Local Genius

 

LOCAL GENIUS IN INDONESIA Presented by: - Annisa Nur Hidayati - Atika Yuliana - Muhammad Rezadi - Nila Julia K.

 

LOCAL GENIUS Ev Everythings erythings which had by the local people in some regions which is the origin and special things that exist without any influences or other things from another regions.

 

JAVANISM (KEJAWEN) •

The vision of Javanes Javanese e concerns to balance, the serenity of the heart, and harmon harmony y of life.

Javanese believes that:  God is the point of life: God created and set the world. Whatever they do, they must take God into consideration .  The dead can bring bad luck to them if they disturb or disrespect them, so they give sesajen (food and many others).

 

The Characteristics of Javanese Javanese

Macrocosmos (the world has supernatural segment)

Microcosmos (relation of human with their environment )

balance

God

King or leader

 

Javanese ceremonial •

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 Larung sembonyo in Trenggalek: floating the sesajen to the sea for the purpose of getting plenty of fish and the safety during sailing.  Tutup playang in Lamongan: similar with larung sembonyo, its purpose is to say thanks and make du’a for getting getting plenty of fish the next day.   Labuhan suran in Malang: floating sesajen in Suro (special month in Javanese calendar).

 

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 Petik laut muncar  in Banyuwangi: commemoration of the birth of Prophet commemoration Muhammad.   Larung sesaji  in Blitar: floating the cow’ cow ’s head and pyramid rice (nasi tumpeng) to the sea.   Kawi’s ritua rituall in Ka Kawi wi mou mount nt area area: flower-bathing, wayan wa yang g conc concert, ert, and med medita itation; tion; its purp purpose ose is to get daily bread.

  Haul/khol  in Java: religious lecturing (khutbah), Quran Qur an reciting,Iisla reciting,Iislamic mic music perf performan ormance ce to remember certain people who have passed away.

 

Note: Javanism isn’t a category of religion, it is Note: an attitude and lifestyle lifestyle of Javanese.

 

Local genius of Indonesian names Name is one of the cultural identity of people. Indigenous people tak take e consideration into their culture when giving names to their children. Name can be influenced by social status, the sequence birth, the time when the baby was born, and of many others.

 

Battakne Ba aknese se Name Name Bataknese usually give Bataknese give their their children children name name with the last name of the father’s surname (patrilineal). Example: Hutagalung, Marpaung, Nasution, Tampubolon, Simanjuntak, Pangaribuan, Batubara, and so on. Those are the typical names of bataknese.

 

Bali’s social stratification of names •

Bali has 4 levels of social status: 1. Brahmana : priest and holy men  

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Ksatria : warrior  

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Male: Cok Cokorda orda Gede, Dewa Agung, Tjokor Tjokorde, de, Prebagus Femal Fe male: e: Dew Dewa a Ayu, Ay u, Anak Ana k Agu Agung ng

Wes esia ia : mer merchan chants ts and and admi admini nist strrati tiv ve off offic icia ials ls  

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Male: Ida Bagus Female: Ida Ayu, Ida Dayu

Male: Gusti, Dewa Female: Fem ale: I Gusti Gusti Ayu Ayu,, Desak

Saud Saudrra : Labo Laborr (not (not tau taugh ghtt to to rea read d or wri write te), ), obl oblig iged ed tto o rep repa ay such such assistance by paying a call and bringing food.

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Male: I Female: Ni

*note : if a high caste man marries a low caste woman, and their male children continue to marry beneath them over three/four genera generations, tions, the family loses its high caste status.

 

Balinese names according to order of birth •

First child Wayan, an, Putu Putu,, and Ilu Iluh h (f)  Gede, Way

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Second Child Made de,, K Kad adek ek (f)  Ma

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Third child  Nyoman, Komang

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Fourth child  Ketut Ex:: Dewa Ex Dewa Ge Gede de Pu Putu tu (f (fir irst st chi child ld from from Sa Satri tria) a) Note Note:: 5th to 8th child goes back to the 1st and 4th child name.

 

Javanese names according to order of birth •

Commonly comes comes fr from om Sansakerta/K Sansakerta/Kawi awi language.

 1st child: Ek Eko -> Dy Dyah ah Ekori Ekorini ni,, Ek Eko Hari Hariaj ajii

Dwi -> Jok Joko o Dwiya Dwiyant nto, o, Dwiya Dwiyant ntii  2nd child: Dwi  3rd child: Tri -> Tri Wibowo, Triwulandari  4th child: Ca Catu turr -> Catu Caturr Basu Basuki ki,, Catu Caturr Astu Astuti ti  5th child: Panca Panca -> Poncoyo Poncoyono, no, Ponco Poncorini rini

Sadmoko, Sadono  6th child: Sad -> Sadmoko,  7th child: Sapto Sapto -> Agus Agus Sapto Saptono no,, Sapt Saptani aningr ngrum um  8th child: Hasto Hasto -> Hastono, Hastono, Hasti Hastini, ni, Hastomo Hastomo 

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9 child: Now Nowo o -> Nowo Nowo Murt Murtiy iyan anto to

 10th child: Dos Doso o -> Do Doso so

 

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Javanese traditional people usually mix their Javanese chidren’s name with the Javanese name of day that their children was born in.

There are only 5 days in Javanese calendar, those are Legi, Pahing, Pon, Wage, and Kliwon.

Example: Legi: Legiman, Legimun Pahing: Painem Pon: Poniman, Ponirin, Poniyem, Ponidi Wage: Wagiyem, Wagiman, Wage Supratman Kliwon: Kli Kliwo won n Wanard anardii

 

Papua Magical Medication Papua has 6 healing methods that suits its culture. 1. Talis alism man medi mediccation tion (Meib (Meibra ratt and Aifat): Aifat): talisman talisman is is things with magical power, such as plants; something that has a distinct smell, and old things. This method uses talisman to protect people from illnesses. 2. Entrance m me ent method (Arguni): the healer is entranced entr anced during the healing process. 3. Blood si sipping (Asmat, Kimaam, Sarmi, and Marind Anim): the illness comes from the bad blood. The body is cut by knife then the blood is sucked (sipped) out of the body body.. For women, the body is only rubbed by plants with method similar to “kerokan” in Java.

 

4. Stepping method (Sarmi): the illness comes because of body is entranced by evil. By stepping on the body body,, the evil will go out. 5. Massage treatment (Asmat, Towe): by massaging the body using herbs, the evil will go out. 6. Evaporating Evaporating treatment (Towe): the illness comes from an evil force inside the body, which makes it unbalanced. unbalan ced. By evaporating evaporating the body, body, the evil will go out.

 

Dayaknese nese Tattoo Tatt attoo oo ffor or Da Dayaknese yaknese men means: •

Showing the many places he has visited,

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because every place has its own tattoo. tattoo. Describing social status by the tattoo’s motif.

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Showing the character of himself.

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The tattoo is a form of award for the men.

 

Tattoo attoo for for Dayaknese Dayaknese women (hands and feet feet only) has a tendency of religious aspect. •

To protect them from evil.

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Showing the social status and self-regar self-regard. d.

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The woman is above 16th year yearss old. old .

 

The Long Long E Ear arss of Da Day yaknes aknese e Women This tradition only applies to women. Dayaknese Dayaknese babies are givenon earrings since birth, and every year the weight the earrings is added, which makes the ear longer. This custom is believed to practice the patience of the wearer. The other functions are as an identity of age and showing their social status.

 

THE SYM SYMBOL BOL OF BAJO BAJO PEOPLE PEOPLE • •

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Bajo has a flag named ula-ula, the symbol of their culture. The Bajo’s flag is 1,2 meter meterss in leng length. th. It consists consists of 3 pieces of triangle-shaped fabrics. The colors are white, purple, green, yellowish brown, and light blue.

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The Bajo’s flag has corellation with wedding ceremonies. It is usually tighted on the edge of vessel or held by hands when the dowry is presented or when the sajen is given. The Bajo’s Bajo’s flag also reveals the corellation with the past of

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the Bajo’s people, who who are are awar aware e towa toward rd the their ir ori origi gin n and and declare their differences with the other peoples Page318-319 ORANG BAJO.

 

The Beliefs of Bajo People •

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Surounding the dead with a white fabric called   pes, which is made to look exactly like the clothes they wear when they were alive. Burying the corpse with all the jewels and things that

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they had. This symbolizes the realization of all the dreams and hopes that the person once had. The white fabric (pes) symbolizes the future. It marks thned jdoeuartnhe.yTh oifs la iflelo ,w frsom a Bajm o aprerioapglee, thoavgientgricdhioldf rtehne, things of the past, and allows them to focus on the future.

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Page 296-297 ORA RANG NG BAJ AJO O

 

The Circumcision Circumcision (Khit (Khitan) an) T Tradition radition of Bajo People •

This tradition is done by the chieftain of the Bajo tribe to boys who have come of age. Before the circumcision begins, a ceremony of self-hallowing is done to the boys. The chieftain prepares a shaving tool (suppe), a white fabric, penicillin powder, raw egg and a piece of wood that has been heated and sharpened at the tip.

Hair-Cutting Tradition of Bajo People •

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This tradition is done using some kind of tool called “ talam”, similar to the one used for the circumcision ritual. The family of the child who already has their hair cut will hang a coconut outside their house for one full year. HAL 315-316 ORANG BAJO

 

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