Indonesia tradition and culture

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Culture and customs of the Javanese people in the western parts of East Java receive a lot of influence from the Middle Java, so that this region is known as Mataraman; indicates that the area was once the domain of the Sultanate of Mataram. These areas include the ex-Residency of Madiun (Madiun, Ngawi, Magetan, Ponorogo, Pacitan), ex-Kediri Residency (Kediri, Tulungagung, Blitar, Trenggalek) and partially Bojonegoro. Like in Central Java, wayang kulit and ketoprak quite popular in this area.

Western coastal area of East Java is much influenced by the culture of Islam. This area covers an area of Tuban, Lamongan, and Gresik. Formerly the northern coast of East Java is the entrance area and the center of the development of Islamic religion. Five of the nine members of the Walisongo buried in this area.

Residency in the region of ex-Surabaya (including Sidoarjo, Mojokerto, and Jombang) and Malang, has little cultural influence Mataraman, considering this area quite far from the cultural center of Java: Surakarta and Yogyakarta.

Culture and Customs in the java horseshoe region is heavily influenced by the culture of Madura, given the Madurese the biggest population in this region. Osing is a cultural blend of Java, Madura, and Bali. While Tenggerese culture and customs heavily influenced by Hindu culture.

Villagers in East Java, as well as in Central Java, have a bond based on friendship and territorial. Various ceremonies are held, among others: tingkepan (gestational age ceremony for a child's first seven months), babaran (ceremony before the birth of the baby), sepasaran (the ceremony after the baby was five days), pitonan (the ceremony after the seven-month-old baby), circumcision, fiance.

Population of East Java generally share the marital monogamy. Prior to the application, the men do show nako'ake (asking if the girl already has prospective husband), after it conducted peningsetan (application). Marriage ceremony was preceded by gathering or kepanggih. To pray for people who have died, usually the family doing tell Donga on day one, the 3rd, 7th, 40th, 100th, 1 year and 3 years after death. Read More..

Social events or groups and human behavior as essentially qualitative because it is dynamic / one place (einmalig) or ideographic, examples of historical events. Events of human behavior is qualitative because it is associated with motivation / attitude / decision in the liver that can not be based on quantitative measurement. Composition of thought man is more quantitative, is the fact the world / objects / events is qualitative.
It is relevant to an explanation about the limitations of the group in
social concepts as follows. Groups can be distinguished as, Yai tu:
1.kelompok psychological and, 2.kelompok social organization. Group
Psychological: "means a unit which paused ri from two or more persons who
ing sal l dependent and thinking a certain ideological Iki. " Ik Karakterist groups
psychological is determined by idiologinya, st ruktur and position
individuals within the st rukturnya (David Krech et al, chapter XI).
The concept of social communities on the island of Madura, which is located in East Java,
Yai tu as one of the area and the wi layah Province in Indonesia
potential, East Java is a demographer and geographer is ident ik with
Madura, thinking l Iki largest population (2) in Indonesia. Adjacent
with Central Java in the west, the south Indian Ocean, the island of Bal i in t imur
and the Java Sea in the north. East Java Province, covering a total area 47 921 km2.
J iwa a population of 32,487,744 (1990) increased signi fikan
be 35 million more j iwa (1999), the cause of family planning
T o go well.
Picture is a picture of Madura, East Java. Population density
678 per km2 (1990), the character citizens who are very open and dynamic
and very known to migrate and trade. Natural resources and
human resources of East Java Province, a large enough bi He also managed
well.
Poor data; in 2001 by the BPS with PKIB. / table / household
miskin/2.196.363. RT-7,267,843 d 10,046,943 inhabitants / compare with data from institutions
other (allegedly 21 million inhabitants). Data one of the main economic drivers of the beginning of the year 2001
namely SOEs. 188 SOEs that existed, including 54 operating in East Java consisting of six
business sectors, namely:
Sector, industry and trade,
-Sector of the industrial, construction and consulting services,
-Communications sector, telecommunications and tourism,
Financial-services sector,
-Sectors of agriculture, horticulture and forestry, and
-Public service sector
-The turnover estimated at more than 200 trillion (national), profits in 2001 reached 20 - trillion, two
trillions of them in the can from the operation in eastern Java. But state figures such magnitude
not automatically raise the level of social welfare. Read More..

There are many forms and concepts of communication since ancient times (Ancient) until Today (modern) including Madura either consciously or unconsciously as an aspect communication. American Indian tribal communities and tribes in Madura in Indonesia sometimes ways to communicate naturally and tend to the conventional mystical, far from science and technology but are equally effective results as well as more humane and perhaps according to the multi-faceted
them.

Bull is the Madurese community communications media, for informed during the planting season when the season began to rain, a time when other media such as, TV, radio and print media are still rare. Currently the communication medium beef karapan has moved towards developing the sport aspect and the development of tourism in synergy with other information media, and leave the main aspect agriculture as a natural communication medium. People are more interested in show the cow in the contests and event tourism.
One of the concepts of communication is setting the agenda. Emperis research on the theory Agenda Setting McCombs and Shaw conducted in 1972. They write, among others : "The impact of media on the ability to induce cognitive change among individuals individuals have been dubbed as the agenda setting function of mass communication. Here lies The most important effects of mass communication, the ability of media to create the world structuring we. " McCombs, and Shaw (in Grace, 1988:260).
Agenda Setting Theory begins with an assumption that the mass media to filter the news, article, or writing which will airing. Selectively, editors, editorial staff, even determine which journalists themselves newsworthy and which should
hidden. Any incidents or issues were given particular weight with long presentation
(Time and space), prominence (headline size, location in the newspapers, the frequency appearance, the position in newspapers), and conflict (how to presentation materials). Because readers, viewers and listeners get most information through
mass media, the media agenda relating to the agenda of the community (public agenda).

Known to the public agenda by asking members of society, namely what they think, what they are talking with others, or what they perceive as a problem to attract the attention of the community center (community cilence). In addition to the agenda setting theory, there is a mass communication theory is widely accepted, namely the theory of Social Categorization, The Theory of Social differentiation (Defleur and Ball- Rokeach), in Deddy Mulyana states "social classification can be
based on identity, ethnicity, religion, sex, social class, residence (rural / urban)
and so forth. Various studies involving various social categories such
shows that the membership of people in a particular group raises
an important impact on their behavior.
The principle of this communication seems to have affected the Madurese community behavior, shift in the view karapan cow as a medium of communication in agriculture
Madura. Madurese community in an era of rapid change and globalization demanded
to vote. Read More..

Indonesia has many diverse socio-cultural. Specifically, socio-cultural situation in Indonesia is complex, given the Indonesian population numbering more than 200 million people in 30 tribes of unity. Indonesia has 67 parent culture that spread from west to east of the archipelago. Indonesia consists of 6000 inhabitated islands, besides the total of about 13,667 islands. From the above statement can be known that Indonesia is a country which rich with natural resources and overflow cultural resources.

Indonesia is a versatile multi-nation, whether it is a multilingual, multicultural, and multireligious. All that resources, if managed properly can be used as the potential for prosperity for the people and advancing our nation. Culture in the classical perspective was defined by Koentjaraningrat, as a whole system of ideas, actions and results of human work in the framework of community life which made the human identity that is obtained by way of learning.

In that sense, the culture includes everything that is the whole idea, intention, and the work of human beings, including the objects of human creativity and invention. Examples are traditional dance, traditional songs, and other local arts gained by learning. But in a more contemporary anthropological perspective, culture is defined as a system of symbols and meaning in a human society in which there are norms and values about social relationships and attitudes that become the identity of the communities concerned. Both classical and kontenporer perspective recognizes that culture is a self-identity that will differentiate with other nations. Therefore there should be a hereditary preservation so that copyrights, wills, and human works are not lost.

Factors That Cause the Cultural Shift

The causes that originated from the community itself are:
1. Increasing or decreasing population.
2. The existence of new discoveries.
3. Community opposition
4. The occurrence of rebellion or revolution.

The sources from outside the community, namely:
1. The causes that originated from the physical environment that surrounds human.
2. War
3. Effect of culture in other societies.
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Meaning of the importance of the past in the life of the nation has been said by Sartono Kartodirdjo (1968) as follows:

"The Sekaran is actually none other than the continuation

or extension of the past, which in many

shapes are still visible in the middle of us. Various

circumstances and problems today are not possible

completely understandable, if not known background

historical, is the origin, perkembanganya on

time ago "

The statement has maksut that the various values of life, the noble who lived in the present, as will develop in the future is essentially a form of continuity from the indigo-life and the noble nation in the past. Past noble values that are noble civilization should imitate. To learn, know, recognize and understand the value of past life it is necessary to increase the knowledge of things past through educational channels.

In a business introduction, understanding and penghayatqan to values that never existed then the need for packaging information and the process of understanding that must be pursued through education starting from the earliest proteges. Teaching and learning process through education, culture and archeology should be placed as a result perwujutan copyrighted works, and intention to enhance the dignity of our ancestors, the degree and dignity of the nation, improving quality of life of the nation, strengthen its identity and personality strengthen self-esteem and national pride.

The success of education not only creates an intelligent man but must also consider the probable and moral nation that can only be done with the planting of indigo-noble values of the nation. Education that works is that can menstrasfer noble values of the past in the life of nation and state.

Thus the importance of cultural and archaeological remains of prehistoric termaksut in Pagar Alam, has been the object of teaching and learning materials at the level of S1 to S3. archaeological remains in Pagar Alam has been a concern for scientists in the field of prehistoric archeology in particular and general culture.

Through education, the various mysteries surrounding the archaeological remains are known, known, understood, and expect to be used secarqa maximum. With education the results of the past remains in Pagar Alam can enrich the national kebudayan. Even the culture of the past in Pagar Alam, which contains the value of the noble life can be utilized in developing nations (nation building), this agrees with the view RP.soejono who said that "the sense of beloging" reasonable owned by masrarakat who wants to build his own.

Megalithic remains in Pagar Alam role in strengthening the culture of toughness and resilience of nations that bermura on cultural identity (cultural identity). Even a role in forming the whole Indonesian business. Noble values contained in the megalithic Pagar Alam based on the spirit of togetherness and mutual cooperation. Grahame Clark said that "a way to find archaeological objects that are tangible memento of the history of ground water has been successfully present the evidence needed to strengthen the" sense of belonging "."

Education refers to the nation's culture has a strong frame to strengthen jadidiri of personality, a sense of unity and cohesion, unity and mutual assistance and other more mainstream of development that focuses only on purely economic. This does not mean that development which aims to improve economic needs are not important. Development-oriented nation and highlight the culture are expected to do well. This can be witnessed on Japanese businesses to build their country. In the late Meiji era reforms to the nineteenth centuries Japan has made the modernization of the culture to maintain the independence of the country.

Another example of Prime Minister Mahatir Muhammad tried to cultivate cultural values in the form of "diligence, discipline, loyalty, the promotion of interst group rather than individual, high quality and good management system in bussinis" as the process of civilizing the nations wither and enhance their competitiveness . (Moeljarto, in 2002). Similarly, Mahatma Gandhi has been put copyrighted works and wills of their nation. Rhodesia had become Zimbabwe menguba the name of the country by exploiting arkeologinya sala-one remains to be used as unifying the nation. From these examples, the region with its rich cultural Pagar Alam and arkeologinya can encourage the progress of society.

Read More..

Megalithic tradition remains is information about the life of our ancestors past with all its aspects. With archeology can be proved that the Indonesian nation was still allied with bangadi Southeast Asia, Cambodia, Filifina, Malaysia, Brunei Darussalam and others. With archeology (megalithic tradition) can be seen that the nations in Southeast Asia and the Pacific having a cultural and linguistic heritage of the nation which is the Austronesian language speakers.

With evidence of a relationship culture, language and beliefs will be utilized in fostering friendship, unity and unity among nations in Southeast Asia and even enhance friendship and peace between them. Megalithic tradition remains can be used as one criterion that a nation (Bansa Indonesia) have equality with the nations of the Asia Tenggfara bansa even in the world. As evidence remains arkeoligi form of Borobudur temple, and the site of a filter has been appointed as a world heritage (world haritage) which of course the nation of Indonesia.

Inca culture and civilization in America is a nation remains the world has memberiakn kesohoran and kebanggaaan nation. Similarly, in China Great Wall became the world's attention is good for scientists, researchers and tourists. Even in this era of technological progress that has been accomplished cangih western nations have had bound them in a vicious circle of life as a robot, they were saturated and empty meaningless lives eventually lose much of their personality and identity, they lived without restraint as an escape boredom and emptiness. In such circumstances, many citizens of developed countries who wanted to find identity and genuine personality. Because the identity and personality and originality can only be found on archaeological objects, then they mencarin on archaeological remains which is considered as an origin (David, 2001).

Termaksut archaeological remains of megalithic tradition has given the spirit of national culture and art. Various forms of the work of various ethnic groups pahar field of art, painting, carving and others are always given "identity" by archeology (megalithic) on the works of Indonesia. For example other forms of decorative patterns of the past from prehistoric times, provides a strong inspiration in the works of art of various tribes of Indonesia. It can be seen in the Land of Batak, Minangkabau, South Sumatra, Lampung, Toraja, Borneo, and others. Decorative geometric patterns, patterns of flora and fauna HIA and natural objects from the development of the megalithic tradition alive and growing until recently. Through the noble values contained in the megalithic tradition which developed in Pagar Alam and other places in Indonesia, which is expected to give way regionalism as a vehicle for unifying the nation. This can be done with reference to the policy are:

1. Eliminating the major cultural characteristics of minority groups are different, made into a kind of national culture.
2. Required the creation of national loyalty by not eliminating various kinds of local culture or policy of "Unity in Diversity" (Kodiran, 2003).

Experts say that many community development and nation, or commonly called the "whole Indonesian nation-building" should be based on a "cultural nation" (termaksut archaeological therein). Such views will lead to the desire and suggest the existence of interest to recognize, know, understand and create the culture and build the nation together with attention to its cultural roots. Cultural and archaeological knowledge (termaksut megalithic) is currently experiencing dynamic and continuous process in the sense of what has been produced in the past will be sustainable in the present and even future. The basic principle of this continuous process that gave birth to a desire to know kepurbaklaan or past peoples and cultures.

Read More..

Fences Megalithic Nature and Ideology

Pagar Alam archaeological remains can be utilized in improving the lives of the nation and state to build the nation and to enhance a sense of belonging as dikemukankan by (Grahame Clark) "in a way to find archaeological objects that are tangible memento of the history of ground water has been successfully presents the evidence needed to strengthen the "sense of belonging" (Clark, 1960). Archaeological and cultural experts such as Haryati Soebadio, edi Setyawati, R, P, Soejono, (Grahame Clark), has placed the archaeological remains as a result of the work, inventiveness, taste and strength, and intention that is the pride and priceless. It contains archaeological remains noble values, so it can maintain friendships, have evidence that can strengthen the identity and personality, strengthen the resilience of culture and others. Therefore, according to experts containing archaeological remains noble values should imitate.

Referring to the view in Sedyawati edi-day seminar on "culture of research and development strategy in Indonesia," states that "the life of the nation remains nuanced and based on past history" can be taken here that the remains of archaeological significance be one of support and hope that the archaeological remains is smoke which is very important for the current revival of this nation in a state collapsed. Sebgai remains the nation's cultural heritage, archaeological remains in Batang already included in the assets of the State and have been put in an authentic interpretation of the 1945 Constitution which says "national culture is the culture that arises as the fruit of the cultivation of all Indonesian people. Long as the original culture and the cultural peaks in the regions throughout Indonesia as of the cultural nation.

Cultural development effort should lead towards the progress of civilized, cultural unity by not rejecting the new materials from foreign cultures that can develop or enrich their own national culture and the heightens the degree of humanity Indonesian nation. "Thus it can be concluded that the remains of the megalithic tradition or perasejarah Natural fencing is a multi-function remains, among others, to strengthen the identity and personality, national pride, confidence, unity, progress adap, culture, and so this lain.hal still can be proven in various regions when a large stone building society membangub eg Toraja, Sumba, Sabu, and others. Identity and personality in landasi noble values should be in the Model to form the nation's personal life and children who can be accountable.

Leon Portilla an expert from Mexico said that a nation which has no identity and personality, that the people will be swayed by keingginan laindan nation's most dangerous nation is easy tuduk reflect. Thus, identity and personality noble nation must be able to continue in the Model and in the next kegenerasi. Megalithic tradition that remains is the result of culture fathers must be a trigger to increase the sense of belonging (sense of belonging) that are critical in nation-building (nation building) as in the saying by Grahame Clark.

Archaeological remains have the sublime values of life are manifest in the nature of mutual cooperation, togetherness, unity, tolerance, mutual help, feel kinship sepenanggungan and others. This is a part of life that reflects the identity and personality. Personality nation has grown and developed since thousands of years ago. In the process of construction of large stones to worship, and the burial may not be made without the landasi by solidarity, mutual cooperation, unity, tolerance, mutual aid and other help.

Era of globalization, which causes the influence of "Americanization" growing cause negative cultural life. Even cultural globalization is making the nations of the world and Indonesia in particular get a bad impact. This must be based on immediate "resistance" is to look for, find (reidentifikasi) or revive (revitalization) nation noble values, reflected and embodied in culture and archeology. Thus the culture children are expected to be the nation back to the original kesifat precious and valuable cultural greatness. True nature does not mean outdated. Archaeological resources in Pagar Alam Pasemah particular and in general as well as archaeological remains elsewhere Indonesias mempuyai strengths in various aspects:

* Increase self-esteem and confidence
* Enhance national pride
* Improve and strengthen the identity and personality
* Increase the idea of friendship
* Increase sense of belonging (sense of belonging)
* Increase the sense of nation building (nation building)
* Enhance national unity

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One of the interesting findings artefaktural (archaeological remains) is the finding remains megalith Pagaralam Pasemah type. (South Sumatra). Megalith Pasemah has this unique characteristic that grow and grow because of the influence lingkunga, knowledge, creativity and dynamic thinking supporters. In the archaeological significance of the megaliths have the role, function and persebaranya. Other megalithic Tingalan called "dynamic strongly agitated" (Geldern, 1945) which became the main characteristic has also given instructions to her and the relationship between culture (ancestors of) a region with another region in Indonesia. Arca Pasmah type is determined also in Lampung and Batang regency (Central Java). This is understandable because kalangsungan very old megalithic tradition. Megalithic tradition always be changing and moving dynamically as supported by advanced technology and creativity of its maker. Megalithic tradition of natural fences are pusta culture and civilization that managed to spread its influence to various regions in Indonesia. Can be said that the megalithic tradition Pasemah has produced a dynamic characteristic of the megalithic objects that are advanced (sophisticated).

In 1967 Loofs argues that the megalithic contains many problems. In his book he called the megalithic tradition as "He enigme de la plus grande prehistorie" having problems, among others, about the origin, existence, distribution, and cultural advocates. (Loofs, 1967). Pagar Alam megalithic tradition contribute to solving these problems. The result of research the author had found evidence of activity of the megalithic tradition Pagar Alam, which arrived in the area of Lampung and even in Java.

Megalithic tradition supporters who live in the highlands (the southern part of Batang) apparently still in touch with the natural fence. Pagar Alam megalithic tradition is the basis and reference for the statues in the manufacture of Batang. The shape and style of statues found in progenitor stem is influenced by knowledge and technological development megalithic Pagar Alam. Human figures riding elephants, characterized Pagar Alam became a reference for the community to create a means of worship Trunk. Elephant statues found in Lapung also have characteristics that are not much different from the culture of Pagar Alam.

The findings in the form of megalithic statues of human figures and animals in Lampung and in bars indicate that the spread of megalithic Pagar Alam is so strong. Another possibility supporters of the megalithic tradition gradually make the shift toward the east, through Lampung, West Java to Central Java North continues to hold even Jawah the Middle East. The concept of trust that in the megalithic profess that refers to the worship of ancestral spirits (ancestor waourship) is so strong. The distribution of megalithic tradition Pagar Alam increasingly eastwards away from the center will experience a depreciation of the quality and quantity. Estimated a megalithic been growing in other regions, but because of the influence of environmental and public mindset then form megaliths were to change, even as characterized in various places.

Directly or indirectly supporting the megalithic tradition who live in high datarang Pasemah never touch (contact) with the megalithic tradition in Lampung and Bar (Central Java).

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what's wrong with education in Indonesia? ". Is there a "less wrong" with education in Indonesia. But definitely a very noticeable is the cost of education in Indonesia is very expensive. This causes a lot of Indonesian citizens who have dropped out of school due to lack of school fees. But whether that is the sole cause of dropping out of school? Because in other places also found the number of students who nearly dropped out of school has a high motivation to continue their education. Many who moonlighted to supplement the family income to be able schools. But if the spirit is enough?

When the spirit has been able to overcome adversity on the one hand, new challenges emerge that are "external". Education system in our beloved country looks a little "weird" with standardisasinya system. Many students who are quite accomplished with the amazing physics subjects did not pass because the value of Indonesian language under the standard. This reminds the writer's childhood who loved art and music in English but is weak in math and physics, should be "forced" to follow lessons for the study of physics and mathematics, and "leave" the art of music and English. When it comes to questions from the author's mind, "why am I not allowed to take an interest and talent, but instead was forced to love and be proficient on an entirely outside the territory of interest and my talent? Is this not even be a murder of interests, talents and creativity? "If you like this, how could a student has a passion from within to school. Instead of the spirit but the "coercion". The author is hoping a system of majors that started in the seventh grade level (secondary school). So since junior high school students have started to be directed in accordance with the interests and talents of each. In this way, then the younger generation has been the focus of their interests and talents can be sehingg tenag cadres of the Indonesian nation's experts.

The mass media often preach how terrible the unequal educational facilities. Lots of schools labeled "Public Schools" whose condition is very worrying. On the other hand there are many state schools which have facilities that are established to support education. A question occurred to where education subsidies are said to evenly? Indeed, for an archipelago like Indonesia, has a difficulty level for distribution of goods and services. Perhaps this is one of the main causes of the many that cause less unequal distribution of subsidies to the regions.

Another obstacle which, according to a very influential writer is moral. Moral education culture in this country according to the author about getting the right portions for the younger generation to create a moral and qualified. It also added a lack of parental attention in shaping the moral development of students. Not a few Indonesian students who caught the case of drugs, rape / abuse, violence and fighting in a brawl and some even lead to murder and others. Is this the culture of Indonesia? Plus a lot of students who are "prestige" with its own culture, many students are anti-native Java with traditional art which in their view are outdated. Therefore, the authors very much hope there is special attention for cultivation of moral values and culture since early in the standard educational curriculum so that when graduate students in Indonesia had a soul to the soul of a truly civilized Indonesian children.

To Indonesian education is education which should have noble souls Indonesian cultural traits which are actually native cultures that have a level of upper-class culture. Indonesia is a country that has a very diverse cultural patterns. So it should be in preparing for the standardized national educational curriculum, the government not only adopted from other countries which have very clear ideology, social conditions, economy and culture very different from Indonesia. It would be nice if there are adjustments to the conditions of Indonesian society itself without leaving the original character of ideology and culture of the archipelago.

To overcome the existing problems, it was hard to remember the condition of the Indonesian state as has been described earlier writers. Between people and government must create a continuum. The parents should not immediately remove their children is totally left to the school. The mass media should be filtered also need to provide knowledge to parents how to provide moral education and discipline children at home.

In one school environment standardization National Exam. Do not let the UAN is actually even compromising the ability of students who excel. Because not a few outstanding students and have it the name of Indonesia in science competitions are international, have become victims of injustice standardized exam. Therefore, the education system in Indonesia should be able to make and also implements a curriculum based on core competence as a special priority, followed by general ability. Again, this is not easy because of the existence of specific priorities that will require special attention as well. Special attention must also be supported with the availability and smooth distribution of equalization of educational facilities for schools, making it very easy process to learn in school.

So to solve the education problem to Indonesia must have good cooperation between the government (Ministry of Education), curriculum, school, the teachers, parents, and students. And that do not forgotten the perpetrators distribution facilities of education subsidies should be more discipline yourself so that these subsidies to the correct destination.

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Orchid motif
Orchid is a flower that became the pride of the Indonesian nation. Orchid is a relationship which are manifold, but typical that the orchid has a beautiful little flower. Astonishment at this anggreks reflected in a flower motif inspired by orchids and orchid motifs are called motifs.

The emergence of this orchid motif is part of the dynamics of Indonesian batik, batik motif that is carrying the cultural and natural wealth of Indonesia. This is a form of cultural openness in the development of Java through the art of batik creations.

Motif Batik RAFLESIA
Other example is wealth of flora fauna of Indonesia into the batik motif is the emergence of RAFLESIA. RAFLESIA is a typical flower is a symbol of community pride Bengkulu because this flower is considered the only giant flower which only exists in Indonesia.
Flowers RAFLESIA a typical flower. Carrion-smelling flowers and only appear at certain times and includes a unique natural wealth of Indonesia. Admiration for this RAFLESIA flowers appear in a motif that highlights RAFLESIA flower picture. Despite the natural wealth of flowers reflesia not Java, but this batik painter felt that such interest should be enshrined in a specific motif called the interest.

motive Bali Banana
Admiration on Indonesia's natural wealth seems to be one trend batik motifs, especially the famous natural wealth. One of the natural wealth that is not famous, but because the island is famous, the natural wealth of the be lifted. This is evident in the motifs of banana Bali.
Some natural resources are often associated with the island of Bali such as oranges and salak Bali Bali. Bali Island is a very famous island. Bananas Balinese batik pattern emerged in order to ride in Bali ketersohoran.



The appearance of this motif is closely associated with religious nuances brought by banana Bali. For the Balinese, Balinese banana represents a significant commodity used in sacred offerings (offerings). Because of the importance, then the commodity is raised in a batik motif. Only, for people outside of Bali did not know about the function and meaning of Balinese banana, can not be merasakah vibration religious meanings carried by these motives.


Indonesia is also rich in natural wealth of the sea. The natural resources of the sea is usually raised by coastal batik-batik, but today it no longer dominates. In Surakarta, batik that highlight the wealth of sea of which is raised by batik dab Dartono work. Work Dartono raises sea shades because the fabric was reserved for beach clothing (sarongs beach). In Surakarta, motifs with images of fish become quite prominent since the more widespread use of batik for various purposes. Examples that highlight the fish motif is the work shirt, Bambang Slameto, S. Sos (owner of ).

Javanese interaction with the natural surroundings can create art that reflects a natural event. One form of art in the form of a peacock dance called the Peacock Dance Ngigel depicting a dancing peacock showing off the beauty of his feathers. This dance is a traditional dance is very well known. This event is also reflected in batik motif depicting the wealth of fauna with the title Java ngigel peacock motif as follows.

Batik Motifs Ngigel Peacock (Peacock Dance)
Ngigel peacock peacock is a picture that is attracting the opposite sex. Having attracted the opposite sex, then there marriage. In the Java language, called karonsih berpadunya love (love mix). Karonsih also become one of a dance that is usually staged in the midst of marital intent. In batik motifs, there are also other motives that are not karonsih is a depiction of two male peacocks are screwing like the following picture.

Picture Motif: Karonsih (Two sex peacock tail).
Natural wealth is also reflected dakam form sources of food and clothing. Normally the term is called food and clothing. Food and clothing is the prosperity of the icons which are generally described in bentukp adi and cotton. In addition to food and clothing, health is also an important thing. In Java terms, this concept referred to as: "cheap food and clothing, fresh sanity" means cheap food and clothing and body healthy.

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Motifs used by the organization also reflected the socio-cultural changes that occurred. Motives are voicing changes that occur in these organiasi. This can be seen on batik KORPRI (Staff Corps of the Republic of Indonesia). In the new order, and family members KORPRI is a major supporter GOLKAR (Functional Group). This party is the largest political party which is the main vehicle NEW ORDER. Various suppression and intimidation is given to public servants in order to choose GOLKAR. Among the statement that members who do not choose GOLKAR KORPRI is a traitor because KORPRI leaders have declared loyalty to GOLKAR. Therefore, in KORPRI known monoloyalitas or loyal to only one party that is GOLKLAR.

In this period KORPRI have new uniforms in the form of motifs, based white with a blue motif. Consider the following motives.

Motif on top consisting of lung-lungan and buketan, but which became the main motive is to form a picture badge consisting of a banyan tree, drawing a house and two wings. In the Pancasila, the banyan tree is a symbol of unity. In the pictures, in addition to meaningful unity, the symbol implies that GOLKAR KORPRI is a major supporter. Preview picture of a house reflects the organization or the government of Indonesia where the civil service. So, in terms of symbols, KORPRI silmbol GOLKAR which seemed to take the form of a banyan tree as a symbol of the most important. This will be further confirmed in KORPRI badges.

In 1996, Indonesia experienced a period of reform. There is a current social and political change in various aspects of government. It is increasingly prominent in the arena of government GOLKAR fading. If the New Order period, almost all government officials from GOLAKR, then there was a shift in the reform era. The shift seen from the emergence of officials from various groups, particularly among the party. Cabinet of the Government of Indonesia called Unity Cabinet / Cabinet Mutual Assistance in which every element of society / party could become officials / ministers. This era also marked by the existence of local elections from among the public that government officials were to be varied. This condition then appeared in KORPRI batik motifs. KORPRI batik has removed the element of banyan tree and highlight the main principles of Pancasila as the Indonesian nation. In terms of color, motif batik uniforms during the New Order KORPRI predominantly blue, while the motifs of batik in the reform era was dominated by light green color with a different appearance in blue, green, yellow) with the emphasis on the Pancasila eagle image (core subjects). Consider the following KORPRI batik uniforms.

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Surakarta is a dynamic city culture in social change. This cultural city is rich with art and cultural activities which are recognized by the international community. One form of art that still exists today is the art of batik. Batik is one of the inherited tradition that is currently evolving to adjust to the times. Activities batik is still contextually, especially in Surakarta. Today, the government tried to turn the industrial centers in Surakarta with the title batik kampung kampung batik which is expected this will be the hallmark of the city of Surakarta city batik industry. Batik Surakarta, also has a share in the struggle of the Indonesian nation.


As a form of art, batik was closely associated with socio-cultural conditions. As revealed by Janet Wolff (1981) that art is a social production. Contained within the ideology of art production. Works of art in individual and collective poles. Because it emphatically Wolff stated that the artists work is not in the mood terioslasi of social and political situation (1991:27). This indicates that the growing and berkembanganya related to sociocultural conditions.

The development of batik as an art work is also not free from socio-cultural conditions of art production backdrop. Batik motif was also arise due to socio-cultural changes. For example, the motive appears related to the business machete Panembahan Senopati to have its own cultural characteristics when he removed himself from power Pajang. Because a lot of inspiration Senopati Panembahan Parangkusuma, parang motif is created from these Parangkusuma said. This motif was then developed according to demands of the times so that it appears the motive derivation barong machete like a machete, machete suspect, machetes win, and so forth (Sarwono, 2005). Histrosi emergence of social nuance motive has not been much studied and considered the experts.

Picture of social change that is reflected in batik needs to be studied to increase understanding about the motives of those who will eventually lift the value of batik and as evidence of the creative process and the creation of a work of art to gain world recognition.

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Different culture among Indonesian and Chinese are assumed will be continued from previous era of dualistic economy (Boeke, 1953). Unfavorable work habits and orientation, short cut behavior or ‘budaya menerabas’ (Koentjaraningrat, 1969) are assumed still valid. Cultural changes are expected incurred after long period of economic development, assumed could reinforce Indonesian approaching Chinese in terms of work centrality (CW), normative dimension of obligation (OBL) and entitlement (ENT) or opportunity (OPP), economic function of working (PAY), intrinsic work outcomes (IR), and valued work outcome in terms of social contact (CONTACT).

Indonesia is a country with diverse local cultures. Economic development plan for the country had been creating issues at the beginning after there were presumptions that ‘Indonesian culture’ was unfit in supporting economic development program (Boeke, 1953; Koentjaraningrat, 1969). Cultural unfit presumptions were imposed based on common comparison between Indonesian origins and Chinese, whom had played economic role successfully in the country.

Presumption on managerial fit, however, confronting with social learning theory among groups (Bandura) and a long period successful economic development in Indonesia may be hypothesized to have cultural change.

Cultural changes may be referred to any change in part or whole cultural dimensions. Hofstede, Kluckhohm, Deal & Kennedy, Harrison & Hardy, or Hampden & Turner have their cultural dimensions . In this study cultural change will be measured in terms of (1) central variables meaning of working in terms of work centrality, societal work norms and valued work-outcomes and work-goals, and (2) managerial job fit in terms of people’s work aspiration gap with work reality.

Economic development period is assumed contextual factor of the meaning of working, originally being measured in terms of personal-family situation, present job and career history and macro-socio-economic environment (MOW International Research Team, 1987). Managerial fit in this study is cultural job fit comparable to soft competency in managerial level. And phenomenon of learning through credible example among people with certain personality and strongly conditioned by displacement’ in the model of ‘entrepreneurial event’ (Shapiro, 1987) could change individual’s career becoming business entrepreneur.

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Indonesian painting, particularly that labeled with "modern", can not be denied, that its journey, led and oriented to western painting conceptions. Unfortunately, its understanding and concept adaptation, only a little bit and just a pieces. The style and genre, that occurred in the western hemisphere like a recipe with menus, which ready to use. So any form concept that emerged in the West, will be absorbed totally. Today this painting style became an alternative mode, without noticing its coherence with an established culture and rooted culture in Indonesia.
Indonesian painting art nowadays, no longer looking for its identity, but more priority to personal interests. And more refers to the needs of investors and art collectors. Arts was no longer be an expression of personal feelings, but more emphasis on market demand. Aiming to the painting industry products, which seem merely to fullfil the needs of the gallery or workshop. Indonesian Artists should have an obligation to form the style in creating of artwork, which reflects to Indonesia identity.

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Indonesia’s cultural art is greatly influenced by other cultures, such as the Hindu mythology and culture that is reflected in the Javanese and Balinese dances.

Many of the dances also reflect some Islamic values. Several of these dances originate from the island of Sumatra, such as the Saman Meusukat dance and the Seudati dance from Nanggroe Aceh Darussalam.


Another famous cultural item from Indonesia is the wayang kulit (shadow puppet made from goat skin) that depicts mythological characters and stories. The art of old poetry in the form of quatrain and couplet sayings from various regions such as the Malay quatrain are often cited in special occasions or in cultural performances.

One of Indonesia’s cultural heritage that has been acknowledged as a world heritage is the batik cloth. The prominent batik industry areas are in Yogyakarta, Solo, and also Pekalongan.

Pencak silat is an art of self defense which is uniquely from Indonesia. This martial art is sometimes shown at certain performances accompanied by traditional music of the region.

In the field of music, Indonesia is rich with traditional as well as modern music that extends from the city of Sabang (the western point of Indonesia) to the city of Merauke (the eastern point of Indonesia). Although traditional music including Javanese keroncong is commonly known, modern music is more popular followed by dangdut music. Dangdut is one type of music originating from Indonesia that has also become quite popular throughout the country. This type of music is a blend of Malay and Indian music with elements from traditional music as well. The name of “Dangdut “ is derived from the sounds of “dang” and “dut” (pronounced as “doot”) that come from the dominating resonances of the bongo and the flute. The Dangdut singers usually sing while dancing expressively and gracefully following the beat of the music. There are several varieties of Dangdut music namely Malay Dangdut, Modern Dangdut (using modern instruments) and Coastal Dangdut (influenced by Javanese and Sundanese traditional music). In the 1970s, Dangdut was initially recognized as a type of Malay orchestral music, but in the 1980s, this type of music became more popularly known as Dangdut music.

The people of Indonesia consist of various ethnic groups, religions and faith. The various ethnic groups are for example Batak, Karo, Minangkabau, Malay in Sumatra and so forth. Indonesia acknowledges several religions namely Islam, Christianity, Catholicism, Hinduism and Buddhism and the Konghucu faith, but the majority of the population are Moslems.

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In this age of electronic games and hi tech toys, we often forget that it is often the simplest of inventions that can entertain a child for a long period of time. Although state-of-the-art, high tech computer games are available in Indonesia, such as the ever-popular Nintendo and Playstation, these modern inventions are not affordable for the majority of the population. These games would only be found in the homes of middle to upper class families.


During the recent years of economic crisis, it is often hard for parents to make enough money to feed their family, so toys are often quite simple or something that has been made by the parent. Fortunately, traditional toys are not expensive ... and are fun! The toys and the games that are described below are commonly seen and played by Indonesian children today.
Kelereng or Gundu

Kelereng, or marbles to the western world, is a favorite with boys. There are many variations of games played with marbles.

One of the more popular versions is that a small circle is drawn on the ground. All the players put one of theirmarbles marbles within the circle. Then each of the players drops another marble to a point outside of the drawn circle. The player that owns the marble furthest away from the circle is entitled to play first.

He must attempt to use the marble that is outside of the circle (striker) to hit the marbles within the circle and knock them outside of the ring. If he is successful in doing, this he is entitled to keep the marbles that he has knocked out of the circle. The striker marble, however, must also come to rest outside of the drawn circle. If it does not, this marble must remain within the circle and the owner then forfeits this marble.

If the player is successful in knocking one of his opponents' marbles out of the ring, he can continue his turn and try to strike any other opponents. striker marbles. If he is successful in hitting his opponents. striker marble, he is entitled to take that marble and his opponent can no longer play the current round. If however he misses his opponents. striker marble, he looses his turn and the next player can then start to play.
Gangsing or Gasing

This game is normally played by boys. The gangsing is a top made from bamboo with a small opening on the side. This small hole makes the top whistle very distinctively as it Gangsingspins. The size of the hole determines the pitch of the whistle. String is wound around the dowel that goes through the center of the gangsing . The child then holds onto the flat bamboo handle that is tied to the end of the string and pulls this handle to set the gangsing spinning. Normally a circle is drawn on the ground about 50 cm. in diameter. Two children play against each other. The object of the game is to try and knock your opponents gangsing out of the designated circle. Gangsing are commonly sold outside the temples and tourist attractions in Yogyakarta, Central Java.
Lompat Tali

This is a very popular game which elementary school girls play at recess time. It is much like skipping rope however the rope that the girls use is made from hundreds of elastic bands that are looped together to form a large ring. The girls take turns trying to jump over the elastic rope which is held by two girls at each end.

The height of the rope normally starts low, such as at ankle height, and gradually moves higher up the bodies of the children after the jumpers have successfully jumped over the lower height. Experienced jumpers can often jump over ropes that are neck high! A good thing that comes from using a rope that is made from rubber bands, is that if a jumper is not successful in jumping over the rope, the rope will give and the jumper will not be hurt in her unsuccessful attempt. Thus, a lot of skinned knees are avoided.
Bekel

This is the equivalent of western jacks, and is commonly played by Indonesian girls. The shape of the bekel differs from the western jacks in that they are flat with a small bridge holding the two sides together. On the upper side of the biji bekel there is a small red dot that is called the pit. The under side of the bekel is called a roh. On one of the flat sides of the biji bekel there are small indentations or dots and the other side is smooth.

bola bekelThe game is played is a similar method to jacks, but with a few differences. When the game is started, the biji bekel are all held in the hand of the player and are dropped as the ball is allowed to bounce one time. The player then starts to play by attempting to pick up the biji bekel one at a time without disturbing any of the other biji bekel within the time that it takes the ball to bounce once.

If the player successfully has picked up all of the bekel, he then drops them again and starts the second set of the game. In this set he must attempt to position the biji bekel with the pit facing up again one at a time. This action must be completed while the player throws the ball in the air and allows it to bounce one time. The player must attempt to turn over the bekel without moving any of the other bekel.

If the player completes this successfully, he then picks up the biji bekel one at a time while throwing the ball in the air until he has all of the biji bekel in his hand. He then drops them all again and now picks the biji bekel up two at a time and then three at a time, etc. until he picks up all the biji bekel with one sweep of the hand.

He drops them again and now starts the roh set. The player must attempt to turn over all the biji bekel so the roh side is now facing up. It is permitted to pick up more than one group of the set number while the ball is being thrown in the air. For example if the player is picking up groups of two while the ball is being thrown in the air, he may grab three groups of two bekel. The action of grabbing a set number of bekel is called cek.

If the player moves any of the biji bekel that he is not attempting to pick up, or if he drops any of the biji bekel in his hand, he loses his turn and it goes to the next player. A skilled player can go through many sets of the game before he makes a mistake and has to turn the bekel over to the next player. The player that completes the most sets without making a mistake is considered the winner of the game.

The name is derived from the Dutch game"bikkelen" using the same copper "bikkels".
Layang-layang

Layang-layang or kite flying is a very popular pastime for Indonesian children. Provinces throughout the country have their own designs. There are two distinct types of kites: the first is those that are just to be used for flying which have a tailed attached to them to balance the kite; and those that will be used for one-on-one dogfights, a favorite pastime amongst kite flyers.

Fighting kites do not have tails attached to them. They are made from light bamboo and waxed paper. Often the string that is attached to these kites is coated with crushed glass. The string is dipped in a solution of crushed glass, which has been boiled with ka, chemicals and dye. The mixture acts as an adherent so the tiny particles of glass will cling to the string. The string is strung out on a small rack to let it dry. This process makes the string very sharp and capable of cutting the opponents string.

Ready-made glass coated string can also be bought in various thickness. . Most kite flyers opt to buy ready-made string as it is a long and messy process to prepare their own. The choice of the thickness of the string would depend the on the size of the kite, and a greater consideration, the budget of the buyer. If the owner is not careful this string can also cut his fingers as well!

The object of the game is to try and cut the opponents' kite loose. The way that the string is attached to the kite determines the control that the flyer has over his kite. If the two holding strings are attached far apart to the frame of the kite, this will make it heavier to hold on to when it is flying. However, this gives the kite flyer greater control over the movements of the kite.

If the two holding strings are attached closer together onto the frame of the kite, this makes the kite much lighter to hold on to but sacrifices control. These kites tend to be wilder in flight.

Experienced kite flyers know that a taunt string is not as easy to cut as a slack string, so it is up to the skill of the kite flyer to use techniques of pulling and releasing the string to try and avoid having his kite cut free. If a kite is cut free by an opponent, the victor is the one that is still holding a kite. The loose kites are often the culprits of reckless chases. The child that gets to the loose kite first is considered the new owner of the kite.
Kuda Lumping

These small replicas of the larger kuda lumping that are used in a trance dance on Java are cut out from woven Kuda Lumpingbamboo mats and painted with striking colored patterns. Sequins, beads and other materials can also be added to give the kuda lumping its colorful appearance.

When given to a child, their imaginative minds are the only limit as to what dramas these kuda lumping are the center of! Although intended as a toy, many of these delightful horses end up in suitcases to be given as souvenirs of an expat's trip to Indonesia or smaller more colorful versions can be used as eye-catching decorations on Christmas trees.
Mobil-mobilan Kulit Jeruk

Although today's children may think that cars made from Jeruk Bali skins are no match for contemporary toy cars,Mobil Jeruk - cars made from pomelo skin many Indonesian men have fond memories of these home-made cars. Jeruk Bali is a large pomelo (grapefruit-like) that has a very thick skin. Once the fruit has been removed, the skin can then be then cut into pieces that will form the parts of the car.

Stiff coconut frond ribs are used to hold the pieces together. A long stick is attached to the back of the car and can be used to push the car along. Sometimes a string is tied to the front of the car so that it can be pulled behind the owner as well. This very simple toy has brought a smile to the faces of many Indonesian children.
Congklak or Dakon

One of the oldest known games in the world, Congklak can be traced as far back as ancient Egypt. Brought to CongklakIndonesia, probably centuries ago by Arab or Indian traders, it is just as popular in Indonesia today as it has been for through the ages. Congklak is played on a board with circular indentations along both sides and a home indentation on each end of the board.

The game is played with 98 small markers such as shells or beads, which are divided evenly between all the indentations. Although at first glance this many appear to be some type of calculator, it is quite a challenging strategic game and takes a lot of practice before a player becomes skilled.
Musical Instruments

A large majority of Indonesian traditional instruments tend to be made of bamboo, as it is readily availableAngklung throughout Indonesia. School children are often taught basic music on instruments such as Suling, Gambang or Angklung. A suling is a small flute-like instrument, which resembles a recorder, however it is made of bamboo. It has holes down the length of the instrument that when covered or uncovered by the player's fingers result in the various notes.

Angklung are another traditional Indonesian instrument that is made from bamboo, originating from West Java. Angklung are actually a group of various sized hand-held instruments made from bamboo. When the angklung is shaken is produces a chord of music. The size of the angklung determines the chord that it produces. Songs are played with one person standing up behind a group of hanging angklung or by a group of people holding one angklung and playing their chord at the appropriate time within the song - much like a group of people would play bells in the west.

A gambang is a xylophone-type instrument with keys made from different lengths of bamboo. The different lengths of the bamboo result in different notes. The bamboo produces a very pleasant soft sound when struck with the mallets.

A very different type of instrument is the gamelan orchestra. Gamelan is actually a group of percussion and accompanying instruments which are housed on short legs which allow the musician to play the instrument sitting down on the floor cross-legged. Gamelan are used in traditional music, primarily in Java and Bali.

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Batik is one of the world cultural heritage from Indonesia which can act as a bridge of cultural understanding between Indonesia and the USA" First Lady of Indonesia 6th Presiden, Madam Ani Yudhoyono (SBY wife) said. This statement was delivered by Madam Ani Yudhoyono on the opening of Ann Dunham’s batik collection exhibition in Grand Indonesia, Jakarta, on Tuesday (17/11). Ann Dunham is the mother of the US President, Barrack Obama.

The beauty of Indonesian batik must be presented and introduced to the world, Madam Ani Yudhoyono also said. In that exhibition, the First Lady also presented a part of her batik collection, including a little note of the memories of the batik. She also explained that batik influenced the life of Indonesians since they were born until they die.

Batik, in olds days, is used for carrying a baby, worn on the graduation day, worn as the match for kebaya, and used to cover the corpse. Therefore, Madam Ani Yudhoyono requested that the love and development of batik are continuously carried out so that we will more understand about batik and continue our tradition. The Minister of Culture and Tourism-Mr. Jero Wacik, Minister of Trade-Mrs. Mari Elka Pangestu, officials, and batik lovers attended the exhibition.


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Participants of the Solo Batik Carnival, who previously received a round of applause from the local audience, was delegated as the ambassadors of Indonesian art to perform at Chingay Parade in Singapore, February 19-20, 2010. The parade was participated by Singapore and 50 other countries. Indonesia sent 150 participants, all of whom donned Batik with the touch of contemporary arts. A hundred of them were invited by the committee, while the rest were Indonesian students who are currently studying in the Lion City. In the meantime, Malaysia, China, and Japan sent around 20 participants.


This Chingay Parade is held in Singapore every year and the inception of it goes back from the idea of strolling along while playing with fireworks. It then evolved into the Parade as it is today.

For Indonesia, the event was a perfect way to promote tourism in Solo and its surrounding areas to Singaporeans considering that Singapore is one the main tourist destinations of tourists from the whole world. For the record, the number of foreign tourists visiting Indonesia in the previous years was approximately 6 million tourists, of which 1.5 million of them are from Singapore. That is why, Indonesia’s participation at Chingay Parade was seen as a golden opportunity to attract foreign tourists to visit Indonesia in general and Solo in particular.

Singaporean tourists are known to be keen on classic but modern things and still retain their originality and authenticity. For that matter, Batik is a good choice for them.

Purnomo Subagyo, Head of Solo Cultural and Tourism Agency, said that aside from sending the ambassadors, his administration would also send some representatives from tourism business sector to promote tourism of Solo. “We have done a number of preparations for the promotion, including that regarding the “Kereta Api Uap Sepur Klutuk Jaladara” (Sepur Klutuk Jaladara Steam Train) trip package, which is now one of the most famous attractions in Solo. (MEP)

Source:
http://oase.kompas.com/read/xml/2009/12/03/12163376batik.carnival.solo.wakili.indonesia.ke.singapura

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I am always struck by the fact that every Indonesian newspaper is filled with Indonesian names. And each name seems to reveal something about the background of the person named. Such a lot of effort goes into choosing names for children, and books about names in Indonesia were an increasing phenomenon in the 1990s. If an Indonesian looks at a list of names of people who will attend a meeting, for example, and the list contains the following names:
Agus Supriyanto Putu Kompiang, Dadang,
Mulya Lubis, Chaniago Bobby Setiawan -
then the Indonesian reader will already have a certain set of information or predispositions about the people involved. But it takes the foreigner years to build up any sort of familiarity with the information coded into these names. So I have summarised below some preliminary information I have drawn together, about some of the sorts of names met with in Indonesia. these provide a fascinating basis for weaving into classroom teaching

2.1. Balinese names:

a. Ranking by birth:
1. Gede, Wayan, Putu, Iluh (perempuan)
2. Made, Kadek
3. Nyoman, Komang
4. Ketut.

Then start over again, for 5th, 6th, 7th, 8th child, then start again for the 9th.

b. Names associated with caste:
Information from:
Brahmana: (High Priests & Religious) Men addressed as Ida Bagus Women addressed as Ida Ayu or Dayu (shortening).
Satria: (Descendants of warriors or rulers) Variable depending on the family. Male names can begin with: Cokorda Gede, Cockorda, Anak Agung, Dewa, Dewa Agung, Ratu, Tjokorde, or Prebagus. Female names can begin with: Dewa Ayu, Anak Agung istri, or Tjokorde istri. An example: Dewa Gede Putu: Dewa is the title, Gede is an honorary prefix meaning great, and Putu denotes first born.
Wesia: (Administrators, Merchants, economist class) Male names begin with Gusti or Dewa(Overlap with Satria class) Female names begin with I Gusti Ayu or Desak. Group names are also important to this class an example is the Arya descended from Raja.
Saudra: (Lower Class) 90% of population adopt the 4 name roundabout naming system described above. These names are prefixed with either 'I' for males or 'Ni' for females. Under the old system it is the Sudra's duty to labour for the three upper classes

2.2. Javanese names:

Typical pattern: Su…(o)..o (Sukarno, Suharto, Sutrisno, Sudomo, Surono, Sugiharto);Kartini/Kartono, Martini/Martono.

2.2.1. By ranking of birth (Sanskrit/Kawi?):

Eko (satu) Eko Sumarwan, Eko Mardiyanto, Eko Purwanto
Eko Wardiyati, Ekowati, Dyah Ekorini
Dwi (dua) Dwi Hatmoko, Joko Dwiyanto, Dwijo Suranto
Dwi Kusumowati, Endang Dwiningsih, Dwiyani
Tri (tiga) Triwibowo, Triman, Agus Trisasongko
Trisedyo, Triwulandari, Eni Triningsih
Catur (empat) Catur Adiprabowo, Catur Atmojo, Moh. Catur Wiseso
Catur Astuti, Dyah Catur Wanito, Caturtyastuti
Panca (lima) Poncogimo, Poncosutowo, Poncoyono
Endang Poncorini, Poncowati, Poncowarni
Sad (enam) Sadirin, Sadimin, Sadmoko
Sapto (tujuh) Sapto Raharjo, Sapto Hudoyo, Agus saptono
Saptaningsih, Saptaningrum, Wiwik Saptorini
Hasto (delapan) Hastomo Arbi, Hasto Widagdo
Nowo (sembilan) Nowo Murtiyanto
Doso (sepuluh) Doso.

2.2.2. By Javanese day (pasaran):

1. Legi Legiman, Bogi, Misgiwati
2. Pahing
3. Pon Poniman, Ponirin, Mispon
4. Wage R. Wage Supratman, Wagimin
5. Kliwon Pak Kliwon, Tukliwon

2.2.3. By Month/Special period?

Januar Pebrianti Agus/Agustina
Pascalis Kartini Ramadan

2.2.4. By special event around the birth:
Centrisia - born in a Centris taxi
Pestiati - saved from the plague (pes)
Irianto - father took part in the struggle for Irian
Subiakto - father served in Biak

2.2.5. Other positive themes - great, fragrant, good character:

*** light/sun/moon/stars:
Nur Cahyo/Cahyono Fajar
Suryo Baskoro Purnama/Purnomo
Sasongko Bintang Kartika
Kirana (Wahyu) Wulan

**** greatness:
Mulyo/Mulyono/Mulyadi Jaya/Joyo Hadi

**** praise, blessings:
Puji/Muji Astuti Nugroho

**** fragrant, flowers:
Arum Ningrum Kusumo
Puspa/Puspita Kumala Padma
Mawar Melati

**** jewels, wealth:
Ratna Intan Kencana
Dana Sugih

**** good aspects of character:
Budi Guna Bagyo/Bejo
Darsono (teladan) Selamat/Sugeng Waras/Saras
Waluyo Basuki Harja
Widodo Wibowo Susilo
Setia/Setyo Mitra/Mitro Untung
Adi/Hadi Arif/Arief (bhs Arab) Wicaksono
Kis (tampan/cantik)

**** gods & goddesses:
Dewo Dewobroto, Dewo Bramantyo, Dewantoro
Dewi Dewi Saraswati, Dewayani, Dewi Puspa
Indra Indra Rukmana, Indra Safera, Indrawati, Hendro raharjo
Sri (Dewi padi) Sri Mulatsih, Sri Ambarwati, Sri Mulyani
Bayu Bayu Nugroho, Bayu Sukarno, Bayuningsih
Baroto Edi Baroto, Tribaroto
Wisnu Wisnu Wardhana, Wisnu Tri Raharjo, Wisnawan
Utari Utari Nor Permadi, Endang Utari

2.2.6. aspects of nature:

Ardi (gunung) Ardiyanto, Agus Ardi Winarto, Ardiman
Taufan (angin ribut) Taufan Sukarno Putro, Heri Taufan
Guntur Guntur Sukarno Putro
Guruh Guruh Sukarno Putro
Mega (awan) Megawati
Bayu (angin) Bayu Aji, Bayu Sukarno Putro
Samodro (laut) Budi Samodro, Agung Samodro
Tirta (air) Tirtasari, Tirtawati, Tirtayasa
Pertiwi (bumi/tanah) Pertiwisari, Endang Pertiwi
Wulan (bulan) Wulandari, Wulansari, Endang Wulansih

2.2.7. tokoh wayang:

Nama Tokoh Contoh Nama
Arjuno/Permadi Herjono, Bambang Permadi
Bimo Bimo Putranto, Agus Bimo, Bimo Prasetyo
Ismoyo/Semar Ismoyo, Ismiyati
Karno Sukarno, Sukarni
Endang Endang Pergiwo, Endang Sasmito
Gunawan Wibisono Gunawan Wibisono
Sudewo Eri Sudewo, Ari Sudewo
Hanoman/Himawan Himawan, Himawati
Gatotkaca Moses Gatotkaca, Gatot Prakosa
Lesmono Indra Lesmana, Bambang Lesmono
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