Ngaben The Return of Panca Mahabuta

By Arfan Apandi — Kamis, 30 Juni 2016 — Add Comment — BaliLombok

The Ngaben Ceremony is generally defined as the cremation rites. Etymologically , it could be false one, because there is a tradition of cremation is not through cremation. Ngaben indeed comes from the word meaning beya(cost) or provision, said beya in active sentences (an activity progress) becomes meyanin. The word meyanin has become the common word to mention ceremony sawa wadhana. May also be called Ngabeyain. The word is pronounced with a short, later becoming a cremation.

 Generally, the magnitude of Cremation is to process the return of Panca Mahabhuta in nature and deliver this great Atma (spirit) to the nature of Pitra by deciding the body. With a decided passion for Atma (spirit) and his world, he will be back in its natural, i.e. The nature of Pitra. So, ragha sarira (body/body) can quickly get back to its origin, namely the Pañca MahaBhuta in nature and the Atma can survive can go to the nature of pitra. In Hinduism, the human body is composed of a subtle body (spirit or atma) and rough body (physical). Rugged body constituted by the five elements known Maha Bhutas Panca. The fifth element is composed of Pertiwi(ground), Teja (fire), apah (water), Bayu (wind), and akasa (vacuum). Five of these elements coalesce to form a physical and then moved by the spirit. If someone died, the dead is actually just a ballpark remains alone while his spirit did not. Therefore, to cleanse the spirit, needs to be done to separate the Cremation ceremony of spirit with the bodies of the ballpark.   Cremation is a great ceremony and of course it requires a lot of cost. How does for those who are less fortunate? Hinduism  is flexible and of course there are policies regarding such conditions. Usually holding a mass cremation of course in terms of the cost will be much reduced. And from a couple of searches against various Balinese lontar, cremation was not always great. There are several types of cremations. The following types of Cremation:

Sawa Wedana is ceremony ngaben involving bodies that are still intact (no buried in advance). This ceremony is usually conducted within 3-7 days calculated from the day of death of the person. The exception is common at a ceremony with the major scale, that his preparation could take up to a month. While the family preparing everything for the ceremony so the bodies will be placed in the existing Customs Hall at each home by administering a particular herb to slow decay of the corpse. Today the awarding of the herb is often replaced with the use of formalin. During the funerals are still placed in the Customs Hall, the family still treats his body like that should still live, such as entailed a coffee, feed the beside the corpse, bringing towels and clothes, etc. because before the ceremony called Papegatan then the question was considered only sleep and still be his family surroundings.

Mendhem Sawa means burial of corpses. In the face of the inexplicable that the cremation in Bali is still given the chance to temporarily put on hold, citing various things as has been outlined. But beyond that there is still a philosophical reason again, which in the paper ejection are not yet found. This reason may just be written that is associated with the Foundation or philosophical background of life. The reason is so that the sarira ragha is derived from elements of the prthiwi while ducking on prthiwi may be used to. Who is depicted ethis so they can kiss my mother prthiwi. But be reminded that in principle every person should die soon in aben. For those who still need time to wait while then sawa (deceased) it must be at pendhem (buried). Deposited on the goddess penghuluning Setra (Goddess Durga).

 Mitra Yadnya comes from the word Pitra and Yajna. Pitra means ancestor, yajna means Holy sacrifice. The term is used to name the type of cremation is being taught on Lontar Yama Purwana Tattwa, because unnamed certainty. Cremation according to Yama epigraph Purwana said Tattwa is the word Lord Yama. In warah warah-it does not mention the name of the type of cremation. To differentiate with other types of cremation sedehana, then cremation is named partner of the Yajna. Implementation of the Atiwa-atiwa/cremation set out according to the provisions in the Yama Purwana Tattwa, especially regarding the upakara and implemented in seven days by not picking up (good day).

Pranawa Pranawa is revised Om Kara. Is the name of a type of sacred letters utilizing cremation as a symbol of sawa. Where on the bodies that had been buried three days before pengabenan was held the ceremony of Ngeplugin or Ngulapin. Pejati and pengulapan in Jaba Pura Dalem by means of bebanten to pejati. When the day of pengabenan and its bones are United on jemek pemasmian. His bones under jemeknya above. Then apply the provisions such as new amranawa sawa died. Ngasti to send the same also with the provisions of amranawa sawa cremation recently died, as has been outlined.

Pranawa Bhuanakosa is the teachings of the God Brahma to Rsi Brghu. Where Cremation Sawa Bhuanakosa for people who recently died, though he was never planted, disetra. If you want to mengupakarai as path with Prana Bhuanakosa Wa.

Swasta means private disappeared or missing. Is the name of a type of cremation sawanya (his body) No (tan kneng hinulatan), cannot be seen, died in the distance, long on setra, and others, can all be done with private types of cremation.

Although the contemptible, and uttama (sarira) as the body of the dead symbolized by Dyun (crock) as the skin, thread 12 iler as muscle, the water as meat, balung(wood) of cendana 18 pieces. Pranawa as sound, ambengan (straw) as mind, Recafana as veins, ongkara as living lingga. Three days before the ceremony pengabenan ngulapin, for those who died in the distance the unknown place, where the ceremony of pengulapan, can be done diperempatan the road. And for a long time in pendhem that can not be known mark pengulapan can be done in Jaba Pura Dalem.

In general the implementation of the steps of ritual ceremony ngaben is as follows:

Ngulapin, Ngulapin meaning as the ceremony to call The Atman. The ceremony was also held in question died outside the home in question(for example in hospitals, etc.). The ceremony is carried out differently in accordance with the Ordinances and local tradition, anyone carrying out at the intersection, the fork in the road, and the local cemetery.

Nyiramin/Ngemandusin, is a ceremonial bathing and cleaning the corpse, the ceremony is done in the home yard (natah). In this procession is also accompanied by the granting of the symbols like jasmine flowers in the nasal cavity, glass hemisphere above the eyes, leaves intaran in the eyebrows, and other appliances with the aim of restoring back the functions of the parts of the body is not used to its origin, as well as in the spirit of late experienced reincarnation was back in for a full body (not disabled).

Ngajum Kajang, kajang is a white piece of paper inscribed with a magical alphabet by priests, pastors or elders of the local customs. After completed the relatives and descendants of those concerned will carry out the ceremony ngajum kajang by pressing 3 x as much as it was, kajang as a symbol of not only the hearts of the relatives took off late departure and unite the hearts of the deceased so that relatives can quickly do to nature.

Ngaskara means of cleansing the spirit of late. This cleansing is done with the goal of keeping the spirit in question can be United with God and can become the supervisor of her relatives who still live in the world.

Mameras, Mameras comes from the word peras meaning work, success, or completed. The ceremony was held in the late already had grandchildren, because according to the belief that the grandchildren who will lead the course of late through prayer and the good karma they do.

Papegatan, Papegatan comes from the word pegat, meaning, the meaning of this ceremony is to sever the relationship and love of earthly relatives late, because both of these will impede the journey of the spirit toward God. This ceremony means the family have been sincere to take off late departure to a better place. The means of this ceremony is the offerings (banten) arranged in a stone mortar and above filled in two branches of the tree Erythrina Variegata formed as the goal and laid on a white thread on the second branch of the tree. Later, this thread will passed by relatives and pallbearers before exiting the House to break it up.

Pakiriman Ngutang, papegatan after the ceremony will be followed by pakiriminan to local cemeteries, funerals along with kajangnya then offered up to the top of the Bade/place to put  kajang, the pallbearers (this is not an absolute must exist, can be replaced with simple keranda(place to put corpse) called Pepaga). The members of the House concerned members of the public will be carrying all the supplies the ceremony along with the bodies accompanied by the sound of Baleganjur (typical Balinese gong) that continously played and excited, or the sound of angklung is impressed sad. On the journey towards the grave of this cadaver will be paraded spin 3 times counterclockwise meaning as a symbol of restoring Panca Maha Bhutas into place respectively. In addition it also means turn around: Turning 3 x in front of the home of revered as a symbol of separation with relatives. Spin 3 x in the intersection and fork in the village as a symbol of separation with the environmental community. Spin 3 x in the face of the grave as a symbol of farewell to this world.

Ngeseng, Ngeseng is a ceremonial burning of the cadaver, corpse was laid in place that have been provided, accompanied by offerings and Banten with the philosophical meaning of its own, then watered by the priest who officiate with Pangentas Tirta which acts as an abstract flame accompanied by Puja Mantra of Pendita, afterward burnt to charred corpses, bones as the results burning then crashed and assembled again in kelapa gading(coconut gading) that has been issued.

Nganyud, Nganyud meaning as rituals to drowning all the filth that is left in the spirit of late with symbolizing either a corpse ash was washed away. The ceremony is typically implemented at sea, or the river.

Makelud, Makelud usually implemented 12 days after the burning of bodies. The meaning of this makelud ceremony was clean and cleanse the family environment due to the grief. Philosophically, 12 days of grief is taken from the Hindu epic Mahabharata, when The Pandavas through punishment of 12 years in the middle of the forest.

source; www.inputbali.com, wikipedia.org 

Prambanan Temple the heart of Java

By Arfan Apandi — Rabu, 29 Juni 2016 — Add Comment — Temple

PRAMBANAN

Prambanan Temple is a temple located in the Central Java and it was built for the worship of the Trimurti, Brahma, Vishnu, and Shiva. Work was started on Prambanan Temple 9th century. Prambanan Temple is one of the largest Hindu temples in South-East Asia in addition to Angkor Wat.

It is  also called as the temple of Rara Jonggrang made by adherents of Hinduism in honor of Brahma the creator, Vishnu as gods as keeper, and Shiva as the destroyer. But this temple is devoted to the worship of Shiva, as the embodiment of symbolism/Balitung Maha Sambu. The location of the temple is situated 17 km from Yogyakarta, on the border of Central Java and Yogyakarta Province. The name of Prambanan, like the names of the other temples, the name is derived from the name of the village nearest village of Prambanan. It is possible that this name is a form of local tongue mentions "The Brahman".There are also concluded that Prambanan word from the words of emban means bringing the tasks, reflecting the roles played by the gods on earth or a task that must be done by villagers associated with the temple. History of Prambanan Temple started in 850 when the King Rakai Panangkaran response to the building of Borobudur temple and Sewu Temple by Sailendra dynasty . Historians argue that the construction of Prambanan Temple is meant as a sign of the revival of the Hindu ruler of Sanjaya dynasty in Java after the previous dynasties of Buddhist or Sailendra dynasty ruled for almost a century.
The struggle of Rakai order build first then continued and built by King Balitung Maha Sambu and Lokapala as the King of Mataram. According to the Shivagrha inscription in 856, this temple was built in honour of Shiva and his original name was Shivagrha which means "House of Shiva". Referring to the inscription Shivagrha also, as a note that there is a large project to change the flow of the River near the temple, where it is identified as the Opak River that now flows from North to South is right on the West side of Prambanan Temple. Initially, historians said, the river flows further East and judged too close to the main temple. Mataram Kings such as Daksa and Tulodong next always striving to continue the development of Prambanan temple by way of continuing to widen the area of the temple, such as by adding hundreds of perwara temples around. Prambanan also serves as a temple of the Mataram Kingdom, where nearly all the religious ceremonies and sacrifices were held at the temple. In the golden age of the Mataram Kingdom, many experts approx that hundreds of Brahma along their studying live in the outer wall of the temple area. In the year 930, Mpu Sindok had moved the center of the Kingdom to the East Java and established the Isyana dynasty. There are two different opinions about this, the first is the eruption of Merapi volcano in the South of Prambanan and another one is a power struggle. To be sure, this displacement causes the decline of Prambanan Temple’s development. The 16 also happens to an earthquake which almost brought down the entire Temple.
Although the Temple had already ceased to be the center of worship, remains of temples are scattered in the surrounding area is still identified by the community. The discovery of the remains of temples and sculptures change Prambanan became a folk story of Roro Jonggrang Temple which is said to be made by the Bandung Bondowoso with Satan as his men.

And finally in 19th-century the temple is attracting the world attention. In 1811, Colin Mackenzie, a surveyor of Commander Thomas Stamford Raffles accidentally went to the temple. Although Sir Thomas ordered his men to hold the full survey , nonetheless temples finished of dormant for centuries. Since the excavations of archaeologists that half-measures in1880, many people and the communities surrounding the Netherlands picked up some material from the temple to the gift shop or as construction materials. Finally, in 1918, the Netherlands began to reconstruct of ruins and then, the total of restoration began in the reconstruction of ruins in 1930s till to day.

The entrance to the complex of buildings in the four quarters of the compass direction, but the direction of the front of it is to the East, then the main entrance of this temple is the East Gate. actually there are 240 large and small temples in Prambanan temple complex and these are,

-3 Trimurti Temple: Shiva, Vishnu, and Brahma  

-3 Wahana Temples:  Nandi, Garuda, and Geese

-2 Apit Temple: located between the rows of Trimurti temples and Wahana temples at the North and    South sides.
-4 Kelir Temples: located in the 4 sides behind the entrance to the inner courtyard or the core zone.

-4 Patok Temples: located in the 4 corners of the core zone.

224 ancillary temples : arrayed in the neat rows of 4 with the number of temples from the inner to the outer sequence: 44, 52, 60, 68 and it's clear that the total number is 240 temples. 

Tari Saman(dance with thousand hands)

By Arfan Apandi — Senin, 27 Juni 2016 — Add Comment — Traditional

Tari Saman(dance with thousand hands)

 Tari Saman Aceh derived from Nanggroe Aceh Darussalam (NAD). The uniqueness of the dance of Aceh is raising its nimble, flexible, and lightweight. Dances of Aceh are generally accompanied by music that the source could be from musical instruments (tambourine) or members of the body of a dancer, such as passage of fingers, Pats of hand or Pats his chest. Tari Saman or Seudati is an example of the typical dances of Aceh that has been very popular in Indonesia even in the world.

Saman dance has a unique movement since the movement displayed include hand movements, body, and head and done while sitting. The movement follows in Tari Saman Aceh derived from Nanggroe Aceh Darussalam (NAD). The uniqueness of the dance of Aceh is raising its nimble, flexible, and lightweight. The movement follows the verses that are sing.

 Saman dance usually performed by teens or tens of men, but the amount must be odd. However, in its development of this dance is played by women. To do this dance, good cooperation is needed among the dancers.

In General, Saman dance played by the 17 dancers with the following conditions.

• Dancer number 9 is called Pengangkat. Pengangkat is the main character in the tari Saman. He determines the motion dance while singing the verses.

 • Number 8 and 10 Dancers called Pengapit.   The figure Pengapits heip Pengangkat , either in motion or dance lyrics that are sing.

 • Dancer number 2-7 and 11-16 are called Penyepit.   Penyepit is a regular dancer in favor of dance movements directed by the Pengangkat.

 • Number 1 and 17 Dancers called Penupang.   Penupang is a dancer who is on the far ends of the left and right. In addition to functioning hold the integrity of the position of dance in order to keep closing and straight.

On the Saman dance, dancers sit kneeling position and depressed body weight on both feet. Saman dance space on pattern limited the height position of the body, from a sitting position kneeling turned to a position above the knee are called berlembuku. This movement is the highest level. As for the lowest level when the dancers bend forward 45◦ called tungkuk or while leaning back up dancers 60◦ called langat. There is also a Saman dance movements accompanied tilted to the left or to the right called singkeh. In addition, there is an exercise in sitting position pitch to rightforward or to the left-back called lingang. In the Saman dance, hand gestures are very dominant because it serves as a motion and music. Hand gestures in the dance of Saman among others as follows.

 • Cerkop is  the movement of both closed hands  and directional.

• Cilok is the tip of the index finger as if to take a light objects such as salt.

 • Tepok, namely hand movements are done in a variety of positions, such as horizontal or propeller.

called tungkuk or while leaning back up dancers 60O called langat. There is also a Saman dance movements accompanied tilted to the left or to the right called singkeh. In addition, there is an exercise in sitting position pitch to kanandepan or to the left-back called lingang.      In the Saman dance, hand gestures are very dominant because it serves as a motion and music. Hand gestures in the dance Saman among others as follows.

 • Cerkop, i.e. the movement of both hands berhimpit and unidirectional.

 • Motion i.e. Cilok, the tip of the index finger as if to take a light objects such as salt.

 • Tepok, namely hand movements are done in a variety of positions, such as horizontal or propeller.

As for the motion of the head in the Saman dance is as follows.

 • Anguk, namely Chief as a nod in the tempo slow to fast.

 • Girek is the movement of the head spin like a propeller.

Saman dance performed without music instruments. As for dance accompaniment Saman is the movement of the hands and the body of the dancer.  Here are some ways to get the tempo sounds,  moderate to fast.

• Pats both hands, the usually moderate to fast up-tempo.

 • Pat both palms to the chest, usually up-tempo.

 • Pats one of the Palm of the hand to the chest, usually a moderate up-tempo.

 • Friction thumb with middle finger, usually a moderate up-tempo.

In Saman dance shows, all the movements are combined to produce a beautiful dance. The power of Saman dance not only from the poem is done , but a compact movement also became more value in this dance. 

Tari saman had many names. Not only is dance a thousand hands, but also a Saman Gayo in Aceh and the Middle-East, Saman Lokop in East Aceh, and Saman Aceh Barat in West Aceh.

Malay traditional dance originallyt from the region of Southeast Aceh in Gayo Highlands. The name "Saman" taken from the name of the creator and developer of the Saman dance of Sheikh Saman. He was one of the Ulama(scholars) who spread the religion of Islam in Aceh. That's why the poem or song that the Arabic language is used in the saman dance and Aceh. Usually, the poem used in  saman dance contains the messages of dakwah(religious advice), satire, advice, and romance.

   

The Rulers of Mount. Bromo

By Arfan Apandi — Sabtu, 25 Juni 2016 — Add Comment — Folklore

How The Tenggerese Are Born in the World

Rara Anteng Dance

The feast of Yadya Kasada ceremony day is a patron in the form of offerings offerings to Sang Hyang Widhi. Each month the Kasada day-14 in the Javanese calendar was held the ceremony of a patron or offerings to Sang Hyang Widhi and its ancestors, the story of Rara Anteng (daughter of the King of Majapahit) and So Jaka (son of a Brahmin) "the origins of the tenggerese taken from the last name of both spouses," Rara Anteng and Jaka So build a settlement and then ruled in the area of Tengger as Purbowasesa Mangkurat Ing Tengger, which means "The Kind hearted of the Tengger's ruler". They do not have a child for a long time, so they meditate or meditation to Sang Hyang Widhi, suddenly there was the sound of the occult who said that a wish they would perform but on condition when getting offspring, the youngest child who has to be sacrificed to the crater of Mount Bromo.

Roro Anteng and Jaka Seger agree with that and then he obtained 25 children, but parental instincts keep not bear when losing his sons and daughters. In short, the Couple Rara Anteng and Jaka So pick the God became angry with the threatened to cast a havoc, then there was a great hurricane of the State into darkness, the crater of Bromo spouting fire.

Kesuma, her youngest child disappears from the view and swallowed by Bromo crater, along the loss of Kesuma, there were invisible, "I love my brothers, I have sacrificed by our parents and Sang Hyang Widhi save all of you. Long live the peaceful and serene, Sang Hyang Widhi worship. I remind you, on each month of Kasada on the 14th held offerings to the Sang Hyang Widhi crater of Mount Bromo ". This practice was followed by the hereditary society Tengger and every year the ceremony was held at sea of sand Poten(pura) Kasada and crater of Mount Bromo.

As religions Hindu, Tenggerese unlike adherents of Hinduism in General, have the temple as a place of worship, but when they pray to god in punden, poten and danyang as taken place.

Yadnya Kasada in Mount. Bromo

By Arfan Apandi — 08.39 — Add Comment — SumatraJawa

KASADA CEREMONY OF TENGGERESE

For the community of Tenggerese, the ceremony is as Thanksgiving to God.  There are many ceremonies in the Tengger society that have many purposes such as, for blessings, distanced the plagues, a form of thanks for the gift of God-given to the Tengger. One of them is Kasada ceremony.

 

Mount. Bromo 

This ceremony is a ceremony to commemorate the sacrifice of a Raden Kesuma, Jaka Seger and Rara Anteng's son. In addition the ceremony is conducted by tengger society to ask for salvation and blessings. The ceremony was held on 14-16 of month Kasada or when the full moon appears in the sky once in a year. At the time of the ceremony is to take place of the community gathered with tenggerese carrying produce, livestock and pet chicken as an offering that is stored in a place called ongkek. At the time was up to the crater of Mount Bromo, such offerings are thrown all over the place. As for this ceremony is a road test for the new shaman or pulun mulenen for legalized as a shaman, if new shaman erred in carrying out the process of the Kasada ceremony, shaman will be failed to become a shaman. 

Ongkek for offering

Kasada ceremony as a Memorial of the sacrifice of Raden Kusuma is a homage to Raden Kusuma who willingly sacrificed for the safety of the community of tengger. Kasada ceremony in legends at Mt. Bromo there are beings who do not have a name that is described as the origin of the Majapahit-Royal descendants before Hindu Buddha in Java.  There is agreement between the  soul of God Kusuma with communities that have to give offerings on each 14th of month Kasada.

Poten Luhur in sea of sand

In Kasada ceremony there are several steps that must be implemented so that the ceremony took place with a solemn Kasada i.e. Puja purkawa, Manggala upacara, Ngulat umat, Tri sandiya Muspa, Pembagian bija, Diksa widhi, the surrender of the offerings at Bromo crater. 

Kasada ceremony goes by the process begun in kala Sadya puja and ends up Surya puja where all the tenggerese go to Mt. Bromo to convey their sacrifactons. Kasada ceremony began with the inaugural elders Tengger and staging the Ballet of Jaka  Rara Anteng and Jaka Seger in Ngadisari Village open stage. At midnight held the inauguration of Shaman and blessing the people in a sea of sand Mountain Bromo. For the tenggerse, the shaman is a leader in the field of religious affairs that usually leads to marriage ritual ceremonies etc. At the moment before the shaman was sworn, the shaman had to pass the test by way of memorizing and reciting mantras. After the completion of the ceremony, ongkek which contains the offerings sacrificed on the punden cemara lawang and the crater of Bromo. The whole ongkek was thrown into the crater as a symbol of the sacrifice of their ancestors have done.

Inauguration of shaman

Crater of Mount. Bromo

People try to catch ongkek inside Bromo Crater

 Kasada ceremony of the Tengger society has brought benefits to ommunities perched. In addition to asking for salvation, this ceremony is able to suck up a whole lot of attention among the public. There are political values in a ceremony where Kasada ceremony is a ceremony which also aims to plug a political force in the area.

Deadly Sumpit From Dayak Kalimantan

By Arfan Apandi — Jumat, 24 Juni 2016 — Add Comment — Traditional Weapon

Sumpit or blowguns is the typical weapon of Dayak  Borneo. Sumpit consists of four parts, a rod Sumpit, child of the sumpit/bullet called damek, telep/tolor(a place to put damek) and sangkoh is like bayonet(eye spear made of iron or stone mountain that tied at the end of the rod sumpit)

Sumpit/Sumpitan

Sumpit or traditional blowgun made up of bamboo or wooden tube length of 1,5-3 m, Sumpit are equipped with chopsticks bullet with spherical shape approx diameter less than 1 cm. Sumpit bullet(damek) can be made of bamboo which one end is shaped like a cone made of wood mass of light (from wood of pelawi). So that the damek can be streaked with Sumpit straight or as a counterbalance when shooted from the Sumpit. While the other end tapered and are usually provided a very deadly venom. A poison made from the SAP of the forest vegetation and there is still no antidote to their toxicity till now. Sumpit are used in a way blown. Powerful breath is the main factor, whether Sumpit blower will determine the distance to which the damek  can be bolted to  the target. 

Dampek inside Telep/Tolor

Part of the base of the Sumpit are usually larger than the other one, so following this part the damek is inserted and then blown. Between the Reed and the bullet of Sumpit(damek) have a high reliance (mutual support). Although, its reed is nice but the damek made vain ,the result will be less satisfying as well as vice versa. This means that both rules is completing each other,as the important thing in precision about target/prey although also Sumpit blower's breath is also a very important role as well.

To reach the right target and powerful breathing, long Sumpit should correspond to the height of people who use it. The most important part of Sumpit, in addition to rods Sumpit, is its bullet called damek. The end part of damek is cone-shapped, being part of the base of the back is cork and such a kind of branches so that the damek drift towards to the target. Poison damek by Dayak ethnic Lundayeh called parir. A very deadly poison is a conglomeration of various SAP of trees, plants and potions of animals such as snakes and scorpions.

The Beatiful of Batik Lasem

By Arfan Apandi — Kamis, 23 Juni 2016 — Add Comment — Batik

Batik batik Lasem as its name comes from the area of lasem, a Regency in Central Java pantura rembang. History began when Admiral Cheng Ho from china anchored in this area and when he wanted to continue the journey there was his men who wish to settle in lasem. Through them, the batik was introduced to local communities. Therefore, the influence of Chinese's cultural is strong, then the colors of batik lasem is tend to be bright and free. Batik lasem is distinguished into three types of main characteristics based on its motive, namely, latohan, krecakan and sekarjagad. Latohan is a kind of herbs or fruits utilised local citizens as a vegetable such as urap and others. Whereas, krecakan means fractional inspired stone workmanship of the road line (anyer-panarukan) or known as Deandels road.  Segarjagad means that the motives of the different forms of flowers are irregular and scattered.  But there are many names in batik motif and colour based lasem among them; lasem krecak, lasem bledak, three negri, lasem, lok can, lasem sekarlatoh, lawasan, mahotadewa and many other motives.

Batik Lasem Latohan

Batik Lasem Krecak

Batik Lasem Sekarjagad

Batik Lasem Tiga Negeri

more detail informations please visit websites below;

www.batiktulislasem.com

www.lasembatikart.com

www.rumahbatiklasem.com

www.sentrabatiklasem.com

www.batik-lasem.com