Ancient Javanese Research Articles

Getting Closer to the Primordial Panji? Panji Stories Carved in Stone at Ancient Javanese Majapahit Temples – and Their Impact as Cultural Heritage Today

In search of the roots of Panji, the paper raises the question to what extent the spread of the Panji theme in Southeast Asia is a manifestation of the political and cultural influence of Majapahit within the region. The East Javanese Majapahit kingdom (circa 1300 to 1500 CE) extended its power to most parts of what today is Indonesia, and to Mainland Southeast Asia, implementing specific traits of its rich culture. Did the Panji stories, being a popular literary genre of the time, make part of cultural export?The paper then focuses on the Panji theme in Majapahit Java itself, particularly in the visual presentations in narrative temple reliefs. The significance of the depictions of Panji stories at Candi Panataran (14th to 15th centuries), the State Temple of Majapahit, allows an interesting understanding of the symbolic religious meaning of Panji. The essence of this symbolism is also manifest in the mountain sanctuary Candi Kendalisodo and in the Panji sculpture from Selokelir (mid-15th century).In its final part, the paper addresses the role of the Panji theme in present-day revitalization of Javanese culture. The so-called “Panji Culture” (“Budaya Panji”) has an enormous potential of strengthening the Javanese cultural identity. Possible ways of transfer and transformation of the Panji tradition within Java and within the larger Southeast Asian region are being discussed.This paper was presented at the Seminar and Performances of a Shared Heritage: The Panji/Inao Traditions in Southeast Asia, organized by SEAMEO SPAFA on 2-6 March 2013 at the Bangkok Cha-Da Hotel and the Thailand Cultural Centre, Bangkok, Thailand. It is part of an upcoming collected edition of papers presented at the seminar.

Gerakan Teosofi dan Pengaruhnya Terhadap Kaum Priyayi Nasionalis Jawa 1912-1926

This paper explores the history of the Theosophical Society in colonial Indonesia within the perspective of intellectual history and how it impact the thoughts of Javanese nationalist-aristocrat. The theosophical movement shared the same ideals with Dutch association policy. The main idea is to raise Eastern culture and society to become equals with Western civilisation. The theosophical movement had major contribution in the Javanese cultural revival movement. Many aspect of Theosophy’s teachings dealt with Indian esoteric cult, which had a strong impact to the vision of Javanese cultural nationalist: that the ideal Javanese society is no other than ancient Javanese civilisation under Hindu-Buddhist tradition.

PENDIDIKAN AGAMA ISLAM DALAM KEBUDAYAAN MASYARAKAT KALANG

<em>Kalang is one of sub-ethnic Javanese, that’s different to Java culturally. This study to explain about the function of islamic education as a cultural strategy for Kalang's society; and its adaptation its effect Islam values are entered. As cultural entity, Kalang's community build cultural identity based on cultural values inherited from ancestors. Kalang’s belief system has a theological religion historical ancient Javanese (Kapitayan). This belief bears the ritual Kalang as ‘gegalungan’, ‘ewuhan’ and ‘obong’. Through Islamic education, children’s of Kalang can recognize the values of Islam. Consequence of meets it cultural values that variably, there are three possibilities occur, as response of Kalang's person to that new values, which is first; the old value system won, or the new value system won, or third occurance of compromise.</em>

Notice of Retraction Ethnic vs Math: The Secret inside Borobudur Temple, Indonesia

Notice of Retraction-----------------------------------------------------------------------After careful and considered review of the content of this paper by a duly constituted expert committee, this paper has been found to be in violation of UAD-IAES's Publication Principles.We hereby retract the content of this paper. Reasonable effort should be made to remove all past references to this paper.The presenting author of this paper has the option to appeal this decision by contacting edulearn@journal.uad.ac.id.-----------------------------------------------------------------------Mostly in Eastern religions, particularly in Indonesia the ancient Imperial cults of Borobudur temple as Buddhism, ritually celebrate their beliefs as a congregation where prayer and religious addresses are a communal activity. This culture is interesting to study whether building a place of worship is built on the cultural elements or there is a correlation with formula or complicated calculations about how the building is erected . The mathematical study for Borobudur’s architectural design has once related to answer the question about the metric system used by ancient Javanese to build such giant buildings with good measurement. Fractal dimension is calculated by using the cube counting method and found that the dimension is , which is laid between the two-dimensional plane and three dimensional space. The applied fractal geometry and self-similarity of the building is emerged as the building process implement the metric rules, since there is no universal metric standard known in ancient traditional Javanese culture thus the architecture is not based on final master plan. The paper also proposes how the hypothetical algorithmic architecture might be applied computationally in order to see some experimental generations of similar building. The paper ends with some conjectures for further challenge and insights related to fractal geometry in Javanese traditional cultural heritages.

Root Extract of Purwoceng (Pimpinella pruatjan) Enhances Aggressiveness, but Not Libido, in Male Mice

Aims: Purwoceng herbs, Pimpinella pruatjan Molk., are widely marketed in Indonesia; it is believed that the plant was used by ancient Javanese kings as an aphrodisiac. Unfortunately, the claim that purwoceng is an effective aphrodisiac lacks support from biological and pharmacological studies. This study aimed to test whether purwoceng extract affects aggressiveness and sexual behaviour in mice. Study Design: The study employed a completely randomised design using five concentration levels repeated three times. Place and Duration of Study: The study was conducted at the Department of Biology, Faculty of Mathematics and Sciences, University of Lampung, Bandar Lampung, Indonesia, between December 2016 and March 2017. Methodology: Male mice (n = 20), aged 4 months and weighing 25–30 g, were divided into four groups. Group 1 comprised animals treated individually with 0.5% CMC (carboxymethyl cellulose; as controls). Groups 2, 3 and 4 were treated with 0.8 mg, 1.6 mg and 3.2 mg, respectively, of purwoceng extract suspended in 0.5% CMC. All treatments were administered orally with a total suspension volume of 0.5 ml per feed, once daily for 35 days. Results: The results showed that the mice treated with purwoceng extract had a shortened latency of attacks and increased frequency of attacks. However, none of the sexual behaviour parameters of the mice, including courtship latency, mounting latency, mounting frequency and latency of copulation, were affected by the purwoceng extract. Conclusion: It is suggested that ethanolic root extract of purwoceng has the potential to enhance aggressiveness, but not libido, in male mice.

GEM OF SCRATCHES KAVYAKSARA: THE TRANSFORMATION OF THE KAVYA THINKING IN NOVEL GADJAH MADA HAMUKTI PALAPA

History becomes memorable in memory that occurred in the past. This memory is partly recorded in a string of sentences contained in literature. In the development of modern literary works, writing historical novels lately commonplace. Interesting facts that should be seen in more detail is the use of the elements in the text of previous literary works as a part in the writing of the story in a new form. Intertextuality studies may help dissect the elements taken from the previous text. Novel Gadjah Mada Hamukti Palapa shows concrete evidence that consciously presented by the authors in the form of footnotes. Retention of vocabulary and sentence in the original language, the text kavyaksara ancient Javanese language, which is used as a reference text is the main attraction in the meaning of the story is strung in the new work.

The Dialogues between Kresna and Arjuna Concerning the Swadarma of a Ksatriya in the Bhagavad Gita of the Ancient Javanese Bhisma Parwa

The Bhagavad Gita is usually called the fifth veda ( pancama veda ), together with the four Sanskrit Vedas, namely the Rig Veda , Atharwa Veda , Sama Veda and Yajur Veda . The Balinese are familiar with the five vedas, and know the Bhagavad Gita as the sixth book of the ancient Javanese version of the Mahabharata epic. The Bhagavad Gita that features as a part of the ancient Javanese version of the Bhisma Parwa is ascribed to King Teguh Dharmawangsa Anantavikrama Uttunggadewa of the Kediri Kingdom in the 10th century CE. He is credited to have been responsible for ordering the translation of the Mahabharata (known in Bali as Asta Dasar Parwa —the 18 parwas). This translation effort from Sanskrit into the ancient Javanese language was dubbed mangjawaken Byasamata (translating into Javanese the works of the sage Byasa). The ancient Javanese version of the Bhagavad Gita contains the dialogues between Kresna and Arjuna about the swadarma (holy obligations and responsibilities) of a ksatriya (warrior) according to his wangsa (social class). A ksatriya was deemed responsible for defending his country, fighting against the enemy, as well as for upholding truth, satya wacana (truthfulness), lascarya (sincerity) and sradha bhakti (devotional service). Keywords: Bhagavad Gita, Asta Dasa Parwa , satya wacana , lascarya , bhakti Abstrak Bhagavad Gita sering disebut veda yang kelima (pancama veda) disamping empat veda yang ada, iaitu Rig Veda, Atharwa Veda, Sama Veda dan Yajur Veda berbahasa Sanskrit. Di Bali kelima-lima veda itu, termasuk Bhagavad Gita yang terdapat pada teks Bhisma Parwa, buku ke-6 daripada Mahabharata versi Jawa kuno. Empat veda dan Bhagavad Gita telah dibaca oleh masyarakat Bali dalam rangka mendapatkan ajaran tuhan untuk memperkuat nilai etika dan moral. Episod Bhagavad Gita berbahasa Jawa kuno terdapat dalam Bhisma Parwa digubah oleh Raja Teguh Darmawangsa Anantavikrama Uttunggadewa pada abad ke-10 Kerajaan Kediri. Raja Dharmawangsa Teguh menjadi manggala dalam penciptaan Mahabharata (di Bali disebut Asta Dasa Parwa atau 18 Parwa) memerintahkan rakawi untuk menyadurnya. Program alih bahasa yang disebut Mangjawaken Byasamata (mengalihbahasakan ajaran Begawan Byasa) yang sumbernya berbahasa Sanskrit kepada bahasa Jawa kuno. Bhagavad Gita Jawa kuno berisi dialog antara Krisna dan Arjuna tentang fungsi seorang kesateria dalam melaksanakan swadharma, iaitu tugas atau kewajiban suci seorang kesateria berdasarkan kelahirannya (wangsa). Tugas seorang kesateria adalah untuk membela negara dan mempertahankan negara, berperang melawan musuh, membela kebenaran, membela ucapan (satya wacana) dengan tulus ikhlas (lascarya) dan pengabdian (sradha bhakti). Kata kunci: Bhagavad Gita, Asta Dasa Parwa, satya wacana, lascarya, bhakti

RELIEF CANDI SEBAGAI MEDIA EFEKTIF UNTUK MENYAMPAIKAN INFORMASI MORAL-DIDAKTIF PADA MASA JAWA KUNA

The establishment of temple as sacred buildings of Shivaism/Buddhism in Ancient Javanese Period aimed to worship gods. Temples are, decorated by reliefs contain moraleducational message to support their aim. Stories or non stories depicted on the relief functioned as information/publication medium for adult as well as children. This article examines why relief was used in Hinduism-Buddhism Period to deliver moral-educational message to them. Methods used is observation on the relief stories carved on temples in Central and East Jav, analysis, and interpretation based on literature study.

Moral Values in the Folklore of Pan Balang Tamak Story (Sociolinguistic Study)

In Balinese people, there are allots of folklores that scattered in the society which they call Satua Bali. Narrowly, satua Bali is a story that spread out from generation to generation and words of mouth, it is not known who the creator as well. Meanwhile, in the broad sense, satua Bali is derived from the work of authors, whether it is use Balinese language or ancient Javanese language. There are many satua Bali still survive, one of them is satua Pan Balang Tamak. Pan Balang Tamak is the figure who has very clever character and he does not want to be lost by the villager. Because of his cleverness, the villagers and even the king hate him. And, the attempted to deceive him, but all of their efforts were in vain. Many moral values can be learnt from the story of Pan Balang Tamak, that we are as individual as members of the public should not attempt to cheat, or deceive others. And, the brightness brain that we owned should be used to help others. Data was taken from the story which its existence in society, namely satua Pan Balang Tamak. Then, the data is collected by means of written discourse according to topic above. The method suitable for the study which has written language is a method refers to advanced technique such as technical note (Sudaryanto, 1985:26 1986: 33). Then, the result of data analysis technique use distributional method which works within the scope of language itself without linking it with outside matters.

VIHARA DAN PLURALISME PADA MASA JAWA KUNA ABAD VIII – XI MASEHI (TINJAUAN DATA PRASASTI)

The era of reformation in Indonesia was supposedly articulated with the pluralism of the society. Sadly, many cases regarding religious and ethnic conflicts pronounced the opposite, whereas pluralism and religious tolerance were two of the main characters of the nation since the days of the ancestors. The legacy of those two characters is actually able to be observed through cultural heritage, as a messenger from the past. This study examines one aspect of the practice of religious tolerance, which recorded in the ancient inscriptions from 8th to 11th AD., which selected through purposive sampling procedure. The aforementioned aspect was regarding the important role of ancient vihāra as a symbol of religious tolerance in society. Such role was the impact of its functions, which are different with today’s modern function. This information on the function and role of the vihāra in ancient Java is provided to support modern Indonesian society to understand their material cultural heritage.

KARMA PHALA PA DA PRASTHANIKAPARWA DALAM KONTEKS PENDIDIKAN BUDI PEKERTI

The Ancient Javanese Belles Letters contained lots of cultural noble values referring anti developing to the positive ones. One of the Ancient Javanese belles letters is Prasthanikaparwa. This transcript contains various social cultures like karma phala. Karma phala is associated with the good and bad behavior of mankind within which this Prasthanikaparwa transcript is reflected by the story characters, like. Dropadi. Sahadewa, Nakula, Arjuna, Bima and Yudistira. Of them, what to be worthy to follow is the behavior of Yudistira. The behaviors of them can be used as a mirror in developing the individual behavior as a manifestation of the moral education to be going to bring about a harmonious and balanced relationship to the neighbour.

Komik: Karya Sastra Bergambar

Comic book is a literary medium which communicates via images. It has been part of Indonesian culture since a long time. Back to the 9th century, reliefs of Borobudur temple are proves of the early comic culture in Indonesia. Each relief panel of the Borobudur temple was made with a series of sequential scenes that depict many scenes of the 8th century’s daily life in ancient Java and the story of Sudhana and Manohara. It was made with the same principle of any comics nowadays. This article is a literature study with data gathered from both printed and electronic media. Field observation was done as well to obtain concrete data. Based on the result, comics can be categorized by its forms and formats, such as comic strip, comic book, and graphic novel. With stunning images and increasing in genres, comics easily become one of mass culture. Comics had a lowbrow reputation for much of its history, but nowadays it recieves more and more positive recognition and within academia. Its contribution to the field of entertainment, education, and imagination, especially to the young generation, makes comics as one of the important means of communication.

VIHARA AND PLURALISM IN ANCIENT JAVA, 8 TH – 11 TH AD. (Study on Inscriptions)

The era of reformation in Indonesia was supposedly articulated with the pluralism of the society. Sadly, many cases regarding religious and ethnic conflicts pronounced the opposite, whereas pluralism and religious tolerance were two of the main characters of the nation since the days of the ancestors. The legacy of those two characters is actually able to be observed through cultural heritage, as a messenger from the past. This study examines one aspect of the practice of religious tolerance, which recorded in the ancient inscriptions from 8th to 11th AD., which selected through purposive sampling procedure. The aforementioned aspect was regarding theimportant role of ancient vihāra as a symbol of religious tolerance in society. Such role was the impact of its functions, which are different with today’s modern function. This information on the function and role of the vihāra in ancient Java is provided to support modern Indonesian society to understand their material cultural heritage.

TRANSFORMASI VISUALISASI GAMBAR ILUSTRASI : pada Naskah Jawa Periode 1800-1920, Sebagai Refleksi Gejala Sosial-Budaya Masyarakat Jawa

The tradition of writing and drawing illustrations found in old manuscripts in various ethnic In- donesia, especially on Java community. Most Old Javanese manuscript contains illustrations that unique and local characteristics of Javanese art. Illustration of the ancient Javanese manuscripts are well documented and have a varied range of visual form, unique in styling, how to draw, the theme, as well as a visual object. Visual image is an illustration concept frameworks Java community, as well as a reflection of social life - Javanese culture Colonial period.
 
 Illustration on Java Script period 1800-1920 as an aesthetic concept attainment the expression symbol of the Java community. The illustrations in old Javanese manuscripts in 1800-1920 showed a correlation sustainability of such visual language in the era of the past to the present and into the characteristics of Java illustration style, which is the development over time. Illustration of the old Javanese manuscript in the year 1800-1920 has changed and developed its visual state as the interaction between the animism in the Pre-Hinduism era, cultural of Hinduism-Budhism, Islamic and Colonialism paradigms.
 
 Of all these characteristics into the connecting thread is narrative, symbolic and simplification
 form of the nature (stylized), two-dimensional shapes and stylized concepts wayang.
 
 Keywords: 
 illustration, illustration tradition, colonialism 1800-1920, Java script, stylized

Birds, Bards, Buffoons and Brahmans : (Re-)Tracing the Indic Roots of some Ancient and Modern Performing Characters from Java and Bali

On the basis of evidence gathered from Old Javanese textual sources and Central Javanese temple reliefs, I proposed to identify some figures of itinerant ascetics-cum-performers—the vidus—as localised Javanese counterparts of Indic prototypes, namely low-status and antinomian Śaiva practitioners (Acri 2011). Building on the work of Stutterheim, Becker, and Coldiron, here I take up additional textual, art historical, and ethnographic evidence from Java and Bali that suggests a premodern, and ultimately Indic, origin of some performances and their specific performers—viz. the ancient Javanese pirus, the modern Javanese canthang balung and talèdhèk, and the contemporary Balinese topeng Sidha Karya. In pinpointing certain striking analogies between Śaiva traditions of itinerant practitioners known from the Indian Subcontinent and their hypothesised Archipelagic ‘relatives’, I aim to ‘historicize’ those figures, and trace their origins to related figures and milieux—at once performative, ritual, and/or ascetic—known from the Sanskritic tradition. Having briefly discussed the philosophical and/or ritual rationale underpinning many of the performances presented here, I will venture to sketch the socio-cultural factors that affected their Javanese and Balinese performers, who adapted to changing circumstances and external influences (e.g. Islamization and/or Western ‘modernization’) by adopting new modes of engagement with audiences, patrons, and prevalent religious and/or ritual fashions.

Pendekatan Fengshui dan Ilmu Jawa Kuno dalam Arsitektur

House, yard and neighborhood where a person lives affect his life. As legacy of our ancestors, the use of ancient Chinese knowledge of layouting (feng shui) and ancient Javanese knowledge are an approach of eastern culture that needs to be preserved since they are the result of thousand-year wise and sage ancestral experiences. The combination of Chinese and Javanese knowlege help find natural phenomena in relation to the search for life happiness in harmonious balance. Planning the layout of a building needs the study of the characteristics of local condition and prospective residents. Fengshui as one aspect of the approach to natural alignment is used to deal with unbalanced natural or environmental clues around us, which can affect people's lives physically and psychologically. This study aims to identify the relationship between theories and practices as well as to find out to what extent the benefits of feng shui in the design of architecture. The survey results are analyzed by existing ordinances to get evidentiary between theories and practies. Fengshui and ancient Javanese knowledge are some heritages of ancestors’ thousands-year practice in the creating buildings which should be scientifically analyzed and integrated with the science of architecture so that the results obtained will be used in the development of architecture which is useful for occupants.

Indonesia. Dharma Pātañjala: A Śaiva scripture from ancient Java studied in the light of related Old Javanese and Sanskrit texts. By Andrea Acri. Groningen: Egbert Forsten, 2011. Pp. 615. Appendices, Plates, Notes, Bibliography, General Index, Index of Text Passages.

Dharma Patanjala: A Saiva scripture from ancient Java studied in the light of related Old Javanese and Sanskrit texts By ANDREA ACRI Groningen: Egbert Forsten, 2011. Pp. 615. Appendices, Plates, Notes, Bibliography, General Index, Index of Text Passages. doi: 10.1017/S0022463413000453 Andrea Acri, in this handsomely published sixteenth volume of the Gonda Indological Series, presents his readers with an edition, translation and extensive commentary on the Dharma Patanjala, an Old Javanese Saiva scripture. The edition is based upon a single nipah-palmleaf manuscript, which according to its colophon was copied in 1467 in Antiraga, a place whose exact location is unknown. The manuscript was part of a pre-sixteenth-century collection of manuscripts from West Java which at some time prior to 1758 had found its way to the Merapi-Merbabu region of Central Java, in all likelihood as part of an exchange of manuscripts between religious hermitages (kabuyutan) located in these two regions. The Dutch colonial government purchased the collection in 1851 on behalf of the Royal Batavian Society of Arts and Sciences. It seems that the Sanskritist Rudolf Friederich, who was in the employ of the Royal Society to carry out archaeological and philological research, presented the manuscript of the Dharma Patanjala to his compatriot Karl Schoemann who resided in Bogor and Batavia between 1845 and 1851 when he was tutor to the children of Governor General Rochussen. The manuscript was incorporated in the Staatsbibliothek of Berlin after Schoemann's death in 1877. Acri provides both a diplomatic and critical edition of the text of the Dharma Patanjala. The diplomatic edition, he explains, is intended to reproduce the text of the work in a form as close as possible to the state in which the fifteenth-century scribe preserved the work. In the present publication we are given a facsimile reproduction of the original nipah-palm manuscript and a parallel diplomatic edition accompanied by paleographic and codicological remarks. Acri justifies the need for a diplomatic edition because our access to the Dharma Patanjala is reliant on a single manuscript which forms part of a manuscript tradition in West Java about which little is known. In this regard he reminds us that the practices that gave shape to the form in which such a work is reproduced reveal valuable information about both the socioeconomic background of the scribe and the aesthetic values of the civilisation he was part of. The critical edition on the other hand, he argues, is designed with quite another purpose in mind. It is geared to reproduce as nearly as possible the text in the form it had in the mind of the author and so one which can be meaningfully compared with other contemporary works in the Indonesian Archipelago, continental Southeast Asia and the South Asian subcontinent. Accordingly Acri's starting point for his critical edition is the observation--founded upon the evidence of the Dharma Patanjala itself--that the author was 'a learned master' conversant with Saiva doctrine on which he drew creatively when he composed his work. It is on this assumption that Acri argues that the gaps, inconsistencies and mistakes in the single extant manuscript we have of this work are due not to its author but occurred in the process of subsequent reproductions. This, he points out, is as true of similar works preserved in Balinese manuscripts as it is true of the early Sanskrit Siddhantatantras from the South Asian subcontinent. It is on this premise that Acri--contrary to the practice of earlier editors of works based on the witness of a single manuscript who limited their corrections only to those which resulted from 'errors of writing'--has proposed more ambitious emendations which are intended to restore 'the meaningfulness and logical coherence' of the original work. In this he has been guided first by evidence internal to the whole of the text he is editing, then, when possible, on the witness of parallel passages from other closely related Old Javanese tattvas and tuturs, and in the case of listings of doctrinal elements, he has made use of relevant Sanskrit works. …

BAHAN DAN CARA PEMBUATAN ARCA BATU SEBAGAI KOMPONEN PENTING CANDI-CANDI MASA KLASIK DI JAWA

Most of the building of temples Hindu / Buddhist in Java, always equipped with statues as a symbol of the manifestation of the gods. These statues are usually placed in the temple chambers in accordance with their respective functions. One thing that is interesting about how to obtain the materials and manufacturing process performed by the artists sculpture carving during the Ancient Java era?. Therefore, the approach tries to uncover ethno-archaeology through ethnographic data. From these data, expected to be useful for science as well as add insight for anyone who wants to know about the 'secret' making of the statues in the Java-Kuna. Our ancestors have proven that they have the genius of local identity and identity as a cultural and civilized nation.

PANAKAWAN WAYANG KULIT PURWA: Asal-usul dan Konsep Perwujudannya

Panakawan is a group of purwa shadow puppet having a specific embodiment. The embodiment of panakawan figures is shown in unproportional body and caricaturistics. The question is since when panakawan figures appear and how the concept of embodiment is. To answer that question, the research is done through historical approach to track the existence of panakawan figures, while the iconography is used to identify panakawan figures in terms of embodiment, and in tracing the concept of panakawan embodiment is done through structural approach.This study found that panakawan history can be traced through two sources, namely verbal and pictorial sources. Verbal is any source that is obtained from written works, whereas pictorial is any source of artifacts. The term of Panakawan was first found on serat Gattkacasraya by Empu Panuluh in the eleventh century and on Kitab Nawaruci  by Empu Siwamurti in the fifteenth century. Panakawan was also found on several sources of puppet plays, among others: Kidung Sudamala, Serat Purwakanda, Serat Pustakarajapurwa, and Serat Purwacarita. On artifact sources, it was found on temple reliefs and on some kinds of puppet. The concept of panakawan embodiment was inspired by the disabled people who have magic power. The people of this type in Yogyakarta palace are called Abdi Dalem Palawija, whereas in the ancient Java they were included in the character of i’jro. Keywords: Panakawan, history, concept

WISATA MINAT KHUSUS: ‘MENGUAK’ KEHIDUPAN MASYARAKAT JAWA KUNA MELALUI RELIEF CANDI

There are still some tourism potentials not yet entirely discovered to the public and to the tourists, specifically to the special interest type of these tourists. The potential object will be discussed on this paper relates to the cultural content which is carved over the temple’s walls through the decorative reliefs reflecting the reality or any information about the temple itself and its era. Through the reliefs, many information about the daily live of the ancient Javanese people are revealed. Besides that, the reliefs also describe the species variety of vegetation and animal, the clothes and its supporting ornaments as well as the story or fable which is containing of the original cultural values of Indonesia including the moral messages which give our nation an identity and integrity. The moral values or contents should be offered to the tourists so they could understand the original culture of Indonesia by not only enjoying the physical aspect of any objects (tangible) but more over the intangible aspect which gives a spirit into those objects.