Ethnography of Yogyakarta

Maria A. Saraswati 2014180994

PAC 18-2B

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Preface

Thanks be to God, for his grace we are able to compose this

Anthropology paper that is called “Ethnography of Yogyakarta”

It would’ve been nearly impossible to complete this paper without

Mr. Sherman Zein, M.Si as the lecturer for the subject Sociology and

Cultural Anthropology.

We have done all we could for the formulation of this paper, but

there are still many thing that we can improve and it is far from

perfection. Therefore, criticism and suggestions from all parties is

needed and welcomed for further improvement. Hopefully this paper

can be useful for future students and readers.

Jakarta, January 2015

Maria A. Saraswati

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Table of Contents

Preface........................................................................................................................................ 1

Chapter I: What is Anthropology?......................................................................................3

Chapter II: Yogyakarta........................................................................................................... 3

Sources :................................................................................................................................... 34

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Chapter I: What is Anthropology?Anthropology defines itself as a discipline of infinite curiosity about human

beings. But this definition – which comes from the Greek anthropos for “man,

human” and logos for “study” – is not complete. Anthropologists do seek answers to

an enormous variety of questions about humans. They are interested in discovering

when, where, and why humans appeared on the earth, how and why modern human

populations vary in certain physical features. Anthropologists are also interested in

how and why societies in the past and present have varied in their customary ideas

and practice.

But the definition of anthropology as the study of human beings is not

complete, for according to such a definition anthropology would appear to

incorporate a whole catalogue of disciplines: sociology, psychology, political science,

economics, history, human biology, and even perhaps the humanistic disciplines of

philosophy and literature. Needless to say, the many other disciplines concerned

with humans would not be happy to be regarded as sub-branches of anthropology.

After all, most of them have been separate disciplines longer than anthropology, and

each considers its own jurisdiction to be somewhat distinctive. There must, them, be

something unique about anthropology – a reason for its having developed as a

separate discipline and for its having retained as separate identity over the

approximately 100 years since it’s beginning.

Chapter II: Yogyakarta

A. Background

1. The Location of Yogyakarta

The area of the city of Yogyakarta is 32.5 square kilometers. While the city

spreads in all directions from the kraton (the Sultan’s palace), the core of the

modern city is to the north, centered around Dutch colonial-era buildings and the

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commercial district. Jalan Malioboro, with rows of pavement vendors and nearby

market and mall, is the primary shopping street for tourists in the city, while Jalan

Solo, further north, is a shopping district more frequented by locals. At the southern

end of Malioboro, on the east side is the large local market of Beringharjo, not far

from Fort Vrendeburg, a restored Dutch fort.

At Yogyakarta’s centre is the Kraton or Sultan’s palace. Surrounding the

Kraton is a densely populated residential neighbourhood that occupies land that

was formerly the Sultan's sole domain. Evidence of this former use remains in the

form of old walls and the ruined Taman Sari, built in 1758 as a pleasure garden. No

longer used by the sultan, the garden has been largely abandoned. For a time, palace

employees and descendants used it for housing. Reconstruction efforts began in

2004, and an effort to renew the neighbourhood around the kraton has begun. The

site is a developing tourist attraction.

Nearby to the city of Yogyakarta is Mount Merapi. The northern outskirts of

the city run up to the southern slopes of the mountain in Sleman Regency

(Indonesian language–Kabupaten). Gunung Merapi (literally "mountain of fire" in

Indonesian/Javanese), is an active stratovolcano located on the border between

Central Java and Yogyakarta, Indonesia. It is the most active volcano in Indonesia

and has erupted regularly since 1548. The South Of Merapi is Kaliurang Kaliurang

Park. The volcano last erupted in November 2010.

2. The Image of Yogyakarta

Yogyakarta City was founded on October 7, 1755, along with construction of

the Palace Ngayogyakarta Kingdom by Sri Sultan Hamengkubuwono I, in the former

Alas Bering, in an area between river of Winongo and Code, where it is strategic

location of the defense and security aspects. Although the administration of

Yogyakarta newly formed on June 7, 1947, concurrent to be formed of regional

organization specifically Mayor and City Council of Yogyakarta.

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Yogyakarta City located in the middle of urban areas into the capital of the

province of Yogyakarta Special Region. Historically, It has many inherent image as a

city of culture, struggle, bicycles, tourism, education, and many more. The city is not

too big but it holds a lot of imagery and predicate demanding to always everlasting.

Yogyakarta became a national barometer especially in socio-geopolitical

aspects. Therefore in various sectors events would be triggered discourse

widespread and fast. Issues and events in local level could be the subject of

discussion at the central officially or other social media. It is a representation of

Indonesia, an archipelago country with diverse cultures, tribes, languages, races,

characters, and so on and it is called Bhinneka Tunggal Ika in miniature scale.

Yogyakarta City always chosen to be 'The Most Livable City' in Indonesia

with the relatively highest score compared to other major cities based on the survey

indicators with criteria including aspect of spatial, environmental, utility

infrastructure, educational facilities, health, economic, security and social. Survey

has been done by assessing citizens perception viewed their city themselves.

Indonesian Planner Association conducts this assessment since 2009, and until now

that has always put Yogyakarta with the highest score.

3. Demography

As one of the smallest province in Indonesia, the estimated population of

Yogyakarta is about 3,45 million people in 2010. With the majority coming from

Javanese ethnic, its culture has influenced people’s daily life for years, even though it

is fading by modern lifestyle nowadays. Islam is the major religion in Yogyakarta,

identical to the other provinces in Java Island. However, Yogyakarta is also known

as “Student’s City”, making it become the melting pot area of Indonesia with

multicultural society where students from all around the country with different

religions come to Yogyakarta to pursue education.

B. History

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Yogyakarta owes its establishment to Prince Mangkubumi, who in 1755

returned to the former seat of Mataram and built the kraton of Yogyakarta. He took

the title of sultan, adopted the name of Hamengkubuwono (The Universe on the Lap

of the King) and created the most powerful Javanese state since the 17th century.

Yogya has always been a symbol of resistance to colonial rule; it was the heart of

Prince Diponegoro’s Java War (1825–30) and became the capital of the republic

from 1946 until independence in 1949.

When the Dutch occupied Yogya in 1948, the patriotic sultan locked himself

in the kraton and let rebels use the palace as their headquarters. The Dutch did not

dare move against the sultan for fear of arousing the anger of millions of Javanese

who looked upon him almost as a god. As a result of the sultan’s support of the

rebels, Yogya was granted the status of a special region when independence finally

came.

After Sultan Agung, the Sultanate of Mataram was declining due to power

struggle within the sultanate. To make things worse, VOC (Dutch East India

Company) exploited the power struggle to increase its control. At the peak of the

conflict, the Mataram Sultanate was split in two based on the Treaty of Giyanti of 13

February 1755: Yogyakarta Sultanate and Surakarta Sunanate.

The Giyanti Treaty mentioned Pangeran Mangkubumi as Sultan of

Yogyakarta with the title of Sampeyan Dalem Ingkang Sinuwun Kanjeng Sultan

Hamengkubuwono Senopati Ingalaga Abdul Rakhman Sayidin Khalifatullah

Panatagama (His Majesty the Sultan, Commander in the Battlefield, Servant of

the Most Gracious, Cleric and Caliph that Safeguards the Religion).

During the era of Dutch occupation there were two principalities, the Yogyakarta

Sultanate (Kasultanan Yogyakarta) and the smaller Pakualaman Duchy /

Principality (Kadipaten Pakualaman).

The Dutch Colonial Government arranged for the carrying out autonomous

self-government, arranged under a political contract. When the Indonesian

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independence was proclaimed, the rulers, the Sultan of Yogyakarta and Prince of

Pakualaman made a declaration they would become part of the Republic of

Indonesia. Those two regions were unified to form the Yogyakarta Special Region

and the sultan became the Governor of Yogyakarta and the Prince of Pakualaman as

the vice-governor; both were responsible to the President of Indonesia. The Special

Region of Yogyakarta was created after the independence war ended and legalized

on 3 August 1950.

In carrying out the local government administration it considers three

principles: decentralization, deconcentration and assistance. The provincial

government carries out the responsibilities and authorities of the central

government, while on other hand carrying out its autonomous responsibilities and

authorities. The Regional Government consists of the Head of the Region and the

Legislative Assembly of the Region. Such construction guarantees good co-operation

between the Head of Region and the Legislative Assembly of Region to achieve a

sound regional government administration. The Head of the Special Region of

Yogyakarta has got responsibility as the Head of the Territory and titled as a

Governor.

The first Governor was the late Hamengkubuwono IX, Sultan of Yogyakarta

and continued by HRH. Paku Alam VIII as acting governor until Hamengkubuwono X

ascended in 1998. Unlike the other heads of regions in Indonesia, the governor of

the Special Region of Yogyakarta has the privilege or special status of not being

bound to the period of position nor the requirements and way of appointment.

However, in carrying out their duties, they have the same authority and

responsibilities

C. Language

1. The Origin of Language

How long humans have had spoken language is not known. Recently, Philip

Lieberman and Jeffrey Laitman have argued that language, as we know it developed

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only after about 40.000 years ago with the emergence of modern-looking humans

who had the mouth and throat we have. According to Lieberman and Laitman,

premodern humans did not have the vocal anatomy required for language. Their

argument is based on controversial reconstruction of the mouths and throats of

earlier humans, and so their conclusions are not widely accepted.

2. Language Used in Yogyakarta

In Yogyakarta there are 2 major languages that is used by the people. One is

Javanese, which is a traditional language of the Java Island, and Indonesian, which is

the national language of Indonesia.

A. Javanese Language

Javanese is a member of the Austronesian family of languages and is closely

related to, but distinct from, other languages of Indonesia. It is notable for its great

number of nearly ubiquitous Sanskrit loans, found especially in literary Javanese.

This is due to the long history of Hindu and Buddhist influences in Java.

Most Javanese in Indonesia are bilingual fluent in Indonesian and Javanese.

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.

The Javanese language was commonly written with a script descended from the

Brahmi script, natively known as Hanacaraka or Carakan. Upon Indonesian

independence it was replaced with a form of the Latin alphabet.

While Javanese was not made an official language of Indonesia, it has the

status of 'regional language' for communication in the Javanese-majority regions.

The language also can be viewed as an ethnic language' because it is one of the

defining characteristics of the Javanese ethnic identity.

There are three main groups of Javanese dialects, based on sub-regions:

Western Javanese, Central Javanese, and Eastern Javanese. The differences are

primarily in pronunciation, but with vocabulary differences also. Javanese dialects

are all mutually intelligible.

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Central Javanese (Jawa Tengahan) is founded on the speech of Surakarta

and to a lesser extent of Yogyakarta. It is considered the most "refined" of the

regional variants, and serves as a model for the standard language. Those two cities

are the seats of four Javanese principalities (heirs to the Mataram Sultanate) that

once dominated the whole of Java and beyond. This variant is used throughout

Central Java province, and there are many lower-level dialects such as Muria and

Semarangan, as well as Surakarta and Yogyakarta themselves. There are also

dialects such as Pekalongan or Dialek Pantura, and Kebumen (a variation of

Banyumasan). The variations in Central Java are said to be so plentiful that almost

every administrative region (or kabupaten) has its own local slang; but most

Javanese speakers do not see those minor dialects as distinct.

Central Javanese is also used in the western part of East Java province. For

example, Javanese spoken in the Madiun region (along with Javanese spoken in

Blitar, Ponorogo, Pacitan, and Tulungagung, and central parts of Kediri) bears a

strong influence of Surakarta Javanese.

Pekalongan dialect is spoken in Pekalongan and Pekalongan regency, and

also in Pemalang.

Kedu dialect is spoken in the former Kedu residency, and in Temanggung,

Kebumen, Magelang, and Wonosobo.

Bagelen dialect is spoken in Purworejo.

Semarang dialect is spoken in Semarang, Semarang regency, and also

Salatiga, Demak and Kendal.

Eastern North-Coast dialect, or dialek Muria, is spoken in Jepara,

Rembang, Kudus, Pati, and also in Tuban and Bojonegoro.

Blora dialect is spoken in Blora, the eastern part of Grobogan, and the

western part of Ngawi.

Mataraman dialect / Standard dialect is spoken commonly in

Yogyakarta, Surakarta, Klaten, Karanganyar, Wonogiri, Sukoharjo, and

Boyolali.

Madiunan dialect is spoken mainly in western part of East Java province,

including Madiun, Blitar, Ngawi, Pacitan, Ponorogo, and Magetan.

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B. Indonesian Language

Indonesian (Bahasa Indonesia [ba hasa indone sia]ˈ ˈ ) is the official language

of Indonesia. It is a standardized register of Malay, an Austronesian language that

has been used as a lingua franca in the Indonesian archipelago for centuries. Most

Indonesians also speak one of more than 700 indigenous languages.

Indonesia is the fourth most populous nation in the world. Of its large

population, the majority speaks Indonesian, making it one of the most widely

spoken languages in the world.

Most Indonesians, aside from speaking the national language, are often fluent

in another regional language (examples include Javanese, Sundanese and

Madurese), which are commonly used at home and within the local community.

Most formal education, and nearly all-national media and other forms of

communication, are conducted in Indonesian. In East Timor, which was an

Indonesian province from 1975 to 1999, Indonesian is recognized by the

constitution as one of the two working languages (the other being English),

alongside the official languages of Tetum and Portuguese.

The Indonesian name for the language is Bahasa Indonesia (literally "the

language of Indonesia"). This term is occasionally found in English, and additionally

"Malay-Indonesian" is sometimes used to refer collectively to the standardized

language of Indonesia (Bahasa Indonesia) and the Malay language of Malaysia,

Brunei, and Singapore (Bahasa Melayu).

D. Technology System

In order to convert resources into food and other goods, every society

makes use of a technology, which includes tools, constructions (such as fist traps),

and required skills (such as how to set up a fist trap). Societies vary considerably in

their technologies and in the way access to technology is allocated. For example,

food collectors and pastoralists typically have fairly small tool kits; they must limit

their tools (and their material possessions in general) to what they can comfortably

carry with them. As for access to technology, food collectors and horticulturalists

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generally allow equal opportunity. In the absence of specialization, most individuals

have the skills to make what they need. But in an industrial society like our own, the

opportunity to acquire or use a particular technology (which may be enormously

expensive as well as complex) is hardly available to all. Most of us may be able to

buy a drill or a hammer, but few of us can buy the factory that makes it.

1. VEHICHLES / TRANSPORTATION

Delman / AndongDelman or Andong is a traditional vehicle or ground transportation equipment in

Java, Indonesia. It is used as a transportation by the people in Java, before now

abandoned by modern vehicles such as cars and motorcycles.

Delman is a vehicle pulled by horses. This four-legged animal has a powerful energy

that can lift more than five people. Delman have another name, namely Andong,

Kretek, or Saldo. Initially, only used by the nobility. But now, remains a public

transport particularly in Java area. This horse drawn carriage, which is called

delman, is still available in Jogja as tourist transportations.

Riding a delman could give us such a different and special sensation of

traveling around the city. It could be much more fun.

Bicycle

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Onthel, The Classic Bicycle

There is no doubt that getting around Yogya is not particularly easy, for it is spread

over a large area which are too great to be covered easily on foot. Going on bicycle

is the best and easiest choice. In many ways, it is a healthy way of exploring Yogya

and its surroundings. In Yogyakarta there are many types of bikes such as, folding

bike, onthel bike, fixie bike, polygon bike, and so on.  By cycling, we can also

surround Jogja happily and enjoy the view. Then, what are you waiting for? Let’s

bike all over Jogja

Pedicab / Becak

Pedicab or Becak is a familiar transportation in Yogyakarta. It is driven by a human

and cycling like a bike. Pedicab’s seat actuallyonly provide for two people but if you

want to feel more comfortable just use it for one person and ask the driver to open

the hood but first make sure that the sky is clear.

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Pedicab consists of several parts, those are tricycle, head cover, handlebar, and seat.

Pedicab is a safe transport without pollution. This vehicle is environmentally

friendly because it does not require fuel to operate.

Trans-JogjaWhen you see a green color bus, it’s Trans-Jogja

A very cheap way to go around Yogyakarta city.

Trans-Jogja is a public bus rapid transit system in Yogyakarta, operating in the city

limit only.

 Trans-Jogja is one of the bus transportation but more secure than other public

transportation. Not like other public buses in Indonesia, Trans-Jogja doesn’t take

passenger anytime in any spot, but it has bus stop and only take passengers from

the shelter.

2. OTHERS

Batik FactoryThese Javanese words describe an ancient knowledge of the step-by-step process of

traditional batik making

The Batik Process for tulis batik:

All wax lines are hand drawn on

the cloth with the canting tool.

(pronounced chan' ting)

Nyorek: Drawing the motifs using

pencil

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Nglowong: First waxing the outline using a canting tool

Isen-isen and Nembok: Filling motifs and second waxing parts to remain white

 

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Medel: first coloring

Ngebyok: Wax removing in boiling water

Mbironi & Nembok: Re-waxing parts to remain dark blue & cover parts to remain

white

 

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Nyoga: Second coloring by dipping in soga brown

Nglorod: Removing all the wax in boiling water

 

Batik Process for cap (chap), a copper stamp used to impress the wax

design on the cloth

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Start with white cambric or silk

Nglowong: Cover with cap for first waxing. This covers over all areas that will be

waxed in the entire design. This first wax is formulated so it can be scraped off

easily.

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Nembok: In addition, a second cap is stamped over the top of the first waxing,

covering only the areas that will remain white in the final piece. The nembok wax is

stronger so it will withstand the different dye baths.

 

Medel: Cloth is dipped in first dye bath, for traditional colors this is the indigo blue

dye.

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Ngerok: Now the wax is very carefully scraped away from the sections that will be

the second color, in this case, soga brown.

Mbironi: Third waxing. Now the dark blue is covered in certain areas, along with

the tiny white dots or other isen patterns. This keeps the dots clean and bright

against the dark blue.

 

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Nyoga: Second dyebath in this case, soga brown.

Ngebyok: Remove all the wax in boiling water

E. Economy System

When we think of economics, we think of things and activities involving

money. We think of the costs of goods and services such as food, rent, haircuts, and

movie tickets. We may also think of factories, farms, and other enterprises that

produce the goods and service we need or think we need. In our society, workers

may stand before moving belt for eight hours tightening identical bolts that glide by.

For this task they are given bits of paper that may be exchanged for food, shelter and

other goods or service. But many societies (indeed, most that are known to

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anthropology) did not have money or the equivalent of the factory worker. Still, all

societies have economic systems, whether or not these involve the use of money. All

societies have customs specifying how people gain access to natural resources;

customary ways of transforming or converting those resources, through labor, into

necessities and other desired goods and services; and customs for distributing (and

perhaps exchanging) goods and services.

F. Social Organization

Occupations

In Indonesia, Javanese can be found in all occupations, especially in the

government and the military.

Traditionally here are some of the more famous occupations in Java

Farming

Traditionally, most Javanese are farmers. This was especially common because of

the fertile volcanic soil in Java. The most important agricultural commodity is rice.

In 1997, it was estimated that Java produced 55% of Indonesian output of the crop.

Most farmers work small-scale rice field, with around 42% of farmers cultivate less

than 0.5 hectare of rice field. In region where soil is less fertile of where rainy

season is short, other staple crops is cultivated, such as cassava.

Blacksmith

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A decorative kris with a figure of Semar as the handle. The bilah has thirteen

luk.

For the Javanese, blacksmiths are traditionally valued. Some blacksmiths fast,

and meditate to reach perfection. Javanese blacksmiths provide a range of tools such

as farming equipment and to cultural items such as gamelan instruments and kris.

Majapahit rigidly use fire-arms and cannonade as a feature of warfare. The Javanese

bronze breech-loaded swivel-gun, more correctly known as a meriam was used

ubiquitously by the Majapahit navy and unfortunately pirates and rival lords. The

demise of the Majapahit empire also cause the flight of disaffected skilled bronze

cannon-smiths to Brunei, modern Sumatra and Malaysia, and the Philippines lead to

near universal use of the swivel-gun, especially on trade vessels to protect against

prevalent marauding pirates, in the Makassar Strait.

Keris is an important item, with many heirloom kris made by master

blacksmiths holding significant historical value. The design of the keris, with its

snake like blade, is to torn apart an opponents abdomen, making the injury more

severe. While the Javanese canting, enables them to make intricate Batik.

Kota Gede is famous for its silverworks and silver handicrafts.

Batik Making

Batik is traditionally done as a past time activity for women. But some town

and villages have specialized in making Batik, such as Pekalongan, Kauman,

Kampung Taman and Laweyan.

Wood Carving

The Javanese art of wood carving is traditionally applied to various cultural

attributes such as statues, (wayang-)dolls, and masks

G. Cultural and Art

In virtually all societies, people experience the need to express their feelings

and ideas in what we might call an artistic medium. A Melanesian stripes his house

with vertical bands; an American farmer pains a hex sign on the barn. A Hopi Indian 23

performs a rain dance; the Plains Indians performs a sun dance. Giant stone heads

are implanted in the earth on Easter Island; Chinese artists delicately carve inch-

long ivory mice. What these activities have in common is that they incolve a

combination of emotional and ideational components. Indeed, we can say that the

expression and communication of feelings and ideas is the central function of visual

art, music, dance, and folklore. For this reason anthropologists and other social

scientists refer to these activities as forms of expressive culture

Javanese origin artforms are among the best known in Indonesia and the whole

archipelago. The famous Javanese wayang puppetry culture was influenced by

Hindu and Buddhist traditions. The Wayang repertoire stories, lakon, are mostly

based on epics from India; Ramayana and Mahabharata. These epics and stories

influenced wayang puppetry as well as Javanese classical dances. The influences

from Islam and the Western world also can be found. The art of batik, and kris

dagger are of Javanese origin.

Music

Gamelan musical ensembles are found in both Java and Bali. All of these art forms

holds important position, and function within Javanese culture and tradition

H. Architecture

Throughout their long history, the Javanese have produced many important

buildings, ranging from Hindu monuments, Buddhist stupa, mortuary temples,

palace complexes, and mosques.

The paragon of religious monuments are Hindu temple of Prambanan and

Buddhist temple of Borobudur. Both of them 9th centuries temples which are

UNESCO World Heritage Site. Both are located near city of Yogyakarta in the slope of

Mount Merapi.

Meanwhile, example of secular building can be seen in ruins of former capital city

of Majapahit Kingdom (14th to 16th century AD) in Trowulan, East Java. The

complex covers an area of 11 km x 9 km. It consists of various brick building,

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ranging from 20 to 40 meter-wide canal, purification pools, temples and iconic split

gates. The capital complex is currently being considered as a candidate for becoming

a UNESCO World Heritage Site.

Traditional Javanese building can be identified by its trapezoid shaped roof

supported by wooden pillars. Another common feature in Javanese building is

pendopo, a pavilion with open-side and four large pillars. The pillars and other part

of the buildings can be richly carved. This architecture style can be found at kraton

or palace of the Sultanates of Yogyakarta (palaces of Hamengkubuwono and

Pakualaman) and Surakarta (palaces of Pakubuwono and Mangkunegaran).

Traditional mosques in Java maintain a distinctive Javanese style. The pendopo

model is used as main feature of the mosque as its prayer hall. A trapezoidal roof is

used instead of the more typically Muslim dome. These roofs are often multi-tiered

and tiled. In addition to not using domes, traditional Javanese mosques also often

lack minarets. The split gate from earlier Hindu-Buddhist period is still used in

many mosques and public buildings in Java.

Some notable examples of mosques using traditional Javanese architecture

include Agung Demak Mosque, Menara Kudus Mosque and the Grand Mosque of

Banten. The Kudus Mosque is also of note because it incorporates Hindu-style stone

architecture.

YOGYAKARTA MONUMENT

Tugu Yogyakarta is an obelisk or tower that is often used as a symbol of the city

of Yogyakarta. This monument was

built by Hamengkubuwana I, the

first Sultan (king) of Yogyakarta.

The monument is located at the

intersection of Jenderal Sudirman

Street and Mangkubumi street, has

symbolic value and is a magical line

that connects the southern ocean,

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Kraton Yogyakarta and Mount Merapi. During meditation, it is said the Sultan of

Yogyakarta at the time to use this monument as a benchmark the direction facing

the top of Mount Merapi.

This monument is now one of Jogja tourism objects, and often known as the

“monument of white pal” (pal also means the monument), because the color of paint

used since the first is white. Pal monument is elliptical with a small ball and a

pointed tip at the top. From the palace of Yogyakarta when we look to the north,

then we will find that Malioboro Street, Mangkubumi Street, this monument, and

Yogya Kembali Monument will form a straight line exactly with the direction to the

summit of Mount Merapi.

VREDEBURG FORTRESS

For 350 years, Indonesian was a colonial state, as a part of Nederland

colonies.Indonesia has the same character with the other colonial countries, as

Suriname and Taiwan, that many Indonesian culture influences by the colonial. Let's

say for military building style, one of the shapes as seen on the capital city, known as

Vrederburg Fortress.

It is a square white building. Each corner has 4 control towers. It had two

functions, first, spying Sultan Palace

at the south and second, putting

cannon gun inside. The fortress is

located near a junction of Malioboro

Street and Alun-alun Lor. The strong

guard wall rounds the fortress; you

can walk on it, to see landscape of

the city. At the north, you will find

the biggest traditional market in

Jogjakarta, known as Pasar Beringharjo.

In XVIth century, The Dutch Colonial Government built the fortress, named as

Rustenberg Fortress, means a place where The General Governor of The Dutch

Colonial Government take a rest. It was built at the Sultan's ground. Every general

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governor used to stay in the fortress if they went to Jogjakarta. From 1765 - 1788,

the fortress had been built again bigger and stronger, and then the Dutch Colonial

Government changed its named ino Vredeburg Fortress until now. It means 'peace

fortress'.

In 1943 The Japanese hit The Dutch Colonial Government. All the Dutch army

retreat and back into Europe. The colonial government changed from Dutch to

Japan, so do The Vredeburg Fortress, belongs to The Japanese. In 1985, the city

changed the fortress into museum. Some new functions add on, National Movement

Museum and History of Jogjakarta Museum at the center. In the north and south

section, there are two big halls, sometimes being an art exhibition and performance.

The city also categorized Vredeburg Fortress into heritage building, which is

protected by Heritage Law. The fortress has been a famous landmark in Jogjakarta

city for the last 400 years.

TAMAN SARI, ROYAL WATER CASTLE

Taman Sari also known as Tamansari Water Castle is a site of a former royal

garden of the Sultanate of Yogyakarta built by portugese's invisible hand in 18th

century. It is located about 2 km south within the grounds of the Kraton Yogyakarta.

The Taman Sari had multiple functions, such as a resting area, a workshop, a

meditation area, a defense area, and a hiding place

It has a big pool inside and high

tower at the north and south. Arch

windows set on the wall of the

tower. There are 2 big teakwood

doors, at the west and east, both

exits to Tamansari Kampong. In

the past, the bath building is

surrounded by beautiful wide

scale park, being a favorite place

for royal family to get a walk in morning and evening. Actually, the bath is one of the

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buildings on the complex; you also find a retreat place for Sultan and royal family

near the water castle.

In the north of water castle, there are several buildings: Pulau Cemeti (Cemeti

Island), Sumur Gumuling (Gumuling Well) and tens of secret tunnels. You can see

Pulau Cemeti if you walk to the south of Pasar Ngasem (Ngasem Market). By stepped

chairs, you can see landscape of the city at the top of the building. It used to scout

enemy. Sumur Gumuling is a circular building, it has circular chair inside, like a well.

It has 6 arch voids. The yellow sunlight comes to the open skylight; it's beautiful in

the morning. Historian says, Sumur Gumuling also used to be a mosque, but

identified by scientist, it also been a big water catchment well to protect the

complex from flood.

The remaining mysteries are tens of secret tunnels, the point of the tunnel find

near Sumur Gumuling, it has no end journey inside. People say some men tried to

solve the mystery several years ago, but they have disappeared after enter the

tunnel. In the past, the tunnel used to escape by royal family, to the south. At the

surface, the Tamansari looks like a wide park, but in the lower ground looks like a

strong underground fortress with complex circulation. Tamansari was built in the

Sultan Hamengku Buwono I era by Raden Ronggo Prawirosentiko, the regent of

Madiun Regency as the architect and Demang Tegis, a Portuguese man as the

constructor. So, probably this Portuguese man gave his touch to the design.

CANDI PRAMBANAN

Crossing the road of Jogjakarta - Solo, on the border of Central Java and

Jogjakarta, a big building at the north. It covered by tress and plants along the road.

The building was built in 850th century that was built by a king of the dynasty of

Sanjaya. It's called Candi Prambanan. A Hollander, name C.A. Lons, found

Prambanan Temple in 1733. First he saw black square rocks at the soil, and then

started to clean up and moving the rock one by one. Oudheidkundige Dienst, a Dutch

Archeological Authority, had designed more systematic system to install the rocks

as the same with the original part. Although it was very difficult, needed lots money

and strong commitment to rebuild, in 1993 Prambanan Temple rebuild in

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Indonesia.

47 meter high, 8 main candi and 250 little candi, made Prambanan Temple as the

biggest Hindunese templei in South East Asia. From the air, the complex of Candi

Prambanan configurates Mandala form, a square with points at the side of it, north,

south, west and east. North point is sacred place for Batara Wisnu, God of Verve in

Hindunese and at south point for Batara Brahma, God of Conceive in Hindunese.

At the juxtaposition of the points,

a candi with 4 rooms in each side

points inside. Sculptures of Hindu's

God and Goddess are standing in

the room. At the past, the room was

being a sacred place for praying and

meditation. Cool and dark, so quiet,

a best place to meet god. There is a

steep rock stair, which is leveled the room from the surface. The Mandala has 20

candi at the edge. They have Ramayana relief on the sidewall, a story about Rama's

travel around the world.

At the east side of the complex, a museum will show the visitor about the history

of Prambanan Temple, from the first it had founded until now and also artifacts

which was found in the site. A big stage, name Ramayana Stage, also being part of

the museum. It will display to audience beautiful light of full moon in 15th day in

every month (Javanese calendar). At the same time, some dancers will dance an epic

story of Ramayana.

RATU BOKO

Located in a hill, called Boko Hills, Istana Ratu Boko (Queen Boko Palace) has

much more beautiful angle view than the other temple. Many people called this site

Candi Boko because it is shaped like a temple. In the afternoon, the sunrise could be

seen in the gates of the palace. Sometimes, there are wild birds and animal pass

away in the yard. A peaceful scene being the soul of the palace.

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Boko Queen Palace built in the

times of Rakai Panangkaran, a royal

descent of Wangsa Syailendra. The

temple built in order to set a

meditation place for the royal family.

The temple has divided into four

buildings: the middle, the east, the

west and the southeast. The middle

are the main gate-3 meters high, a yard, a burning temple, the paseban and the

punden. The east is caves and sacred pools. The southeast is the pendopo, the balai-

balai, temples, sacred pools and the keputren. The west only rock hills.

After entered the main gate, there is a big yard within, the area divided into 2

temples: White Rock Tempe and Burning Temple, which use for burning corpse. 10

metres from the Burning Temple, there is the punden and sacred pools. People

believe that the pools giving lucky for who is believes in. Hindunese use the water of

the sacred pools for their ritual, Tawur Agung.

In the east, there are two big caves and big pool. The situation is very quiet and

silent. The high cave called Gua Lanang (man cave), the lowest called Gua Wedok

(woman cave). In front of Gua Lanang, there is a pool and three stupas. The

southeast is a private area of the temple. In some area, as the Keputran and The

Balai-balai, there are some holes for wood column stand up. The area belonged to

residence of royal family.

CANDI SARI

Candi Sari (Sari Temple) or also called Bendah Temple is Buddhism temple in

Yogyakarta that is estimated that the temple was built at the same time as Kalasan

temple on the 8th century AD during the rule of King Panangkaran from ancient

mataram empire.

Sari Temple is located in Bendan hamlet of Tirtamartani village, Kalasan.

Approximately 3 km to the west of the temple of Prambanan, which is on the side of

the highway between Yogyakarta and Solo. The temple is also named after the

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hamlet where it is situated. 

Sari Temple and kalasan Temple indeed have many similarities either in its

architecture or relief. That these temples are correlated is stated in Kalasan

inscription (700 Saka/778 AD). The inscription mentions that the spiritual advisors

of Syailendra dynasty suggested King Rakai Panangkaran to build a shrine and a

monastery for Buddhist monks. Following the suggestion, the king built Kalasan

temple to the worship of Dewi Tara Sari temple as a monastery for Buddhist monks.

That Sari temple serves as a monastery is indicated in the temple�s structures,

structural components, and interior. The bell-shaped stupa on top indicates that this

is a Buddhist temple. 

Sari temple was originally a building with two or even three floors. The

upper floors served as storage of religious objects, while the lower floor was to

accommodate religious

activities such as teaching and

learning, discussion, and so on.

The wall of the temple is

coated with vajralepa

(bajralepa), similar to the wall

of Kalasan temple is. That the

temple is divided into two

floors is already visible from

the outside with the presence of projecting part like a belt around the temples body.

The division becomes more apparent with the pillar arrangement along the wall of

the lower floor and with niches along the wall of the second floor.

This temple also proves that in the past there was an effort to unite people of

different religions. The proof is that Panangkaran who was a Hindu built the Sari

temple in response to the proposal of Buddhist monks.

CANDI IJO

Candi Ijo (Ijo Temple) is a temple located at the highest place among the

rows of temples discovered around Yogyakarta that presents natural and cultural

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enchantment with additional view of taking off and landing airplane at Yogyakarta

airport.

Ijo (in Javanese language, this word means 'Green') temple with the

background of Hindu that was built in the 10th century in the reign of the ancient

Mataram empire located in the sub-village of Groyokan, Sambirejo village,

Prambanan sub-district, Sleman district, Yogyakarta which height is 410 meters

above the sea level. This temple is standing on the west slope of a hill far from the

busy residence, on the southern

part of Ratu Bako Temple.

The temple complex

comprises the main temple, Apit

and Perwara temples. The main

temple that has been completely

renovated yet, is facing west. There

are standing in line three smaller

temples in front of it and assumed to do worships for Brahma, Wishnu and Siva.

The main Temple is standing on the square base. The main entrance into the

temple is in the central part. In the main temple building itself can be found a booth

with the "Lingga-Yoni" in it. The unity of Lingga and Yoni symbolizes the fertility

and the beginning of a life.

CANDI BOROBUDUR

What is the most famous places in Java as a tourism destination? It's definitely

Borobudur Temple. King of Ancient Mataram, King Samaratungga of Syailendra

Dynasty, built a huge 34,5 meter high and 123 meter square widely of rock.

Borobudur located in Central Java, one hours away from Jogjakarta city.

Approximately 40 kilometers northwest of Jogjakarta, Passing away to Borobudur,

hundreds hectares of rice field being a beautiful landscape of Java Island.

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  Borobudur built as for Buddhists's ritual, there are 1460 reliefs carved from

bottom to top about the way being a buddha. It's a mountain statue with 10 level of

high that represent as 10 ways of Boddhisatwa wisdom or Hhumtcambharabudara.

Rocks constructed temple, jointed each other from botom to the top. It's a massive

rock building. First time founded in the soil, covered by a hill. The Hindia Colonial

Government started to exvacated in A thousand years ago, sorrunded Bororbudur

was a ancient big lake. It was being a settlement for human. Southern the temple

usually founds some ancient

equipment household in the

deep of the earth.

  The level of Borobudur

divided into 3 main part. The

bottom is Kamadhatu, a

symbolization of passions that

dominated the human live.

Four level above is Rupadatu, a

symbolization of human live that able to free from passion but still depends by from

and shape. And a tree level above is Arupadatu, A symbolization of human who has

released from passion, from and shape. According to Prasasti Kayumwungan

informs that Borobudur finished build at 9th century. In 1991, Unesco established

Borobudur Temple as world heritage building. In Vesak Day, Borobudur becoming a

sacred place for Buddhists. Thousands Buddhists come to the temple to

commemorate Sidharta Gautama's birth.

Borobudur is located in an elevated area between two twin volcanoes, Sundoro-

Sumbing and Merbabu-Merapi, and two rivers, the Progo and the Elo. According to

local myth, the area known as Kedu Plain is a Javanese 'sacred' place and has been

dubbed 'the garden of Java' due to its high agricultural fertility

I. Religion

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Just like any other part of Indonesia, There are many religion in Yogyakarta such as

Catholic, Moslems, Christianity, Hinduism, Buddhism, BUT there is one “original”

religion or believes that comes from Java, which is

Kebatinan, also called Kejawen, Agama Jawa and Kepercayaan is a Javanese

religious tradition, consisting of an amalgam of animistic, Buddhist, Hindu and

Islamic, especially Sufi, beliefs and practices. It is rooted in the Javanese history and

religiosity, syncretizing aspects of different religions.

The term kebatinan is being used interchangeably with kejawen, Agama Jawa and

Kepercayaan, although they are not exactly the same:

Kebatinan: "the science of the inner" "inwardness", derived from the

Arabic word batin, meaning "inner" or "hidden".

Kejawen: "Javanism", the culture and religious beliefs and practices of the

Javanese people of Central Java and East Java. It is "not a religious category,

but refers to an ethic and a style of life that is inspired by Javanist

thinking".

Agama Jawa: "the Javanese religion"

Kepercayaan: "belief", "faith", full term: Kepercayaan kepada Tuhan Yang

Maha Esa, "Believer in One Mighty God". "Kepercayaan" is an official cover

term for various forms of mysticism in Indonesia. According to Caldarola, it

"is not an apt characterization of what the mystical groups have in

common". It includes kebatinan, kejiwan and kerohanian.

Kebatinan is the inner-directed cultivation of inner peace, rooted in pre-Islamic

traditions, whereas kejawen is outer-directed and community-oriented,

manifesting in rituals and practices.

Sources :

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1. Pengantar Antropologi, Pokok-pokok Etnografi II – Koentjaraningrat

2. Cultural Anthropology, Sixth Edition – Carol R Ember/Melvin Ember

3. Kuncaraningrat. (1985) Javanese culture Singapore: Oxford University Press.

4. Tour Jogja.com

5. Thomas Stamford Raffles, The History of Java, Oxford University Press,

1965

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