls, but is diminishing; the wind rustles and blows hard; the air is still chilly. The Mareng Season is at hand.
Apr 20	Mangsa Desta	23	The dry season has begun; farmers are harvesting the rice fields; birds tend their young with affection, as if they were "jewels of the heart".
May 13	Mangsa Saddha	41	The dry season; water begins to recede, "vanishing from its many places".

In the nineteenth century, the pranata mangsa was much better known among Javanese than the civil or religious year, described below.^[12] The cycle is clearly of Javanese origin, since the specific application to their climate does not match other territories in the Indonesian archipelago, as well as the usage of Javanese names for the months.^[13] Although the cycle matches the weather pattern well, it is still clearly somewhat arbitrary, as can be seen by the fact that the lengths of the first and last month, the second and eleventh, and so on, match.^[14]

The pranata mangsa can be used to predict personality traits in a similar manner to sun signs in Western astrology. It is not widely used anymore for divination, but some practitioners use it as well as the other cycles in their divination.^[2]

Wulan

Each lunar year (tahun) is divided into a series of twelve wulan ("months", of 29 or 30 days each). This is similar to the use of months in the Islamic calendar. The names of the month are given below (in krama/ngoko):

1. Warana/Sura (30 days)
2. Wadana/Sapar (29 days)
3. Wijanga/Mulud (30 days)
4. Wiyana/Bakda Mulud (29 days)
5. Widada/Jumadil Awal (30 days)
6. Widarpa/Jumadil Akhir (29 days)
7. Wilarpa/Rejeb (30 days)
8. Wahana/Ruwah (29 days)
9. Wanana/Pasa (30 days)
10. Wurana/Sawal (29 days)
11. Wujana/Sela (30 days)
12. Wujala/Besar (29 or 30 days, depending on the length of the tahun, see below)

The cycle of months is considered metaphorically to represent the cycle of human life. The first nine months represent gestation before birth, while the tenth month represents the human in the world, the eleventh the end of his or her existence, and the twelfth the return to where he or she came from. The cycle thus goes from one spark or conception (rijal) to another, traversing through the void (suwung).^[9]

Year designation

The Shalivahana era, which started in 78 CE and continues to be used on Bali, was used in Hindu times on Java, and for well over a century after the appearance of Islam on Java. When Sultan Agung adopted the Islamic lunar calendar in 1633 CE, he did not adopt the Anno Hegirae to designate those years, but instead continued the count of the Shalivahana era, which was 1555 at the time.^[15] As a result, the Anno Javanico does not in effect count from any time.

Cycles of years

Eight tahun makes up a windu. A single windu lasts for 81 repetitions of the wetonan cycle, or 2,835 days (about 7 years 9 months in the Gregorian calendar). Note that the tahun are lunar years, and of shorter length than Gregorian years. The names of the years in the cycle of windu are as follows (in krama/ngoko):

1. Purwana/Alip (354 days)
2. Karyana/Ehé (354 days)
3. Anama/Jemawal (355 days)
4. Lalana/Jé (354 days)
5. Ngawanga/Dal (355 days)
6. Pawaka/Bé (354 days)
7. Wasana/Wawu (354 days)
8. Swasana/Jimakir (355 days)

The windu are then grouped into a cycle of four:

1. Windu Adi
2. Windu Kunthara
3. Windu Sengara
4. Windu Sancaya

The cycles of wulan, tahun, and windu derive from the Saka calendar.

Windu are no longer used much in horoscopy, but there is evidence that there were previously used by court officials to predict trends. The passing of a windu is often seen as a milestone and deserving a slametan ritual feast).^[2]

Dino Mulyo

Dino Mulyo (literally "noble days") are celebrated by worshipping Gusti, the creator of life and the universe. Practitioners of traditional Javanese spiritual teachings have preserved five noble days:^[9]

• Satu Suro, the first of Sura, the New Year
• Aboge (from A - alip (first year), Bo - rebo (Wednesday), and Ge - Wage of the pasaran), celebrated on Wednesday Wage in the year of alip
• Daltugi (from Dal - Dal (fifth year), tu - setu (Saturday), and Gi - Legi of the pasaran), celebrated on Saturday Legi in the year of Dal
• Hanggara Asih (Tuesday Kliwon)
• Dino Purnomo: Jemuah Legi/Sukra Manis (Friday Legi)

See also

• Islamic calendar

References

1. ^ M.C. Ricklefs. A History of Modern Indonesia Since c. 1300, 2nd ed. Stanford: Stanford University Press, 1993. ISBN 0804721955. Page 46
2. ^ [1] The Javanese Calendar by Matthew Arciniega
3. ^ John Crawfurd. History of the Indian Archipelago, vol. 1. Edinburgh: Archibald Constable and Co., 1820. Page 290.
4. ^ Crawfurd, 290-291, and plate 7.
5. ^ Joglosemar article
6. ^ Klaus Furmann, der javanischen Pilgerschaft zu Heiligenschreinen, Dissertation for Albert-Ludwigs-Universität Freiburg i. Br., 2000, page 231
7. ^ Kunst, Jaap. Music in Java. The Hague: Martinus Nijhoff, 1949, page 151-152.
8. ^ [2] More about Javanese Wetonan by Matthew Arciniega
9. ^ [3] Javanese Calendar and Its Significance to Mystical Life by Suryo S. Negoro
10. ^ Crawfurd, 296.
11. ^ Ki Hudoyo Doyodipuro, Misteri Pranata Mangsa. Semarang: Dahara Prize (1995), cited on [4]
12. ^ Crawfurd, 295.
13. ^ Crawfurd, 297.
14. ^ Crawfurd, 299.
15. ^ Crawfurd, 301.

Further reading

• Pigeaud, Th., Javaans-Nederlands Woordenboek. Groningen-Batavia: J.B. Wolters, 1938
• Quinn, George The Javanese science of 'burglary' , RIMA. Review of Indonesian and Malaysian Affairs, IX:1 January-June 1975. pp.33-54.
• Ricklefs, M.C., Modern Javanese historical tradition: a study of an original Kartasura chronicle and related materials. London: School of Oriental and African Studies, University of London, 1978
• Soebardi. Calendrical traditions in Indonesia Madjalah IIlmu-ilmu Satsra Indonesia, 1965 no.3.

External links

• The Javanese Calendar by Matthew Arciniega
• Javanese Calendar and Its Significance to Mystical Life, by Suryo S. Negoro
• Weton calculator

• id:

Javanese Sacred Places

Javanese Sacred Places are locations on the Island of Java, Indonesia that have significance from either village level through to national level as sacred, and in most cases deserve visitation--usually within the context of ziarah regardless of the ethnicity or religion of the visitor. The dominant form for many places is a grave, or a place associated with persons considered to have special attributes in the past--like Wali Sanga or Royalty.

Form

The tendency has been for graves to equate to sacred places, but the full range can include (and this list is not exhaustive)

• Caves (Goa or Gua)
• Trees, or a group of trees (Pohon or Hutan)
• Springs
• Rock Outcrops
• Remains of old buildings/structures
• Man made fixed structures - buildings, and ruins
• Kraton structures are considered sacred
• Places of rest of Islamic saints or legendary characters

In some areas in Java, the tell-tale sign that a place has been ascribed sacred or special, is either traces of burnt incense (kemenyan) or flower petals.

Terminology

Common expressions in Javanese and Indonesian for these places are -

• Pundhen short for pepundhen
• Tempat Keramat
• Tempat Ziarah

Other terms that might be used

• petilasan - traces - of ancestors.

Although there is no necessary set pattern, and each individuals pilgrimage is a very personal one, even if travelling with a group--there can be a roughly three tiered hierarchy of Javanese Sacred Places.

National

The graves of national and regional heroes and significant people--either of distant historic nature (the graves of the Wali Sanga or Islamic Saints of Java), or of more recent dates--national heroes of the last 100 years or so, and leaders and 'special people'.

Some examples:

• The graves of the Wali, Sunan Kalijaga
• The grave of Sultan Agung at Imogiri
• The grave of Sukarno in Blitar
• National Heroes cemetery in Jakarta

Regional

The graves and sites related to regionally significant figures who might be ethnically or regionally specific, rather than of national significance.

• Graves of local officials
• Graves of local families related to the Palaces, such as Yogyakarta, Surakarta

Local

The graves relating specifically to an individual--one's parents' graves, or grandparents' graves. Also sites within the localities of one's birth, or the graves of one's parents.

Natural sites - such as trees, rock outcrops, and springs carry significant folklore, some of which is collected and published.

The Networks

Considering the population of Java, and the potential to have a wide variation of the significances and networks of places that might be important to an individual, it is possible to think of Java as having a vast network of places that are situated within a complex array of visitations at the time of Idul Fitri that sees roads blocked by eager pilgrims clogging the transport networks of Java.

See also

• Ziarah
• Pilgrimage
• Islam in Java
• List of Sacred Places in Java

References

• Roxas-Lim, A (1983) Caves and Bathing places as evidence of cultural accommodation Asian Studies (Manila) 21. pp.107-144

Javanese Historical Texts

Javanese literature has a very large historical component. In all sorts of texts, such as laudatory poems, chronicles, and travelogues, writers have interpreted the how and why of certain circumstances.

These texts are important for the knowledge of Javanese perspectives on the past. Scholars of Javanese history have paid much attention to theoretical questions, aiming at a balanced evaluation of Javanese historiography next to Western historiography. In doing so they focused on Old and Modern Javanese sources, drawing both on written sources and archaeological and epigraphic material. The debate continues up to the present.

Babads

Babads as a genre belong to the traditional literature. Characteristic for this kind of literature is that it is written in metrical form and is governed by a set of strict conventions. Anything written in prose (gancaran) was in traditional Javanese society not considered as belles letters, but merely served as a kind of note-book or aide-mémoire.

This is connected with the way in which literature used to be presented: it was not usually read in silence, but was recited or sung to an audience. Every metre had is own particular melody or melodies to which it was sung, in harmony with the contents of the story.

The word babad means 'a story about past events', 'text on the clearing of (the land...)', i.e. 'story about the origin of this or that settlement'.

The Babad Basuki relates the clearing of the jungle and founding of a new settlement in Besuki (East Java), while the Babad Dipanegara relates the events connected with the insurrection of Diponegoro.

Kakawin and kidung

Kakawin are long epic poems in a defined metre inherited from Sanskrit poetic forms. Kidung are epic poems in Javanese metres.

See also

• Hans Ras

Javanese Beliefs

Javanese beliefs (Kebatinan or Kejawen) have principles embodying a "search for inner self" but at the core is the concept of Peace Of Mind.

Although Kejawen is not a religious category, it addresses ethical and spiritual values as inspired by Javanese tradition. It is not a religion in usual sense of the word, like Islam, Judaism, or Christianity. There are no scriptures such as the Bible or the Qur'an, nor are there prophets. There is no emphasis on eschatology (ie. life after death, heaven or hell, devils or angels).

Kebatinan

Kebatinan is a metaphysical search for harmony within one's inner self, connection with the universe, and with an Almighty God. Javanese beliefs are a combination of occultism, metaphysics, mysticism and other esoteric doctrines, exemplifying a Javanese tendency for synthesis. The Javanese system is so flexible that syncresis in all manifestations is attainable, even that which is in conflict. Javanese ideals combine human wisdom (wicaksana), psyche (waskita) and perfection (sempurna). The follower must control his/her passions, eschewing earthly riches and comforts, so that he/she may one day reach enlightened harmony and union with the spirit of the universe.

Generally speaking, the Kebatinan follower believes in the existence of a super-consciousness in the cosmic world which is beyond humankind's comprehension, yet controls and guides humans' affairs and destiny. This Superconciousness is believed to be contacted via meditation. There are several meditation techniques (tapas): tapa kalong (meditation by hanging from a tree), Tapa Geni (avoiding fire or light for a day or days), Tapa Senen (fasting on Monday), Tapa Mutih (abstention from eating anything that is salted) and Tapa Ngablek (isolating oneself in dark rooms). Fasting is a common practice employed by Javanese spiritualists in order to attain discipline of mind and body to get rid of material and emotional desires. Many Kebatinan followers meditate in their own way to seek spiritual and emotional relief. These practices are not performed in churches or mosques, but at home or in caves or on mountain perches. Meditation in Javanese culture is a search for inner self wisdom and to gain physical strength. This tradition is passed down from generation to generation. Sometimes is hard to say neither is mysterious or gifts where they learn their system? but usually Javanese (orang jawa) believe in tata krama also budi pekerti.

Evolution

Javanese spiritualism entails a never ending search for wonder and surprise. It has some foreign influences.

The Javanese mind is essentially a flexible and pragmatic one as far as a person's spiritual life is concerned. The complexity is perhaps the result of Java's complicated cultural background and its myriad cultural influences. But basically, Javanese spiritualism is individualistic in approach, something typically Javanese. The approach is person-to-person or person-to-guru. One on one.

Kebatinan Schools

The "Sumarah School:" according to this school, man and his physical and spiritual world are divided into three parts: The physical body and brain, an invisible world, and a more elusive and sublime world.

In the Brain the faculty of thinking has two functions - one to record memories, the other to serve as a means of communion with God. One section, "Sukusma," governs the passions, while the other, "The Jiwa," provides the driving forces governing thought and reason. The invisible world, which is situated within the chest, is the Jiwa, the ineffable soul. It is here that the deeper feeling (Rasa) is located. The most elusive and sublime world is hidden somewhere near the anatomical heart.

Sumarah theology maintains that humankind's soul is like the holy spirit, a spark from the Divine Essence, which means that we are in essence similar to God. In other word "One can find God within oneself," a belief similar to the "I=God" theory found in Hindu-Javanese literature.

The Sapta Dharma School was the product of the Indonesian Revolution. It was God's wish to provide the Indonesians with a new spiritual approach in their search for Peace Of Mind and Happiness at a Time when they were undergoing a mental and spiritual crisis.

Kebatinan Commandments

"God is within you. God is everywhere. But do not think you are God."

Historical texts

Kebatinan and kejawen practices are extensively written about in texts that are held in the Sanabudaya library, in Yogyakarta, and the main Kraton Libraries of Solo and Yogyakarta. Many of the texts are deliberately elliptical so that those who do not work with either initiates or teachers are unable to ascertain or understand the esoteric doctrines and practices. In quite a few cases codified texts with secret systems to "unlock" the meanings are employed.

Some Javanese texts relate stories about Syekh Siti Jenar who had conflicts with Wali Sanga, the nine Islamic scholars in Java, and the Sultanate of Demak. Although Syekh Siti Jenar was a sufi whose teaching were similar with Al-Hallaj, most of his followers (i.e Ki Kebo Kenanga) come from Kebatinan. Some historians have doubted the existence of Syekh Siti Jenar (also known as Syekh Lemah Abang), suggesting the stories represent conflicts between Kebatinan and Islam in the past.

References

• Geels, Antoon Subud and the Javanese mystical tradition Richmond, Surrey: Curzon Press, 1997 (about Sumohadiwidjojo, Muhammad-Subuh, 1901-1987) ISBN 0700706232
• Mulder, Niels Mysticism & everyday life in contemporary Java: cultural persistence and change Singapore: Singapore University Press, c1978
• Stange, Paul The Sumarah movement in Javanese mysticism Published on demand by University Microfilms International. Thesis (Ph.D.)--University of Wisconsin-Madison, 1980

See also

• Subud
• Javanese sacred places
• Ziarah
• Ziyarat

External links

• A center for Javanese Metaphysics and Kundalini Yoga

Javanese Music

Gamelan

Metallophone

Gongs

Player

The most popular and famous form of Indonesian music is gamelan, an ensemble of tuned percussion instruments that include metallophones, drums, gongs and spike fiddles along with bamboo flutes. Similar ensembles are prevalent throughout Indonesia and Malaysia, but gamelan is from Java, Bali and Lombok. There are rivalries between different regions' variations of gamelan, especially Java and Bali.

Central Java

Central gamelan is intricate and meticulously laid out. The central melody is played on a metallophone in the center of the orchestra, while the front section plays elaboration and ornamentation on the melody, and, at the back, the gongs slowly punctuate the music. There are two tuning systems - the 5-tone slendro scale and the 7-tone pelog scale. Unlike Western music, there is no standard tuning system. Each Gamelan is tuned to itself, and the intervals between notes on the scale vary between ensembles.

The metallophones cover four octaves, and include types like the slenthem, demung, saron panerus and balungan. The soul of the gamelan is believed to reside in the large gong, or gong ageng. Other gongs are tuned to each note of the scale and include ketuk, kenong and kempul. The front section of the orchestra is diverse, and includes rebab, suling, siter, bonang and gambang. Male choruses (gerong) and female (pesindhen) solo vocalists are common.

History

Gamelan is rooted in Hinduism and Buddhism, though the island of Java is almost entirely Muslim today. Islam arrived in the 15th century, filtered through Hindustani Indians. With the arrival of the Dutch colonizers, a number system called kepatihan was developed to record the music. Music and dance at the time was divided into several styles based on the four main courts in the area -- Surakarta, Yogyakarta, Pakualaman and Mangkunagaran. It is a universal acknowledgment that gamelans are highly honoured.

West Java

West Java, or Sunda, has a diverse brand of gamelan. Gamelan Degung, gamelan salendro and tembang sunda are three primary types.

Gamelan salendro

Gamelan salendro is used primarily to accompany classical or more modern social dances, and is considered a low-class form. The 20th century saw a rise in the popularity and importance of female singers.

East Java

Gamelan from eastern Java is less well-known than central or western parts of the island. Perhaps most distinctive of the area is the extremely large gamyak drum.

Osinger

The Osinger minority in Java are known for social music for weddings and other celebrations, called gandrung, as well as angklung, played by young amateur boys, which is very similar to Balinese gamelan.

Pop and folk music

Indonesian pop and folk is quite diverse, embracing rock, house, hip hop and other genres, as well as distinctly Indonesian forms. There are several kinds of "ethnic" pop music, generally grouped together as Pop Daerah (regional pop). These include Pop Sunda, Pop Minang, Pop Batak, and others. The regional pop musics mostly use local languages and a mix of western and regional style music and instruments.

Kroncong

Kroncong (alternative spelling: Keroncong) has been evolving since the arrival of the Portuguese, who brought with them European instruments. By the early 1900s, it was considered a low-class urban music. This changed in the 1930s, when the rising Indonesian film industry began incorporating kroncong, and then even more so in the mid- to late 1940s, when it became associated with the struggle for independence.

Perhaps the most famous song in the kroncong style is Bengawan Solo, written in 1940 by Gesang Martohartono, a Solonese musician. Written during the Japanese Imperial Army occupation of the island in World War II, the song (about the Bengawan Solo River, Java's longest and most important river) became widely popular among the Javanese, and then later nationally when recordings were broadcast over the local radio stations. The song also became quite popular with the Japanese soldiers, and when they returned to Japan at the end of the war re-recordings of it (by Japanese artists) became best-sellers. Over the years it has been re-released many times by notable artists, mainly within Asia but also beyond, and in some places it is seen as typifying Indonesian music.

Gesang himself remains the most renowned exponent of the style, which although it is seen now as a somewhat starchy and "dated" form is still popular among large segments of the population, particularly the older generation.

Langgam jawa

There is a style of kroncong native to Surakarta (Solo) called langgam jawa, which fuses kroncong with the gamelan seven-note scale.

Tembang jawa

Similar in style is tembang jawa. Perhaps its greatest current star is Didi Kempot.

Gambang kromong

Early in the 20th century, kroncong was used in a type of theater called komedi stanbul; adapted for this purpose, the music was called gambang kromong.

Dangdut

Dangdut is a form of dance music that has been popular since the mid-1970s. Dangdut is based around the singers, and stars include Rhoma Irama and Elvy Sukaesih (the King and Queen of Dangdut), along with Inul Daratista, Evie Tamala, Mansyur S., A. Rafiq, and Fahmy Shahab.

Jaipongan

Jaipongan is a very complex rhythmic dance music from Sunda. The rhythm is liable to change seemingly randomly, making dancing difficult for most listeners. Its instruments are entirely from Sunda, completely without imported instruments from the West, China, Japan or elsewhere. It was invented by artists like Gugum Gumbira after Sukarno prohibited rock and roll and other western genres.

Qasidah modern

Qasidah is an ancient Arabic word for religious poetry accompanied by chanting and percussion. Qasidah modern adapts this for pop audiences.

Gambus

Gambus literally means oud, referring to a type of lute. It is used to denote a type of orchestra and the music it plays, believed to be introduced by Muslim settlers from Yemen. Though popular among Arabs in Indonesia, it has gained little popularity elsewhere.

Tapanuli ogong

From Tapanuli, tapanuli ogong is a form of dance music played with a type of lute, trumpet and flute.

See also

• List of Indonesian composers
• Culture of Indonesia
• Music of Java

Javanese People

“Javanese” redirects here. For other uses, see Javanese (disambiguation).

Javanese
Javanese rambutan seller wearing Batik shirt and peci hat
Total population
approximately 85 million (2000 census)
Regions with significant populations
Indonesia: 83.2 million Central Java: 30.6 million East Java: 27.5 million Lampung: 4.2 million West Java: 3.9 million North Sumatra: 3.7 million Yogyakarta: 3 million Jakarta: 2.9 million South Sumatra: 1.9 million Riau: 1.2 million Banten: 1.0 million East Kalimantan: 0.7 million Jambi: 0.7 million Aceh: 0.6 million South Kalimantan: 0.4 million Bengkulu: 0.3 million Central Kalimantan: 0.3 million Papua: 0.3 million Malaysia: 1 million Suriname: 75,000 New Caledonia: 5,000 Netherlands: 150,000-300,000
Languages
Javanese, Indonesian, Malay, Madurese, Dutch, French, German, Chinese language, Indian languages and others
Religions
Kejawen, Islam, Christian, Hindu, Atheism and Buddhist
Related ethnic groups
Sundanese, Madurese, Balinese, Malays

The Javanese are an ethnic group native to the Indonesian island of Java. They are predominantly located in the central to eastern parts of the island. At 90 million people (as of 2004) it is the largest ethnic group on the island, and also in Indonesia.

The Javanese were traditionally concentrated in the provinces of East Java, Central Java and Yogyakarta, but due to migration within Indonesia (as part of government transmigration programs or otherwise) there are now high populations of Javanese people in almost all the Indonesian provinces. (The province of West Java is home to the Sundanese, Indonesia's second largest ethnic group who are ethnically distinct from the Javanese).

Language

Javanese people use Javanese language in everyday speech. In a public poll held circa-1990, approximately 12% of Javanese used Indonesian, around 18% used both Javanese and Indonesian, and the rest used Javanese exclusively.

Family

Culturally, Javanese people adopt a paternalistic system that traces the hierarchic lineage of the father. This system is particularly used to determine descendants' right to use royal titles before their names. However, it is not customary for Javanese to have a descended family name.

Religion

Most Javanese officially profess Islam as their religion. Some also follow Christianity (Protestantism and Catholicism), which are rather concentrated in Central Java (particularly Surakarta, Magelang and Yogyakarta for Catholicism). In a much smaller scale, Buddhism and Hinduism also are found in the Javanese community.

Many Javanese follow the ethnic religion Kejawen, which is animistic with strong influences of Hinduism and Buddhism and some rituals in Islam. The Javanese community is also known for syncretism of beliefs. All the outside cultures were absorbed and interpreted according to the Javanese traditional values, creating a new set of religious beliefs unique to local culture.

Profession

In Indonesia, Javanese can be found in all professions, especially in the government and the military. Traditionally, most Javanese are farmers. This was especially common because of the fertile volcanic soil in Java.

Social stratification

The famous American anthropologist Clifford Geertz in the 1960s divided the Javanese community into three groups: Santri, Abangan and Priyayi. According to him, the Santri was the follower of the religion Islam that obeyed, the Abangan was the follower Islam nominally or the follower Kejawen, whereas the Priyayi was the nobility. But today the Geertz opinion is often opposed because he mixed the social groups with belief groups. It was also difficult to apply this social categorisation in classing outsiders, for example other non-indigenous Indonesians such as persons of Arab, Chinese and Indian descent.

Social stratification is much less rigid in northern coast area, which is much more egalitarian.

Map of Javanese language distribution. The homeland of the Javanese people is almost identical to the language distribution.

Art

The famous Javanese wayang puppetry culture was influenced by Hinduism and Buddhism. The Wayang repertoire stories, lakon, are mostly (loosely) based on epics from India; Ramayana and Mahabharata. There are also influences from Islam and the Western world.

Gamelan musical ensembles are found in both Java and Bali.

Names

Main article: Javanese names

Javanese do not usually have family names or surnames. Many have just a single name. For example, Sukarno or Suharto. Names may have come from traditional Javanese languages, which in turn many derived from Sanskrit. Names with the prefix Su-,which means good, is very popular. After the advent of Islam, many Javanese used Arabic names, especially among cleric and northern coast population, where Islamic influences are stronger. Commoners usually only have one-word names, while nobilities use two-or-more-word names, but rarely a surname. Due to other cultures' influence, many people started using names from other languages, mainly European languages. Christian Javanese usually use Latin baptist names followed with traditional Javanese name.

Some people use a patronymic. For example, Abdurrahman Wahid's name is derived from Wahid Hasyim, his father, an independence fighter and minister. In turn, Wahid Hasyim's name was derived from his father named Hasyim Asyari, a famous cleric and founder of the Nahdlatul Ulama organization.

Notable Javanese people

Historic figures

• Jayabaya, King and prophet in ancient Kediri kingdom.
• Gajah Mada, prime minister in ancient Java empire of Majapahit
• Mata Hari, famous seductress and World War One German spy. Mother of Javanese descent.

Politicians

• Sri Sultan Hamengkubuwono IX, revolutionary king of Yogyakarta
• LB Moerdani, former military and intelligence czar
• Munir, human right activist, partly Javanese
• Nurcholish Madjid, Muslim intellectual
• Amien Rais, Muslim intellectual
• Suharto, former president
• Sukarno, one of Indonesia's founding fathers and former president.
• Soenario, former foreign minister and ambassador.
• Abdurrahman Wahid, Muslim intellectual and former president.
• Mohamed Khir bin Toyo, Chief Minister of Selangor, Malaysia.
• Megawati Soekarnoputri, former president.
• Paul Somohardjo, Surinamese politician.
• Susilo Bambang Yudhoyono, president incumbent.

Arts and Entertainment

• Anggun Cipta Sasmi, international singer
• Michelle Branch, American singer (one Javanese grandparent)
• Inul Daratista, a popular dangdut singer
• Nial Djuliarso, jazz pianist based in Manhattan
• Mark-Paul Gosselaar, actor (Javanese mother)
• Marina Joesoef, painter and photographer (Javanese father)
• Gesang Martohartono, composer of the song "Bengawan Solo", famous in Indonesia and Japan
• Dian Sastrowardoyo, model and actress (three-quarters Javanese)
• Eddie Van Halen and Alex Van Halen of the American rock band Van Halen, Javanese mother

Others

• Pramoedya Ananta Toer, author.
• Julius Riyadi Cardinal Darmaatmadja, Indonesian Cardinal of the Roman Catholic church
• Raden Saleh, an aristocratic painter in the 19th century.
• Subagio Sastrowardoyo, poet, essayist and literary critic.
• Selo Soemardjan, sociologist.
• Pratiwi Sudarmono, scientist and former astronaut candidate.
• Wiranto, Indonesian general.
• Sudirman, Indonesian General during independence war
• Sudirman Arshad, popular Malaysian singer in the 1980s.
• Arizda Kushardini Sheridan, fictional writer (half Javanese)

Javanese Script

The Javanese script natively known as Carakan (Tjarakan) is the script originally used to write Javanese. It is an abugida script consisting of 20 main consonants with an inherent vowel "a" (normally pronounced as open back rounded vowel when reciting the consonants). In addition there are vowel markings, contraction of consonants, variant great letters used for ceremony, and marks to indicate poetic structure.

The twenty consonants are:

ha, na, ca, ra, ka
da, ta, sa, wa, la
pa, dha, ja, ya, nya
ma, ga, ba, tha, nga


The alphabet itself forms a poem, of which the line-by-line translation is as follows:

There (were/was) warriors
(They) had animosity (among each other)
(They were) equally powerful (in fight)
Both (were) dead.

in detail:

hana/ana = there were/was
caraka = warrior (actually, 'one who is loyal to and trusted by someone')
data = have/has
sawala = difference (regarding a matter)
padha = same, equal
jayanya = 'their power', 'jaya' could mean 'glory' as well
maga = 'both'
bathanga = 'be a dead body' = 'die', since 'bathang' = corpse

Further reading

There are very few items available in English about Javanese script; however, the following give some introduction:

• Gallop, Annabel Teh. Golden letters: writing traditions of Indonesia = Surat emas: budaya tulis di Indonesia (with Bernard Arps). London: British Library; Jakarta: Yayasan Lontar, c1991. ISBN 9798083067
• Pigeaud, Theodore G. Th. Javanese and Balinese manuscripts and some codices written in related idioms spoken in Java and Bali: descriptive catalogue, with examples of Javanese script, introductory chapters, a general index of names and subjects Wiesbaden: Steiner, 1975. ISBN 3515019642

See also

• Folk etymology relevant to Javanese etymology
• Balinese script, a very similar script used in the neighbouring island of Bali

External links

• Hanacaraka Font & Resources (in Indonesian)
• Entry on Javanese at Omniglot.com -- A guide to writing systems

abugida is a term coined by Peter T. Daniels in order to describe a writing system in which consonant signs (graphemes) are inherently associated with a following vowel. Thus, the absence of such a vowel, or other following vowels, are usually indicated explicitly.
..... Click the link for more information.

The Javanese language is the spoken language of the people in the central and eastern part of the island of Java, in Indonesia. It is the native language of more than 75,500,000 people.