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Rabu, 27 Januari 2010

Saparan Ambarketawang

Saparan Ambarketawang

Saparan is offering ceremony conducted by the society in Ambarketawang, Gamping, 6 kilometers from Yogyakarta. In ancient times, most people Ambarketawang living from mining limestone found in the area. According to research conducted by specialists in geology, limestone hills in the area have been 50 million years old and around the world there are only three such hills. Community believe if they do not sacrifice the difficulties and disaster will befall them. Although the hill has almost entirely disappeared and only a pile of limestone are left behind, the tradition of giving offerings are still running in the second calendar month of Java, Sapar. That is why the ceremony is called Saparan. The ceremony began early morning, hundreds of people participated in folk festivals and processions. Peak of this ceremony occurred at 02.00 o'clock in the afternoon when a pair of "Bekakak" (the doll bride and groom made of glutinous rice filled with sugar Java) was slaughtered after being taken in procession, escorted by guards with traditional costume and the people who bring offerings.

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Alms Poncosari Sea

Alms Poncosari Sea

1) Background and Components Ceremony

Alms ceremony in Poncosari Sea is located in Ngentak Hamlet, Village Poncosari, Sub Srandakan, Bantui District, Yogyakarta Province. With the provincial capital, the village is located about 27 km to the southeast and the capital district is 17 km to the southeast as well. The village is divided into 24 hamlets, 52 RW, and RT 122. The 24 villages are among the Dusun Ngentak used for traditional ceremonies of Alms Sea.

Poncosari village has an area of 11.86 km2 with a population of about 11,807 inhabitants and there was KK 2724. By looking at the data, it can be seen that the density average of 996 jiwal/km2 and 4.33 people / families. From residents of the mostly Muslim religion. Yet they were still carrying out traditional ceremonies performed by their predecessors, such as Sea Alms Ceremony, Ceremony Anggara love, and so on. In connection with this ceremony will be explained about the naming ceremony, destination ceremonies, stories / myths ceremony, and the components of the ceremony.

a) Name of Ceremony

In a ceremony held at the Hamlet Ngentak, Poncosari village is called Alms Sea. Because Ngentak community livelihood as fishermen, the alms or gifts directed to The Lord of the Sea. They have expectations that the fishermen are always given a lot of results and always be safety.

b) The story / myth Ceremony

In this sea Alms ceremony that will dimitoskan is Kanjeng Ratu Kidul or Nyai Roro Kidul is the guardian goddess of the South Sea. He is the master of South Sea and its contents and alanmya conditions. For that to the fishermen during the South Sea was released, and all sorts of dangers that threatened him like a big wave, big wind, and given the abundance of fish income to make yearly offerings (Suara Merdeka, 1983). So the Sea Alms is intended as a fisherman gratitude for the safety and income given in the form of fish.

c) Components of Ceremony

Sea Alms first ceremony held by the fishermen Ngentak Hamlet, Village Poncosari includes time, place of ceremony, ceremony organizers, equipment and offerings.

For more details would be outlined below:

(1) Time and Place of Ceremony

Alms ceremony Ngentak Sea Village, Village Poncosari held once every year and falls on the first Sunday in the month of Ramadhan, and has been running were hereditary. So for example the first Lebaran day falls on Wednesday, then on Sunday Alms Sea Ceremony performed. In 2000 this falls on a Sunday Wage dated January 9, 2000 the sea alms Sunday falls on January 16, 2000.

According to local adat, that chose the first Sunday in the month of Shawwal was meant relatives or children and grandchildren who lived far from the village of Poncosari still vacationing at his parents' house so he could watch the ceremony because tersebut.disamping Sunday is holiday, so it can Pantai Pandan Simo grace. Thus, it can increase local income because many visitors are there.

About time to start the ceremony is at 10:00 am and sometimes lasted until 14:00 o'clock noon. In this case more or less depending on the event. Next to his place, because to apply salvation to the South Sea Queen, it must be on the beach, the Coast Pandan Simo and facing south, where the Queen of the South are. Because there are nearby petilasan.

(2) Organizer Ceremony

In ancient times the ceremony was the organizer of the fishing communities who live in the Village Ngentak, Village Poncosari. At that time, every house a banquet / safety of their own. And the cost will be more. In 1985 the fishermen are mutually negotiate how about those Sea Alms ceremony put together and coordinated it. Finally the meeting approved and started the same year the Sea Alms ceremony were merged into one. In this case the handle is a citizen of fishermen who lived in the village with the help Ngentak Poncosari Village officials as a committee.

As for financing the ceremony, everything was formerly borne by the fishermen in a way every day tuitions in TPI. In place already in charge of the treasurer pieces for ceremonial activities. Narnun after running two years each ceremony were given cash grants of about Rp 400,000, --

As mentioned before the ceremony that the deal was the fishermen and the Hamlet Ngentak. They have a duty to melabuh offerings into the sea. According to adat, that person should be an option that is reliable. Then in charge of cooking the mothers are wives of fishermen. As for a place to cook in turn, that if used in RT 01, is now moving in the house RT 02, and so on. Later on during the ceremony which was attended fathers Ngentak residents are fishermen, the invited guests, visitors, and so on.

Was the village committee of district officials as among guests and there among the officials gave speeches.

After the show finished his speech and then held the burning of incense and prayed by mBah Clark - Interpreter Lock petilasan HB VII. Before the first cense mBah Clark sat cross-legged facing the sea and worshiped and followed by burning incense. When finished and praying together, led by the caretaker.

(3) Tools and Offerings

In this ceremony the equipment used is as follows:

• Boat outboard, outboard-engine boat that will be used to bring offerings that will dilabuh out to sea.

• rack, made of bamboo and woven parts with a rectangular shape. The tool is typically used to place / base offerings.

• Jodhang, usually made of wood made rectangular. This place is normally used to carry the offerings to be brought to the coast.

• Tampah / tambir, this tool made round and plaited bamboo and used

to the carrying offerings.

• Pengaron, this tool is made and clay and used for the rice.

• Takir, this tool made of banana leaves and then formed at both ends were young coconut leaf or leaves of young coconut. This tool is used for the porridge, porridge that will be used for offerings.

• Ceketong, made and used china plates and spoons for restaurants and snatch. If it only made ceketong and banana leaves.

Then for the offerings there are a variety, namely:

1) The offerings are specifically designed Kanjeng Ratu Kidul dilabuh later.

2) Interest Telon, this flower variety, there are roses, jasmine, kantil, ylang and so are all fragrant.

3) The tools include women's beauty bedhak, comb, perfume, eyebrow pencil, and so fragrant sernuanya.

4) Clothing or a complete cooking pengadek women, there bajuAain, pants, bras, kebaya which must all be new.

5) Jenang-jenangan, there is a red porridge, white, black, katul bars, and so on.

6) Snacks markets, namely small food like nuts, plates, slondok, and so that sernuanya purchased in the market.

7) Nasi udhuk or savory rice, rice cooked with coconut milk, salt, and so on, and after cooking it was tasty.

8) Chicken ingkung, rooster cooked whole with both feet and wings tied. This chicken after cooking it was tasty.

9) Banana sanggan, banana plantain chosen is a quality number one. Meaning betui old and not disabled. Besides itujumlahnya must be even.

10) Plantain sticky rice, and this is a combination of plantains and sesisir pulut sesisir.

11) Side dish, consisting of peanut brittle, knipuk, soybeans, tanto and so on.

12) Lalapan, consisting of cabbage, or beans tirnun-chopped finely chopped.

2) The road / Procession Ceremony

In this ceremony Sea Alms all activities at sea is stopped. They are getting ready to follow the procession ceremony. On the eve of his D-day was held tahlilan led by Rais or Kaur Ngentak Village area. After that early morning stuff that is cooked for the preparation of offerings start set in place that has been prepared, they are governing the mothers and then checked for completeness by the Stakeholder Ceremony. On the other hand, fathers who will follow the procession dressed ready kejawen, was in charge tekong ready to cast a fishing outfit equipped with a buoy. Please note that this Ngentak rural communities each RT already has its own uniform, for example, RT 01 uniform with red flowers, 02 RT yellow flowers and so on. This uniform is worn every activity in the village and every ceremony Alms Sea.

Towards 10:00 am, jodhang and others began offering brought to the coast brought with accompaniment teberapa the uniformed ranks of the RT in the region Ngentak.

Once there has been received by the committee in charge. But before that first key spokesman for coming to Petilasan HB VII to burn incense and ask blessing or god forbid term.

10:00 am After the ceremony began and was opened by the chairman of the committee that Mr. Kades Poncosari. After that show good speech from the district or district officer or department, and continued with Alms highlight the Sea, which is offering melabuh goods into the sea by a tekong on duty. This event used to apply for the invitation or participants enjoy the food that has been provided by the committee or the village citizens Ngentak. After it was over and closed with prayer by the Rais or Interpreter Lock.

Thus the ceremony was finished Alms Sea.

3) Meaning / Symbols

All items are used to Alms Sea ceremony were all offering meaningful as the presence of sylikur thank God Almighty because Kanjeng Ratu Kidul as a guard for the safety of the South Sea and their income in Segoro fishing in the South or the South Sea. The various offerings that have meaning / symbol itself include:

- Banana sanggan meaning that the king or queen is the most or not in it anymore.

- Pulut Plantain meaningful as a follower, so tetep, sticky, kelet, so the relationship between the king and the people to remain and stick.

- Jenang cross the red and white porridge given the cross or the bar is so that the community in making a living Ngentak nothing to obstruct.

- Red and white Jenang implies that there are people down or print, that is red to white for the father and mother.

- Jenang black, meaningful for the offerings to relatives or hermitage or craters KAKANG adi placentas.

- Rice Ameng, meaning that salvation from God Almighty.

- Rice rasulan / udhuk, meaning lord of the Prophet Muhammad.

- Chicken ingkung completeness of rasulan, so the meaning lord addressed to Prophet Muhammad. Chicken should be a good've never competed, not disability, jenggernya long, and so on.

- Fresh water is in the pitcher has the meaning of salvation.

- Equipment and clothing beauty dilabuh woman has the meaning that the equipment is a favorite of women to dress up. So it was all aimed at Kanjeng Nyai Ratu Kidul or Ratu Kidul to dress up or primp.

- Flower as a symbol of fragrance applications.

4) Changes and Comments

The existence of the Sea Ceremony performed Alms Ngentak community, the Village there Poncosari change here and there, either from the offerings and ceremonial processions. In terms of process if the first public selamatn ceremony / banquet at their respective homes, so the atmosphere is less colorful. But after 15 years running, the ceremony was performed by the group so that the atmosphere was more festive and is considered more effective. Especially with the help of Diparda, it can enliven the atmosphere.

This ceremony, now in a ceremony accompanied by such art events Salawatan, Jathilan, and so on.

If the first ceremony to present the Sea Alms only local citizens, but now with the officials and invited guests that can be packed into tourism assets. About where the ceremony is now able to attract direct pegunjung.

Comments from interviewees to this ceremony still preserved and there is need for guidance from relevant agencies. In order to develop arts activities need additional funds from relevant agencies.

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Rebo Pungkasan Ceremony

Rebo Pungkasan Ceremony

1) Background and Components Ceremony

Rebo ceremony ceremonial Wekasan is located in the Village Wonokromo, Sub. Plered, Bantui District, Yogyakarta Province. With the provincial capital, the village is located 10 km to the south. The village is divided into 12 villages, the hamlet Wonokromo I, Wonokromo II, KARANGANOM, Ketanggajati, Sarean, I lined, lined II, Brajan, Pandes I, Pandes II, and Demangan Kapen.

Wonokromo village has an area of 21.34 km2 with a population amounting to 9150 million and 2367 Head of family there. By looking at the data density means the average 2108 million km2 and the average amount of 3.87 people / families, and population of 9150 inhabitants, mostly Muslim and there are a small portion of the Catholic religion, Christianity, Hinduism , and Buddha. Regarding worship facility can be said almost every RW has a mosque or broken and in this region famous for its regional santri.Menurut Morrow (1996: 28), 75% and the population has Wonokromo livelihoods as farmers, 15% of traders, and the rest there is a civil servant , Armed Forces, and others, builders, private.

About Ceremony Wekasan or Rebo Rebo Pungkasan will be discussed on the naming ceremony, destination ceremonies, stories / myths ceremony, components ceremony, and offerings / service equipment.

a) Name of Ceremony

Ceremony in Wonokromo called Pungkasan or Rebo Rebo Wekasan.

Called Pungkasan or Rebo Rebo Wekasan because the ceremony is held on the last Wednesday of the month Sapar. Sapar word is synonymous with the word arabic word which means moon syafar the second Arab. Selanjutaya word identical with syafar Sapar said it became one of the names of second month of the Javanese and the number was 12 months (Tashadi et al, 1992/1993).

In this ceremony as the culmination of the show is Tuesday night or malem Rebo.

Formerly this ceremony centered on the front of the mosque and usually a week before the peak of the event was held the crowd, the night market. The ceremony is chosen on Wednesday, said last Wednesday of the month is a day Sapar perternuan between Sri Sultan HB I and mbah Kyai Faqih Usman. Based on that and then people call it a ceremony or Wekasan Rebo Rebo Pungkasan.

b) Goal Ceremony

The purpose and goal implementation is Wekasan Rebo ceremony as an expression of gratitude to God the Almighty, and a first kyai Wonokromo - Faqih Kyai Kyai Usman or Welit - which could cure all diseases and can give blessings for the success of the business or for specific purposes .

c) The story / myth Ceremony

The myth of Ceremonies Wekasan Rebo there are several versions. Narnun core and the ceremony there are similarities, namely the kyai Wonokromo lived in the village and has the advantage to cure various diseases and can give blessings for the success of the business and specific purposes such as making backup and reject others.

For more details would be outlined below:

- Version I

Rebo Wekasan been around since the year 1784 and until now the ceremony is still preserved. At that time there lived a mBah named Kyai Faqih Usman. Figures kyai later better known as the First or Wonokromo Kyai Kyai Welit. At that time his life has the advantage of very good knowledge in the field of religion and ketabiban or cure disease.

At that time people believed Wonokromo mbah Kyai babwa able to cure diseases and the methods used or practiced mbah Kyai in the treatment is by disuwuk, recited the verses in the Qur'an that a glass of water and drink to the patient can be cured.

As SKH KR dirnuat in 1983, that at that time in the area and its vicinity Wonokromo going pagebluk a threatening many people. No wonder then that people flocked to mbah Kyai to ask for drugs and asked for the blessing of salvation. Mbah Kyai fame spread to more remote areas, so that the coming growing berobatpun lot, then around the mosque and then packed with merchants who want to earn a livelihood and guests. Such an atmosphere would be disturbing greatness mosque and very troublesome pilgrims would enter the mosque for prayers. At one point mbah Kyai find the most effective way to provide treatment and blessing of salvation to his people, the lake in the battle menyuwuk Opak and Kali Kali Gajahwong located in the east of the village Wonokromo or rather in front of the mosque.

Thanks to fame mBah Kyai Faqih, then over time until you hear by: Sri Sultan HB 1. To prove the story is then sent four of his soldiers to bring mbah Kyai palace overlooking Faqih and demonstrate that their knowledge. Mbah Kyai science proved that received praise from Sri Sultan HB I because it was after the community was ill treated and cured.

After the mbah Kyai, then people believe that bathing in the battle and Kali Kali Gajahwon Opak can cure diseases and bring. blessings peace, so that every day people Wekasan Wednesday droves to seek blessings. By bathing in the battle of human intended purity or always "wisuh" to remove impurities inherent in the body. But others interpret the public, that "wisuh" or other means had a bath, which bath "with" misuh "- said dirty. According to the interviewees that this is a belief that people from outside the region dating, because society itself does not menggangap Wonokromo such , because people - men strong Muslim religion and avoid polytheism
Version II

Rebo wekasan ceremony was not separated from the palace by Sultan Agung of Mataram which had been in Plered berkraton. In the Morrow book, stated that traditional ceremonies were held since 1600. In the reign of Mataram or disease contracted pagebluk. Seeing the suffering of his people, Sultan Agung deeply concerned that then he meditated in a mosque in the village Kerta.

After doing meditation, and then the Sultan received wangsit or inspiration, that the outbreak of the disease disappear bias condition has refused reinforcements. With these wangsit, and Sultan Agung called Kyai Sidik residing in the village to implement it Wonokromo bala reject it. After that Kayai Sidik or known by the name of Kyai Welit because've heard its worth it. After that Kyai Welit implement dawuh reinforcements to make a tangible starting with writing arabic tattoo Bismillahi Rahmanir Rakhim of 124 lines.

After writing a tangible tattoo was finished and then wrapped in white cloth ndengan. The next tattoo was submitted to Sultan Agung and pleaded with tattoo is inserted into the water. By Sultan Agung of ajmat the tattoo was put into a golden bowl was filled with water. Water ajimat then drink to the sick and heal. From then reportedly spread to the village - the village and causing the sick and rushing throng dating Untk ajimat get water from it.

With a lot of peduuk to ask for water berdatangn ajimat, dikuatrikan is not enough water. Sultan Agung finally ordered to Kyai ajimat prints to water remaining in the golden bowl is poured in the battle tadai times Opak and Elephants wong, with the intention that anyone who takes a bath in that place. The news quickly spread and eventually more people who bathe or just wash my face battle with the hope of all permasalahnnay be resolved.
Version III

As has been told by consultants (Woehid), a story about Wekasan Rebo is as follows. For the community, whose name in Sura and Sapar was a month has been a catastrophe peril or danger. To the people trying to resist, so in the months do not happen. The way he was pleading to the person or kyai considered more intelligent or competent.

At that time people are considered smart Kyai Muhammad Faqih from the Village Wonokromo. Kyai Faqih also called Kyai Welit, because his job is to make welit or roof of thatch. They are coming to make Welit Kyai reinforcements in the form of starting wifik or tattoo that reads Arabic. Rajah was then inserted into the tub that was filled with water and used to bathe in the hope that the relevant good.

Over time people come asking wifik or tattoo was very much, so Kyai Welit very busy. Kyai Welit finally found a new way, namely wifik or tattoo that is placed on the battle Kali and Kali Gajahwong Opak. In this way people do not come Kyai It took Welit and they just take water or bathe in the battle to get the blessings of salvation as a means of departure bala. It is said that the battle on the river every month Sapar Wekasan Rebo, on Tuesday night used night crossings of people who will go to Mount Permoni located in Karangwuni Village, Village Trimulya. As they crossed the river there are throwing swear words or less worthy. Moreover, the cross is a woman by itself should raise cincing or skirt / cloth so as not to wet. And where are then people say the words that are not appropriate.

According to the consultants (Woehid), they crossed the river because it was to go to Mount Permoni no connecting bridge. For that is the only way is to cross the river last battle. This is Permoni Mount Castle in Plered Mataram Kingdom and the place was found a few stone relics and the Castle, the stone include: stone Ambon, Stone Arrow, Stone Umbrellas, Stone Needles Sembrani and so on. Those who come there are nenepi or to request something. Relation to each Tuesday evening Wednesday - Rebo Wekasan - in this Sapar is the number of people who faced the Kyai Faqih to ask for prayers for him to survive the catastrophe.

d) Components of Ceremony

(1) Time and Place of Ceremony

Ceremony or Wekasan Rebo Rebo Wonokromo Pungkasan in this village held once a year on Tuesday night Wednesday in the last week of Sapar. Chosen day was associated with a meeting of Sultan Agung and Kyai Faqih on that day and the month Sapar last week (KR, 1983).

Once this ceremony was in battle and Kali Kali Gajahwong Opak. Medium keramaiannya or night market near the battle to the front of the mosque. But over time it increasingly rarnai activities that interfere with religious activities Mosque. For the above command Wonokromo Village Chief, then Rebo Wekasan ceremony, crowds, or the night market was moved in front of the village hall in the Field Wonokromo.


(2) The Ceremony

In ancient times the ceremony was the community organizer and surrounding Wonokromo without cost. But starting in 1990 began Wekasan Rebo Ceremony coordinated by village officials and as chairman of the committee is kadesnya. Then the sections assisted by officials and community leaders.

Regarding the financing used to only individuals and most are not just for sales of capital and buy flowers lemper sow. However, after this ceremony the government managed the village, then the implementation cost of the lease diperoleb place for the various booths at the fair. Besides, there are also additional funds from the Department of Tourism and governmental organizations.

e) equipment offerings and Meaning Contained in the ceremony

In days of old equipment used for the ceremony is quite simple, especially for those who take it quite bring water bottles or cans only. As for the offerings of flowers. But after the device is managed by the village, the equipment used and the variety is generally made of bamboo, for example, to place carrying lemper, which brings mountains, and so on. The meaning contained in these lemper to remind the public that Sultan Agung was a fan of eating lemper.

2) The road / Procession Ceremony

In a welcoming ceremony or Wckasan Rebo Rebo Pungkasan Wonokromo Village, District Plered, usually a week before the peak of the show has found a game booths like waves banyu, tram, dremolem, and so on. Then there is the night market that looks like sekaten, ie there is selling clothing, food, toys and so on.

But the clear selling food in the course encountered people who sell lemper. In 1990 the tradition or ritual Wekasan Rebo Rebo Pungkasan already coordinated by the committee. At that time, as the top event is the procession lemper giant, which is a replica lemper measuring 2.5 meters tall with a diameter 45 cm. Lemper is then carried from the mosque toward the Town Hall Wonokromo far Wonokromo 2 km. In this lemper carnival begins with the line of soldiers Ngayogyakarta Palace, followed the giant imitation lemper carried by four men, and followed along lemper measuring 40 cm and 15 cm. Further back behind which are some of the local arts groups such as Shalawatan, Kubrosiswo, Rodat, and so enliven the ceremony Wekasan Rebo.

During the giant lemper carried from the front of the mosque and dikirabkan, then in the office of the village hall had many of the invited guests who waited lemper huge presence in the village hall, lemper is directly placed on the stage that has been provided. A few moments later the ceremony was opened by the chairman of the committee, continued with his speech on the environment of government officials who were invited as the subdistrict head, department head, and so on.

After that just held a giant lemper cut by high officials that the peak of the event. lemper was then distributed to the attending guests and visitors, and weaknesses coupled with ordinary lemper deliberately made by the committee to cover shortages. Similarly, had brought Gunungan also cut and distributed to visitors and even to fight like that happen in the event at the Palace Ngayogyakarta sekaten it. After the ceremony finished Wekasan Rebo, except for the booths like waves banyu, the sellers and so it will still be there about a week old.

Relation to the bath or across a term battle cincing no longer, because the time is now more depth and one meter, because the surrounding built dams to flood the rice fields. The event is clear to the public recitation Wonokromo is great or great mujahadah held on Tuesday night Sapar Wednesday of the month falls on a Wednesday night last.

3) Changes and Comments

As already explained above that the ceremony was Wekasan Rebo undergo much change in terms of the procession and in the use of the ceremony.

Path / Procession ritual

- Once the center and the ceremony came the battle and Kali Kali Gajahwong Opak, where they are going to cross the river with one out dirty words. But since 1990 moved in around the village hall and in the Field Wonokromo Wonokromo. Even in the ceremony held at the mosque grand study.

- For those who would hold at Mount nenepi no longer Permoni must cross the river but had made a bridge to the mountain.

- As a top event in the current Wekasan Rebo is lemper paraded a giant, and the mosque next to the village hall were distributed to the visitors.

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Ngenep Grebeg ceremony basically aims to memule and thanksgiving, for agricultural village communities Ngenep work well besides that, the main thing is to respect the forerunners of the village community Ngenep Ki Mentokuasa. The ceremony is set every Friday after 9 months Wage Mulud) Grebeg ceremony was adopted by Ki Kartosuro Mentokuasa from the palace has a meaning:

a. The merging of the King and His people relationships

b. Ngenep legitimacy as a country that has a relationship with the King

c. To respect the forerunners of the village of Ki Mentokuasa

d. Blessings and sawab pasa Kingdom Grebeg also believed to be abundant in Grebeg Ngenep.

Grebeg ceremony this form to make mountains of each - their next village procession - dikirabkan mountain procession ceremony towards the center of the Mosque of Al Mutaqim. Procession - this column is another couple who brought a litter depicts King and Queen, the procession - this convoy also brought a set of objects - things like bende heirloom, song song Geneva, gondil clothes, udheng gilig, spear, a gift from Sultan Kartosuro for Ki Mentokuasa . After the procession the next mountain or the feast was held which was attended by all the safety of citizens and in the evening held puppet shows.

Series offering ceremony:

a. The offerings in the form of length exhaust Ilang

Long ilang offerings of a small cone with side dishes, takir contains tobacco, betel, gambier, beer and a dime.

b. Offerings in a tin timber (tenong)

Containing small Takir flower incense, tobacco, combs, pengilon, cigarettes, suri, jambe, two ashtrays filled with corn and mushrooms fried lard.

c. Offerings in baskets containing rice

Vegetable curry goat a bowl of cold water kendhi, 9 long-ilang fruits contain goat's head, three long-ilang containing rice cone with lauknya, long one of misbegotten ilang and grilled chicken.

a. The offerings in the mountains

ingkung wuduk containing rice, rice with side dishes are placed in the basin, formerly used PENGARON.

b. Offerings in Pasren

- Setangkep ayu banana, king of moss, Weton cone, cone 14 or memule number 7 jodho the pointy cone 7 Jodo, Jodo cone mill 7, 7 takir chicken side dish, 1 takir wasps, do not kelor.

- To prepare these offerings handled by Mentokuasa Ki offspring.

The purpose of this type - type of offerings:

a. The offerings are intended to plant wasps in the garden tegal condition was fertile and the results are much

b. Do Kelor intended to bring an atmosphere adhem asrep

c. Among cone - among the cone alus, bolsters sega, liwet sega, sega arms, gudangan, bee honey and cake botok placed on top of cone.

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Rabu, 20 Januari 2010

Tumplak Wajik

Tumplak Wajik

Tumplak Wajik Magangan pages held in Sultan's Palace at 04.00 o'clock in the afternoon, two days before the celebration Garebeg. This event initiated the preparation of food used to make the Mount. Diamonds is food made from glutinous rice. At a celebration held "Kothekan" is an orchestra that uses musical instruments made of wood such as mortar and rafters.

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Kraton heirloom cleansing Ngayogyakarta

Kraton heirloom cleansing Ngayogyakarta

1) Ceremony At The Palace

Given the amount of inheritance that would watered too much and not enough done in one day, then the execution carried out more than one day. In the reign of Sri Sultan Hamengkubuwono IX, heirlooms cleansing ceremony is limited for two days. But in the days before the implementation of water-pouring ceremony held treasures more than two days.

In implementing this cleansing ceremony, there are no stages, with an unknown sense of special terms to describe the stages in the water-pouring ceremony that heritage. but if we observe carefully starting from the beginning to the end of the cleansing ritual heritage, operate virtually in place several stages. Given the time and ritual cleansing of inheritance, then the parts in the water-pouring ceremony that can be specified as follows:

- Stage Sugengan

According to tradition, before the morning will be held sacred cleansing ceremony, then on the first evening ceremony held sugengan ageng located in Ward Prabayaksa. Approximately 13:30 hours a day all equipment will be used to complete the ceremony ageng sugengan brought in by the courtiers of Sembir Jajar Pawon Sokalanggen Wetan or go to the palace through Magangan. Meanwhile, on Tuesday and Wednesday Kliwon Legi morning, all sugengan beginning at 6:30 am brought in by Sembir Jajar courtiers to the palace to either of Pawon Wetan or both of Pawon Sokalanggen or Gebulen Kulon.

- Stage Siraman Heritage

In accordance with the meaning of the word spray, ie bathing or nyirami, who referred to here is the heritage or bathing nyirami heritage from beginning to end. The definition and the beginning of the opening of the box or glodhog place singeb and heritage and to treasure these cindhe watered. Was to end in question here is this heirloom done after last spray was brought in and stored back into place.

Before the cleansing ceremony was held sacred, then the first Sultan to tell relatives of the palace, including his wife, son, daughter, the regents, including Regent anom and the elderly, law, and the other courtiers.

The organization's heritage cleansing conducted over two days ie on Tuesday and Wednesday Legi Kliwon.

On Tuesday Kliwon watered heirloom include: Kanjeng Kyai Ageng Plered, Kyai Ageng Kanjeng kopeks Kyai Ageng Kanjeng New Klinthing, Kyai Ageng Kanjeng Megatruh, Kyai Ageng Kanjeng Gadawadana, Kyai Ageng Kanjeng Gadatapan, Kyai Ageng Kanjeng Jake Piturun, Kanjeng Kyai Ageng Sangkelat, Kanjeng Kyai Ageng Purbaniat, then followed by watering heirloom objects other inferior, intangible kris and spear.

On the next day, cleansing ceremony dilaksanakanlah heritage for things other heirloom, is: Kanjeng Kyai Jatimulya, Dhampar Kencana, Kanjeng Kyai Oneng Mangun, Many, Dhalang, Sawung, Galing, Hardawalika and so on. Kyai Kanjeng Pamuk, Kanjeng Kyai Cekathakan, Kanjeng Kyai Pangarab-Arab, Kyai Kanjeng Udan Arum, Kanjeng Kyai Bicak, Kanjeng Kyai Sima, Kanjeng Kyai Tandhulawak, Kanjeng Kyai Suryaraja.

c) Purpose and Objectives Organization of Ceremony

a. Heritage or the aji tosan quickly so as not vulnerable than expected to last long. If not frequently bathed or cleaned, then the taiyeng rust or iron or tosan menempelpada aji will accelerate the process of destruction. To keep it tosan aji durable and not brittle so quickly doused by the way is a good step and the most appropriate.

b. Another purpose is to determine the beginning or early in the event of the fragility of the process or damage to such heritage. to be known early will make it easier to overcome before severe. Moreover heritage spray process using a mixture of chemicals, if not cleaned too long back in a relatively short time, the chemicals that will quickly go in and soak into the iron or inheritance, and cause cracks-cracks that would eventually become severe . If storage for a year legacy was never in the sun this will quickly destroyed.

c. Spray event lasted heirloom, according to most of society has the purpose to glorify it was because it was considered sacred and magical. The nature of the solemnization for salvation.

d). Implementation time ceremony.

Water-pouring ceremony at the Sultan's Palace heritage that once a year beriangsung, operate based on the Javanese calendar, which falls on every month Sura. Sura is the beginning of the month in the Javanese calendar year. In the month according to the trust and the family court, either for solemnization digunakatt spray heritage. Their beliefs, since the beginning of new year falls on the moon Sura is still considered sacred. Therefore Sura month basis for the implementation of water-pouring ceremony heritage of Yogyakarta Kingdom.

As for implementation falls on a Tuesday or Friday Kliwon Kliwon. However, if the month is the day for both, we mean that in the month of Sura was there on Tuesday and Friday Kliwon Kliwon, the choice fell on Tuesday Kliwon. The reason for choosing Kliwon Tuesday, because Tuesday is the day Kliwon court revelation, and therefore sacred day.

e) The Parties Involved In SIRAMAN Ceremony

At the time of the execution ritual cleansing of the heritage of the dalem kagungan stored in a special court should not be seen by the public. However, heirloom stored outside the general court may see it. They participated in the ceremony. their arrival may have a particular purpose. Someone asked for survivors, please be bertimpah sustenance, ngalap blessings and ask someone recovering from illness. Their involvement was reasonable given the implementation of water-pouring ceremony is a traditional heirloom ymig provide features local cultural customs. For it was only natural that if the local authorities involved in organizing the ceremony. but the implementation of water-pouring ceremony inside the palace that once involved a very limited and mostly relatives and palace courtiers.

f) Course of SIRAMAN Heritage Stage

Because many kinds of heirloom Must watered, so much also the parties involved in the implementation of the spray in charge of heritage and prepare all equipment. In ujub also sought the safety of the Sultan besarta entire family, and so he was given a long life. Do not forget to apply for welfare, which is located in the Special Region of Yogyakarta and surrounding areas. Also request forgiveness if there are mistakes, so do not bring disaster for him.

Ujub then finished the prayer was given by kanca Penghulu. After the completion ceremony held in sugengan Ward Prabayaksa, then continued with a special tirakatan attended by some courtiers. Tirakatan night took place at the mosque Panepen.

Then on Tuesday Kliwon approximately 7:00 in the morning hours, all to the completeness or sugengan from Pawon Kulon or Gebulen, respectively sugengan prepared in accordance with the orders that have been set by the court.

On the first day or the day Tuesday Kliwon, Pawon Wetan or completeness Sokalanggen prepare for heirloom Kanjeng Kyai Tandhuluwak, was Pawon Gebulen Kulon or completeness of the ceremony to prepare to meet the exit and entry. Heirlooms Kanjeng Plered Kyai Ageng. Was on the second day or the day Wednesday Legi, Pawon Sokalanggen Wetan or completeness of the ceremony to prepare the heritage Kanjeng Kyai Tunggul Wulung and Many, Dhalang, Sawung Galing, Hardawalika. Similarly Pawon Gebulen Kulon or completeness of the ceremony to prepare the heritage Kanjeng Kyai Jatimulya, Kanjeng Kyai Pengarab-Arab and for the celebration ceremony marking the completion of a series of water-pouring ceremony heritage.

At cleansing ceremony will be held heirloom-Pangarab Kanjeng Kyai intangible Arab's sword with disembelihiah bekakak also used as a cleansing ceremony heritage completeness Kanjeng Kyai Pangarab-Arab.

After the ceremony finished and all the treasures had entered the palace and placed in their place, the celebration ceremony diselenggarakanlah as a thank you that the ceremony could proceed smoothly and safely and that duty does not have a barrier of any kind. Adaun thanksgiving ceremony was held in Ward Prabayaksa attended by children and grandchildren and relatives of the palace. With the end of the ceremony that the whole series of water-pouring ceremony is over.

g) Pantangan-abstinence What to obey

Traditional ceremonies are still going on until now there is a presumption, and most people that the ceremony was still to be sacred, so that in practice there are certain taboos-taboos. Similarly, in the cleansing of sacred ceremonies in the Sultan's Palace proved abstinence-abstinence is to be followed and they did not dare for fear of melanggamya bad effect upon him.

The abstinence-abstinence is closely related to cleansing ceremony include:

a. Special cleansing ceremony held in the palace, the public should not see.

b. Special for legacy Ageng Kanjeng Kyai Kyai Plered and Kanjeng kopeks Ageng conducted by the Sultan himself or his eldest son. Because it is an heirloom or heritage properties mainstay thick Kraton Yogyakarta. Therefore should not be just anyone touch it.

c. According to the customs and ordinances in court, all followers of the ceremony must wear clothes pranakan.

h). Or symbols of meaning contained in Ceremony Elements

1) Artificial who smoke, have a subtle meaning to the spirit of helping the petition, with a hope they do not interfere. Incense was a nice meal for the spirits. With such a meal was given, they are expected to contribute to help and will not interfere.

2) Rice classified, meaning that a determination must be followed by merging of the heart and can not easily get any interference and party. With a strong heart and is accompanied by a determination, what he aspired to be successful or accomplished.

3) Jenang pufih danJenang brother, is a form of livelihood and the water that comes and the parents who gave birth to a person to this world.

4) Jenang baro-baro, this is a manifestation and ketuba and the placenta is considered, human siblings, because they accompany a person's birth and guwagarba mother.

5) Cane wulung. represents the time of eternity. With the protection of the heritage that people will survive forever. So have a lasting hope that under the protection of heritage.

6) Gecok raw, meaning that such foods are very favored by the spirits who guard the treasures. With the given sajjan spirit will always keep and will not interfere.

7) Rujak 7 or 7 different colors. Such foods have meaning to entertain spirits guarding the treasure. With given the variety of rujak be happy and will not interfere.

8) Rice tasty, has a meaning for the safety of the Prophet Muhammad with his family and his companions. And priority for service providers if there are mistakes please forgive.

9) ambeng rice, white rice is around him were side dishes. Rice was symbolic of good luck and serving rice contains a request that all parties involved were blessed with a lot of luck.

10) Rice apostles, has a symbol to honor the Prophet Muhammad and his apostles, as long as there is in the world many sacrificed everything, therefore, must be respected.

11) Rice gebuli, meaning there is a hope of that has hajad to what was intended to be achieved.

12) Rice asrep-asrepan, meaning that the spirits of the ancestors in a state of calm in the afterlife. With that calm will be able to give blessing and blessing to the children and grandchildren.

13) Rice punar, symbolizes wealth. With such offerings given to increasing wealth owned.

14) Rice kendhit cone, meaning that the spirits of ancestors and the gods who lived on a mountaintop gives salvation.

15) Rice Kanginan cone resin, meaning an offering to the spirits of ancestors with a sincere heart, with a request to provide safety and protection is continuously and did not cease.

16) Rice cone logoh, symbolizing that all the offerings have been accepted by the spirits of ancestors and a hope that the spirits of ancestors to send the safety and welfare of the children and grandchildren.

17) Rice Ropoh cone, and cone gundhul, has a meaning to eliminate frantic thoughts are always haunt everyday life.

18) Goat kendhit, meaning that such animal is the favorite baureksa Mount Merapi. With offerings of goats given kendhit order not to interrupt the ceremony.

19) Cain cindhe and singeb. represents a tribute to the heritage that are considered sacred. With singeb given to cindhe and magic are in legacy still lives forever.

20) ajug and Ajug-Juplak, offering a life illuminated by lights. so that the original public life shrouded in darkness will become light again.

2) Outside the Palace Ceremony

a) Name of Ceremony

Traditional name is Sultan's Palace Railway Heritage Ceremony Kanjeng SIRAMAN Nyai amulets. The ceremony is held outside the sultan's palace in Ratawijayan. Siraman said means bathing, which meant bathing the heritage train Kanjeng Nyai amulets. Sultan Palace Kanjeng consider Nyai heritage train this sacred amulets and can provide efficacy and safety for the sultan and his people. Actually, the Sultan's Palace did not give the term "Railway Heritage Ceremony Kanjeng SIRAMAN Nyai amulets. In Yogyakarta society cleansing ceremony called Kanjeng Nyai heritage train these amulets with a name SIRAMAN Average Kanjeng Dalem Kencana Nyai Titihan amulets, which meant bathing the golden carriage vehicle Sultan, Kanjeng Nyai amulets. Called the golden carriage that golden-colored golden yellow. Likewise Nyai Kanjeng named amulets because the train is a wooden sculpture depicting a woman. As for the location of the statue in front of the bottom, supporting the stamping of the driver (the driver). Ceremony heritage train Kanjeng spray Nyai amulets are always followed by one other train as a follower (pendherek).

b) Purposes and Organization of Ritual

The purpose cleansing ceremony Nyai Kanjeng heritage train is to train amulets are not quick heirloom fragile and durable. If you have never cleaned the corrosion of iron embedded in the heritage railway will accelerate the process of destruction. To keep the trains are long-lasting legacy, and not quickly lost its strength, then watering or bathing is a good step and the most appropriate. So ceremonial purposes Kanjeng spray heritage train Nyai outwardly amulets is to know early in the event of the fragility or damage to the heritage train. By knowing will facilitate early prevention. The purpose cleansing ceremony Kanjeng heritage train Nyai amulets, ie as an expression of attitude objects to glorify the heritage of the royal ancestors who thought to contain spiritual values as sacrosanct.

So it's clear that the ritual cleansing of the heritage train Nyai Kanjeng amulets made once a year every month Sura That means glorifying the train. Heritage train carriage was considered sacred that has supernatural powers. Therefore shall always be honored by way of ritual cleansing once a year with

all kinds of offerings. Belief that the train was magical heritage or have magic powers, reflected in the fact that the water spray former railway heritage is considered efficacious to cure various diseases. Water-pouring ceremony heritage train Kanjeng amulets Nyai menipakan a Javanese ritual practices native dilakasanakan by the court of Yogyakarta. In essence the implementation of water-pouring ceremony aims obtain salvation. The safety is here is safe from disturbances caused either by man or nature.

c) Time Operation Ceremony

When the train spray solemnization Nyai Kanjeng heritage amulets are month Sura (Muharam) and held in the morning by the sultan's palace. Sura month group according to the trust of the courts relatives, both used to perform the ceremony washing and cleaning, because the moon is considered sacred. When the moon is Sura coincidence Kliwon Tuesday, the day is chosen to perform the ceremony. However if in Sura no Kliwon Tuesday, then the other day that is selected Friday Kliwon.

d) Course of Ceremony According to the stages

- Stage Sugengan

On Tuesday night Friday night Kliwon or courtiers Kliwon Pawon Kulon clown servants have started preparing for sugengan a heritage train Kanjeng Nyai amulets. On that night in particular the courtiers Somatali courtiers and common people in the building Ratawijayan held tirakatan night. They deliver to the offering as a heritage sugengan to train Kanjeng Nyai amulets.

People who deliver to the offering and has hajad, sitting cross-legged in front of the train heritage Nyai Kanjeng amulets while worshiping in a salute, and then aim to deliver the courtiers Somatali clown servants assigned.

Furthermore assigned courtiers saluted Kanjeng worship Nyai amulets continue to burn incense in the brazier of incense smoke continuously. When finished, once again saluted with worship followed by a orag have hajad. Then people who have left the train lavatory Nyai Kanjeng amulets heritage.

- Stage Siraman

In this cleansing stage, the tools that are prepared to splash the heritage train Nyai Kanjeng amulets is: singeb, drums, water barrels, plastic buckets, rags, water hose, mats, incense brazier, Tepas. The materials needed to perform the ceremony heritage railway spray Kanjeng Nyai amulets are: water, spirits, oils and incense kelapaJeruk juice.

At approximately 09.50 the courtiers who served watered, the carriage Kanjeng Nyai heritage of the place persemayamannya amulets into pengrantunan room facing south. Before the train heritage amulets Kanjeng Nyai persemayamannya issued and where all the offerings under Kanjeng Nyai amulets moved to the south porch of the building Ratawijayan.

In space pengrantunanini the courtiers sat cross-legged around the railway heritage Nyai Kanjeng amulets. Then remove some of the courtiers that surrounded the train singeb Kanjeng Nyai amulets heritage. Singeb folded neatly to be washed. And used for years to come. Meanwhile, railway heritage amulets Kanjeng Nyai not be issued to the page in front of the south door. The courtiers who served watering must wait for permission from the courts to start watering.

After obtaining a permit and then train heritage Nyai Kanjeng amulets issued to the page in front of the south door. Heritage train Kanjeng Nyai amulets placed facing south. As for the first time ritual cleansing of the heritage train Kanjeng Nyai amulets are Kanjeng Raden Tumenggung Kudowijoyo as clown-servants Pengageng Somatali courtiers. After that followed oleb all the courtiers who served in the water-pouring ceremony. However, principal officer at the ceremony were the courtiers Somatali clown servants. The officers each had brought rags (pieces of cloth) for scrubbing.

Part of the first doused the front of the train that is the heritage Kanjeng Nyai amulets in the form of a wooden statue and depicting a woman. The next part of the roof of the train continued to the back and the last part of the wheel.

Part train made and polished brass with lemon slices.

Watering is done by use of tap water supplied in advance on drums, cans and plastic buckets of water. Time water spray collected in a plastic bucket to be distributed to communities in need. Need diketabui that during the ceremony spray heritage train lasted Kanjeng Nyai amulets, incense brazier with burning incense smoke teruis cultivated. Anglo incense is placed near the doorway of the building south Ratawijayan. Once the ritual cleansing of the heritage train Nyai Kanjeng amulets finished, the people who ngalap blessing amulets Kanjeng Nyai scrambling to get another former water spray, lemon slices, rags and so forth. They were each carrying an empty bottle filled with water used for cleansing, then taken home. They waited in the yard since the morning and expect to get the blessings of the heritage train Nyai Kanjeng amulets that are considered sacred objects. For those who believe, water spray former railway heritage Nyai Kanjeng contains magic amulets. Water is efficacious if taken to cure various diseases. Except that the water can also be used as a repellent reinforcements and for the drug to younger if used to wash her face. And many more other benefits.

Similarly, the remnants of lemon slices, rags, if saved will bring peace and safety for penyimpannya.

After the train heritage Nyai amulets Kanjeng clean, then pushed and inserted again into the room pengrantunan. In this pengrantunan space heritage train Kanjeng amulets Nyai cloth is dried with a clean cloth. Then the leather is rubbed with coconut oil. After that train heritage Nyai Kanjeng amulets inserted again into the persemayamannya. After caos dhahar, Raden Tumenggung Kudowijoyo Kanjeng looped strands of flowers consisting of three seeds in the middle kanthil interest, a series of jasmine flowers kanthil three seeds on the other end, the neck of the statue Kanjeng Nyai amulets.

Only then the general public is allowed to offer caos dhahar and offerings.

After the train heritage Nyai Kanjeng amulets betui was dry, all the courtiers who served together again, sitting cross-legged facing the heritage train Kanjeng Nyai amulets. Next Kanjeng Rumenggung Raden Kudiwijoyo assisted several courtiers singeb spread. Before the spread singeb the courtiers who served worship to salute the heritage train Kanjeng Nyai amulets. Then spread on the body singeb heritage train Nyai Kanjeng amulets. When finished, Raden Tumenggung Puspodiningrat, Kanjeng Raden Tumenggung Kudowijoyo and all the courtiers in charge of implementing water-pouring ceremony Kanjeng heritage train Nyai amulets, worship salute. Finally the courtiers who served allowed to take (nglorot) sugengan ageng placed in the south porch of the building Ratawijan. Thus the cleansing ceremony done Kanjeng Nyai heritage train amulets.

e) Pantangan-abstinence What to obey

In every ceremony that is sacred, the implementation is abstinence-abstinence which must be obeyed by the officers of the ceremony. At cleansing ceremony heritage train Kanjeng Nyai amulets have proved abstinence-pantangannya. The water-pouring ceremony train officers Kanjeng heritage Nyai melanggamya amulets do not dare, for fear of sanction. Hence the ritual cleansing of train officers Kanjeng heritage Nyai berusaba amulets to comply.

The abstinence-abstinence is closely related to ritual cleansing of the heritage train Nyai Kanjeng amulets include:

- The courtiers in charge of implementing water-pouring ceremony Kanjeng heritage train Nyai amulets should dress and wear samir pranakan.

- The duty courtiers cleansing ceremony Kanjeng Nyai heritage train amulets have cleaned up the streets flush jamas (kramas bath), fasting and so on.

- The night before the ritual cleansing of the heritage train Nyai Kanjeng amulets, the courtiers who served forbidden to do something related to cancellation of the action itself is state of purity, such as lying, saying dirty words, sexual intercourse and so on.

- At the time the train heirlooms cleansing ceremony Nyai Kanjeng amulets carried. people who live in the complex building Ratawijayan not allowed to do activities which are ceremonial, such as circumcision, marriage. Even if by chance there is of death, the ritual bathing ceremony remains suspended until the heritage train Kanjeng spray Nyai amulets completed.

f) Or symbols of meaning contained in Ceremony Elements

1) Rice rasulan, symbolizing honor or glory to the apostles and prophets, for many sacrificed their lives for everything.

2) Rice punar, symbolizing wealth, with offerings like this given to the increased wealth they have.

3) Rice gebuli, meaning there is a hope that what dihajadkan achieved.

4) Rice classified, meaning all officers have supya determination, so that all what would ideally be implemented properly.

5) Rice sacred, has meaning for the safety of the Prophet Muhammad with his family and his companions, especially for the holding of the ceremony if there is a mistake to be forgiven.

6) ambeng rice, symbolizing good fortune and that implies that presents a lot of good fortune.

7) Tumpeng Megana, symbolizing the hope of what aspired to be achieved or expected fortune can become reality.

8) gundhul Tumpeng robyong and loss of meaning complexity that undermines the mind.

9) Rice asrep-asrepan, meaning that the spirits of the ancestors was not angry.

10) Urubing Tumpeng resin, so the king symbolizes the king can give light to his people, is also represents an offering to the spirits of ancestors with sincere heart, with the aim to provide safety and ancestor continuous protection.

11) Tumpeng dhuplak, symbolizing that the people can be light from the king.

12) Tumpeng Ropoh, contains the meaning of an expectation that all people with each other to get along like brothers.

13) kependhem Nutmeg, nutmeg nutmeg gumantung and kasimpar, symbolizing fertility, soil water or symbolize the agrarian culture.

14) Ketan, contains the meaning of his ancestors in order to send the spirits are always close to God and forgiven of all sins.

15) Kolak, meaning to reject all bad deeds and to keep close to God.

16) Kupat, meaning maafatas ask all errors.

17) Rujak seven kinds, meaning entertain spirits guarding the treasure in order not to interfere.

18) Jenang red and white porridge, meaning respect for the living water that comes from both parents who give birth.

19) Jenang red, symbolizing a wish for her parents to forgive her mistakes were having a ceremony.

20) Jenang white, symbolizing the hope for both parents in order that children be given blessing.

21) Jenang baro-baro, symbolizing respect for the water ketuba and placenta is regarded as his brother. On the second day of the ceremony are asked to help you to achieve salvation.

22) Jenang pliringan, symbolizing respect for the army Kanjeng Ratu Kidul. that by land or air. Except itujuga expected that spirits do not bother humans.

23) Interest sritaman, symbolizes the heart and harmony kejemihan natural environment.

24) Jlupak, meaning that the life of the people who had been shrouded in darkness will become light again.

25) Jajanpasar, symbolizing that the offerings are offered completed.

26) Chicken kemamggang life, meaning that the food served was as good as grilled chicken.

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