Archive for June 8th, 2006
Tucked away in the mountains near Solo in central Java is one of the more interesting Hindu temples in all of Southeast Asia. The temple of Candi Sukuh is unique not only in overall design, but also in decoration. This place isn’t exactly off the map. Its in all the guidebooks, but is definitely off the tourist trail. From the guest book kept by the gatekeeper, it appears that it only receives a dozen or so visitors a week. Even if you aren’t very interested in the ancient structures of Southeast Asia, you may still want to have a look at Candi Sukuh.
In general layout, the temple conforms to the plan of most other Hindu temples. There are three precincts, consisting of three concentric terraces. However, where most temples would have a large square shrine, Candi Sukuh has a pyramid reminiscent of Mayan structures from Central America.
This is the only Hindu temple, or Buddhist one for that matter, sporting a pyramid like this and nobody knows for sure why the builders chose this type of structure. Just in front of the pyramid, three large truncated turtles are haphazardly placed. They appear to be for offerings or sacrifices, or perhaps, given the nature of the carvings, go-go dancing.
Ah, the carvings. There aren’t as many of them as most temples typically have, but those it does have are quit unique. Candi Sukuh, you see, is what they call a “fertility” temple. That’s archaeological gobbledygook for a temple that features a lot of sexual images. In Candi Sukuh’s case this label may not be so appropriate. The temple was built around the time of a civil war between the Muslim North and the Hindu South that the Muslims were winning; forcibly converting the Javanese to Islam. Those that didn’t want to be converted either fled to Bali or up into the mountains. Since the temple is apparently devoted to the god Bima, the sword maker, it seems more reasonable that the temple represents a sort of “we will win because our dicks are bigger than theirs” military mentality.
Everywhere you look around the temple, images of male members abound. And these aren’t abstract phalluses like the Hindu lingam symbol. Carved into the floor of the entrance gateway is a large penis about to insert itself into a vulva. As you examine the stone panels along the pathway leading to the pyramid, you will notice that most of the male figures are naked from the waist down.
Candi Sukuh is located on the slopes of Lawu Mountain about 25 miles east of Solo. You can reach it in about one hour from Solo or about two and a half hours from Yogyakarta.
Source : http://asiaforvisitors.com/indonesia/java/central/solo/sukah/index.html
June 8th, 2006
On December 26th 2004 a massive earthquake registering 9.0 on the Richter scale struck off the west coast of Indonesia. The quake created a tsunami – a series of huge waves that spread destruction across many parts of Asia and reached as far as the east coast of Africa. Both the west and north coasts of the province of Aceh on the island of Sumatra were badly affected by flooding and damage caused by the tidal waves. Travel elsewhere in Indonesia is unaffected. Those wishing to travel to affected areas should check with the relevant tour operator, tourist board or embassy for the latest advice prior to travel (see General Info).
For the purposes of this section the country has been divided into the main tourist areas: Java, Sulawesi, Sumatra, Bali, Lombok and Eastern Indonesia.
Java
Jakarta
The capital city of Jakarta retains much from the colonial Dutch and British periods, with many fine colonial-style buildings and the recently restored ‘old quarter’. The National Monument towers 140m (450ft) above the Merdeka Square and is crowned with a ‘flame’ plated in pure gold. The Central Museum has a fine ethnological collection including statues dating from the pre-Hindu era. Worth visiting is the Portuguese Church, completed by the Dutch in 1695, which houses a magnificent and immense Dutch pump organ. The modern Istiqlal Mosque in the city center is one of the largest in the world. There is an antiques market on Jalan Surabaya and batik factories in the Karet. Throughout the island, puppet shows are staged in which traditional wayang golak and wayang kulit marionettes act out stories based on well-known legends; performances can sometimes last all night.
Elsewhere on Java
Around 13km (8 miles) from Yogyakarta is the Prambanan temple complex, built in honor of the Hindu gods Brahma, Shiva and Vishnu, which includes the 10th-century Temple of Loro Jonggrang and said to be the most perfectly proportioned Hindu temple in Indonesia. At the temple there are also open-air performances of Ramayana ballet which involve hundreds of dancers, singers and gamelan musicians. Perched on a hill to the west of Yogyakarta is Borobudur, probably the largest Buddhist sanctuary in the world, which contains more than 5km (3 miles) of relief carvings. The Royal Mangkunegaran Palace in Surakarta is now used as a museum and has displays of dance ornaments, jewelry and 19th-century carriages used for royal occasions. Mount Bromo in the east of Java is still very active, and horseback treks to the crater’s edge can be made from nearby Surabaya. During August and September, Madura is a venue for a series of bullock races which culminate in a 48-hour non-stop carnival celebration in the town of Pamekasan.
Sulawesi
Unofficially known as ‘Orchid Island’, Sulawesi is a land of high mountains, misty valleys and lakes. In the south is Bantimurung Nature Reserve which has thousands of exotic butterflies. The island has geysers and hot springs, the most celebrated of which are at Karumengan, Kinilow, Lahendong, Leilem and Makule. Torajaland is known as the ‘Land of the Heavenly Kings’ and its people are noted for their richly ornamented houses and custom of burying the dead in vertical cliffside tombs. Ujung Pandang, formerly Makassar, is celebrated for the Pinsa Harbour where wooden schooners of the famous Buganese seafarers are moored. Fort Rotterdam, built by Sultan Ala in 1660 to protect the town from pirates, is now being restored. Racing is a popular island activity; there is horseracing and bullock-racing and at Ranomuut there are races with traditional horse-drawn carts (bendi).
Sumatra
Sumatra is the second-largest island in Indonesia, straddling the Equator, with a volcanic mountain range, hot springs, unexplored jungle and vast plantations. There are many reserves established to protect the indigenous wildlife from extinction. Bengkulu, Gedung Wani and Mount Loeser Reserve organize supervised safaris enabling visitors to see tigers, elephants, tapirs and rhinos at close hand. Lake Toba, once a volcanic crater, is 900m (3000ft) above sea level and has an inhabited island in the middle. Lingga village near Medan is a traditional Karonese settlement with stilted wooden houses which have changed little through the centuries. At Bukittinggi is the old fortress of Fort de Kock and nearby a zoo, market, a renovated rice barn and the Bundo Kandung Museum. The best beaches are on the east coast.
Bali
The landscape of Bali, ‘Island of the Gods’, is made up of volcanic mountains, lakes and rivers, terraced ricefields, giant banyans and palm groves and, on the coast, bays ringed with white sandy beaches. The island lies a short distance from the eastern coast of Java, across the Strait of Bali. Although its total area is only 2095 sq km (1309 sq miles), the island supports a population of approximately 2.5 million. Unlike the rest of Indonesia, the predominant religious faith is Hinduism, though in a special form known as ‘Agama-Hindu’. Stretching east to west across the island is a volcanic chain of mountains, dominated by the mighty Gunung Agung (Holy Mountain) whose conical peak soars more than 3170m (10,400ft) into the sky. North of the mountains, where the fertility of the terrain permits, is an area devoted to the production of vegetables and copra. The fertile rice-growing region lies on the central plains.
The tourist areas are in the south, around Sanur Beach and at Kuta, which lies on the other side of a narrow isthmus. Nearby Nusa Dusa is also a popular tourist area and has a number of reasonably priced resorts and hotels.
The island has thousands of temples – the exact number has never been counted – ranging from the great ‘Holy Temple’ at Besakih to small village places of worship. Of the many festivals, most are held twice a year and involve splendid processions, dances and daily offerings of food and flowers made to the gods. Cremations are also held in great style, though their cost is often almost prohibitive for the average Balinese family.
Denpasar is the island’s capital. Sights include the Museum, a new art center and the internationally recognized Konservatori Kerawitan, one of the major centers of Balinese dancing. The Sea Temple of Tanah Lot on the west coast (a short drive from Kediri) is one of the most breathtaking sights of Bali. Goa Gajah (Elephant Cave) near Bedulu is a huge cavern with an entrance carved in a fantastic design of demonical shapes, animals and plants, crowned by a monstrous gargoyle-like head. The Holy Springs of Tampaksiring are believed to possess curative properties and attract thousands of visitors each year. Serangan Island is also known as Turtle Island because of the turtles kept there in special pens. The island lies south of Sanur and can be reached by sail boat or, at low tide, on foot. Every six months, the island becomes the scene of a great thanksgiving ceremony in which tens of thousands take part.
The sacred monkey forest at Sangeh is a forest reserve which, as well as being the home of a variety of exotic apes, also has a temple. Penelokan is a splendid vantage point for views of the black lava streams from Mount Batur. It is also possible to sail across the nearby Lake Batur to Trunyan for a closer look at the crater. North of Kintamani, at an altitude of 1745m (5725ft), lies the highest temple on the island, Penulisan. Pura Besakih, a temple which dates back originally to the 10th century, stands high on the volcanic slopes of Gunung Agung. Nowadays, it is a massive complex of more than 30 temples, and the setting for great ceremonial splendor on festival days. Padangbai is a beautiful tropical coastal village, where lush vegetation backs a curving stretch of white, sandy beach. It is also the island’s port of call for giant cruise liners. Goa Lawah lives up to its name (‘bat cave’ in the local tongue), a safe and holy haven for thousands of bats which line every inch of space on its walls and roof. Non bat-lovers should avoid moonlight strolls in the area, as the animals leave for food sorties at night. Kusambe is a fishing village with a black sand beach. Lake Bratan is reached via a winding road from Budugul. The shimmering cool beauty of the lake and its pine-forested hillsides is an unusual sight in a tropical landscape.
Art centers
The village of Ubud is the center of Bali’s considerable art colony and contains the galleries of the most successful painters, including those of artists of foreign extraction who have settled on the island. Set in a hilltop garden is the Museam Puri Lukistan (Palace of Fine Arts) with its fine display of sculpture and paintings in both old and contemporary styles. Kamasan, near Klungkung, is another center, but the painting style of the artists is predominantly wayang (highly stylised). Other artistic centers include Celuk (gold and silver working), Denpasar (woodworking and painting) and Batubulan (stone carving).
Lombok
Only a 15-minute flight (or ferry trip) away is Lombok, an unspoilt island whose name means ‘chilli pepper’. Its area is 1285 sq km (803 sq miles). The island possesses one of the highest volcanic mountains in the Indonesian archipelago, Mount Rindjani, whose cloud-piercing peak soars to 3745m (12,290ft). The population of about 750,000 is a mixture of Islamic Sasaks, Hindu Balinese and others of Malay origin. The two main towns are Mataram, the capital, and the busy port of Ampenan; both are interesting to explore. The south coast is rocky. The west, with shimmering rice terraces, banana and coconut groves and fertile plains, looks like an extension of Bali. The east is dry, barren and desert-like in appearance. The north, the region dominated by Mount Rindjani, offers thick forests and dramatic vistas. There are also some glorious beaches, some of white sand, others, such as those near Ampenan, of black sand.
At Narmada, reached by an excellent east–west highway, is a huge complex of palace dwellings, complete with a well containing ‘rejuvenating waters’, built for a former Balinese king. At Pamenang, visitors can hire a boat and go skindiving, entering a clear-water world of brilliantly colored coral and inquisitive tropical fish.
Eastern Indonesia
The wildest and least visited of Indonesia’s 17,000 islands are in the east, gathered in two great archipelagos north and south of the treacherous Banda Sea.
Moluccan Archipelago
Also known as the Maluku Archipelago, it is made up of 1000 islands, many uninhabited and the rest so isolated from each other and (since the decline of the spice trade) from the outside world that each has its own culture and very often its own language.
Halmahera is the largest island in the Moluccan group and one of the most diverse. On the coast are relic populations of all the great powers who competed for domination of the Spice Trade – Arabs, Dutch, Gujuratis, Malays and Portuguese – whilst inland the people speak a unique language that has little or nothing in common even with other unique, but related, languages on the more remote islands. Morotai, to the north, was the site of a Japanese air base during World War II, but is now engaged in the production of copra and cocoa products.
Ternate and Tidore, tiny volcanic islands off the west coast of Halmahera, were once the world’s most important source of cloves and consequently amassed far more wealth and power than their size would seem to merit. The Sultanate of Ternate was an independent military power of considerable muscle before the arrival of the Portuguese, exerting influence over much of South-East Asia. Both islands are littered with the remains of this and the equally strident colonial era, and draw more tourists than their larger neighbor.
Further south, Ambon was another important center of the clove trade and has over 40 old Dutch fortresses dating from the early 17th century. Banda, in the middle of the Banda Sea, is often referred to as the original ‘Spice Island’ and is famous as a nutmeg-growing center.
Nusa Tengara Archipelago
Nusa Penida was at one time a penal colony but now attracts visitors to its dramatic seascapes and beaches. Komodo is home to the world’s largest and rarest species of monitor lizard, while Sumba is noted for its beautiful Ikat cloth. Mount Keli Mutu is one of Indonesia’s most spectacular natural sights, famous for its three crater lakes, whose striking colors change with the light of the day.
The islands north of Timor – including Adonara, Alor, Lembata, Pantar, Solor and Wetar – are rarely visited by tourists; there are many old fortresses on the islands and from here seafarers used to set sail on whale hunts. Timor itself is out of bounds to tourists because of the bloody and protracted war with freedom fighters in the east of the island. The cultures on Roti, Ndau and Sawu have apparently changed little since the Bronze Age, yet the islands’ inhabitants are renowned as musicians and palm weavers.
The Terawangan Islands is a small group with beautiful beaches and coral gardens. Lucipara has excellent waters for snorkeling. Bone Rate, Kangean, Tenggaya and Tukang Besi is a group of isolated atolls in the Flores and Banda seas, epitomizing a tropical paradise.
Irian Jaya
The western part of the island of New Guinea, this is one of the last great unexplored areas of the world. Even today, visiting ships are often greeted by flotillas of warriors in war canoes. All those intending to visit Irian Jaya must obtain special permits from State Police Headquarters in Jakarta. Travelers are advised to avoid this area at present.
Source : www.iexplore.com/dmap/Indonesia/Where+to+Go
June 8th, 2006
One week after the deadly earthquake that struck Yogyakarta on Saturday morning, 27 May, this ancient city has slowly returned to life. A number of shops along main street Malioboro have opened with a few customers seen strolling in. People in traditional markets have put out mats on pavements selling vegetables and tit-bits, though still scared to sell inside buildings. On Thursday, the total toll of casualties from the earthquake came to 6,325 people, with more than 20,000 injured and two hundred thousand homeless.
Thankfully, help had come fast, as most major arterial roads have remained in good condition and passable, although here and there cracks have split the tarmac. And so, rice, instant noodles, medicines, tents, and other aid have reached evacuees, although not soon enough for many, who had gone for days with little food - so the media reports. All over the country, Indonesians from all walks of life have campaigned or collected aid to speedily assist those in need in the stricken area. Television stations, newspapers and magazines, social organizations, entertainment celebrities, students unions, to the man in the street have all joined in solidarity to assist and contribute whatever possible. People have also queued up to donate blood for the injured.
From the international world, help has also come quickly. Most appreciated are the emergency field hospitals from Japan, India, Taiwan, Singapore, Saudi Arabia, Malaysia, China and Cuba, that are fully equipped and operated by doctors, bone surgeons and other medical staff experienced in handling earthquakes, where most victims are suffering from broken bones, profuse bleeding and from cuts and wounds. Therefore, one week after the quake, the once extremely overcrowded hospital floors and gardens are cleared from patients, and thankfully, those treated in hospitals diminishing. Upon which, Vice President Yusuf Kalla decided that no additional doctors are needed.
Meanwhile, Defense Minister Yuwono Sudarsono, said that international assistance already present in Yogya and Central Java, in the form of military and medical personnel, are estimated to stay no longer than three months. Media reports, say that the local people do greatly appreciate the foreign teams, as they are very efficient, and their emergency hospitals well equipped with medicines and plinths. Foreign teams also seem to prefer to get on with their work quietly beyond the glare of media attention.
Right now, however, the challenge is logistics and the distribution of foodstuff, tents, medicines and other aid to evacuees and the homeless. The main problem faced by aid organizers is that Yogya quake survivors who have lost all belongings, refuse to move to evacuation camps. Instead they prefer to guard in front of their individual homes, the few belongings they have left, preferring to stay under makeshift tents, or sleeping in cemeteries or in barns together with their goats and cows. Others have moved and dispersed to their individual rice paddies, making food distribution even more difficult.
To reach remote areas, therefore, the Indonesian Air Force and Police have mobilized their helicopters, and where necessary, drop food from the air.
Yet, the next urgent need is the supply of fresh clean water, - or better said the lack thereof - sanitation and public toilets. Telecommunication connections are slowly returning to normal, electricity supply has not reached all villages, but the PLN has promised that this will be restored by the end of the week.
Further, to ensure safety of disaster areas and avoid looting, the Police have deployed 6,000 personnel to guard the city.
Meanwhile, however, Mount Merapi is regaining activity, which does not bode well for the area. For, the Association of Geologists of Yogyakarta and Central Java, reports its findings that the likelihood of Mt. Merapi erupting more violently after the quake is 50-50. If, in the next 3 to 7 days lava flows increase and the mountains activity heightens, then indeed, this is a sign that Merapi may erupt more violently. However, if its activities reduce, then the threat has subsided.
Unfortunately, Yogyakarta volcanologist have reported increased activity of Merapi in the past few days, with lava flows dispersing over non-traditional channels, and reaching further down slopes.
Therefore, the next danger to Yogyakarta, which is the threat of an impending volcanic eruption, has so far not subsided, as the Red Alert for Mt. Merapi has remained up.
According to latest information given by Subandryo of the Volcanological Office on Merapi, the mountain now produces 200,000 cu meters of lava daily increasing its new dome to over 3 million cu meters in volume. At present the dome still looks stable, but should any of the old lava that was deposited in the 1997 and 1998 quakes crumble, this may cause the new dome of searing materials to avalanche down the mountain.
Telephone numbers that can be reached for more information on Yogyas geological and geophysical aspects are: PERHIMAGI (Persatuan Himpunan Mahasiswa Geologi Indonesia) YOGJA: Adeni (62-81332052852) ; Purnama (62-81578771832); Farid (62-8522836510). The IAGI (Ikatan Ahli Geologi) DIY/JATENG: Dr. Sari Bahagiarti (62-8122782595); Dr. Dwikorita Karnawati (62-811286756); Agus Hendratno, ST., MT. (62-8156868523); Hill Gendoet Hartono, ST., MT (62-8164222011)
Anticipating further eruption, the Coordinating Body for National Surveys and Mapping (Bakosurtanal) has printed out a digital map for evacuation should Merapi erupt more violently. This map also recommends best locations for emergency command posts (Posko) to facilitate and accelerate aid distribution.
Tourist Facilities damaged or Intact
In the midst of the panic during the disaster, even on the Sunday after the quake, a group of people active in Tourism have managed to organize themselves into the Java-Media Tourism Crisis Center under chairmanship of Ms. Wiendu Nuryanti, tourism consultant, supported by Yogyas tourism associations. Although the main purpose of the team has been to assist in the recovery of tourism to the stricken areas, nonetheless, in their first day of operation on Monday, 29 May, the Crisis Center operated 4 mobile clinics, distributed food, medicines, blankets, while another team went around to compile an inventory of damages that have been incurred onto tourist assets and facilities. A mere four working days after, the Center has been able to report its detailed findings to the Department of Culture and Tourism complete with location maps.
According to JM-TCC, hotels that have been seriously damaged and are temporary closed are: the Sheraton Mustika Hotel, The Melia Purosani, Quality Hotel, Novotel, Jayakarta Hotel, Sahid Raya and Mutiara Hotel, Ibis and the Matahari. Meanwhile, Accor General Manager Communications, Peter Hook, reports that there were no casualties or injuries to any of guests or staff at the four Accor hotels in Yogya and Solo. All four hotels were evacuated as a precaution. Initial structural assessments of all four hotels have taken place and the Grand Mercure has already re-opened for business. The two Novotel hotels in Solo and Yogya are expected to open again relatively soon after formal structural assessments have been made. The Ibis did sustain damage and a re-opening date will be announced after structural assessment has been completed.
Wiendu Nuranti reports that all hotels that have suspended operations are expected to be open to guests within one to two months. Whilst Chairperson of the Indonesian Hotel Association informed the press that half of Yogyakartas hotel staff are given temporary no-pay leave until hotel occupancies are back to normal.
To recover from this distress, the hotel and tourism sector have asked for a cut in bank debts, reductions in electricity and water bills, and provision of soft loans to small hotels, inns and home-stay accommodation affected by the disaster. For, like Bali, Yogyakarta relies on Tourism, Handicraft and Agriculture as the economic mainstay for its population
In the meantime, Yogyakartas Adisucipto Airport, that saw its domestic terminal roof collapsed, and parts of its runway cracked, has its runway restored, and has reopened to commercial flights since Monday 30 May. Domestic passengers check in has been diverted to the International terminal. Flights schedules to and from Yogyakarta that were diverted to nearby Solo or Semarang airport are gradually returning to the Adisucipto airport in Yogyakarta.
Most damaged incurred, however, are the tourist handicraft villages of Kasongan, Pundong, Manding, Jagalan, Pucung, Tembi, Sendangsari, Kebon Agung, Kedungmiri-Sompok, Kotagede, all in the district of Bantul, where 60%-80% of production capacity had been destroyed, from kilns to ready to sell wares. The district of Bantul produces 80% of handicrafts to Yogyakarta itself, Bali, Central Java as well as for exports. The above villages were designated tourism villages, where most inhabitants live from the production and sale of handicrafts and visits from tourists.
For information on Tourism in Yogya: please contact : Arinto Prakoso (62-818277293) and Dwi Endah K. (62- 8121578077)at: Jl. Lingkar Utara No. 234 Yogyakarta 55281; Tel.. (62-274) 520 907; Fax. (62-274) 583783: e-mail: javamedia_tcc@yahoo.com
In the latest development, Minister for Small and Medium Scale industries, Suryadharma Ali, said that his Department has set aside Rp. 32.1 billion to restore small scale industries and traditional markets, out of a total amount of Rp. 125 billion ” Rp. 150 billion required. In the allocated budget, Rp. 4 billion is earmarked to reconstruct damaged traditional markets and Rp. 28.1 to be utilized as loans to restore production process of small industries. His Department now awaits the official requests from Yogya and Central Java.
Yogya people believe in the supernatural powers of the Sultan
A picture of the disaster area that is Yogyakarta and its surroundings can not be complete without an understanding of the deeply ingrained beliefs and mentality of the Yogyanese. For centuries the Sultans of Yogyakarta have held sway over their people, have protected and directed their subjects, causing them to implicitly trust in their Sultans, not only in matters of justice and governance, but also to protect them from the wrath of the southern seas and the northern mountain of Merapi (see also Indonesia Digest 17.06).
With the establishment of the Republic of Indonesia in 1945, the administrative powers of the Sultanate were dropped, but Sultan Hamengku Buwono IX, father of the present Sultan has remained as the Cultural leader of his people and has continued to exercise effective influence over his subjects. The young Sultan Hamengku Buwono X, has continued to be an influential power even in the turbulent first days of Reformasi. So the question now is : what has happened to the influence of the Sultan?. But the question must still continue: vis- -vis overwhelming powers of nature?
The sudden disaster that was now suffered by the people of Yogya, that are both caused by the quake from the Indonesian Ocean, located south of the province, and the simultaneous eruption of Mt. Merapi to its north, - that continues to spew lava, debris and ash over villages,- have increased whispers among the common people, that the supernatural powers of the present Sultan to avert natural disasters, is waning. This is because, so they say, the Sultan has become too modern in his thinking and has started to desert the old Javanese teachings and belief in rituals and taboos.
Knowing his people only too well, on Friday 2 June, Sultan Hamengku Buwono X, as Cultural Leader of the province (and not as Governor) called over 100 village leaders to the Palace or Keraton, where they could open up their minds and speak as subjects to Sultan. All wearing traditional costumes of the region and, as customary, all seated on the floor, the Sultan listened attentively to their complaints.
In his speech, the Sultan reminded all to remain aware and alert, as the province will face even more difficult challenges, reports Kompas daily. After the first six days of emergency relief operations, Yogya is now ready to rehabilitate and reconstruct the 15,089 houses and buildings destroyed and damaged by the quake. Five thousand students are now in the field to collect data to compile needs, so that the national government may remit funds by early next week.
The difficult distribution system of goods and food to stricken area will be replaced by the distribution of cash for each family. Each person will be allocated 12.5 kilograms of rice per person per month, and Rp. 3,000 per person for vegetables and additional food. In addition, Rp. 100,000 will be given once only per family for furniture and other equipment for the home. Furthermore, during reconstruction, the Sultan has asked the national government not to appoint a contractor, but that families rebuild their own homes, with assistance from neighbours as is the traditional communal spirit. House designs will be left to each individual family. However, designs how to construct quake-proof foundations will be taught to them.
In response, the village heads request and urge the Sultan to be more prominent and be more present among his people so that they may find the inspiration and spiritual strength that they so much need in this disaster, to rebuild and to get one with their daily lives.
Text By: Tuti Sunario. INDONESIA DIGEST
source : www.my-indonesia.info/page.php?ic=7&id=1038
June 8th, 2006
Candi Jabung is situated close to the main coastal road, about five kilometres east of Kraksaan, in the district of Probolinggo. Constructed almost entirely of red brick, the main building displays a form which is both unique and impressive. From a quadrangular base, a cylindrical body rises to a height of just under 16 metres. The roof, now incomplete, was apparently dome shaped. Excavations have revealed that the principal monument was originally set in a square, walled enclosure, the four corners of which were marked by smaller buildings known as menara sudut, each one measuring about six metres in height. Although the surrounding wall is no longer visible, the menara sudut occupying the south western corner of the complex can still be seen.
The Pararaton refers to the original name of this site as Bajrajinaparamitapura, a Buddhist shrine dedicated to a member of the Majapahit royal family. Dating from A.D. 1354, Candi Jabung appears further to have been referred to in the Nagarakertagama as one of the places visited by King Hayam Wuruk during his tour of the eastern provinces in 1359.
Source : www.petra.ac.id/eastjava/ancient/city/jabung
The Javanization of Culture: A Visual and Historical Analysis of East Javanese Temples From the Tenth to the Fourteenth Centuries CE
The purpose of Ann Kinney’s book is to fill the gap in our knowledge of East Java between the tenth and the fourteenth centuries and to elucidate the connection between the religious/political cultures of this period and their accompanying art forms, such as temples, sculptures, and reliefs. A major contribution of this volume is that it reunites, at least with photographs, the East Javanese temple sites with their sculptures, many of which are scattered in museums around the world. A total of three hundred photographs and diagrams are included, providing an impressive visual record of this period. The volume thus combines historical and visual readings of art and architecture with inscriptions of East Java. It is beautifully produced and the documentation is excellent.
In the introduction of this book, Lydia Kieven gives us an overview of the period beginning 929 CE up to the end of the Majapahit kingdom around 1500 CE. She makes an interesting case for the manner in which new art styles interface with the religious and political events of the times as evidenced through architectural sites including temple buildings and precincts called candi, bathing places, hermitages and gateways (p. 40). In the subsequent chapters, Ann R. Kinney describes and explains the religious and cultural milieu that characterized the respective periods of Sindok, Airlangga and Kadiri (929-1222); Singasari (1222-1292); and Majapahit (1293-1519), referring to the sites and art forms themselves, as well as to various literatures and folk tales in her discussion.
Several major themes emerge throughout this detailed investigation, such as the importance of Indian models (both Hindu and Buddhist) and the adaptation of these ideas and structural forms in the East Javanese context. We see, through the successive East Javanese kingdoms, religion and the arts becoming increasingly detached from the Indian model and developing their own distinctive characteristics. Many examples of this are provided throughout the text as, such as in the section on Ganesa where his emergence as an independent deity during the period of political consolidation is analyzed (pp. 151f). Independent temples were dedicated to Ganesa. His worship also varied; in court he was revered for his prowess in battle, but in provincial centers he was venerated for his ability to grant wishes.
Other examples of the importance of Indian models are drawn from the elaborate reliefs that decorate the Majapahit candis of Surowono, Tigowangi and Kedaton (pp. 229-255). Scenes from the story of Arjuna depicted at Surowono and Kedaton tell us a great deal about the immense popularity of this tradition (p. 229). The Candi Panataran or the Majapahit state temple, together with its numerous inscriptions, reliefs, sculptures, and structures is remarkable for the completeness and artistic execution of reliefs related to the Ramayana (pp. 179-192). The Candi Sukuh and Candi Ceto evidence the establishment of the unusual cults of Bhima and Garuda and their elevation to semi-divine beings (p. 265). Both of these latter sites, it is argued, indicate a resurgence of or return to pre-Hindu Javanese religious practices of ancestor worship and fertility cults (p. 279).
During the Singasari and Majapahit periods new religious concepts developed merging Hinduism and Buddhism into one religious system that, in turn, took on new meaning in East Java (p. 40). The art and architecture of these periods evidence a coalescence of Hindu and Buddhist motifs.
Temples of East Java, for example, functioned as both Buddhist and Hindu sanctuaries. Here, Hindu motifs are overlaid on Buddhist sites, as for example, in the case of the meditation of Arjuna depicted in the Selomangleng caves in Tulungagung (pp. 75f) and evidence the “religious openness of Javanese during this period” (p. 79). The text makes an interesting point that Buddhist sites in East Java are comparatively few and that there are only two free-standing stupas, Sumberawan and Dadi (p. 226). Hinduism, especially the cults of Siva and Vishnu, were more popular amongst rulers of the Singasari and Majapahit periods of East Java than their Buddhist counterparts (p. 225), but they were not exclusive and Buddhism was generally accepted, especially for its meditation practices and esoteric rituals.
The mountain motif receives considerable attention throughout the text; it is linked to the mountain terrain of East Java, which functions as the abode of deceased ancestors in pre-Hindu times; the mountain motif is also linked to Mt. Meru as the abode of the gods. Mountains also emerge as important sites of meditation as exemplified in the analysis of the eighty-one terraced sanctuaries, altars, hermitages, and bathing paces on Mount Penanggungan and similar structures on Mount Lawu, Wilis, Arjuno, Ringgit and Argopuro (p. 259). Indeed, a special feature of East Javanese religious society was the elevation of sages and hermits in status and the construction of mountain hermitages (p. 40). Kinney argues that “the rshi community of ascetics were probably more attracted to caves and the terraced mountain sites for meditation than to the candis honoring deified rulers” (p. 225). Mountains are revered in East Java also as the source of holy water by Javanese Hindus, regarding them as containers of holy water (p. 40).
Another important theme is the merging of the religious and the secular (there are only a few purely secular buildings found in East Java [33]) and the practice of deifying rulers after death as both Buddhist and Hindu deities. Deification images depicting a king or queen and a god or goddess respectively in a single figure symbolized the unification of the deceased king/queen with his/her divine origin (p. 39). This practice is linked to the ancient East Javanese tradition of ancestor worship that is, in turn, linked to the worship of deities. The manner in which the literature and folk tales imbue rulers with supernatural lineages is illustrated by the legend of king Rajasa (Ken Angrok), the founder of the Singasari dynasty (p. 83f), evidencing the importance of establishing legitimacy and genealogical succession within the royal family (p. 86).
Especially important in this context are the monuments constructed for the worship of deified kings; several examples are provided throughout the text. Here, Hindu beliefs (e.g., the worship of a god) and pre-Hindu beliefs (ancestor worship) coalesce in rituals performed in a candi with the worship of the deceased king in a deified form. Examples include the Candi Kidal, the prototype of the East Javanese tower temple, where ritual sraddhas were performed to honor Anushapati who was enshrined there as Siva in the thirteenth century (pp. 89f). During the Majapahit era (1293-1519), memorial candis proliferated (p. 161). Numerous candis were constructed in memory of deceased members of the Majapahit royal family and the rulers of vassal states (pp. 215f). Of the candis of this period, Candi Rimbi dedicated to Queen Tribhuwana (pp. 216f), Candi Jabung to the wife of Bhra Gundal, a Buddhist relative of King Rajasanagara (pp. 220f) are especially worthy of note.
In conclusion, this volume contains a wider analysis than the title would lead one to expect. It is not only about worshiping Siva and Buddha, though these two deities are important. It is about establishing the uniqueness of East Javanese culture and the strategies by which the political was intertwined with the religious.
This volume is the product of meticulous scholarship and a high-quality resource that does much to correct the visual and historical record of this period and to bring to the forefront the importance of East Javanese kingdoms and their monuments. This book also raises several important questions that should be the subject of subsequent volumes.
Source : www.h-net.org/reviews/showrev.cgi?path=43541139418511
June 8th, 2006
The Prambanan temple is the biggest and a most beautiful Hindu temple about 20 minutes from Yogyakarta city. This magnificent Shivaite temple derives its name from the village where it is located. Locally known as the Loro Jongrang temple, or the temple of the “Slender Virgin” it is reputed to be the biggest and most beautiful Hindu Temple in Indonesia. About 17 kilometers east of Yogyakarta, the temple is believed to have been built by King Balitung Maha Sambu in the middle of the ninth century.
Its parapets are adorned with a bas-reliefs depicting the famous Ramayana story. It has eight shrines, of which the three main ones are dedicated to Shiva, Vishnu and Brahma (all are manifestations of God in Hindu). The main temple of Shiva rises to a high of 130 feet and houses the magnificent statue of Shiva’s consort, Durga.
Prambanan Temple is beautiful temple, in fact, it is a group of temples. The biggest temple dedicated to Shiva (one of manifestation of God) with two other smaller ones, on its right and on its left, dedicated to Brahma and Wisnhu (manifestation of God) respectively. Reliefs decorating the walls of the temple depict the story of Ramayana.
Source : www.indo.com/budgetyogya/prambanan.html
Prambanan Temple : three ancient masterpieces of Hindu architecture
Prambanan, named after the village, is the biggest temple complex in Java. There are 224 temples in the complex; three of them, the main temples are Brahma Temple in the north, Vishnu Temple in the south, and the biggest among the three which lies between Brahma and Vishnu temples is Shiva Temple (47 meters high).
These three ancient masterpieces of Hindu architecture are locally referred to as Prambanan Temple or Lorojonggrang Temple. One of its appeals is the wealth of sculptural detail. The well known one is on the inner wall of the balustrade, the wonderfully vital and utterly engrossing Ramayana epic.
Perhaps one of the most majestic temples in the South-East Asia, Prambanan attracts many admirers each year from abroad. Situated about 15 kilometers from Yogyakarta, the top of the main shrine is visible from a great distance and rises high above the scattered ruins of the former temples.
Prambanan is the best seen shortly after dawn or in the late afternoon. However it is still beautiful at any time.
Prambanan Sunrise
Enjoy sunrise behind the glory of Prambanan Temple. Visitors should be at the location - in the area of The Open Air Theater and archaeological park of the temple - before sun rise at about 5:00 o’clock in the morning.
Playground
A park designed specially for children and the rest of your family to play in and have fun while enjoying the beauty of Prambanan Temple.
Archeological Museum
The museum where you can learn about the ancient history of Prambanan and all the surrounding temples and Wanabaya’s discoveries.
Source : www.borobudurpark.com/prambanan.php
June 8th, 2006