Undangan model roll/gulung ini dipesan untuk pernikahan M & MS di jayapura, sebenarnya waktu untuk pengerjaan undangan ini minimal 2 minggu tetapi karena permintaan customer yang memang sangat urgent akhirnya kita coba untuk menyelesaikan undangan model gulung ini hanya dalam waktu tidak lebih dari satu minggu saja. Jadi untuk pengerjaan undangan yang satu ini, cukup banyak juga cost untuk beli kopi, snack dll... :-)
yah soalnya harus kerja sampai tengah malem untuk mengejar target delivery. tetapi itu bukan masalah selama customer puas dan kami bisa bisa menepati janji untuk mengirim barang sesuai perjanjian. Untuk pengirimannya sendiri memakai jasa merpati cargo, soalnya untuk ke jayapura yang ada cuma, ada sih yang lain tapi butuh waktu lama dan costnya juga lumayan lebih mahal. Saat tulisan ini dibuat undangan masih dalam proses finishing...Spesifikasi detail undangan ini yaitu undangan model gulung, dengan warna black, ukuran kotak 3.5 cm x 23 cm dan ukuran isi 20 cm x 30 cm...untuk tulisannya semua berwarna silver dengan background 50% black. Untuk pengerjaan undangan ini memang cukup melelahkan...bayangin aja kerjaan yang harusnya dikerjain minimal 2 minggu kita genjot sehingga beres dalam 1 minggu. i'm tired.....i want to take a rest now,,,,,
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Untuk pemesanan undangan Silahkan hubungi inoy_inil@yahoo.com
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9:04 AM
11:49 AM
Ini dia desain undangan terbaru permintaan dari customer kami di Bekasi utara, undangan pernikahan soft cover model lipat tiga ini dipesan untuk pernikahan "shp & rg" selamat buat pernikahan kalian berdua. Dilihat dari warnanya, undangan ini sangat simple dan tidak banyak pernak pernik secara desain. atau memang yang memesan suka yang simple/sederhana .... desain undangan ini sempet beberapa kali berubah soalnya memang ada beberapa hal yang memang harus dirubah, terutama untuk content / kata-katanya. Dari awal kami memberikan beberapa pilihan desain yang kami buat sesuai dengan keinginan "shp" dari beberapa desain yang kami tawarkan si "thp' ini memilih desain yang ini.
Sesuai dengan data undangan pernikahan "shp & rg" dilangsungkan tanggal 03 mei 2008 besok, sekali lagi selamat buat mereka. Basicly undanga ini sangat simple dengan warna degradasi merah, tulisan putih, dan tidak menggunakan foil. Undangan ini kami bandrol dengan harga Rp.2000/pcs untuk pemesanan 1000 pcs. ukuran undangan ini 30x21 cm 9 (10x21 setelah dilipat) Buat anda yang tertarik silahkan hubungi kami...
4:40 PM
Upacara PANGGIH:
Suara sangat bagus dan mistik dari Gamelan digabungkan dengan tradisi Panggih atau Temu: pertemuan antara pengantin wanita yang cantik dengan pengantin laki-laki yang tampan di depan rumah yang di hias dengan tanaman Tarub.
Pengantin laki-laki di antar oleh keluarga dekatnya (tetapi bukan orangtuanya karena mereka tidak boleh berada selama upacara), tiba di rumah dari orangtua pengantin wanita dan berhenti di depan pintu gerbang.
Pengantin wanita, di antar oleh dua wanita yang dituakan, berjalan keluar dari kamar pengantin. Orangtuanya dan keluarga dekat berjalan di belakangnya. Di depannya dua puteri disebut Patah, dengan membawa kipas. Dua wanita dituakan atau dua putera membawa dua Kembar Mayang yang tingginya sekitar satu meter atau lebih. Satu orang wanita dari keluarga pengantin laki-laki berjalan keluar dari barisan dan memberi Sanggan ke ibu pengantin perempuan, sebagai tanda dari penghargaan kepada tuan rumah dari upacara.
Selama upacara Panggih, Kembar Mayang di bawa keluar rumah dan diletakan di persimpangan dekat rumah, melukiskan bahwa setan tidak akan menggangu selama upacara di rumah dan di sekitarnya. Untuk dekorasi, dua Kembar Mayang diletakan di samping kanan dan kiri dari kursi pasangan pengantin. Dekorasi itu hanya digunakan bila pasangan pengantin sebelumnya tidak pernah menikah.
Upacara BALANGAN SURUH:
Pengantin wanita bertemu dengan pengantin laki-laki. Mereka mendekati satu sama lain, jaraknya sekitar tiga meter. Mereka mulia melempar sebundel daun betel dengan jeruk di dalamnya bersama dengan benang putih. Mereka melakukannya dengan keinginan besar dan kebahagian, semua orang tersenyum bahagia. Menurut kepercayaan kuno, daun betel mempunyai kekuatan untuk menolak dari gangguan buruk. Dengan melempar daun betel satu sama lain, itu akan mencoba bahwa mereka benar-benar orang yang sejati, bukan setan atau orang lain yang menganggap dirinya sebagai pengantin laki-laki atau perempuan.
Upacara WIJI DADI:
Pengantin laki-laki menginjak telur dengan kaki kanannya. Pengantin perempuan mencuci kaki pengantin laki-laki dengan menggunakan air dicampur dengan bermacam bunga. Itu melukiskan bahwa pengantin laki-laki siap untuk menjadi ayah yang bertangung jawab dan pengantin perempuan akan melayani setia suaminya.
Upacara SINDUR BINAYANG:
Setelah upacara Wiji Dadi, ayah pengantin perempuan mengantar pasangan pengantin ke kursi pengantin, ibu pengantin perempuan menutup pundak pasangan pengantin dengan Sindur. Itu berarti bahwa ayah akan menunjukan jalan kebahagiaan. Ibu memberi dorongan moral.
Upacara TIMBANG:
Kedua pasangan pengantin duduk di atas pangkuan ayah dari pengantin wanita, sementara dia bicara bahwa mereka sama beratnya, berarti dia cinta mereka sederajat.
Upacara TANEM:
Ayah pengantin wanita mendudukan pasangan pengantin ke kursi pengantin. Itu melukiskan bahwa dia menyetujui perkawinan. Dia memberi restu.
Upacara TUKAR KALPIKA:
Pertukaran cincin pengantin simbol dari tanda cinta.
Upacara KACAR KUCUR atau TAMPA KAYA:
Dengan dibantu oleh Pemaes, pasangan pengantin berjalan bergandengan tangan dengan jari kelingking ke tempat upacara Kacar Kucur atau Tampa Kaya. Di sana, pengantin perempuan mendapat dari pengantin laki-laki beberapa kedelai, kacang, padi, jagung, beras kuning, jamu dlingo benglé, bunga, dan beberapa mata uang yang berbeda nilainya (jumlah dari mata uang harus genap). Itu melukiskan bahwa suami akan memberi semua gajinya ke istrinya. Pengantin perempuan sangat berhati-hati dalam menerima pemberiannya di dalam kain putih, di atas tikar yang sudah diletakan di pangkuannya. Dia akan mengurus dan menjadi ibu rumah tangga yang baik.
Upacara DAHAR KLIMAH atau DAHAR KEMBUL:
Pasangan pengantin makan bersama dan menyuapi satu sama lain. Pemaes, menjadi pemimpin dari upacara, memberi piring ke pengantin wanita (dengan nasi kuning, dadar telur, tahu, tempe, abon dan hati ayam). Pertama, pengantin laki-laki membuat tiga bulatan kecil dari nasi dengan tangan kanannya dan di berinya ke pengantin wanita. Setelah pengantin wanita memakannya, dia melakukan sama untuk suaminya. Setelah mereka selesai, mereka minum teh manis. Upacara itu melukiskan bahwa pasangan akan menggunakan dan menikmati hidup bahagia satu sama lain.
Upacara MERTUI:
Orangtua pengantin wanita menjemput orangtua pengantin laki-laki di depan rumah. Mereka berjalan bersama menuju ke tempat upacara. Kedua ibu berjalan di depan, dan kedua ayah berjalan di belakang. Orangtua dari pengantin laki-laki duduk di sebelah kiri dari pasangan pengantin. Orangtua dari pengantin perempuan duduk di sebelah kanan dari pasangan pengantin.
Upacara SUNGKEMAN:
Mereka bersujut untuk mohon doa restu dari orangtua mereka. Pertama ke orangtua pengantin wanita, kemudian ke orangtua pengantin laki-laki. Selama Sungkeman, Pemaes mengambil keris dari pengantin laki-laki. Setelah Sungkeman, pengantin laki-laki memakai kembali kerisnya.
Orantua pasangan pengantin memakai motif batik yang sama (Truntum), berarti pasangan akan selalu mempunyai cukup keuntungan untuk hidup baik, mereka juga memakai Sindur seperti ikat pinggang. Warna merah dari Sindur dengan pinggir berliku berarti bahwa hidup itu seperti sungai mengalir di gunung. Orangtua mengantar mereka ke kehidupan nyata dan mereka akan membentuk keluarga yang kuat.
Read More..
Suara sangat bagus dan mistik dari Gamelan digabungkan dengan tradisi Panggih atau Temu: pertemuan antara pengantin wanita yang cantik dengan pengantin laki-laki yang tampan di depan rumah yang di hias dengan tanaman Tarub.
Pengantin laki-laki di antar oleh keluarga dekatnya (tetapi bukan orangtuanya karena mereka tidak boleh berada selama upacara), tiba di rumah dari orangtua pengantin wanita dan berhenti di depan pintu gerbang.
Pengantin wanita, di antar oleh dua wanita yang dituakan, berjalan keluar dari kamar pengantin. Orangtuanya dan keluarga dekat berjalan di belakangnya. Di depannya dua puteri disebut Patah, dengan membawa kipas. Dua wanita dituakan atau dua putera membawa dua Kembar Mayang yang tingginya sekitar satu meter atau lebih. Satu orang wanita dari keluarga pengantin laki-laki berjalan keluar dari barisan dan memberi Sanggan ke ibu pengantin perempuan, sebagai tanda dari penghargaan kepada tuan rumah dari upacara.
Selama upacara Panggih, Kembar Mayang di bawa keluar rumah dan diletakan di persimpangan dekat rumah, melukiskan bahwa setan tidak akan menggangu selama upacara di rumah dan di sekitarnya. Untuk dekorasi, dua Kembar Mayang diletakan di samping kanan dan kiri dari kursi pasangan pengantin. Dekorasi itu hanya digunakan bila pasangan pengantin sebelumnya tidak pernah menikah.
Upacara BALANGAN SURUH:
Pengantin wanita bertemu dengan pengantin laki-laki. Mereka mendekati satu sama lain, jaraknya sekitar tiga meter. Mereka mulia melempar sebundel daun betel dengan jeruk di dalamnya bersama dengan benang putih. Mereka melakukannya dengan keinginan besar dan kebahagian, semua orang tersenyum bahagia. Menurut kepercayaan kuno, daun betel mempunyai kekuatan untuk menolak dari gangguan buruk. Dengan melempar daun betel satu sama lain, itu akan mencoba bahwa mereka benar-benar orang yang sejati, bukan setan atau orang lain yang menganggap dirinya sebagai pengantin laki-laki atau perempuan.
Upacara WIJI DADI:
Pengantin laki-laki menginjak telur dengan kaki kanannya. Pengantin perempuan mencuci kaki pengantin laki-laki dengan menggunakan air dicampur dengan bermacam bunga. Itu melukiskan bahwa pengantin laki-laki siap untuk menjadi ayah yang bertangung jawab dan pengantin perempuan akan melayani setia suaminya.
Upacara SINDUR BINAYANG:
Setelah upacara Wiji Dadi, ayah pengantin perempuan mengantar pasangan pengantin ke kursi pengantin, ibu pengantin perempuan menutup pundak pasangan pengantin dengan Sindur. Itu berarti bahwa ayah akan menunjukan jalan kebahagiaan. Ibu memberi dorongan moral.
Upacara TIMBANG:
Kedua pasangan pengantin duduk di atas pangkuan ayah dari pengantin wanita, sementara dia bicara bahwa mereka sama beratnya, berarti dia cinta mereka sederajat.
Upacara TANEM:
Ayah pengantin wanita mendudukan pasangan pengantin ke kursi pengantin. Itu melukiskan bahwa dia menyetujui perkawinan. Dia memberi restu.
Upacara TUKAR KALPIKA:
Pertukaran cincin pengantin simbol dari tanda cinta.
Upacara KACAR KUCUR atau TAMPA KAYA:
Dengan dibantu oleh Pemaes, pasangan pengantin berjalan bergandengan tangan dengan jari kelingking ke tempat upacara Kacar Kucur atau Tampa Kaya. Di sana, pengantin perempuan mendapat dari pengantin laki-laki beberapa kedelai, kacang, padi, jagung, beras kuning, jamu dlingo benglé, bunga, dan beberapa mata uang yang berbeda nilainya (jumlah dari mata uang harus genap). Itu melukiskan bahwa suami akan memberi semua gajinya ke istrinya. Pengantin perempuan sangat berhati-hati dalam menerima pemberiannya di dalam kain putih, di atas tikar yang sudah diletakan di pangkuannya. Dia akan mengurus dan menjadi ibu rumah tangga yang baik.
Upacara DAHAR KLIMAH atau DAHAR KEMBUL:
Pasangan pengantin makan bersama dan menyuapi satu sama lain. Pemaes, menjadi pemimpin dari upacara, memberi piring ke pengantin wanita (dengan nasi kuning, dadar telur, tahu, tempe, abon dan hati ayam). Pertama, pengantin laki-laki membuat tiga bulatan kecil dari nasi dengan tangan kanannya dan di berinya ke pengantin wanita. Setelah pengantin wanita memakannya, dia melakukan sama untuk suaminya. Setelah mereka selesai, mereka minum teh manis. Upacara itu melukiskan bahwa pasangan akan menggunakan dan menikmati hidup bahagia satu sama lain.
Upacara MERTUI:
Orangtua pengantin wanita menjemput orangtua pengantin laki-laki di depan rumah. Mereka berjalan bersama menuju ke tempat upacara. Kedua ibu berjalan di depan, dan kedua ayah berjalan di belakang. Orangtua dari pengantin laki-laki duduk di sebelah kiri dari pasangan pengantin. Orangtua dari pengantin perempuan duduk di sebelah kanan dari pasangan pengantin.
Upacara SUNGKEMAN:
Mereka bersujut untuk mohon doa restu dari orangtua mereka. Pertama ke orangtua pengantin wanita, kemudian ke orangtua pengantin laki-laki. Selama Sungkeman, Pemaes mengambil keris dari pengantin laki-laki. Setelah Sungkeman, pengantin laki-laki memakai kembali kerisnya.
Orantua pasangan pengantin memakai motif batik yang sama (Truntum), berarti pasangan akan selalu mempunyai cukup keuntungan untuk hidup baik, mereka juga memakai Sindur seperti ikat pinggang. Warna merah dari Sindur dengan pinggir berliku berarti bahwa hidup itu seperti sungai mengalir di gunung. Orangtua mengantar mereka ke kehidupan nyata dan mereka akan membentuk keluarga yang kuat.
4:38 PM
Siraman means to take a bath. For the couple in the wedding ritual, it means to become clean, their bodies as well as their souls. The Siraman ceremony is usually organised in the afternoon, one day before the Ijab and Panggih rituals. Siraman of the would-be-bride is conducted in her parents' residence. For the would-be-bridegroom, it is conducted in his parents' residence. The place of the Siraman is usually in the family bathroom or in a place specially designed for this purpose (garden). Nowadays the second alternative is more common. The list of persons bathing the couple is important too. Besides the parents, some elderly and distinguished women are invited. They are selected on their good moral behaviour. The number of people giving Siraman is usually limited to seven. Seven in Javanese is Pitu, so they are giving Pitulungan (meaning help).
Several items have to be prepared:
* A big bowl, usually made of copper or bronze, filled with water from a well or a spring.
* Setaman flowers - rose, jasmine, magnolia and cananga - to be put in the water.
* Colourful powder - five colours - functioning as soap.
* Traditional shampoo and conditioner (ashes of rice straw, coconut milk and tamarind juice).
* Two coconuts, tied up together, to be used as a water dipper (gayung).
* A small chair, covered with: old mat - white cloth - several kind of plant leaves - dlingo benglé herbs (plant used in medicines) - bango tulak cloths (four patterns) - lurik (striped woven materials with Yuyu Sekandang and Pula Watu design).
* White cotton cloth to be worn during Siraman.
* Batik cloth of Grompol and Nagasari design.
* Kendi - earthenware flask with a neck and a spout.
The family of the would-be-bride should send an envoy to the family of the would-be-bridegroom, bringing a small bowl of water and flowers. This holy water, called Banyu Suci Perwitosari (symbolising the essence of life) should be poured in the water in the bridegroom's house.
The execution of SIRAMAN:
The would-be-bride/bridegroom comes from her/his room accompanied by the parents. She/he is escorted to the place of Siraman. Some people walk behind them, carrying a tray of batik cloths, towels etc. She/he is seated on the chair. A prayer is offered. The first person to bath her/him is the father. After him comes the mother. Only after them, other (usually older and respected) people can do the ritual.
She/he sits, with both hands in front of the chest, in praying position. They pour water on her/his hands and she/he rinses the mouth three times. Then, they pour water on the head, face, ears, neck, hands and feet three times each. The last person to bath her/him is the Pemaes or a special person assigned. She uses the traditional shampoo and powder to clean her/him. When the Kendi is empty, the Pemaes or the person assigned breaks the kendi on the floor saying: 'Wis Pecah Pamore' - meaning that she/he is handsome (beautiful, is a grown-up now, ready to get married).
NGERIK Ceremony:
After the Siraman, the bride is lead to the wedding room. Her hair is dried with a towel and smoke of perfumed powder (ratus) is passed over her hair. It is combed backwards and strongly tied up in a bun (gelung). After her face and her neck are cleaned, make-up is put on by the Pemaes. At the end, the would-be-bride is dressed with a traditional woman's blouse (kebaya) and batik cloths with a Sidomukti or a Sidoasih design. It symbolises a prosperous life and adoration by other people.
Read More..
Several items have to be prepared:
* A big bowl, usually made of copper or bronze, filled with water from a well or a spring.
* Setaman flowers - rose, jasmine, magnolia and cananga - to be put in the water.
* Colourful powder - five colours - functioning as soap.
* Traditional shampoo and conditioner (ashes of rice straw, coconut milk and tamarind juice).
* Two coconuts, tied up together, to be used as a water dipper (gayung).
* A small chair, covered with: old mat - white cloth - several kind of plant leaves - dlingo benglé herbs (plant used in medicines) - bango tulak cloths (four patterns) - lurik (striped woven materials with Yuyu Sekandang and Pula Watu design).
* White cotton cloth to be worn during Siraman.
* Batik cloth of Grompol and Nagasari design.
* Kendi - earthenware flask with a neck and a spout.
The family of the would-be-bride should send an envoy to the family of the would-be-bridegroom, bringing a small bowl of water and flowers. This holy water, called Banyu Suci Perwitosari (symbolising the essence of life) should be poured in the water in the bridegroom's house.
The execution of SIRAMAN:
The would-be-bride/bridegroom comes from her/his room accompanied by the parents. She/he is escorted to the place of Siraman. Some people walk behind them, carrying a tray of batik cloths, towels etc. She/he is seated on the chair. A prayer is offered. The first person to bath her/him is the father. After him comes the mother. Only after them, other (usually older and respected) people can do the ritual.
She/he sits, with both hands in front of the chest, in praying position. They pour water on her/his hands and she/he rinses the mouth three times. Then, they pour water on the head, face, ears, neck, hands and feet three times each. The last person to bath her/him is the Pemaes or a special person assigned. She uses the traditional shampoo and powder to clean her/him. When the Kendi is empty, the Pemaes or the person assigned breaks the kendi on the floor saying: 'Wis Pecah Pamore' - meaning that she/he is handsome (beautiful, is a grown-up now, ready to get married).
NGERIK Ceremony:
After the Siraman, the bride is lead to the wedding room. Her hair is dried with a towel and smoke of perfumed powder (ratus) is passed over her hair. It is combed backwards and strongly tied up in a bun (gelung). After her face and her neck are cleaned, make-up is put on by the Pemaes. At the end, the would-be-bride is dressed with a traditional woman's blouse (kebaya) and batik cloths with a Sidomukti or a Sidoasih design. It symbolises a prosperous life and adoration by other people.
4:37 PM
Peningsetan or Srah-Srahan is derived from the word singset (meaning to tie up). The families of both sides have to agree on the wedding. The parents should become 'in-laws'. The family of the would-be-bridegroom visit the parents and the family of the would-be-bride. They are bringing some gifts:
* A set of Suruh Ayu (beautiful betel leaves), wishing for safety.
* Several batik cloths with different patterns, wishing for happiness and the best things in life.
* Materials for Kebaya (women shirts).
* White waist sash for women as a sign of a strong willingness.
* Fruits, wishing a good health.
* Rice, sugar, salt, cooking oil, etc. symbolising the basic needs in life.
* A set of rings for the couple.
* Some money as a contribution for the wedding ceremony.
On this occasion, both families should make acquaintance to each other in a more relaxed atmosphere. Only the would-be-bridegroom cannot visit the would-be-bride in the attractively decorated wedding room.
In fact, the would-be-bridegroom arrives together with his family, but he is not entitled to enter the house. While his family is inside the house, he sits in the veranda of the house accompanied by some friends or relatives. During that time, he is only given a glass of water, and he is not allowed to smoke. He may eat only after midnight. It is a lesson that he must be able to resist hunger and temptation.
Before his family leaves the house, the parents tell that they hand over the would-be-bridegroom to the responsibility of the host and the hostess.
After the visitors have left the house, the would-be-bridegroom is allowed to enter the house but not the wedding room. This is called Nyantri. It is done for safety and practical reason, considering that tomorrow he has to be dressed and prepared for Ijab and the other wedding ceremonies.
Read More..
* A set of Suruh Ayu (beautiful betel leaves), wishing for safety.
* Several batik cloths with different patterns, wishing for happiness and the best things in life.
* Materials for Kebaya (women shirts).
* White waist sash for women as a sign of a strong willingness.
* Fruits, wishing a good health.
* Rice, sugar, salt, cooking oil, etc. symbolising the basic needs in life.
* A set of rings for the couple.
* Some money as a contribution for the wedding ceremony.
On this occasion, both families should make acquaintance to each other in a more relaxed atmosphere. Only the would-be-bridegroom cannot visit the would-be-bride in the attractively decorated wedding room.
In fact, the would-be-bridegroom arrives together with his family, but he is not entitled to enter the house. While his family is inside the house, he sits in the veranda of the house accompanied by some friends or relatives. During that time, he is only given a glass of water, and he is not allowed to smoke. He may eat only after midnight. It is a lesson that he must be able to resist hunger and temptation.
Before his family leaves the house, the parents tell that they hand over the would-be-bridegroom to the responsibility of the host and the hostess.
After the visitors have left the house, the would-be-bridegroom is allowed to enter the house but not the wedding room. This is called Nyantri. It is done for safety and practical reason, considering that tomorrow he has to be dressed and prepared for Ijab and the other wedding ceremonies.
2:02 PM
A Ritual for Seven Months of Pregnancy
Tradition grows in line with the cultural progress of society. In Java, especially Yogyakarta and Central Java, all stages of human existence pass through slametan (a ritual held as a token of gratitude for surviving danger or bad luck and to ask divine blessing).
The Javanese culture indeed inculcates the community with the principle of golek slameting dhiri (pursuing safety in life and salvation of the soul hereafter), so that all forms of thanksgiving aim at personal, family and communal safety.
One of Java's traditional rites which still exist is mitoni, for the safe passage of a woman's first seventh-month pregnancy.
The Javanese believe that a seven-month-old infant has got a soul, whose security should be celebrated. And the first child is said to bring good luck to the family and other siblings. Like other traditional ceremonies, mitoni is practiced in different fashions in different regionalities, as the saying goes 'so many places, so many customs'.
The outdoor ceremony symbolizes the common people's humble attitude and their expression of gratitude to God. They belong to the lower class and live in simplicity, while only those of the royal family or nobility deserve indoor or court rituals.
It starts with a kenduri (ritual gathering with meals and religious prayers), attended by neighbors. Its leader sits cross-legged on a wooden pestle for pounding rice, representing the removal of evils and disasters, and the woman have a seat at the side of the gathering.
Among the uba rampe (offerings) served on the occasion are traditional snacks, red and white taffy (reflecting physical strength), and two yellow-hulled coconuts bearing the pictures of wayang (shadow puppet) figures, the famous pair Arjuna and Sumbadra.
This pair symbolizes the parents' hope for the appearance and traits of their coming baby: if it's a boy, he should be handsome and chivalrous like Arjuna and if a girl, she should be beautiful and faithful like Sumbadra.
Following the kenduri, the pregnant mother is guided by village elders for a bathing ritual with water from seven wells -- her own and her neighbors'. It's a symbol that the baby, upon its birth, is blessed by the whole family as well as all neighbors.
The two coconuts offered are thereafter split and part of their water was drunk by the expectant mother, in the hope that the good characters of Arjuna and Sumbadra would be absorbed by the infant's soul. Virtue and security are what this ceremony is all about.
The same tradition has diverse forms in different areas. Both in Yogyakarta and Central Java, mitoni accommodates the same gist but it is manifested and furnished in different ways. In Bantul, for example, this rite is more popularly called tingkeban.
In this Bantul-style ceremony, lasting from 7 p.m. until 9 p.m., the woman and her spouse are bathed first, before being dressed in separate places like a royal lady and a prince, with unofficial costumes.
Both are later brought together for a janur (young coconut leaf) cutting. The wife wears a janur wreath round her neck, and the man approaches her to slash the leaves with a kris. Their dresser immediately tosses an egg, amid the audience's applause.
Kulonprogo has just about the same tingkeban, the only difference being the additional procession prior to the janur cutting. The couple is taken round the ritual place accompanied by petal-strewing, which is conducted by an elder or dresser for the purpose of purging the house of evils.
In spite of the wide variety, the seventh-month pregnancy ritual forms have the same essence, that is to seek material and spiritual salvation for the pair, the would-be child and the whole family.
Whatever manifestations may be, they eventually point to the fact that Javanese cultural wisdom always fosters equilibrium between pursuits of the body and the soul. Mitoni or tingkeban, therefore, serves as evidence of the Javanese community's determination to maintain this wisdom, notwithstanding the lack of accommodation in modern life.
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Tradition grows in line with the cultural progress of society. In Java, especially Yogyakarta and Central Java, all stages of human existence pass through slametan (a ritual held as a token of gratitude for surviving danger or bad luck and to ask divine blessing).
The Javanese culture indeed inculcates the community with the principle of golek slameting dhiri (pursuing safety in life and salvation of the soul hereafter), so that all forms of thanksgiving aim at personal, family and communal safety.
One of Java's traditional rites which still exist is mitoni, for the safe passage of a woman's first seventh-month pregnancy.
The Javanese believe that a seven-month-old infant has got a soul, whose security should be celebrated. And the first child is said to bring good luck to the family and other siblings. Like other traditional ceremonies, mitoni is practiced in different fashions in different regionalities, as the saying goes 'so many places, so many customs'.
The outdoor ceremony symbolizes the common people's humble attitude and their expression of gratitude to God. They belong to the lower class and live in simplicity, while only those of the royal family or nobility deserve indoor or court rituals.
It starts with a kenduri (ritual gathering with meals and religious prayers), attended by neighbors. Its leader sits cross-legged on a wooden pestle for pounding rice, representing the removal of evils and disasters, and the woman have a seat at the side of the gathering.
Among the uba rampe (offerings) served on the occasion are traditional snacks, red and white taffy (reflecting physical strength), and two yellow-hulled coconuts bearing the pictures of wayang (shadow puppet) figures, the famous pair Arjuna and Sumbadra.
This pair symbolizes the parents' hope for the appearance and traits of their coming baby: if it's a boy, he should be handsome and chivalrous like Arjuna and if a girl, she should be beautiful and faithful like Sumbadra.
Following the kenduri, the pregnant mother is guided by village elders for a bathing ritual with water from seven wells -- her own and her neighbors'. It's a symbol that the baby, upon its birth, is blessed by the whole family as well as all neighbors.
The two coconuts offered are thereafter split and part of their water was drunk by the expectant mother, in the hope that the good characters of Arjuna and Sumbadra would be absorbed by the infant's soul. Virtue and security are what this ceremony is all about.
The same tradition has diverse forms in different areas. Both in Yogyakarta and Central Java, mitoni accommodates the same gist but it is manifested and furnished in different ways. In Bantul, for example, this rite is more popularly called tingkeban.
In this Bantul-style ceremony, lasting from 7 p.m. until 9 p.m., the woman and her spouse are bathed first, before being dressed in separate places like a royal lady and a prince, with unofficial costumes.
Both are later brought together for a janur (young coconut leaf) cutting. The wife wears a janur wreath round her neck, and the man approaches her to slash the leaves with a kris. Their dresser immediately tosses an egg, amid the audience's applause.
Kulonprogo has just about the same tingkeban, the only difference being the additional procession prior to the janur cutting. The couple is taken round the ritual place accompanied by petal-strewing, which is conducted by an elder or dresser for the purpose of purging the house of evils.
In spite of the wide variety, the seventh-month pregnancy ritual forms have the same essence, that is to seek material and spiritual salvation for the pair, the would-be child and the whole family.
Whatever manifestations may be, they eventually point to the fact that Javanese cultural wisdom always fosters equilibrium between pursuits of the body and the soul. Mitoni or tingkeban, therefore, serves as evidence of the Javanese community's determination to maintain this wisdom, notwithstanding the lack of accommodation in modern life.
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