Get In Jogja

By plane

Yogyakarta's Adisucipto International Airport (JOG), 8 km east of town, is a small but busy domestic hub presently (2005) undergoing renovation and expansion. There are near-hourly connections on Garuda to Jakarta (50 minutes) and Denpasar, while other domestic airlines service major cities in Java, Sumatra, Kalimantan and Sulawesi.

International connection from Malaysia is provided by AirAsia and Malaysia Airlines. AirAsia Malaysia (AK) now flies to Adisucipto Airport on Monday, Wednesday, Thursday and Saturday from Kuala Lumpur whereas Malaysia Airlines serves Yogyakarta on Tuesday, Friday and Sunday.

There is a tourist information desk, ATM and taxi stand in the arrivals hall. A metered taxi to the city or direct to Prambanan costs about Rp 20,000. A departure tax of Rp 25,000 is charged for domestic flights.

• Bandar Udara Internasional Adisucipto (Adisucipto International AIrport), Jalan Solo km9, Yogyakarta 55282, +62 274 484261 (fax: +62 274 488155).

[edit] By bus

The main bus station is Giwangan, 4 km to the southeast of the center. There are regular services throughout the island, including Jakarta (9 hours), Bandung (6 hours), and Surabaya (8 hours).

• Terminal Penumpang Giwangan (Giwangan Bus Terminal). Jalan Imogiri, Giwangan, Yogyakarta 55163, +62 274 378288, 7482222 (fax: +62 274 7483333

There is also a new bus station as of March 2008 which is part of the Trans Jogja Busway System inside the airport. From there you can get to any one of the many bus stations in the system. It costs Rp 3000 for a ticket.

[edit] By train

Trains to Jakarta take between 7 to 12 hours from the main Yogyakarta station, commonly called Tugu Station. The Argo-class trains (Argo Lawu and Argo Dwipangga) are the best of the lot: most comfortable and fastest. Taksaka is almost as good. These expresses connect Yogyakarta and Jakarta in 7-8 hours, either at daytime or overnight. The line between Kroya and Prupuk, where the railway crosses the main backbone mountains of Java, is scenic.

Passengers to/from Bandung should take the Argo Wili

s or Lodaya expresses which traverse a scenic part of Java during daylight hours, with rice fields and mountains. The fare is Rp155.000 including lunch.

Passengers to Surabaya are served by the twice-daily

Sancaka service departing in the morning and afternoon.

Yogyakarta and Solo is connected by the five Prambanan Ekspres trains. Despite the name, the train does not stop at Prambanan, and even if it does make an unscheduled stop, the station is rather far from the temple complex of Prambanan.

• Stasiun Tugu (Tugu Central Railway Station) , Jalan Mangkubumi 1, Yogyakarta 55232, +62 274 589685. The main central station, serves big city destinations such as Jakarta, Bandung, Surabaya, and Solo.
• Stasiun Lempuyangan (Lempuyangan Railway Station), Jalan Lempuyangan, Yogyakarta 552224. Serves economy class trains and small city destinations.

  

backpacker jogja, welcome backpacker, this site is guidance for backpacker to pay a visit to yogyakarta and middle jawa, to see culture jawa and artistry jawa, and beautiful situation

Kraton Ngayogyakarta Hadiningrat

The Sultan's Palace, or Kraton, with its grand and elegant Javanese architecture, lay in the centre of the municipality. It was built in 1775 by Pangeran Mangkubumi, whose the son, the prince, was then called Sri Sultan Hamengku Buwono I. This palace site is lay exactly between Winongo River and Code Rivera swamp area that had dried up.

The Sultan's palace stretches from north to south. The front yard of the palace is called Alun-alun Utara (North Square) and the back yard called Alun-alun Selatan (South Square). The design of this historical building demonstrates that the palace, the obelisk (the Tugu, the column) and Mount Merapi positioned in one line. It is believed that the axis is blessed. In the old-times, The Sultan used to concentrate his mind along this axis before leading a meeting, making decision and giving order to his people.

Each part of the building has its own name. The palace meeting hall is called Pagelaran. It is the place where formal meetings of the Kraton's officials are held. Manguntur Tangkil Hall is the place where the Sultan has his seat. This hall is in the Siti Hinggil. Siti means ground/land, while Hinggil means high. So, it is called Siti Hinggil because the place where it was built is higher than any other ground around it. It was once a tiny island on the swamp. The front gate is called Danapratopo. Two giant statues called Gupala guard it. One is called Cingkorobolo and the other is Boloupoto. The two statues are perceived may protect the palace from any harm or evil.

The main part of the Kraton is called Purworetno, a place where the Sultan performs his duties. Beside Purworetno, there are two-story buildings called Panti Sumbaga. This building is the Sultan's private library. The building where the Sultan lives is called Gedong Kuning. Visitors of the palace can enjoy the atmosphere of the Kraton as it was centuries ago. Wedding ceremonies and palace meetingsoften held with puppet showshelp to re-create the ancient setting. Many sets of Gamelan instruments, antiques, and heirlooms make the Sultan's Palace as one of the most interesting tourist site in Yogyakarta. The palace is now the dwelling place of sultan Hamengku Buwono X and his family.

Horse Carriage Museum

Horse carriage was the transportation tool that used by the Nobles. This kind of transportations could be gotten from the governors in Indonesia who became the holder of Indonesia under Holland and British colonialism. Now we can see these carriages in only one museum in Indonesia in Horse Carriage Museum which still located on Yogyakarta palace.

There are 22 carriages that have been became a tourism object that interested many tourists. Each carriage has name that like human name such :

• Kiai Mondro Juwolo which was given by HB II in 1800 and this carriage ever used by Diponegoro Prince
• Kiai Jaladara and Kiai Manik Retno carriage. These carriage were given by Deandles governor in 1815
• Kanjeng Nyai Jimad cariiage. this carriage was given by Jacob Mossel to Hamengkubuono I (HB) and made by England people in 1750. This carriage is the most sacral carriage in this museum and the one carriage that called “NYAI” . This carriage is cleaned twice a month. More over this carriage is Forbidden to be held

There still many carriages that were leaved by Yogyakarta kng and most of them are made by foreign. Thre is one only carriage that made by Kingdom people, it is Bekel Kudororutonggo. Ticket can be gotten in low price it is 2000 for each visitor and if you want to take picture you can get it by adding 1000. You also can ask to be accompanied by guider there to know more history of horse carriage.

Sosrowijayan : The heaven Turist in Jogja

Area wisata the existing Sosrowijayan of course not seramai in the beginning of year 90-an. Enunciated only, impact increase of oil fuel ( BBM) seems to enough beating the tourism perpetrators here. In general they grip, silent of guest that is always declines recently. Like laid open [by] Suko ( 48) organizer losmen and silent hotel, the pedicab workers also a lot complains," express it when met [by] Exploring Jogja.

Sosrowijayan for Suko of course menyimpan many sweet memories. At least, if seeing number of tourist visits either local and also strangers(foreigners paying a visit to Jogja around year of 90-an. That moment may be said, this area is " syurga" to all foreign turis especially which berwisata to Jogja. Because, not only losmen and hotel which able to be met easily in this area, some art shop and also café also mushroom. Not that only, for foreign turis sack;bag measure, eats drinking in Sosrowijayan also has separate situation. Besides solemn, this area also is recognized is balmy for simply taking the air and also looks for doss house. Its(the location is also very strategic, only some metre from heart Malioboro and station Tugu Jogja.

But, crowded situation and hangar binger Sosrowijayan night now increasingly remains memory. The organizers losmen, hotel, café finite of pedicab worker that is formerly often then grass accompanied the guest, now fewer the numbers. For entertainment amusement world organizer and wisata, now may be said season paceklik for they. Don't know this condition will end when, what is clear they till now still optimism national tourism world and Jogjakarta especially would be normal convalesce and returned. So hotel living room capacities which average of amounts to the 30 room;chambers not melompong, like the one often seen lately.

Now governmental duty and institution of tourism, simply not easy to build sense of tourism. Butuh time, fund and promotion. Again portrait Sosrowijayan as well as other area in Jogja of course has not [used up/finished]. But, what a good his(its if all the side of feeling have and handarbeni tourism world in town ini.*(Nur

Flower-garden Water palace : Part Of Aristocrat Life Style

Pass Flower-garden spandrel felt aroma arsitokrat so viscid blankets. His day, only certain people of which may get through. Now becomes mute eyewitness to many important perstiwa among past nob.

Object wisata Tamansari location in Kampung Taman, Kecataman Kraton, Town Yogyakarta. Not too difficult to reach it, because nearby object wisata Kraton Jogja. From Kraton, Tamansari can be reached by walking, pedicab rising, other buggy or vehicle, pass road(street Rotowijayan, Jalan Ngasem, and Jalan Taman.

Gateway towards complex Tamansari which usualy is called as Gerbang Kenari to reside in eastside. Actually the spandrel is backside spandrel. But because main gate ( is residing in complex west side now hilang/rusak has) and its(the location has become countrified of resident, hence the existing of spandrel Kenari used as main gate to enter complex Tamansari.

Now complex Tamansari becomes area wisata a real multitude. Local resident of a lot also cinderamata, almost is every alley or gangway is dijmpai [by] art shop or gallery.

Complex Tamansari his day is a water palace residing in in fortress and special is destined for its(the Sultan and family. Nevertheless, public?people feels getting its(the godsend and benediction. Because water flowing through complex Tamansari is assumed to to become link phonetic symbol kahir and mind indirectly between Sultans as king with its(the public?people.
It Is Said Tamansari is place of recreation and health resort of my Hameng Sultan Buwono I and its(the consanquinity, as well as functioning as place of defence. This thing seen for example with its(the intact still some buildings in the form of underground tunnel;cutting, artificial lake, bath pool with space changes clothes, room to dance, kitchen and various other buildings.

Tamansari can be viewed as monument autentik to know highness of my Hameng Sultan Buwono I as founder Kraton Ngayogjakartahadiningrat.

Besides existence of pool, complex Tamansari equiped and diperindah with fruits garden and interest, but now mostly have turns into countrified face of resident.

One a real praiseworthy and interesting things, that complex resident Tamansari hardly esteems this historic ommission. They is not dare to dash against or overcomes house wall they are to complex wall Tamansari, more than anything else until breaking it. ( NH)

by: Exploring Jogja

martabak

Sometime spares your evening with warm feeling a cup of tea with other sajian. Among many types jajanan, martabak fit selected as easy going friend beside once in a while menyeruput warmness tea. Its(the tastes the evening you becomes people very independences, far from stres other work and activity.

Nations like Pakistan, India, Kashmir, until Egypt mentioned over and over becomes provenance martabak. Martabak has become typical food and favorite over there. Besides bread cane assortedly variant, public in the nations has accustomed to food mostly diolah with the wheat material. Differs from in Indonesia which more recognizing martabak as snack or market eat something of the home.

Sajian our kuliner are this is enjoy delicacy of the Martabak Internasional in in around north plaza of Jogja. Precisely, aims to left from Jalan Trikora. Observed its(the age which have been since the year 1951 stands up, Existence of Martabak Internasional is including very stripper. " Formerly that, which is first jualan my grandfather, Mr. Koya," said Mr. Taufik. If it is calculated hitherto, continuation Mr. Taufik, this martabak have been managed until 3 generation. After grandfather and its(the father, now its(the innings is together Mr. Rifai, its(the sister?brother.

According to its(the story, its(the grandfather had since long time of course liked makes martabak. Possibly not also coincidently if its(the grandfather which still bleeding the Pakistan endows martabak to its(the childrens and grandchildrens is the existing finite. There is 2 type martabak sold here; martabak egg and sweet martabak or a more regular called as moonlit cake with a few kinds of choice martabak; ordinary, special, and super. Difference striking from the three, besides thickness, also contents of its(the flesh.

Martabak egg consisted of egg mixture to parrot with chopped onion leaf slice and beef. The dough then is given flavour, then is wrapped with skin dough made of by whole-wheat, water, and cooking oil. Looks on interesting when hand Mr. Taufik dances with joy shuffles through wheat to be made packer skin martabak above marble as base. Wheat that is at first only equal to fist of flower hand may directly until forming length square.

Martabak the egg is fried above flat frying with oil which many be shuffled through. This way will make skin dough to become crunchy and renyah. To be more adds delicacy, martabak egg is eaten with cucumber piccalilli and chili. Darling, here there is no saus tan dilute of stripper which is water mixture with vinegar, sugar jawa, and sand sugar to add enjoying martabak.

Martabak beloved that is often is called as moonlit cake also disperse aroma delicacy. More than anything else if its(the skin which seen kecoklat-coklatan yellows shows his(its lustrous side is hit [by] butter. Not to mention special its contents; bean and brown sowed cheese. Thick skin and content captivating is the makes taste increasingly settled and gempi. Tongue as of taste is not merely joggled.

Evening in the rains, likely body of course need to be heated a cup of tealy and martabak as easy going friend. Bes awaiting more than anything else....

Its hot Taste Makes Is addictive

Sweat trickling in whole part of body as result of hot taste of red chilli it is said makes healthy body. But, hopes precautions. If non held up with hot taste doesn't dabbl oseng-oseng crackers. Your stomach can thus stomachache and a more regular to backroom.

Seen from its(the performa oseng-oseng possible crackers at all lose looks. Especially because this dish only consisted of little cutting of kikil, gajih, and cow hide, having gravy a few with red chilli slices here and there. If we hushed the dish just only, ngendal will surely, viscid because congelation oil from gajih-gajih.

But let us is all appearance exhaust as it is that. Now ordered then feels. You kelimpungan will surely, not merely because his(its hot is but also its(the settled cookery taste, delicious, and invites appetite. Its(the reality not once just we try it. Many times, even although one of the friend we express kapok at the end of one's rope because hot.

Enunciated, one of favorite cookery in Jogja always meddles red cayenne until 4 kilogram each time ripe for 25 – 30 kilograms kikil. Besides having flavour shallot, garlic, ginger, and alpine galanga, cayenne becomes important flavour of oseng-oseng the crackers. The flavours is made [by] one, fried, then is mixed with kikil, gajih, and cow hide, people ordinary Jogja calls it koyoran.

According To Sunarti, owner of booth oseng-oseng crackers, delicacy of its(the cookery because way process it. All flavours is fried, do not be bronze ( fried crucible). Besides, “ Doesn't use merica,” he said. Merica hardly is avoided it, because exactly will change taste and lessens hot appetite of its(the chilli. “ Which its(the name oseng-oseng yes, doesn't use merica, but paprika rawit,” adds it.

Exactly by multiplying red cayenne, besides taking care of cookery authenticity, also inspires appetite. Doesn't know why, many mans which was said had do not willing to again enjoys oseng-oseng crackers gara-gara his(its hot taste is remarkable that. But always just they still return to battens hot of oseng-oseng crackers. “ Hot taste of inviting appetite,” says a visitor.

Even not rarely they coming often makes bet game: who is at most and resistant eaten oseng-oseng crackers, that is its(the winner. A lot is vexed with this game type. Proven visitor also do not want to in short order bolts from lesehan seat before gaining appetitive hot sajian pot is clean of that.

Name of oseng-oseng crackers according to Bu Narti to giving of culture Emha Ainun Najib. “ He giving the name. He/she said, his(its hot taste like crackers, he-he-he,” its(the joke. Other names also is exist; oseng-oseng bledek, thunderbolt, or nylekit. Have been since 30 last year booth residing in Jl. KHA Dahlan ( front of PP Muhammadiyah stripper) that is exist.

Vexed with its(the hot taste which ngangeni? Please try. But, prepared towel for fear that sweat mengucur too rapid. Huhah, huhah….

Djiwo Diharjo, Expert Keris Customer Kraton

As worker keris, Djiwo Diharjo ( 71) confess, keris is honour symbol. Keris believe public mambawa luck would safety and. So doesn't surprise many key mens as of class Soeharto ( former President RI), Sultan Brunai Darusalam Bolkiah also interest to have keris made in member of this Banyusumurup, Imogiri.

For Djiwo x'self, profession as worker keris acted since adolescent age because its(the nenek-moyang is of course a worker keris. Even, according to its(the speech semenjak my Hameng era Buwono V, its(the family becomes customer Kraton Ngayogyakarta Hadiningrat in the case of making keris. The existing finite also, the side of Kraton Jogja still ordering keris.

Makes keris is not lah easy. More than anything else to make keris appearance more authoritatively and has high art is not light work. Djiwo confess, for keris which is cheap with the price of Rp 450000 poisons completed 1 week. But for keris which is expensive which depth is arranged in layers [by] pure gold, butuh time around 6 month of poison completed.

“ Because keris which is auriferous in price can be reach 20 million per seed,” adds Djiwo.

To make keris has content and authoritative telihat, Djiwo confess must do good fasting of that is at the subscriber and also x'self as maker. But sometime quite a few surrendering bongkohan which is important become. So x'self is not rarely must fast x'self.

Till now a lot applies keris for a few requirement. Both for the rank business, career, [position/occupation], finite business of authority the consumer.

“ Of course unlimited common people, functionary circle even business also a lot applies keris for safety,” he said.

To make Jamas, Warangan, Sediment Glaze etc x'self intentionally chooses choice woods delivered from Temanggung, Wonosobo, ligneous Magelang of Timoho, Nangka, Kemuning etc.

Process of depends on price and wood applied. Increasingly expensive, hence wood and making time more and more with quality and height the price because its(the production process is meticulous and precautions.

“ Special of order of key man must fast in front before making,' explicitly Djiwo which descendant still of Kyai Empu Panjang Mas from this Majapahit.

Some exhibitions in and overseas have ever been done even foreign turis also a lot comes direct in its(the house. According To Mr. Djiwo, the turis buying keris of course is sold again in art their shop. Because keris for foreign tourist is thing draws and langka.*(Nur

The Cities of Batik

Yogyakarta and Solo are the centers of traditional of batiks, as the north coastal town of Pekalongan is the center of more modern batiks, using more floral and birds motifs. There are some well-known artists of batik design in Yogya and Solo, as well as some big batik manufacturers with famous trademarks.

The growing production of batik makes way to the establishment of mori (woven cotton fabrics) factories in Yogya and Central Java. The Batik research Institute was founded in Yogya.

When Batik is Worn

Batik dresses are worn for several purposes, such as ;

• Informal Dresses; It is a free choice, usually for daily casual wear.
• Formal OccasionsIn some parties, as a state banquets, receptions, etc, the invitees are requested to wear batik. Long sleeves shirts for the men and 'kain batik' (long batik to cover the lower body) for the women.
• Traditional OccasionsIt is worn to present the traditional wedding ceremonies, special ceremonies for the Royal families, etc.

In a wedding ceremony the bride and the bridegroom wear the same motif of batik Sidomukti, symbolizing a happiness and prosperous life. Using the same motif symbolizing the togetherness. The parents of the bride and the bridegroom wear batik with motif of Truntum, symbolizing the advice of the parents to the newly weds to enter the new life with full of love and confidence.

Traditional Dress

Women's traditional dress, especially in Yogya and Solo court families, consisting of :

• Jarit or Tapih or Sinjang, A 'kain panjang' (long cloth of batik) measuring around 2 m x 1 m to cover the lower body, tightened with stagen (large waist band)
• Kebaya, It is a traditional long sleeved shirt (the material used is not from batik, usually from silk and other fine materials).
• Selendang, It is used as attractive piece of clothing to compliment the traditional dress. The 2 m x 0,5 m selendang cloth hung over one shoulder.
• Kemben or Semekan, It is special for ceremonies in Karaton (palace) or Royal family ceremonies. Instead of wearing Kebaya, to cover the upper body, a kemben is worn.

Men's Traditional Dresses

• Jarit or Bebed; Men kain panjang, tightened with stagen.
• Surjan; Men traditional long sleeved shirt (only for Yogya style) and the material is not batik.
• Beskap; Instead of wearing surjan, the men wear a coat (beskap of Solo style or Atila of Yogya style), the materials is not batik.
• Blangkon; It is a headgear made from batik.
  KerisThe dagger is worn at backside of the waist, as a compliment to the dress.

Dodot

Is a very long jarit to cover the lower body. It is worn only on a very special occasion such as the king coronation by the king himself. The wearing of dodot or kampuhan is very complicated. It may take two hours to wear a dodot with the help of specialist-dressers!

BATIK ; Indonesian Traditional Textile

Batik is generally thought of as the most quintessentially Indonesian textile. Motifs of flowers, twinning plants, leaves buds, flowers, birds, butterflies, fish, insects and geometric forms are rich in symbolic association and variety; there are about three thousand recorded batik patterns.

The patterns to be dyed into the the clothe are drawn with a canting, a wooden 'pen' fitted with a reservoir for hot, liquid wax. In batik workshops, circles of women sit working at clothes draped over frames, and periodically replenish their supply of wax by dipping their canting into a central vat. Some draw directly on the the cloth from memory; others wax over faint charcoal lines.This method of drawing patterns in wax on fine machine-woven cotton was practiced as a form of meditation by the female courtiers of Central Java; traditionally, batik tulis (tulis means 'write' in Indonesian) is produced by women.In the 19th century, the application of waxed patterns with a large copper stamp orcap saved the batik industry from competition with cheap printed European cloth. The semi-industrial nature of cap work allows it to be performed by men. Batik motifs recall characters from the Hindu epics, plants, animals, sea creatures and gamalan melodies.

In Surakarta rich creams and browns are juxtaposed with tinges of yellowish gold.White, undyed cloth is left to contrast with the sombre opulence of brown and blue dyes in Yogjakarta. The palette of the north coast were influenced by lively maritime trade and the textile traditions of the Chinese and Arab mercantile communities living in port and coastal towns.

The Symbolic Meaning of Batik's Motifs

The motifs of Batik, especially with old pattern, as in other field of Javanese tradition are symbolizing something. Might be, this is one of the reasons, why people still adore batik up to present date. Some of the motifs are :

• Sido Mulyo :Sido (you should be ), mulyo (happy). Symbolizing 'you should be happy and rich man'.
• Sido Dadi :Symbolizing 'you should be a man/woman as you wish (prosperous, high ranking position, wealthy, etc)'.
• Satrio Wibowo :Symbolizing 'Man with dignity'.
• Tikel Asmorodono :Tikel (more), Asmoro (love), Dono (gift).It is meant the one who wears this batik, should be loved more and more by others.

The Process of Batik Making

Batik, in Javanese means 'To Dot'. Basically there are two kinds of batik; Batik Tulis (hand drawn) and Batik Cap (stamped). The price of batik tulis is much more expensive than batik cap.

Doting

A canting (a pen like instrument with a small reservoir of liquid wax) is applied to the cloth of batik tulis making. The tracing of the desired design on to the prepared cloth is the first stage of making followed by the technique of applying wax and dye substances. At the final stage of the process, all the wax scraped off and the cloth boiled to remove all traces of the wax. This process of repeatedly waxing and dyeing is the batik process, used until nowadays in Java and other parts of Indonesia.

So, this kind art of batik is an indigenous to the country. The wax used in batik process is a combined product of paraffin, bees-wax, plant resins called gondorukem and mata kucing.
Batik cap, which is also using the waxing process, its process of course faster and easier. But people appreciation of batik tulis is higher, it is really a work of an artist not only a craftsman. It combines the expertise, patience, deep feeling to produce the finest product, and it may take days, weeks and even months to make only a batik tulis.

High Flavor of Natural Batik

World confess, batik has high art value. With natural coloration, the art value also has separate flavor.

Batik is one of properties of culture that is still everlasting. Batik masterpiece looks nice assortedly its(the type and motif. Now, batik devotee from outside country is more is alive to batik coloured with nature fibres.

Natural color becomes primary source from ruddling, blue, and yellows. Expertise of hereditary of the peracik colour during for centuries is one of form of nuance expression and tint. pembatic Expertise excelsior and experience, increasingly increases also tint spread yielded. Hendri Suprapto, Consultant of Natural Dyes BIXA Batik Natural Colours, clearly explains coloration excellence of nature coming from birch soga. " Batik with contrast natural color will be looked into, felt cold, and makes healthy eye cornea," said Hendri.

Batiks with natural color, like blue, soga, red, green, violet, and yellows has become batik symbol keraton. Forming of natural color happened through dialektika nature growth. Colours yielded from natural processs tended to menampilakan supple impression, soft, and will not yield tint that is precisely same even applies the same recipe.

Besides soga, plant type for nature colourant is gambir, tea plant, and comedy meeting as cacao colour producer. Root mengkudu to yield ruddling, and crop type indigofera for blue colour. " Soil type also will influence level of colour durability. For example just of plant secang planted in Java soil;land;ground and Bali will yield colour merah-coklat which bebeda," explains Hendri.

Along technology progress, since the year 1910, starts emerging syntetic staining technique. This colourant type applies material indigosol, bases, procion, indanthreen, and naphtol, so that colour seems to be sharply, bright, and salient. One of impact of syntetic colourant, 90% will destroy epidermis cells, causing becomes skin neoplastic disease cause.

Natural color batik enthusiast is enthused [by] turis foreign countries. Batik consumer writes with natural color 75% is turis Japan. Mam Kato, an actor from Japan express their interest at natural color batiks, especially batik Keraton Jogja and Solo. " World campaigns for back to nature or returns to nature," he said.

Natural color visit, the pembatic from Desa Giriloyo, Wukirsari, Imogiri Bantul, still commit with coloration of nature. The pembatic merged into by this Handarbeni batik society more esteemingly is coloration of batik by using element of nature, which later will yield colours elegan and high goal.

This society formed at pascagempa 27 Mays then. Mas Nur Ahmadi, society associate Handarbeni lays open, forming of this batik society becomes one of effort to hearten the pembatic of Wukirsari. " That be pembatic still esteem ancestors heritage, and many the rising generations which will learn batik," says Nur.

Java Psychology, Philosophy Reference In Management

Java Culture still hold strategic role in cultural investigation strategy. Hence, “ farm struggling” above his(its difficult to be obviated. Often happened conflict of interest between power hegemonies, cultural hegemony, and spirit [of] taking care of cultural value independency from various form of interventions. In the collision, Java culture values often difficult to be catched. Particularly having the character of imateriil, for example kawruh soul, a portrait Ki Ageng Suryomentaram and Raden Ngabehi Ranggawarsita, which so(after dull before contemporary generation.

In this case, interesting to open Psikologi Jawa, book that is enough is composition on unique Darmanto Jatman. When most other book and literature tries merevitalisation ( or transplants) values kejawaan in contemporary context,

this book contains thing more circumstantial. Swoops to ruh carrying out of itself Java human life, as main pillar. He is not anymore frill or accessory which must be glued at modern civilization, but becoming elan and main pillar of culture strategy faces change.

Through this book, Darmanto tries compiles value chips kejawaan to become embryo the psychology theory to comprehend more circumstantially behavior and Java culture. More specifically again, s(he tries mereaktualisation of Java psychology and seats it is on an equal with the modern psychology theory, what confessed it is what a the duty weight.

Insufficient merely love to Java, in consequence can have a meaning (of) cultural chauvinism. Nor enough by exploiting spirit [of] dekonstruksi to the modern psychologies theory and also spirit [of] anti “ cognate imperialism”, as great as confirming Java psychology as original psychology science ( indegenous psychology). Dekonstruksi acap identical times with chaos, or likely answers one chaoses with thing also intruding.

Required a culture power ( read: science) which redemtif – is having the character of redeemer – and not koersif – which forces, to seat this Java psychology on an equal with modern psychology. This book only eksplisitasi and systematization Kawruh Jiwa Jawa became Java psychology, that can dialogue in equivalent analysis plain by what is named modern psychology.

Spirit [of] also bases on rising of this book is science nationalism. Nationalism urgency in scientific world of course can be disputed. But, to fill psychology reading arena mengindonesia, such my buku-bu of course needs.

Psiklogi Indonesia so far is import psychology relying on values “ objective, universal, and free assessed”, while values crumb “ transubjektif, istorikal, and rich assessed”. Hence, need to be dug psychology which berurat-akar at prosperity of Indonesia public x'self. Because Darmanto coincidently Javanese, lifted Java psychology as in perpective bargain has just in exploration of theory.

Like cultural tolerance of ala the advocate dekonstruksi, Java Psychology also offers full freedom to reader to put down his own perception: will Java psychology be made alternative, or combined with the modern psychology theory. What is clear, approach of psychology which more humanitarian hardly needing, when development felt increasingly mengimaterialkan man.

Darmanto compiles this book through scientific research procedure, which notabene comes from West. In consequence, imprecise also if it is told that Java psychology secedes from scientific mainstream of West. At least, “ ketertundukan” at the scientific procedure, indicates an effort to operate on psychological values of Javanese by using others scalpel. Does wrong this, fairly not becomes problem, as far as not happened distortion.

In book ending, s(he cites utterance Ki Ageng Soerjomentaram, that: “ above earth, below(under sky, no thing need to be searched furioslyly, or refused furioslyly”. a democratization mirror of culture? This research based on spirit [of] “ to experience the evidence”, and “ ngelmu my i kelakone kanthi implementation”. This is primal teaching Ki Ageng. Very identical with West motto: “ no pain - no gain”.

Attentional simply not merely execution a morale doctrine, but also a method to comprehend psychological processs of man. Hence “ rehabilitation of introspection” ( read: attentional) as valid method in psychology can be told as conclusion, likely, also able to be suggested as fomentation. Attentional ( mulatto sarira) as one of vital teaching in Java psychology, perhaps recipe ampuh to eradicate cultural disease now knocks over our public: often burdens mistake to others. Simply, elan Java psychology ready to give contribution that is is not a few to heal civilization from disease like corruption, collution, manipulation, hipokrisi, and so.

Then, whom will propose Darmanto, Karkono “ Kamajaya”, and or Geertz, Feith, Mulder and Magnis, what follows and preserves tradition of master Ranggawarsita, for then tries makes Java art which eksploratif alternatively cultural strategy in enriching cultural interpretation efforts and Java philosophy for importance of management in front?

History Of Sekaten Jogja

After following the activity, public which wish to embrace Islam led to say two creed sentences ( syahadatain). From word Syahadatain that is then emerges term Sekaten as as result of uttering change. Sekaten always grows and performed [a] routinely per annum along grows it Kerajaan Demak becomes Kerajaan Islam.

And so do at the time of shifting it Kerajaan Islam to Mataram and when Kerajaan Islam Mataram divided two ( Kasultanan Ngayogyakarta and Kasunanan Surakarta) Sekaten still be performed routinely per annum as Islam culture heritage.

In Kasultana Ngayogyakarta, celebration of sekaten which always grows from year to year basically there are three core fundamentals which inter alia:

1. Sounded it two peripherals gamelan ( Kanjeng Kyai Nagawilaga and Kanjeng Kyai Guntur Madu) in Kagungan Dalem Pagongan Masjid Agung Yogyakarta during 7 day successively, except Thursday night until Friday noon.

2. Commemoration of birthday Nabi Besar Muhammad SAW on 11 Mulud night, having place of in gallery Kagungan Dalem Masjid Agung, with Bacaan history Nabi by Abdi Dalem Kasultanan, the consanquinities, functionary, and public?people.

3. Giving of alms Ngarsa Dalem Sampean Dalem Ingkang Sinuwun Kanjeng Sultan, in the form of Hajad Dalem Gunungan in ceremony Garebeg as top ceremony sekaten.

Activity of supporter event is carrying out of Pasar Malem Perayaan Sekaten during 39 days, this event become fascination for public Jogja and also outside Jogja.