Mbah Maridjan was appointed King of Yogyakarta Sultan Hamengkubuwono IX since 1982. Mbah Maridjan guard duty Mount Merapi, in the sense of maintaining traditions in terms of relationship with the Mount Merapi Yogyakarta Palace. Sultan Palace and Mount Merapi is the symbol of a relationship with God. Mbah Maridjan was assigned responsibility to maintain the traditions and symbols. Mbah Maridjan never asked by reporters when Mount Merapi is safe and when it dangerous?

There is a unique weapon that originates in Western Java, in the Pasundan (Sundanese) region. In the discourse and Indonesia cultural treasures, Kujang has been recognized as a traditional weapon of West Java citizens or Sundanese (Sunda), and have magical powers. Some researchers claim that the term Kujang, derived from the word: Kudihyang (Kudi and Hyang).This weapon is called "kujang," (pron. "koo-jaang.") Lacking the proper English equivalent for this we have used the term, "sickle," eventhough its form somewhat deviates from the true shape of a sickle. Neither does it resemble the "scimitar" which curves convexly. In Indonesian a sickle is actually called "chelurit." The Javanese living in the eastern half of the Java island refers to the kujang as "kudi." To those who are uninformed, the indigenous people of the island of Java are not all "Javanese." The western part of the island is populated by a major ethnic group called "Sundanese." The kujang is the sole monument of the city of Bogor here in Indonesia.

All the buildings created by men who intended to shelter, worship or for other activities, is a symbol actually shrinking space originally limited by the earth beneath, the sky above and the mountain sides. If the creation of vast nature of human creation will be called a small college. As a symbol of each form of the space created by humans always contains a certain meaning. All of this is the result of epidermis and the mastery of science or art of building in a language is called architecture.This paper will reveal the Javanese tradition of home construction is physically and review of the philosophical aspects of Javanese society. Tradition of building or house is not only built as a place to stay but is also expected to bring happiness and prosperity for its inhabitants through compound elements in the macrocosm and microcosm in the house. Thus the expected life balance is achieved and the positive impact for residents.

Javanese Traditional House Construction
  Houses Javanese tradition through several phases of a long change. One of them is building a house located in Java reliefs of Borobudur temple-shaped houses on stilts.

Terrace and Pendopo
  In the front, the house has a terrace Javanese tradition that has no roof and pavilion (pendhapa) is the front of the open house with four pillars (pillars of) which is the place to welcome and host received his guests. Pendopoumumnya form a square, where the rectangular plan is always placed with the long side toward the right and left of the house so does not extend to the inside, but extended to the side.

  Java Pendopo is one of  kind open house with no barrier on all four sides, this represents the attitude of openness toward homeowners who come. Built higher than the page, is intended to facilitate the residents to have visitors, chatting, sitting cross-legged on the bare floor mats fit Javanese tradition that reflects the friendly and harmonious atmosphere.
  Form one of the rooms in the house shows the Javanese tradition of philosophical concepts about the meaning of space in which the existence of the concept of harmony pendopo liked  embodiment in Javanese society lifestyle. Pendopot not just a place but has a meaning deeper philosophical, namely as a place to actualize a form / concept of harmony between the inhabitants of the relatives and the community.

At the entrance has three doors, the main door in the middle and the second door on the left and right side of the main door. The third part of the door has a symbolic meaning that the bow fighting in the middle for a big family, while two doors on the right side and left for besan (laws).


In the inner room called Gedongan serve as a sanctuary, where the Imam leading the prayers associated with symbolic significance as a sacred place, sacred, and sacred. Gedongan also doubled as the main bed is respected and in particular time used as sleeping space bride for their children.

      Hall called satru provided to keep people and is divided into two parts, the left for the pilgrims and the right of women to male worshipers. Still satru at the gatehouse at the entrance there is a pole in the middle of the room, called the pole or pillar geder balance, as well as a symbol of home ownership, the pole was also functioning as a sign or landmark to remind the residents about the oneness of God.

Pringgitan
  Space is still functioning as a public space is the space to transition from palace ageng pendopomenuju called Pringgitan, which also serves as a place to hold leather puppet show on special occasions. Pringgitanmemiliki conceptual meaning of a place to show himself as a symbol of the owner of the house that he was only a shadow or puppet of the Goddess Sri (goddess of rice) which is the source of all life, fertility, and happiness. Pringgitan is the space between pendhapa and palace as a place for the puppet show (the ringgit), the performance-related ceremonies for children Ruwatan Sukertas (children who fall prey to Bathara Kala, the god of all-powerful giant).

Dalem Agung
  Deeper into the interior of the house Javanese tradition, the more shows the hierarchy in the pattern of spatial arrangement. As has been described previously, the entry into the back of the room is a special (private / private). The inside of the house called the Javanese tradition ageng dalem. This room is a square that is surrounded by walls on four sides. Dalem ageng most important part of the house because the Javanese tradition there are three inside or three-bedroom senthong. Three senthong is called senthong kiwa (left room), middle and senthong Tengen senthong. Senthong middle krobongan also called the place to save the heritage and places of worship of Goddess Sri. Senthong middle or krobongan is the most sacred places / private for the occupants. While senthong Tengen senthong kiwa and served as a member of the family bedrooms. Senthong kiwa a bedroom family man and served as senthong Tengen bedroom female family members. The following plan of distribution space in the house Javanese tradition

Another part of the house that is private is gandhok, Pawon and pekiwan. Gandhok an elongated rear room in the palace and Pringgitan ageng. While Pawon is building behind the palace ageng and located far from the most holy place (senthong middle / krobongan) functions as a kitchen. The room that serves as a latrine is pekiwan. The rooms that are considered 'dirty' is placed far away from the main rooms before, like the palace as krobongan ageng or shrine worship Dewi Sri.

  Krobongan as a sacred place for the residents of Javanese tradition is closely related to myths and beliefs of the Javanese agrarian society Dewi Sri. Dewi Sri, who symbolize fertility and happiness in the home is very close to the life of Javanese people. In the sacred space is stored on heritage objects that is believed to have magical powers that also comes with full equipment mystical meanings associated with the Hindu and understand Neolithic era. The presence in the house krobongan Java tradition describes the world of Java can not be separated from an understanding of the balance of the macrocosm and microcosm. Everything was always associated with the forces of nature, something metaphysical, as the Javanese understand Javanese house. The balance of cosmology is built upon an understanding that is always in the form of duality, like the day and night, hot and cold, north-south, and male-female; but also a symbolic meaning that refers to three, four or five poles.

1 Suro night has arrived. 1 suro = 1 is the beginning of sacred Islamic new year. in the Java community, especially in the Yogyakarta region of Java there are traditional ceremonies. 1 suro night is a sacred month for the Java community, so many rituals performed on the night of 1 Suro, for example how dumb / mute topo and held on the morning jamasan (bathing) that are considered sacred objects, such as keris, spears, the royal train, etc. . There is also a thanksgiving ceremony held for given sustenance by Allah by doing sedekahan harbor and on the beach or in the mountains.1 suro celebration night in Yogyakarta celebrated with ritual 'lampah mubeng' or around Fort Palace Ngayogyakarta Hadiningrat.

 This was done for the night 1 Suro is a chance for introspection, always remember to God and be alert to actions that harm others. Lampah mubeng or better known as the bull around the Palace in the year 2009 was held at 23:30 o'clock. A phenomenon that occurs only at night in Yogyakarta 1 suro, where the palace was opened to the public so that local people and tourists both local and foreign can see lampah mubeng can even participate in this celebration. Communities from various layers and regions blended together to attend this celebration. Around the bull all night, although along the way not prohibited from communicating with one another dampen public enthusiasm. Community remains enthusiastic follow it to the finish line. A long journey taken overnight. Travel approximately 7 km (to within + / - 1.5 hours), taken together without rest and without speaking.

Among the traditional dances of Java are a number of trance dances. Kuda Lemping (or Lémpéng but often misspelled Lumping so non-Indonesians will know how to pronounce it) is one of these trance dances, in which masks for spirit characters and flat woven bamboo horses are the main props. The dance is about the battle of good and evil, with the horse riding characters going into a trance where they behave like horses. The name Kuda Lemping literally means "flat horses." This particular performance took place in Desa Bawuk Mina Mortani, Ngaglik, Sleman, the kampung where our household staff live north of Yogyakarta. We were their guests, and the only outsiders present. In the opening speeches by the MC and a political leader we were welcomed. This dance is an annual event there, always during the last week of the year, and our staffer Pak Kris used to be one of the dancers.

The event takes place in a bamboo corral and is accompanied by a gamelan orchestra augmented by a drum trap set, huge loudspeakers, and a singer who tells the story in Javanese. The neighbors stand outside the corral to watch. There are three two-hour performances, all done by men. Pre-teens are first at 9:00 P.M. followed by teenagers then adults. The more experienced dancers are more aggressive and the dance is more complex. These photos are mostly from the youngest group.

Brahu temple is located in the Village District Bejijong Trowulan, about one kilometer from the center of the north district, Brahu temple made of bricks, facing towards the west, schematics square form with size 18 x 22:50 meters high and the remaining 20 yards to the present.

In vertical building was divided into three parts namely the base of the bottom part of the building until the building chamber and aligned, the body which is part of the building that stood on the foot that serves as a cover and a buffer chamber roof, the roof is the top of the building that served as chamber cover.
Judging from the style of the building and the rest of the profiles on the upper east side of the temple, this temple is the possibility of a Buddhist temple and in the estimate stood at the 15th century AD. Another opinion is that estimate Brahu temples older than the temples in the region Trowulan. Brahu temple has been redeveloped from 1990 and completed in 1995.

children Gandarwa (compatriots genie) who first adopted child was taken by Semar. Other name of gareng is: Pancalpamor (ie reject worldly temptations) Pegatwaja (meaning teeth as a symbol that Gareng do not like to eat food that is delicious and inviting wasting disease. Nala Gareng (meaning the heart of the dry, dry of wealth, dry from ambition, so he was always doing good ).