Tag: Javanese

Bokor Kencana is a Javanese phrase formed from the words “bokor” and “kencana”. “Bokor” means jar commonly made from metal. “Kencana” or “kencono” means gold, golden. So, “bokor kencana” is golden jar.

While many associate “bokor” with a jar to contain flowers and water in Javanese ceremonies, it is also mentioned in one of Javanese traditional songs (Tembang Mocopat) called “Asmarandana” in which “bokor kencana” is used to describe golden jars carried by the deities whose task is to distribute blessings at the later time of night (midnight to time before dawn).

batik Bokor Kencana from Ibu Tien’s team

To me the “bokor kencana” in Asmarandana song is suitable to describe this Javanese batik pattern.

Javanese people (traditional ones) love to stay awake late at night until early morning because they believe those who give up most of their sleep portion will receive extraordinary blessings especially higher spitituality, wisdom and charisma. Is it true? No one knows if it is truly. A belief is a belief; let the believers prove it. Giving little to no judgement is better.

a full length of Bokor Kencana taken picture by Mbak Izzah

Additionally I read somewhere that this batik pattern is allegedly the one designated to all ranks of Javanese people without exception since its first composition; not only for royal but also for laypeople. Everyone can wear it.

It obviously underlines that this batik pattern is a symbol that everyone can reach higher spiritual/wisdom/charisma level regardless the position in the society as long as they are willing to give up some part of their comfort.

What a relief! At least in this particular area other than time life is fair!

😊

Asmaradhana

Aja turu sore kaki
Ana dewa nglanglang jagad
Nyangking bokor kencanane
Isine dunga tetulak
Sandang kalawan pangan
Yoiku bagianipun
Wong melek, sabar, narima

English translation
Don't sleep early
There are deities wander around the universe
Carrying their golden jars
In which protection prayers are contained,
Also clothing and food *)
Apportioned for
Those awake (sleeping less), patient, acceptant

*) clothing and food is a symbol of basic welfare in Javanese culture. First basic is clothing followed by food then house. Sandang (clothing) comes before food in traditional Javanese culture as sandang means dignity and self esteem. Traditional Javanese prefer suffering from hunger to suffering from shame. Traditional Javanese will not eat your free food if you give the food by showing arrogance or superiority, not because they want to be more than you, they just want basic respect as fellow human beings. This value has shifted in modern era where dignity is defined differently– people prefer eating for free although they have to give up their self esteem. This applies not only to real food but also to modern consummerism

The Master

Learning, Map It!, Poetic, Those People

The Master, Beloved
Shows me how beauty is made
And destroyed. That's life.

Ibu Tien is a senior batik artisan who has been my main source of my Yogyakartan classical batik collection. As a Javanese I never want to even sit at the same level with a master; I will sit at least one level lower from them at least when being in a frame. 💕 She is about 15 years older than me. Other then her Mbak Izzah, Ibu Tien’s daughter in law is another master of Yogyakartan classical batik

Mbak Izzah preparing my package; this stack was not one-time haul, many of them are those started 2 years ago — yes, one sheet of batik can be processed up to two years, mine was because some colouring process was done in another city (Solo) and some batik makers had to pause the batik process to go to rice field (taking care and harvesting rice)

Wukir Sari, Imogiri, Oct 25, 2024

Mbak Fitri is a master of “batik nitik” who becomes my main facilitator for “batik nitik” collection. She is the one introducing me to the senior batik artisans who dedicate themselves to this tradition. I sat down on the floor and made her sit at the chair although she strongly refused; my respect to this master although younger than me. 💕

Mbak Fitri’s artisans at the studio

Bangun Jiwo, Kasihan, Oct 26, 2024

Universal Is Real

Universal is real,
As real as the
Universe.
Yet how real is real?
As real as how she perceives
Reality in her universe.
Real is about boundary of her thougt.
Universal is about boundary of her reality.
Expand humbly, dear self.

i don’t give up my ID as a Javanese nor Muslim but i’ve given up the way being a Javanese or Muslim is defined by public

😎

Batik Ceplok Godheg

Learning, life

Happy National Batik Day, dear Indonesia.

Godheg means sideburns in Javanese. Why is this batik named godheg, we can just assume that this is meant to highlight the value of sideburns when this batik pattern was composed.

Mbak Izzah could not give me exact answer when I asked her the meaning behind this batik. So like usual my wild creativity run to every nook and cranny of my imagination.

I remember my father liked to have nicely trimmed but rather thick sideburns. He said a man with sideburns looked handsome and masculine. He then said “Ini Bapak ganteng ya, Rike.” (Your father is handsome, Rike). I was mute not agreeing or disagreeing with his statement — admittedly my understanding about sexuality grew a bit later compared to my cheerful peer. Our mother always laughed teasingly when he gave himself compliments. We children just laughed as solidarity to those adult in love. 🤪

So honestly taking my father’s words (before further research) I claimed that batik Godheg was brought into existence by heaven knows which bloody Javanese man to celebrate the masculinity of the man wearing it.

By then Javanese men of high social and/or economic ranks who were definitely able to afford this batik would wear this pattern (Godheg) to attend functions or parties where they could show personification of masculinity in his class.

a pair of batik Godheg from Ibu Tien

matur nuwun, Ibu Tien — see you on either Oct 25 or 26, 2024 insya Allah

Browsing, I found one interesting article about sideburns in Javanese culture. It says that sideburns symbolise masculinity in traditional Javanese. Please allow me to include some excerpt below.

Jambang: Simbol Maskulinitas dalam Budaya Jawa

by: Lagan

Jambang, a traditional Javanese facial hair style, has long been a symbol of masculinity in Javanese culture. This unique style, which involves growing a mustache and beard, is not merely a fashion statement but a reflection of the wearer's character, social status, and spiritual beliefs. This article will delve into the significance of Jambang as a symbol of masculinity in Javanese culture.

The Historical Significance of Jambang

Jambang has a rich history in Javanese culture. It is believed to have originated from the ancient Javanese kingdoms, where it was worn by kings, nobles, and warriors as a symbol of power and authority. The style was also associated with wisdom and maturity, as it was typically worn by older men who had achieved a certain level of social status. The presence of Jambang was considered a sign of a man's ability to lead and protect his family and community.

Jambang and Javanese Masculinity

In Javanese culture, masculinity is not solely defined by physical strength or aggression. Instead, it encompasses a range of qualities such as wisdom, patience, self-control, and spiritual strength. Jambang, with its association with maturity and wisdom, perfectly embodies this nuanced understanding of masculinity. Men who wear Jambang are seen as embodying the ideal Javanese man, who is not only physically strong but also emotionally and spiritually mature.
The Spiritual Significance of Jambang

Beyond its social and cultural implications, Jambang also holds spiritual significance in Javanese culture. It is believed that the facial hair serves as a medium for spiritual energy, connecting the wearer to the divine. Some Javanese men even believe that growing a Jambang can enhance their spiritual practices, helping them to achieve a deeper level of meditation and connection with the divine.
Jambang in Modern Javanese Culture

Despite the influence of Western culture and modern fashion trends, Jambang continues to hold a special place in Javanese culture. Many Javanese men still choose to grow a Jambang as a way of connecting with their cultural heritage and expressing their masculinity. The style has also gained popularity among younger generations, who see it as a unique and stylish way to express their individuality and cultural identity.
In conclusion, Jambang is more than just a facial hair style in Javanese culture. It is a powerful symbol of masculinity, embodying the qualities of wisdom, maturity, and spiritual strength that are highly valued in Javanese men. Despite the changes in fashion and cultural trends, the significance of Jambang remains deeply rooted in Javanese culture, continuing to shape the way masculinity is understood and expressed.

Usedul link: https://www.questionai.id/amp/essays-e7pHAwYIR69/jambang-simbol-maskulinitas-dalam-budaya-jawa

I can't deny my instinct SOMETIMES can catch something on point. Please excuse my frankness; simply fulfilling a need to self appreciation. 😎

Back to batik Godheg….

It is a ceplok (cluster) batik in which the same pattern is repeated to form clusters that fill the whole sheet.

handsome batik indeed!

There are 4 pairs or godheg (sideburns) in each cluster and another inner and the center with also 4 parts as the elements.

Why 4?

4 is papat or sekawan or catur in Javanese, which symbolises creativity, intelligence, victory or even gold.

What’s more luxurious for Javanese men who traditionally artistic, cultural, silently dominant and (who is not) proud to be rich who can take care of the family decently. No wonder this batik use a lot of number 4 as its detail.

Do the numbers of dots in the isen (additional ornaments to fill in the blank spots among primary pattern on the sheet) also bear meaning?

Ahem! This is where imagination should be let be free.

Number 1 or siji, sawiji, esa, eka, ika, atunggal, tunggal, setunggal, symbolises unity, priority, the start, the world, the sun, the moon, country or kingdom, the king (leader), etc connotatively related to one existing. If ancient Javanese learn that there are two moons for certain period of time, they might omit the moon from the list.

Number 6 is nem, enem, enem, sad that symbolises emphaty and sympathy, humbleness, wise and wisdom, highly educated or scholar, etc.

Number 8 is wolu, asta, manggala that symbolises benevolence, honored, high rank, etc. Dragon in Javanese culture is also connoted to number 8 – why? Heaven knows!

If I may challenge all Javanese men who still consider themselves handsome Javanese, please kindly refer to these numbers to project their perfection and to evaluate their existence. 🤩

Do I truly mean with all my description of number of dots in the batik? Don’t quote me, I am speculating about most of what I say about the meaning behind batik patterns. All those symbols are taken from responsible sources of Javanese tradition though; so the number symbols are legit.

Or probably to quote Mbak Izzah’s random words when she thinks my questions are too intimidating: “Maybe the batik maker wanted to put 5 dots and no other intention, Mbak Rike.”

🤪

Once again….

Happy National Batik, Indonesia❣️

Time for me to take a rest…. I will rise earlier to go across the strait to Johor at 5am tomorrow.

today’s apparel was batik skirt (from manually folded batik sheet) with red top to celebrate Indonesia’s National Batik Day

it is Batik “Nitik Sekar Kentang Bribilan Sogan Kerok”

💕

Semar Mbangun Kayangan (Ki Dalang Seno Nugroho)

tonight’s audio while drawing

Semar has fascinated me with his high wisdom and hilarious family, the Ponokawan — in the show Dalang Seno performed the lakon (story) fascinatingly

Dalang Seno was our friend Agnes’ late husband, now their son is becoming a young puppeteer who has shown talent and perseverence to dedicate himself to Javanese wayang as his father did

God bless this family

Piggy Bank Relaxes Me (ranting)

Seems that the “Kiai Semar” piggy bank in my instastory has drawn hidden attention. My friend sent me a picture of ancient piggy bank saying “Are you still saving in celengan, don’t you have a bank account? Why so traditional?”

Arrgh! Should I tell people I save in the bank? It is something common to save in the bank because I need debit card to do all my financial thingy every now and then. How can I shop without debit card? And they think my debit card will just get impregnated with money without me feeding it? I am saving in the bank, my dear.

When said by a close friend in a normal situation, it feels ok. When said by a distant friend who has a rather unpleasant history, it feels rather ouch!

Anyway celengan (Javanese) is apiggy bank, a traditional container to save money.

What does celengan literally mean? Celengan is a Javanese word formed by celeng and -an. Celeng means boar or wild boar, –an is a suffix to form a word to be a Noun. Celeng itself is a Noun, celengan is a Noun to change the word celeng into another Noun with slightly different meaning. While celeng is wild boar, celengan means toy wild boar or a container in a wild boar form.

Why wild boar or celeng? As we know boar or wild boar is a family of pig. Maybe because pig is a symbol of luck, prosperity, wealth so people hope that by saving in a container formed like a wild boar they can be lucky and wealthy. I don’t think it is an original Javanese culture as Javanese didn’t originally raise it in the neighborhood. They got wild boar by hunting — remember the word “wild”. This might come from a culture where pig was domesticated and so became close to human beings’ daily activities.

By the time piggy bank is not in a form of pig or wild boar anymore. It can be in a form of chicken, frog, jar, etc including the Kiai Semar (a wayang character) that I bought in Kasongan, Yogyakarta. And the material can be from plastic, wood; while the original is terracotta.

Why am I ranting so long?

Sometimes liking it or not, I feel one word from one person can ruin my day in silence. It doesn’t matter, life is just like that. Why making that person so important that I get hurt by just random words from one? Forget it.

Thanks, celengan for making me even more relaxed after digging in the Japanese cuisine.

Weekend is here.

Please bless me with good time. Amen.

Have a good weekend!

ancient terracotta piggy bank for me

i wish to have a big one filled with gold — and some people will say “are you a gold digger?”

damn! if i am a gold digger, i won’t be here, i will have been in Japan married to the only son of a president of a company 😎

Gringsing Bharatayudha (batik)

This battle's, dear heart
Will win you with condition:
You have the courage.

Whatsapp gave me a surprise that my batik Gringsing Bharatayudha is ready to ship; by plan it should be by November this year.

This time I don’t want it to be shipped, I’d like to collect it by myself so I can say thank you directly to the makers.

Gringsing is my favourite aside from batik nitik, kawung and parang. Gringsing reminds me how I was taken care of when I was a girl and sick — my mother would wrap me in a sheet of batik gringsing, my father would chant his mantra (I can remember what it was and will disclose it at the right time some day.) and my siblings would sleep with me in my bedroom until I was recuperated. Gringsing bears a sweet memory about my family in early period.

Bharatayudha is something familiar in our family. Our parents wanted us to be “true Javanese” who knew “the root” as a middle way because our parents held different religions; so Javanese tradition would not make them play tug of war of who would follow whom and it would not harm any of us to learn local wisdom. They bought R. A. Kosasih’s wayang comic books and other funny wayang stories of Punakawan (please allow me talk about it later). Another series that also built some of us was series of S. H. Mintarja’s “Api Di Bukit Menoreh”. We enjoyed it and shared it to other friends — we lost some books as some friends did not responsibly return the books after reading.

Long story short I grew up with Javanese and wayang wisdom before finally I decided to hold one religion as a legal requirement in our country — Indonesian must display their religion in the ID card. 🙃 I am thankful to be raised by parents of different faiths — they have taught us to respect others regardless….

Last year Ibu Tien showed me a white sheet with Gringsing Bharatayudha pattern then several months later the half done. I could not resist its charm.

There are two scenes in the batik Gringsing Bharatayudha:

1. Bhatara Kresna the King of Dwaraka on the chariot: He is the coachman of Arjuna who is fighting against Adhipati Karna whose coachman is Prabu Salya the King of Madra. Arjuna and Karna are actually brothers from one mother (Dewi Kunthi) of different fathers whose each upbringing has brought them to different partiality. Arjuna for sure is in the side of Pandhawa, Karna decides to side with Kurawa who has provided life care and social status.

Bhatara Kresna, the King of Dwaraka (the most intelligent character in wayang, the master mind of all wars in his time) used to be my idol when I was a kid before I changed my mind to idolize Semar Badranaya (one humble deity who is assigned to accompany and guide Pandhawa)

2. Bima and Dursasana: Bima is the 2nd of 5 knights of Pandhawa the antagonist of wayang world; Dursasana is the 2nd of 100 Kurawa children the protagonist. In this scene Bima is executing Dursasana to death. This symbolises ending a preserved anger through revenge. Years back Bima swears to kill Dursasana and lets his sister in law Drupadi wash her hair using Dursasana blood — by then Dursasana sexually harasses Drupadi in public when Drupadi’s husband (Yudhistira) loses on a gamble table.

Not a few consider that the Bharatayudha (the civil war between Pandhawa and Kurawa) is not really a politically-triggered war; it is allegedly the result of the wounded pride of Pandhawa and the allies after Kurawa (Dursasana as the main perpetrator under the instruction of Duryudana the King and other Kurawa brothers’ cheering support) harasses Drupadi in the gamble court.

See. Woman can be the cause of war if not treated well— treated well can mean educated well, respected, nurtured, protected, etc. Drupadi is so broken hearted due to the fact that the Pandhawa knights donot do anything to stop the shameful act of harassment and she shouts pledging to wash her hair with Dursasana’s blood — that is when Pandhawa knights get so embarassed and promises to make Kurawa pays some day.

How could a group of knights be so retardedly ignorant? From one side it is integrity, following what’s agreed (the agreement is if Yudhistira loses in the last round of gamble, he has to give up Drupadi), in the other it is cowardice.

Sometimes being good is not an option when there is underpriviledge being abused or harassed. But it is predestined: there shall be evil to bring out good and good to bring out evil — cycle of life.

Fun fact about Bharatayudha: many don’t know that after death Pandhawa representing good side are still sent to hell for punishment, Kurawa considered representing evil are given chance to stay in heaven for some time. Indeed it is not our chosen side that brings us to heaven; it is our good deed does.

What a wisdom on one sheet of batik!

looks like a violence yet it is simply a depiction of a scene in Bharatayudha so please excuse the “looking like” violence

By the way honestly I prefer circle gringsing than square ones. Yet I know Ibu Tien’s team consists of those simbah-simbah and budhe-budhe (senior citizens) whose physical strength is not anymore at prime time so making square gringsing is easier than circle one. I will usually lend them my generous excuse: some of my batik sheets are not evenly dipped and even some are not fully drawn yet I still paid them full price. However, on some batik patterns like kawung and parang I will not let Mbak Izzah miss her grip in managing the work.

Weekend cannot be sweeter with this surprise.

I miss Jogja…. 💕

Delima (batik)

Fruit of heaven, love
No effort to pick-- It hangs
To reach you so low.

Another batik waiting in the pipeline to be disclosed is Batik Delima or Batik Delimo. I chose it because of the colour– white is always giving soothing effect to my ageing eyes.

Delima aka delimo means pomegranate in Bahasa Indonesia, Bahasa Melayu and Javanese.

When Ibu Tien and Mbak Izzah mentioned its name (Batik Delimo), my curiosity rose as Batik Delima that I knew didn’t look like that. The delimo I knew was a “sido” cluster (ceplok) batik with delima in the center of the cluster. But they insisted that this was known as Batik Delima in Jogja.

No argument with the batik makers please, Rike.

The next was a clarification of meaning which is always the interesting part. Mbak Izzah said “I give you what I know, you improve what I know based on your repertoire of meaning. As you wish.”

To me although that statement was uttered in a very soft speech, it was a blow on my face. Jogjakartan speak their truth through subtly cynical style. They will not tell you are wrong but they will tell that “you have your way which is not mine”. Almost like Japanese– Bloody hell! I’d better prepare as my retirement plan belongs to that city. ☺️

Mbak Izzah said Batik Delimo aka Delimo is about fertility.

I read some articles about pomegranate in different places and culture but I won’t include it here to avoid complication.

Pomegranate is used in one of Javanese traditional function named “tingkeban” which is a ceremony held on the 7th month of pregnancy when the fetus is considered mature enough to be called a human being. Pomegranate is one of the ingredients needed to make “rujak tingkeban” which consist of 7 kinds of fruit. Yes, Javanese is obsessed with number 7 (seven, pitu in Javanese, the short version of pitulungan that means help).

Pomegranate is added as a message that the fetus will grow strong until it is ready to be a newly born.

Those 7 kinds of fruit shall represent all taste of food: salty, sweet, sour, hot. These are to symbolise that the baby has started learning about the taste of life before her/his delivery to the world.

It is said that if the rujak tastes good, the baby will be a girl; if it tastes “not that good”, the baby will be a boy. Interesting fun (not verifiable) fact. Do I believe it? No, I believe in ultrasonography from the obgyn. 😁 I love though believing that this tradition is loaded with conprehensive stories of what happen around human being’s life. Fabulous!

it is very refreshing, i make this rujak every now and then — one big bowl for one week

Back to Batik Delimo….

There are three elements in this batik that deserve attention: the pomegranate, the pomegranate flowers and the birds (pigeons).

The pomegranate is about fertility itself.

The pomegranate flower is about potential of fertilify that are surrounding the fruit as if waiting to continue the cycle.

Birds (pigeons) is those dwellers of pomegranate tree. They are the ones guarding the fertility.

Does it make sense? I will ask Mbak Izzah when I meet her in Jogja. I know she will just smile sweetly, saying nothing. 😂

This time I don’t include number in my intrepretating the batik as I am afraid Mbak Izzah will condemn me too creative. 😁

I know though someone intreprets delima from its linguistic aspect. Delima is transcribed as DALIMA. Dal is the 8th Arabic script (د). Lima is 5 in Javanese and Bahasa Indonesia. 5 “د” (five dals) is connected to a suurah in the Quran that has 5 “د” in its composition which is Al-Ikhlash.

Suurah Al-Ikhlash is about singularity in which human being is surenderring to the single authority in life.

So if people are interested to connect this batik to suurah Al-Ikhlash, it is possible. Yet, the story will not be about the 7th month celebration of a fetus. It might be about a fetus that is ready to worship the One.

😁

I prefer Batik Delima is about fertility. More simple, more straightforward–

Thank you, Mbak Izzah! 💕

Batik Delimo aka Delima

pomegranate fruit, symbol of fertility

flowers of pomegranate, symbol of potential of fertility

pigeons of love, symbol of protectors of fertility

a pair of batik delima from Ibu Tien and her group – matur sembah nuwun, Ibu Tien, Simbah-Simbah and Budhe-Budhe

batik sogan never fails me, even its fragrance is a stress reliever to me

Heaven Reborn In Hell

If heaven is waiting,
Let it be this land,
A home in 
A beautiful house between
Mountains and beaches at
The south edge.

If rebirth is scheduled,
Let me be reborn here,
A place where
Sun paints skin tones,
Rain showers naked hair,
Earth hugs stories.

If hell is a transit,
I wholeheartedly let
You call me everyday
Telling me to work hard
And cry gratitudes
For meeting
You again.

when you finally accept who you are, nothing is between you and yourself

thank you for making me me

my dzikr will be alhamdulillah

Ciptoning (batik)

A hermit walks in
To a cave in a market.
His night's never dark,
Day's never noisy. He's still
When he moves or talks. Centered--

Today is about another batik prepared by Mbak Izzah for shipment from Jogjakarta to Singapore.

Batik Ciptoning

Ciptoning is a Javanese word composed of two: cipta or cipto and ning.

Cipta or cipto means thought, imagination, creativity.

Also….

It means to create or to manifest.

And….

The ning, ening, bening, wening means clear as of water, clear as of mind, quiet, serene.

So ciptoning can mean clarify the thought and imagination or creativity….

Or creating or manifesting in serenity or in clear mind or in quiet mind.

This batik pattern consists of ceplok (clusters) of geometry patterns formed by series of parang, wayang, gurdha (garuda) or wings pattern, bird and some isen-isen (repeated small dots or checks or lines to fill the space among all primary and secondary patterns).

I did talk about parang, gurdha and isen-isen in previous postings. Hope they still can be looked up, or else they should be googled. 😉

There are two wayang characters in the centers of the ceplok who are Begawan Abiyasa and Arjuna; one is the spiritual teacher, the other is the pupil. This is the scene when Begawan Abiyasa teaches Arjuna on how to complete a retreat. Once Begawan Abiyasa completes his task, he disappears and Arjuna has to start everything by himself. Yes, teacher will vanish when student is ready to jump alone — not needed anymore.

What does Begawan Abiyasa teach Arjuna to do?

A common retreat in Javanese tradition is a semedi or samadhi. The samadhi is usually conducted in a quiet, serene place and it is done by calming the mind, composing the body posture and focusing on nothing but the purpose of the retreat– can be anything including something, everything even nothing. That is what Begawan Abiyasa teaches him to do.

In wayang world a special retreat like this is normally done before a knight goes to a battle against raksasa or gandharwa that are representing evil energy of the world. Arjuna as a famous knight of his ability to survive a long retreat, his nature of complete human quality (including but not limited to naughtiness and ambition) and his high skills of warship; is assigned to spend from time to time for a retreat more often than his siblings; while Begawan Abiyasa is a maestro of spirituality in wayang world and so is trusted to guide a knight to face his impurity.

When doing a retreat, Arjuna uses a different name as he doesn’t want people to know that a royal family member is among the commoners doing a retreat. And that doing a retreat is a secret activity, he doesn’t want to be disturbed by commoners who want to take selfie with him. 😃

He is named Begawan Ciptoning.

Begawan can mean some: hermit, escatic, retreatant, recluse, solitaire, anchoret. In some way it can also mean maestro.

Ciptoning is to describe what Arjuna is doing during that period of hermitage. He is composing himself physically and mentally in serenity in order to achieve purity in his thought, imagination and creativity. He contemplates in silence among the crowd within himself, fighting against all distractions to survive the retreat and to finally get a clarity on how to manifest the everything or something or nothing that becomes his purpose of retreat.

Begawan Ciptoning will only end the retreat when The Undescribable blesses him with what is needed to go back to the “real world”, “to fight against the evil energy”.

When he is done with the retreat the begawan turns its meaning and value from hermit into maestro!

😳

Long story short please, Rike!

Batik Ciptoning is a special batik for those respected spiritually in Javanese early tradition. It was worn by those achieving certain levels of hermitage or having the quality of a spiritual maestro and so can provide guidance to others “lost” in the “search of meaning of life”. Those people shall go through repeated cycles like what Begawan Ciptoning has gone through with the guidance of Begawan Abiyasa.

It is now though worn by anyone who loves the pattern or one who prays that s/he is able to reach an enlightment in her/his own journey of life.

Gosh! My writing is broken pieces. Many to write but my thumbs need a retreat….

💕

my pieces of batik Ciptoning ready for delivery ♥️

A Knight Who Shoots

Learning, love, Poetic

Who's a knight who shoots?
Archer who knows the bull's eye
And bow and arrow--

Satria manah (satrio manah) is a Javanese phrase formed by two words:

1. Satria or satrio that means a knight,

2. Manah that is derived from the word panah (archery in Javanese). Panah (Noun) is changed to manah (Verb)

As name of batik pattern should be incorporated with wisdom, the interpretation can be built with some exaggeration or maybe slightly drammatical structure. And so, satria manah is not simply a knight who shoots anything but it is intrepreted as a knight who shoots accurately at the heart of a lady.

Life of a wise can be as light as shooting a heart; yet as hard as shooting at the right spot so that it won’t hurt the heart; it even will make the lady fall in love harder with the knight.

Is that even possible?

I don’t know. Not a knight, am not a wise knight. A lady, am the lady whose heart should be shot by a wise knight. 😁

Another fun fact this batik is usually worn by the groom-to-be’s parents when they are officially proposing the bride-to-be in front of her family. The groom-to-be may also wear this batik when he is with his parents during the marriage proposal. Unofficially? the man can propose the woman personally before introducing to each other’s family.

What batik should be worn by the bride-to-be in the marriage proposal? It is batik semen rante. What is that? I will talk about it next year when the semen rante is ready to ship to me by Mbak Izzah. ☺️

This batik has given me a light heart and a good laugh after a long day.

Have a good weekend!

the batik that is ready for delivery

close up of batik Satria Manah

Chair

Some people choose flowers,
Some ice cream,
Some either as the chair is the glazed pleasure,
Not what's before.

—

there is a chair behind flowers, there is a chair behind ice cream — which chair do you want to sit on?

In Javanese culture chair symbolizes status, authority, power.

The chair can also be compared with someone who gives one’s lap for sitting that symbolizes comfort, indulgence.

Seems like those two are different but both can give the same quality of life either positively or negatively.

When someone gives you comfort as if you are everything, yes you might be everything but that person at the same time is controling your status, your authority, control your power — making you a puppet graciously. Graciously at least, you said.

There is a Javanese adage “wong yen wis dipangku mesthi mati” that can mean “put someone on your lap and s/he will die”.

Pangku or pangkon is one device in Javanese script to “close”, to “kill” a “root consonant” at the end of a word. When an alphabet is followed by a pangkon device, it will turn to a closed consonant, a “dead” end.

pangkon: the Javanese alphabet that provides lap to a root consonant and closes or kills it 😍

e.g.: how “harusa”, “makana”, “minuma”, “bapaka”, “rudala” and “kusuta” are turned to “harus”, “makan”, “minum”, “bapak”, “rudal” and “kusut” by a indulging pangkon

Congratulations. You’ve got a chair. You’ve sat on a comfortable lap. You are the master of a universe. Yet remember, the chair can topple down, the lap is just a part of an individual who has mind– the master mind that governs you. You lose without truthfully winning. 💕

I see just a chair. With flowers. Or with ice cream. Or with both. Or without any. Both sweet through different senses, enticing for comfort. For just a glance. For just a sniff. For just a lick. For just a second. And then blended with a familiar taste name “just now”, a dead end before now.

A chair is a past tense adorned by a hope.

Dear, Life. Thanks much for the endless love. I need no chair except the mountain under the white cloud. I need no lap but breathing this fresh air. And how much ever I want someone or something, I will never take them from their chairs or their laps. Let them be empowered or expelled there — it is their best place. Be peaceful❣️

Let me be with those sitting on no chair but the lap of a naked soul. ❣️

Thank you, dear mother tongue. Even your Phonetics and Phonology bear insight and wisdom.

Thank you, my twisted-cum-twisting mind.

Traded Wisdom

You sell some wisdom
That unwraps with mere breathing
Dimensions and faith.

—

6 sheets of handmade batik are currently flying to my home; they are wisdom scribed on white cotton by some humble Javanese women who are willingly dedicating life as tradition protectors

matur nuwun 💕

Full

Learning, Poetic, This Person

How full are you, Love?
Leave a space where air can move
And water can flow.

—

It is Ramadhan 1, I started my 30-day fasting.

Fasting is not a new or foreign to my family. My parents consider it a sacred practice in their life. My oldest sister does fast every two days. Intermitten fasting is never a new thing for us. We are Javanese, we fast both as a spiritual sanctuary and mental exercise.

When we talk about fasting in Javanese tradition, it is not always like the Islamic fasting (not eating, not drinking, not smoking, not having sex on the daylight). Fasting or pasa or poso in Javanese is managing what is in and out through all doors of senses in our body. It can be simply by choosing what to eat, when to eat, how to eat.

In old days Javanese did many different types of fasting and so they name those types of fasting differently.

Mutih (derived from the word putih or white in Javanese) is when they only eat rice and drink water. They won’t be consuming anything with tastes: sweet, salty, sour, bitter, gurih, etc.

Ngidang (derived from the word kidang or deer in Javanese) is when they only consume leafy vegetables and water, and no other things.

Ngrowot (derived from the word krowot that means “no rice” in Javanese) in when they will not consume rice and any product of any kind of rice).

Etc….

For this Ramadhan I decided to do ngrowot. It means I will not consume any rice and any product of rice crom dawn to dusk, from day 1 until end of Ramadhan. I want to know how good I am pushing myself through “hunger”.

Bismillah!

Yes, I can.

💕

my first day of “Ramadhan Ngrowot” breakfast

😁

Breathing

Living is breathing.
A quest of in and out air
To define meaning

—

breathing day for some of my beautiful batik, the Javanese exhibition of wisdom

One of treatments to handmade batik is letting them breath or in Javanese language we call it “angin-angin” that is literally “wind-wind” — hanging batik clothes in fresh air, not directly under the sun to let them be in contact with air to decrease the humidity.

Enjoy your breathing.

❣️

Balanced Kites

I am soaring
Like a kite
Finding its balance
Through moving air.
This kite is a rhombus
Proven mathematically,
Tested naturally,
Crafted beautifully.

You are flying
Like a kite
Decorating the sky
With rich hues.
That kite is a bird
Coloured green and white,
Singing sweet and mild,
Shining keen and bright.

—

batik sido luhur, pethak

Sido Luhur is one of classic series of “batik sido” i.e.: Sido Luhur, Sido Asih, Sido Mukti, Sido Mulyo and Sido Drajat.

Batik Sido Luhur pattern is the closest to the Sido Mukti one.

This pattern was composed by Ki Ageng Henis, the grandfather of Mataram Kingdom founder, Panembahan Senopati.

Batik Sido Luhur is composed of adjacent rhombus with various ornaments in each of the rhombus such as building, temple, butterfly, bird, lar gurdho (one wing of Javanese eagle), flowers and shells.

Batik Sido Luhur can be dyed with white (pethak) black (cemeng) or orangy brown (sogan) as background.

Sido Luhur is literally comprising 2 Javanese words: the word sido that means to be or to become, and luhur that means noble, honor and dignity.

As a norm in Javanese tradition: what you wear (especially in important occasion or function) is an exhibition of wish and pray. Batik Sido Luhur is meant as a wish and pray for those wearing it to be granted honourable heart and good role model for others around.

Batik Sido Luhur batik is often put on the bride in the night of midodareni (one night before wedding ceremony) also as a form of prayer and a hope that she be healthy and become a wife of honor and dignity.

Batik Sido Luhur is also put on the mother-to-be during tingkeban or mitoni ceremony (traditional ceremony when a mother-to-be enters the 7th month of pregnancy).

I just got a pair of Sido Luhur in white and am willing to own one pair in black and one pair in sogan.

I just got a thought of seriously becoming a batik curator. What a sweet dream!

💕

Diagonally

Many shorter distances
To reach a destination,
Diagonally.
Yet I take one of further ways
And so I see
That the longest journey
Is adorned with
The rich jungles,
The clean lakes,
The wide deserts,
The deep seas
Under windy light rain
To reach home
Whose door looking out
To a beautiful scenery.

—

batik sogan udan liris kupu by Ibu Tien Wartinah

Udan Liris (udan = rain, liris = light; udan liris = light rain or drizzle; Javanese) is a diagonal pattern of traditional Javanese batik. It resembles the light rain that comes down diagonally by the wind.

Kupu is butterfly in Javanese. It symbolises transformation– potential to realization.

Prophesy

Do you believe in prophesy
Where fog lingers down the hill
Leaving feet walk alone,
No light,
No eyesight,
No pathway seen,
Only heart listening
To the wind rustling
Flying leaves to
The North Star?

——

This artwork by Ichwan Noor is named “Bedhaya Kinjeng Wesi”

Bedhaya: a Javanese sacred dance (usually composed by a king to be) performed by at least 9 female dancers or bigger odd numbers

Kinjeng: Javanese word for dragonfly

Wesi: Javanese word for iron

Kinjeng wesi (iron dragonfly) is a phrase that appeared in one Javanese prophesy telling that the area where Yogyakarta International Airport is now located is the area mentioned to be the nest of iron dragonflies

Do I believe? Not so much. Yet it is always entertaining to talk about what the old days predict about nowadays.

I don’t have so much expectation that Yogyakarta will be a busy tourist spot (I don’t want it to lose more and more genuineness and originality of culture and traditions) — yet I hope at least there will be more flights from and to Singapore in that new airport.

💕

Spiralling (Batik Parang Nogo)

Life spiralling in
Revisiting same axis--
Deep understanding

—-

Javanese dragon (nogo, naga, makara, makoro) is described as a magically strong creature. It is a giant snake. It wears a crown adorned with gemstones and hair. At times Javanese dragon is pictured as wearing jewelry like dangling earrings, necklace, ring at the tail.

Not only Javanese mythology has dragon in its mythology; Chinese and European do, too . Although in general Javanese, Chinese and European dragons are all mythologically the same natural roles and functions, each of those three is unique in itself. Javanese dragon has no feet and wears crown and jewelry. Chinese dragon has four feet and long moustache above its mouth. European dragon is more like a giant long-necked lizard with big wings.

The most dragon in Javanese mythology is Antaboga or Sanghyang Antaboga, a meditating (sleeping) giant snake residing beneath the earth.

modified Antaboga, the most wellknown dragon in Javanese mythology — the wing is occasionally off

Antaboga (useful link, I prefer to out this one among many because this does not include too much unnecessary foreign culture): https://id.m.wikipedia.org/wiki/Antaboga

Sanghyang Antaboga, in Javanese leather puppet (wayang) with no wings

In Javanese culture dragon is a symbol or fertility and blessings. It is considered as water creature that is able to optimize the water quality and make the soil fertile. With the fertile soil, agriculture the inland part Java’s most popular life sector has been benefited and blessed with the good quality of water and soil.

Dewi Sri (Javanese goddess of fertility and agriculture) is mythologically alleged to be the incarnation of one of Sanghyang Antaboga’s eggs.

Dragon also signifies protection and patronage. Protection is more about physical security. Patronage is more about mental and spiritual security. Dragon carvings are commonly found at around old building gates, entrances, stair banisters to protect the buildings from those entering.

Sanghyang Antaboga is said to be the protector of the weak and the good. He is crowned as the lord of underworld in Javanese mythology.

dragon in the stairs flight in Candi Kidal

Talking about dragon….

I just received a new batik sheet from Ibu Tien. The pattern is called Parang Nogo. Parang Nogo is a batik pattern combining parang as the background with nogo (Javanese dragon) as “ceplok” or highlighted/clustered pattern.

Parang as recently discussed is about not giving up, sustainability, agility, noble ideals and loyality. Nogo itself as earlier introduced is about protection, patronage, fertility and blessings.

So Parang Nogo is a pattern that is intended to combine the spirit of all those values into one work of art.

Parang as recently discussed is about not giving up, sustainability, agility, noble ideals and loyality. Nogo itself as earlier introduced is about protection, patronage, fertility and blessings.

Sultan Hamengkubuwono X in Parang Nogo (the Yogyakarta Sultanate cum the Governor of DIY Yogyakarta)

As a “batik larangan” (batik with sacred pattern that can be worn only by royal family for certain occasions/function), Parang Nogo was meant to be worn by king and his family as a reminder to hold and practice the values attached in the Parang Nogo. Their behaviour and attitudes could give assurance to the people that the kingdom was managed and protected by trusted human beings. Yogyakarta king still wears batik Parang Nogo in some occasions; probably to assure the people that things are well managed under his governance.

Parang Nogo – handmade, my collection from Ibu Tien

Makara, the sea dragon with a lion in its mouth in Candi Borobudur

How would you greet the dragon within you? The coiling coloured energies sleeping to be awaken–

Salaam.

Janma Limpat Seprapat Tamat (ranting)

Learning, life

This Javanese adage means more or less a human being who is able to understand clearly with very little explanation.

Janma or jalma: human being

Limpat: agile, intelligent

Seprapat: one quarter

Tamat: completed, full, comprehensive in oneself, an end

This type of human beings is considered able to see the big picture of certain perceived matters up to to sense what details are needed to solve the questions within the matters. And the people are considered able to do it with very minimum instructions from others. In a nutshell this type is EXCEPTIONALLY talented/gifted.

In Javanese wisdom the comprehensiveness of this agile human being include one’s integrated personality and identity. With only scientific intelligence an agile person is considered not comprehensively addressing an issue; s/he must be spiritually intelligent as well. So sh/e must be a person who has been wised up by life.

There are some characteristics that might attach to this type of human being. I won’t talk about all; one or two probably.

One personality trait attached is low key, humble. It is a norm that this type of person with one outstanding quality will not boast of what one can do. There is only observing what happens around and seeing if any help is requested then one will do what’s needed to achieve the agreed goals.

This type of Javanese will not say to others “I will prove it” or “Yes I did it”. Nope! For one glorified victory is not important as life is not a competition. There is no “Fear Of Missing Out”. Yes, one admits “You Live Only Once”; yet at the time for the kind of soul life is forever. Life is forever — either based on incarnation concept in which karma makes a soul re-incarnate, or based on utilitarianism concept in which human being should die leaving good legacy. For sure one knows life is not a play to win greedily but it is a play to finish wholeheartedly.

Anyways this janma limpat seprapat tamat is rarely found nowadays with loud-boast showy characters becoming one condition of popularity and/or favour in “like-dislike” culture in social media. Human beings gradually leave this old “skill” and grow to become a species that craves for fame and treasure. Unfortunately….

all parts of coconut tree are useful, that’s the life of janma limpat seprapat tamat human being 🙏🏼

I did meet a few senior Javanese men and women of this janma limpat seprapat tamat. One of them was my late uncle. He passed away leaving great legacy — humble loving cousins of mine and beautiful family history of ours. He was born to an affluent family yet he acted social, wise, humble, kind ordinary person. He helped neighbours needing help, supported younger siblings to succeed life and to love family wholeheartedly. He was our story teller of our family unwritten humble history. I am content to know from him that our ancestors were influential yet choosing to take side of the low class people and so decided to live at the edge rather than in the centre.

What can a janma limpat seprapat tamat do?

Most people believe this type knows what will happen before it happens including but not limited to one’s own death time and/or place and/or manner. Although the person one’s self might not think it is important, it is scarily incredible. To this type the most important thing is able to make decision that will make surrounding “not meet danger” rather than “fight against danger”. To this kind of soul life should be flowing rather than flooding.

This type of Javanese human being also does a lot of fasting. One considers fasting as a way of life. One eats very little. One sleeps very little. One enjoys mundane life very little. One looks like ordinary people but one resembles a saint. Humanely normal outside, sacredly extraordinary inside. One one’s self in one’s own self is like lotus growing in the mud, rose blooming among thorns, clean eel living in the muddy pond — living normal beautifully in one’s own high level of humanity.

As a Javanese do I want to reach the quality?

Although to be a janma limpat seprapat tamat is incredible, I don’t want to be at that super level now. I want to be an ordinary Javanese who is able to have rather relaxed life — eating when hungry with occasional fasting, napping when sleepy with occasional overtime, traveling with suitcase although sitting in (premium) economy class for my personal trips. My life should be living in moderation — not as the poor, not as the billionaire. Hey! I also want to die when I’ve let my own self go although I might not know when and where and how.

Salaam.

❣️

Devotion

Learning, Map It!, Poetic, Those People

Orbit of a star
Keeps it moving yet centred.
Devotional fact—

——

Ibu Tien Wartienah is one of the best batik makers whose work of art has spread around the globe; most of her customers are international art curators and prominent people from many countries incl our own country

she started making batik at 8 years old to help her mother who was also a batik maker; in her 66, she is the most sought-after devoted batik maker — her devotion to batik esp Yogyakartan style is second to none – her eyes were sparkling when she was sharing about batik and what she has done with her skill and art

many of my classical batik collection are made by this humble lady — i’m so blessed to keep guard her work of art and to have met her this visit; thank you, Ibu Tien — your life is blessed by many

Ibu Tien’s half done wax-blocking (nyanthing) work “Kembang Manggar” aka “Satria Manah”

i tried one batik yesterday in Ibu Tien’s home in Imogiri — trust me it is a challenging task 🤓

batik working tools

Fast Food

No food for dinner, no food tapao (take away food, Singlish & Manglish) from office cafe…. So, I was thinking of buying food online.

Um…

I found some chicken in the freezer, a lot of herbs in the basket and coincidentally picked some blimbing wuluh from the condo’s public herb garden on my way home. So garang asem or chicken in herbal coconut milk was the best decision for (late) dinner. While ideally garang asem should be wrapped in banana leaf, it was not today in my kitchen. All was just my style…. 😘

So is there really fast food? To me fast food is whatever can be cooked from whatever in the storage with no rush. 30-45 minutes is almost the same with the length of delivery time for a bowl of pho or ramen or a plate of biryani or a box of Korean chicken or a package of Indonesian anything food.

And it was super freshly fragrant delicious chicken in herbal coconut milk in the universe! 😁

I love Javanese cuisine!

Thank you for today!

💕

—

there’s public herb garden right above level 1 parking area and anyone can enjoy the crop reasonably – thank you for your idea, ***blimbing wuluh***

More pictures of blimbing wuluh

while waiting for lemongrass to arrive, other ingredients were sitting nicely on the cutting board 😍 not so fresh yet i love all of them 😍

this chicken from the freezer must come out before the CNY holiday next week! 😘

it should have been wrapped chicken in herbs but no fresh banana leaves to wrap and the amateur chef was too tired to go detailed 😁

tada! chicken in herbal coconut milk was served for dinner; the left over? for tomorrow’s lunch box 😘

About garang asem

Flowers for The Dead

Red rose on white tomb:
Greeting to another world
That sees but says not—

—

Nyekar is one tradition that many Javanese still keep until today. Nyekarcomes from the word sekar that means flower. Nyekar is sprinkling flowers on to someone’s tomb as part of a prayer to the loved ones lying under the tomb.

Javanese pin a meaning to the word and activity of nyekar by relating it with the flowers’ fragrance, colours and shapes. The fragrance and beauty of the flowers sprinkled on to the tomb are sent as supplementary to the prayer whispered by those “visiting the dead”. At the same time it is to remind the living that it should be the good deed and memories of the dead to be cherished; bad memories and bad deed should be neutralised through forgiveness — not easy but doable.

Aside from flowers Javanese add boreh as part of the flowers sprinkled. Boreh literally means to spread or to smear cream or paste on to skin. Borehis mixture of ground dlingo (Acorus calamus L) and bengkle or bengle or bangle (Zingiber cassumunar). Dlingo has a kerata basa (acronym) of elingothat means to remember. Bengkle has a kerata basa of becik kelakuane that means good deed. In short, boreh is added to the flowers to emphasize the importance of remembering the good deed of the dead they visit.

What a beautiful visit is made to the dead by those Javanese who understand what they sprinkle on to the tomb of their loved ones.

So, no it is not just beautiful flowers or flowers arrangement; more than that, it is the beautiful meaning that Javanese pinned to the flowers.

Salaam.

the best remembrance is remembrance to the death – I picked one rose from my sister’s garden and put it on my father’s tomb; we don’t miss him as his good deed is always with us

Clear Sky (ranting)