Bluntly Fresh Morning Overture

Happy Earth Day!
Each passing day, our earth is suffering from our wrongdoings. Don't you think it's time for all of us to act? Now you can participate in fighting the effects of global warming by planting your own tree, and the best part of it, you can do this from the comfort of your own home!

Visit [url=http://www.mybabytree.org/]http://www.mybabytree.org/[/url] now to find out how easy it is to plant your own tree in the deep forest of Kalimantan (Borneo). You can even monitor your tree's growth with Google Earth! Now how cool is that!

You can do this either with your PayPal, or through your BCA ATM. Very cheap, very convenient, no more excuse. Plant your own tree, today!

t...and then there was none....

First, it was my mom, then it's Auntie Isna, a while back it was Auntie Iyin, and this morning... Auntie Elly has passed away... the four sisters are no longer here with us, their family... Rest in peace, Auntie. May God bless your soul, forgive your wrongdoings and acknowledge all of your good deeds. Rest in Peace, Auntie. Our prayers with you......

March 7, 2008 the Hindus in Indonesia are celebrating Nyepi in tranquil atmosphere. Don't bother to try to look at Indian calendars, as it's only a national holiday in Indonesia. Hindu in our country have its own version, distinct versions which are very different from Hindu in India.
Nyepi is a day of seclusion where people meditate and remain in silence to welcome the Saka New Year, a lunar year's cycle. The island of Bali especially is in peaceful silence all day long. Not only the Hindus who are in silence, because the non-Hindus also keep to themselves out of respect, even the tourists are no exception.
Days before the actual Nyepi, people do all kinds of ritual, from cleaning, fasting, etc. At the actual day, people follow the condition of: Amati Geni (no fire), Amati Karya (not working), Amati Lelungan (not traveling), and Amati Lelanguan (no entertainment). This long chain of rituals end with the coming of Saka New Year.
For all of you who are celebrating, I'm wishing you a Solemn Nyepi and a Happy Saka New Year!

I wonder about how a country known to the world known as "Japan" proudly call their own country as "Nippon", just like Germany call their country "Deutschland", or Moroccans with their own "Al Maghribiyya". What about Indonesians?

Where did the name "Indonesia" come from? In the old colonial time, there were times when the people in this territory were called as Dutch East Indians. The term somehow wasn't favored by intellectuals, some of them tried to find other terms which they thought more agreeable. In 1850, an English ethnologist came up with the name Indunesians and Melayunesians to replace that term. "Indus" means India, and "nesos" means island. Actualy he preferred the term "Melayunesians", "Melayu" which means Malay and "nesos" which means island.

Not surprisingly, academics from the Netherlands were not really fond of these terms, but they couldn't do anything as the term "Indonesia" became really popular in academic circles outside of the Netherlands. Nationalist groups from the island looking for ways to express their political standings finally adopted the name. Ki Hajar Dewantara (Suwardi Suryaningrat) was the first Indoensian scholar to use the name "Indonesia" in his press bureau Indonesisch Pers-bureau in the Netherlands (1923).

Let's put aside the fact that "Indonesia" has already been established as our official name. The name "Indian islands" is a very incorrect way to call our archipelago. Even "Malay islands" would not suffice either, as the people in the eastern part of Indonesia has got nothing to do with the Malay. What is the right way to call our beloved archipelago, then? Didn't we have any term to call our cluster of islands back then? When you ask an Indonesian what alternative names does s/he got for Indonesia, you might come up with "Tanah Air" (which means Land and Water) and Nusantara. Now, what is the meaning of Nusantara?

To find the answer, we might have to dig into the ancient feudal times of our islands, to the history of the glorious Majapahit Empire to be exact. The Majapahit Empire which had a very big power over the islands had special terms for the areas under their sphere of influence. These terms were made famous by an otah made by a prime minister of Majapahit Empire, Gajah Mada, who vowed to unite "Nusantara". The terms are:

1. Negara Agung , the grand state, the core kingdom which covered the whole East Java and its surrounding areas.

2. Manca Negara, countries surrounding Negara Agung which receive strong influences from the Javanese culture that could even be perceived even today. This includes the entire Java island, Madura, Bali, and maybe some parts of Sumatra (such as Lampung and Palembang).

3. Nusantara, "nusa" means island and "antara" means other. It referred to the areas under the influence of the empire but were not exactly under its government, kingdoms which paid tribute to the empire.

Even though areas under the term "Nusantara" consisted of almost all of the areas now parts of Indonesia (and beyond, as it included parts of what is now Malaysia and the Philippines too), it still couldn't satisfy the need of a proper term as this term had a negative expansionist nuance in it and it doesn't cover the whole Indonesia either.

Still, "Indian islands" remained an annoying term. In 1920, Ernest Francois Eugene Douwes Dekker (who preferred to be called Setiabudi) introduced a new term for the country which had no word "India" in it, the name presented was "Nusantara". But this term is not the same with the 14th century one, it has a new spirit and meaning in it. Dr Setiabudi used the term in a non-agressive way, "Nusantara" is just the way he referred to the archipelago from Sabang to Merauke, an area of extend what is now known as Indonesia.

Furthermore, his version of Nusantara has a new meaning, as it does not have the meaning of "other island" like the one in Majapahit's time. His Nusantara is derived from the Javanese word "nusa" which means island, and the new "antara" was not taken from Sanskrit "antara" (which is a foreign word), rather, it came from a Malay word which means "between".

A fusion between the Javanese word and the Malay word created the new meaning of Nusantara, "islands in between". Yes, our archipelago are islands in between, between two continents (Asia and Australia), between oceans (Pacific and Indian), between cultures....

And what a beautiful name he came up with! A name that we could proudly and full of affection say to ourselves: our islands, our country, our beloved Nusantara :)

For Indonesians like me, "Kalimantan" is simply the name we use to call the entire island known in international world as "Borneo", just like how we call your "banana" as "pisang". But apparently, some people actually thought that "Kalimantan" as merely the name of the Indonesian part of the island. It's understandable that foreigners to have this way of thinking, but what disturbing is the fact that even few Indonesians thought the same way. So I think it's important for us to discuss about the origins of these names.

Borneo is a corruption of the word "Brunai" as the British tried to pronounce it. In time, they use that term to call the entire island even though the Sultanate of Brunai Darussalam covered only the northern part of the island. Colonial Dutch occupying part of the island in turn caught on calling the island as Borneo too, a name they took from their fellow colonialist, the British.

While Kalimantan is the name that is closer to us, the natives of Kalimantan. According to the history, while the Portuguese called the island as "Borneo", the natives called the island as "Pulo Klemantan". According to Crowfurd in Descriptive Dictionary of the Indian Island (1856), "klemantan" is the name of a sort of mango, he added that the name had a quality of a folk tale. While according to C. Hose and Mac Dougall "klemantan" came from the names of the local ethnic groups; Iban, Kayan, Kenyah, Klemantan, Munut and Punan. In Natural Man, a record from Borneo (1926), C. Hose explained that "klemantan" is a new name used by the Malay. W. H. Treacher had a different opinion, he thought that the name came from "Lamantah" which means raw sago. Lastly, Prof. Dr. Slamet Muljana in his book Sriwijaya had a theory that "Kalimantan" was derived from Sanskrit "kalamanthana" which means "an island so hot it burns".

A 1857 record says that in his correspondence with the Dutch Resident, Prince Tamjidillah of Banjar Kingdom referred to the island as "Kalimantan island" and not "Borneo island". This shows that even though the name Borneo was preferred by the Dutch Colonial government, the term Kalimantan was more popular among the natives.

Conclusion:
We could not do anything about how foreigners define "Kalimantan", the important thing is that we as Indonesians should realize that the term has always been used by the natives of Kalimantan and has a long history. Thus, we have the obligation to use it correctly. Now I don't understand why Malaysians stick to the name given byt heir colonialist, nor do I want to force English speaker to change the way they call the island, and I couldn't even do it if I wanted to.

We can't force them to call "Cologne" as "Koln", or "Greenland" as "Kallaalit Nunnaat", so I can't expect them to change for us too. Let's just call the island according to our own ways, but with it'd be nice if they acknowledge that "Kalimantan" is Indonesians' way of calling the whole island.

On the side note, though. There are few languages that refer to the island as "Kalimantan" rather than "Borneo", and I really appreciate them! Some examples: Eesti, Иронау, and Русский.

The black color on the Banjarese house in both South Kalimantan and Banjarmasin's coat of arms represent the high culture of Banjar people. As a Banjarese, it's my duty to appreciate and promote our own heritage. So from now on I will try to write about our culture.

For the first article I choose to do an overview of Traditional Architecture of Banjar people, the reason is because I've written parts of the article about this specific matter in Wikipedia, so it's easier for me. These types of houses could still be found in South Kalimantan, but unfortunately they are in a bad shape to say the least. Such a shame, because their existence resonates the glory of our past.

Not only we should preserve it for the sake of our heritage, but because this type of houses was built with great consideration and expertise. Traditional dwellings in Indonesia have developed to respond to natural environmental conditions, particularly Indonesia's hot and wet monsoonal climate. Banjarese traditional vernacular homes are built on stilts. A raised floor serves a number of purposes: it allows breeze to moderate the hot tropical temperatures; it elevates the dwelling above stormwater runoff and mud; allows houses to be built on rivers and wetland margins; keeps people, goods and food from dampness and moisture; lifts living quarters above malaria-carrying mosquitos; and the house is much less affected by dry rot and termites. "Modern" houses which most Banjarese prefer nowadays don't have that kind of sensibility.

Bubungan Tinggi:

Gajah Manyusu: the type of house of the nobles or "pagustian", the ones who bore the title of "gusti".


Balai Laki: the type of house for high officials such as the ministers.


Balai Bini: they type of house for the ladies of the court, such as women of nobility and nannies of the court.



Palimbangan: the type of house for high clerics and big merchants.


Palimasan (Rumah Gajah): this type of house was where gold, silver and other precious belongings kept.


Anjung Surung (Cacak Burung): This is the type of house of commoners. The shape of this house if seen from above is the shape of a cross(+), that is why it is also known as Rumah Cacak Burung.


Tadah Alas: A development of the Balai Bini style.


Rumah Lanting: raft house which floats on the rivers of South Kalimantan.


Joglo Gudang: This type of house has the roof that is similar to Joglo (Javanese-style house), hence the name. While the name “Gudang” (which means "storehouse") was given because the lower part of the house is usually used to store things. This feature makes this type of house is the preferred style of the Chinese-ethnicity who live in South Kalimantan.

Bangun Gudang: a type of traditional house in South Kalimantan.

My biggest and endless thanks to Alamnirvana for giving us such precious photos. Semoga tuntung pandang ruhui rahayu, dingsanak lah!

Di waktu ku masih kecil, gembira dan senang
Tiada duka ku kenal, tak kunjung mengerang
Di sore hari nan sepi, ibuku bertelut
Sujud berdoa ku dengar namaku disebut

Di doa ibuku, namaku disebut
Di doa ibu ku dengar, ada namaku disebut

Seringlah ini ku kenang, di masa yang berat
Di kala hidup mendesak, dan nyaris tersesat
Melintas gambar ibuku, sewaktu bertelut
Kembali sayup ku dengar namaku disebut

Sekarang dia telah pergi ke rumah yang senang
Namun kasihnya padaku selalu ku kenang
Kelak di sana kami pun bersama bertelut
Memuji Tuhan yang dengar namaku disebut

Lunar New Year is celebrated in various ways all over the world. Today I want to share a special kind of food Chinese Indonesians have in the 15th day of Lunar New Year (Cap Go Meh). The name is "Lontong Cap Go Meh". Whatever stereotype you have for Chinese food, Lontong Cap Go Meh will surprise you because it has no typical Chinese food's characteristic. The reason is because the food is not Chinese in origin, rather, it's actually a fusion of some Indonesian cuisine combined in one.

The composition may differ according to the place. In Semarang (Central Java) for example, it is consisted of Lontong, Opor Ayam, Lodeh Terong, Telur Pindang, Satai Abing, and Sambal Docang. While Chinese Indonesians in the capital of Jakarta enjoy their Lontong with Sayur Labu/Pepaya, Telur Pindang, and sprinkles of Bubuk Kedelai on top of them.

Chinese Indonesians choose the food which have symbolic meanings of "prosperity", longevity", "safety", and/or "happiness".
Wishing you all a prosperous year!

Just minutes before lunch my sister gave me a call, telling me that our aunt had died. Ma Iyin is only a few years older than my sister (I also have a nephew who is only a few years younger than me), so I guess it's a bigger deal to her than it is to me. Still, I can't help but to feel sad.

Her journey through life was not an easy one, especially the last few years of her life. The sad part is, we, her family, couldn't give her the kind of support she needed as each of us got our own problem. I remember my late mother often saddened by the fact that she couldn't do anything to help her sisters. She really wanted to, but she couldn't (and the sad part is, sometimes people just won't understand your reasons and refuse believe your words).

My mother is the oldest of 4 sisters. Ma Isna died a few years ago. Now Ma Iyin, the youngest sister. The only one left is the 3rd sister, Ma Elly. People die, I know. It's just that I feel really sorry for her, I feel that we could have done something for her. And her daughter... my cousin Eci.... I hope God would grant her with strength to go through this, and to carry on living a dignified life, the one that would make her mother proud.

Good bye, my aunt. May God forgive all of your faults, and multiply your rewards for every good things you have done throughout your life. Rest in peace, Ma Iyin. Send my regards to my parent and Ma Isna. God bless your soul....

Monday, January 28, 2008

Indonesian President Susilo Bambang Yudhoyono lead the state funeral of former President Haji Muhammad Suharto. "We have lost one of the best people in our nation - a person who was a real and loyal fighter and a person that has been respectful to the nation," said Mr Yudhoyono.

Suharto died on Sunday in Jakarta at the age of 86 after suffering multiple organ failure. The Indonesian government has also declared seven days of mourning for the general who ruled Indonesia for 32 years with an iron fist.

Dignitaries and regional government representatives are scheduled to attend Suharto's funeral at the family mausoleum, the Astana Giri Bangun, at Karangamnyar near Solo in Central Java.

Though he left a mixed legacy, especially a dubious human rights record, Asian leaders praised Suharto for having built the Indonesian economy.

Malaysian Prime Minister Abdullah Ahmad Badawi has extended his heartfelt condolences to the Suharto family and the Indonesian people.

Philippine President Gloria Macapagal Arroyo noted Suharto's critical role in building the Association of Southeast Asian Nations, which has grown into a 10-country bloc and increased the region's influence in global politics.

''As one of the founding fathers of ASEAN, President Suharto was among those who had the pioneering vision of establishing a more peaceful, progressive and prosperous Southeast Asian region founded on respect and understanding,'' Arroyo said in a statement.

Singapore Prime Minister Lee Hsien Loong flew to Jakarta on Sunday night and paid respect to the late Indonesian leader, saying, ''Suharto's leadership, vision, and statesmanship enabled all ASEAN countries to grow and prosper in peace, and made ASEAN a respected player in the Asia Pacific.''

"Younger people do not know how disastrous was the economic situation in Indonesia before September 1965 when hyper-inflation was drowning Indonesia's economy," Lee Kuan Yew said in a condolence letter to Suharto's daughter.

"Under Pak Harto's leadership he turned the country around and made Indonesia an economic success story," he wrote.

Singapore's Minister Mentor Lee Kuan Yew in his condolence letter summed it up in these words, "I have no doubt that history will accord Pak Suharto a place of honour in Indonesia's history when his life's work is studied in calm perspective.

Indonesian President Yudhoyono gives the national flag to Siti Hardianti Rukmana, the daughter of former leader Suharto

Bambang Trihatmojo, a son of former Indonesian President Suharto, holds his father during the burial ceremony

Children of former Indonesian President Suharto scatter flowers on the coffin during the burial ceremony

I am fascinated by the great love story of Panji Cycle, a very long set of stories which intertwines with real history facts. I was lucky enough to get one of Indonesia's great artist, Li Julian, to be interested in the story too, and now we're planning to make a project on the cycle.

I was never good with making a resume out of a story, so when people asked me about what the story in Panji Cycle is about, I couldn’t came out with anything. I can say that it’s a very long cycle of story, each part has its own branches of story, and to add it up there are a lot of versions of it. Connected to the cycle are some of familiar folktales to Indonesians, such as Keong Mas, Ande-ande Lumut, etc. Still, I can’t give out the story in short. So instead I will tell you the version I know.

In the Hindu-Buddhist era of our history, our archipelago was dominated by an empire named Srivijaya which was based on the island of Sumatra. Kingdoms in Java too, were influenced by the empire. But there was a kingdom strong enough to resist Srivijaya, its name was Medang (929-1006). Medang succeeded to make colonies out of Bali and part of western Kalimantan. This Javanese kingdom was quite influential, proven by the mention of its name in a Malay inscription in the Philippines (which is believed as Srivijaya’s).

At one time (year 990), Medang kingdom under King Sri Teguh Dharmawangsa (985-1006) of the Isyana dynasty was confident enough to attack Srivijaya and tried to overtake the capital Palembang but failed. The empire wasn’t going to let this go, and apparently started to plan something with its ally in Java, Worawari kingdom with their king, King Sri Jayabupati.

Princess Mahendradata Gunapriya Dharmapadni of Isyana dynasty was married to the king of Bali, King Udayana of Warmadewa dynasty. They had a son named Airlangga. Prince Airlangga lived in the court of his uncle King Sri Teguh Dharmawangsa, and by the custom of that time was engaged to the king’s daughter, his own cousin, Princess Dyah Sri Laksmi. When he was 16 years old the kingdom rejoiced to celebrate their wedding. Too bad, their time of joy was disturbed because it was the time when Srivijaya retaliated with its ally Worawari kingdom. The capital Turyyan was completely destroyed, Watugaluh palace was burned to the ground, and even the royal temple Tajung Muang couldn’t withstand its fate. The king, along with Mahendradata and other nobilities were killed in the ambush, but Airlangga, Dyah Sri Laksmi and a friend named Narotama were lucky enough to escape through a secret passageway.

In Makutho, they learned about a lot from the knowledgeable hermit Mpu Kanwa. Three years later, Airlangga decided to rebuild Medang kingdom with the support of Mpu Kanwa and his disciples, and so the capital was built in year 1019 and named as “Kahuripan” (also known as Koripan), which means “life” as a sign of the rebirth of Medang. A new royal temple was also built and named as Tajung Muang Anom (“Young Tajung Muang” in reference of the old Tajung Muang in Turryan).

Airlangga and Dyah Sri Laksmi had a daughter named Kilisuci. Kilisuci was the crown princess and she was supposed to be the heir of the kingdom. Everybody loved her as she was a wise and good-mannered princess and sure that she would make a good queen, but she herself was more interested in learning about religion and faith. So when it was time for her to take upon the throne, the good-natured princess refused as she preferred to live as a hermit in Selomangleng cave. This caused a succession crisis as this left the throne to her 2 step brothers Mapanji Garasakan and Samarawijaya. The 2 brothers were known as ill-mannered princes, but as the rule went they were the legitimate heirs in line after the crown princess declined. So Airlangga, with the advice of his counselors decided to divide the kingdom equally to the 2 brothers;

1. The area south of Brantas River including Penanggungan Mountain (where Airlangga went to become a hermit) was given to Samarawijaya, with the name of Kediri/Panjalu Kingdom with its capital Dhahanapura (Dhaha).
2. The area north of Brantas River including Selomangleng cave (where Kilisuci went to become a hermit) was given to Mapanji Garasakan, with the name of Jenggala Kingdom with the old capital Kahuripan.

The decision was thought as a good decision for some times. But after Airlangga died, the two brothers let hatred and envy got the better of them which lead to war between the two kingdoms by the year of 1052.

Amidst this chaotic relationship between the sisterly kingdoms stories and legends emerged. So was the case of Panji story. According to the story, Panji Asmara Bangun or Raden Inu Kertapati was the son of Prabu Lembu Amiluhur, a king of Jenggala, while Galuh Candra Kirana or Dyah Sekartaji was a princess of Kediri, daughter of Kertamerta.

Sebuah dongeng rakyat dari Filipina. Selamat menikmati! A folk tale from the Philippines. Enjoy!

Story: Damiana L. Eugenio (From The Myths: Philippine Folk Literature )

Long ago when the world was still young the good and evil gods were not yet enemies as they are now. They were friends, each living separately in a mountain (Bolod, Bicol). One report even said that they were brothers. Gugurang, the good god, was living inside Mount Mayon, and Asuang, the evil one, inside Mount Malinao. As gods they had control of the welfare of the people. But Gugurang was more powerful than Asuang who was merely a subordinate; the former was the chief deity (cagurangnan) of the Bicols.

Now Gugurang was given full control over the people, who learned to look up to him for protection or for advancement. Whenever the people disobeyed his orders or wishes, he would cause the pit of the Mayon Volcano to rumble terribly. The people in time took this as a sign of warning, and accordingly, mended their foul ways. Or if their sins were beyond forgiveness Gugurang would make the volcano erupt to wipe out the sinners.

Gugurang then became the symbol of the good (an mga marhay) ready to punish the bad (an mga maraot). When the people saw fire (calayo) flowing out of the crater of Mayon, they would grow afraid. They would then offer a sacrifice (atang) to him to appease his wrath. The Baliana, priestess, officiated in the ceremony. Always when they committed wrong, there would be loud moaning of the earth followed by an eruption of fire and lava (abo).

Now, Asuang had no fire in his abode inside Mount Malinao (to the north of Albay). He wanted to be as powerful as Gugurang, at least. If the people aroused his wrath, he wanted to subdue them by a fire or rumbling in Mount Malinao (this was still whole then). He entreated Gugurang to give him some fire but Gugurang emphatically refused.

"How dare you ask for my fire! " Gugurang thundered. The earth trembled. "Don't you know that when the fire in my seat is carried by hands such as yours the whole world will be set on fire?"

"But I will be very careful," replied Asuang.

"Be careful! I myself with all my power cannot handle it."

"But how can you threaten the people with it?"

"It is not my will that does it. It is someone else's that you or I do not know nor will ever know. But the rainy days are coming and I need fire to make me warm in Mount Malinao."

"Why," answered Gugurang, "you have lived there for many years and this is the first time that you have asked me for it, what will you use the fire for? Look at your people; they can live without it."

"Well, it is time for you to give them fire now."

"Give them fire!" burst Gugurang. The earth shook and the people were more afraid. But soon Gugurang quelled the commotion. Asuang himself was frightened. He never saw him that way before.

"They are not fit to have it yet! They must make themselves worthy."

"Well, am I not worthy?"

"You! you lay god! Look at your ragged mountain and compare it to Mayon which is the most beautiful in the world."

Asuang argued with him for a long time but Gugurang would not budge an inch. Asuang suddenly discovered, which before he had not, that Gugurang was all-powerful. Asuang narrowed his eyes and smiled with sinister import. He decided to oppose him from now on.

"You want to be the omnipotent power," Asuang cried. "But between us two there is not much difference. Why must I live in a humble place like Mount Malinao while you sit here gloating over your power unlimited and unchecked?"

"Stop!" The earth shivered as Gugurang stamped his feet on the ground. Asuang only smiled this time. That made Gugurang angry all the more. He struck out but before his blow could land, Asuang had vanished already. Gugurang was greatly amazed at this—the new power of Asuang in making himself invisible.

Then from a short distance in the room came the voice of the evil one, "If I cannot get fire in good will, I will in bad—I will steal it."

"Try—and before you can do that I will cut your mountain in twain."

"Then let there be war between us," countered Asuang. Thus the good and the evil became enemies from that time on. Motives were many to prove that Asuang was ambitious. It could not be doubted that the power to rule intrigued him. He determined to oppose every move of Gugurang. He gathered around him evil counselors and evil spirits whom he sent to the earth to turn the people to evil ways. After that, there was much immorality, lawlessness and crime. Gugurang in no time found out that it was Asuang who was causing all these things.

He sent pestilence to the barrios and for a moment the people turned to the omnipotent for protection. Gugurang asked them for another atang or sacrifice and warned them to follow his commandments strictly or be exterminated by floods or eruption. Against Asuang himself Gugurang was powerless to do anything. It seemed that in the twinkle of an eye Asuang came to possess hidden powers hitherto denied him.

Gugurang particularly guarded his fire lest his enemy make good his threat of stealing it. He assigned his trusted helpers (catambang) to guard the symbol of his power. He was afraid, besides, that if the fire were to go out of its confines the world would be consumed in a mighty conflagration.

But in spite of the precaution taken, Asuang was able to enter and locate the guarded object, and with many guiles and wiles, he bribed the guards with gold (bolauan). The temptation (sogot) was too sweet to be denied. Hence Asuang obtained possession of Gugurang's fire. Putting it inside a coconut shell he started with it.

Gugurang in his throne suddenly noticed that everything around him turned black, and that there were cries in the bowels of the volcano. But outside, the world was on fire. Every barrio that Asuang passed caught fire. Asuang!" Gugurang cried. And with this he flew into the air pursuing the thief. While terror reigned among the people who were powerless against the conflagration, Gugurang and Asuang raced for supremacy. Gugurang must get the fire back, or else he would be left without any power at all. All the air around grew hot but still they went madly on. Asuang was nearing his seat and if he could get there before Gugurang, it would be lost for the good god would then be under the spell of the devil.

Asuang braced up for the last stride and just as he was about to descend Mount Malinao, Gugurang caught up with him, snatched the fire in the coconut shell, and vanished with it. Asuang was greatly surprised. He could not make himself invisible, as he would. Gugurang on reaching Mount Mayon returned the fire to its place, and everything was bright again inside. Now before doing anything else he set about stopping the conflagration. He bade the heavens (calangitan) to rain continuously. And there was rain. And the big fire was under control. The people at once offered atangs, because they were convinced it was Gugurang who had caused the fire because of their wickedness.

Then Gugurang punished the guards by chaining them to the precipices. Then for his revenge on Asuang—he ordered Lightning (Linti) and Thunder (Dalogdog) to strike hard against Mount Malinao that was defying him. Asuang attempted to bribe Linti and Dalogdog. What is the use of your serving a master when you don't even receive any reward?" Asuang asked. "Why don't you join me? Here you can have what you want. You can be your master."

Linti, quite taken, asked, "You mean what you said?" Sure," the wily Asuang answered. It is true we are driven like slaves," said the thunder.

At this Gugurang sent his thunderbolt. Boom! Crash! For several minutes the world sank and bobbed and sank again. All the mountains creaked. Then a mighty crashing was made amid the din. Gugurang then ordered the lightning and the thunder to stop. All was over in a few minutes.

Then the people noticed that what was once Mount Malinao was but half now. They thanked the omnipotent for destroying the abode of the devil. (To this day one who sails the Tabaco Bay will still see that Mount Malinao seems to have been cut while Mayon stands majestically unimpaired.)

The people for a time believed that Asuang was killed, but later his influence was doing havoc with the populace. Incidentally, the people got fire, for the enterprising few kept some embers to keep themselves warm during the rain that followed the conflagration.

I think everybody in this region is familiar with the ancient Sanskrit epic Ramayana, albeit we know it with slightly different names in each of our languages.










Cambodia














Indonesia (Javanese)













Indonesia (Balinese)












Laos











Myanmar










Thailand







The great epic inspires us so much that each of us adopted it as our national epic. Each nation adjusted the story to fit their own tradition and culture, resulted in unique varieties we find all over Southeast Asia.

Khmer people call it by the name Reamker. Indonesians have various versions including the Javanese Kakawin Ramayana and Balinese Ramakavaca. Phra Lak Phra Lam is what it's called in Laos. Burmese people has their version which is called the Yama Zatdaw. Malaysian version was adjusted to Islamic teachings in Hikayat Seri Rama. While people the Philippines got Maradia Lawana and Darangen. And of course, Thai people have Ramakien.

The epic inspires not only in the area of literature, but also in other areas such as drama dances and puppet theaters. People adores the characters so much, they name their children with the names of the characters from the epic. Go on, look around you and try to find people whose names have connection with Ramayana, it shouldn't be hard.

Goombaking, a Khmer friend on AF sent me a PM the other day, asking me to translate an article in an Indonesian blog. It turned out the story is about Mekhala and the origin of thunder. Goombaking thought the tale was only famous in Cambodia and Thailand, he's quite surprised to see that it's more widespread than he ever thought. I began to think, there are a lot of similarities between us that we just don't know about. We thought we're so different, but if we look closer we're actually quite alike. I would like to start a series on our common myth and tales, beginning with the Kinnars.
Kinnaras (male) and Kinnaris (female) are mythical half-human half-bird creature found in Hinduism and Buddhism. The kinnars are often depicted of having the head, torso and arms of a human and the wings, tail and feet of a bird or swan. There are a lot of stories in SEA which features these celestial beings. One of the most famous story is about the love story between a kinnari Manohara (Manora in Thailand) and Prince Sudhana (the story is featured on the reliefs of Borobudur temple, Indonesia).
In Thailand and Cambodia, the Kinnars are often used as decorations in temples. In Java, Indonesia the kinnars are often depicted guarding the divine tree kalpataru (kalpavriksha). Burmese depiction of Kinnaris are unique as their breasts are covered. Meanwhile, the Kinnars in Sari temple, Indonesia have their wings on their back which makes them look like the angels in western culture.

Posted on my DeviantArt page, but decided to upload it right here as well.
Specially made for Ms. Vel Yusa in the land of dreams.....

It may only be a song, but please listen to what I'm trying to say... please, before it's too late...

Listen to the song here in my heart
A melody I start but can't complete
Listen to the sound from deep within
Its only beginning to find release

Ohh the time has come for my dreams to be heard
They will not be pushed aside and turned
Into your own, all 'cause you won't listen

Listen
I am alone at a crossroads
I'm not at home in my own home
And I've tried and tried
To say whats on my mind
You should have known
Now I'm done believing you
You don't know what I'm feeling
I'm more than what
You've made of me
I followed the voice, you gave to me
But now I've gotta find my own
You should have listened

There was someone here inside
Someone I thought had died
So long ago
Oh I'm screaming out
And my dreams will be heard
They will not be pushed Aside or turned
Into your own
All 'cause you won't listen

Listen
I am alone at a crossroads
I'm not at home in my own home
And I've tried and tried
To say whats on my mind
You should have known
Now I'm done believing you
You don't know what I'm feeling
I'm more than what
You've made of me
I followed the voice, you gave to me
But now I've gotta find my own
You should have listened

I don't know where I belong
But I'll be moving on
If you don't, if you won't

Listen to the song here in my heart
A melody I start, but I will complete

Now I am done believing you
You don't know not what I am feeling
I'm more than what you've made of me
I followed the voice you think you gave to me

But now I got to find my own - my own

Hi everyone, today I'm posting my favorite folktale from Cambodia. The story was provided by Goombaking of AsiaFinest (thx bro!), and the illustrations was given to me by my friend (an Indonesian artist), Li Julian. It's quite a long story, so brace yourself! The post was taken word-for-word from Frank Smith's Khmer textbook (Kamlang Phiasaa by Frank Smith, 2006, www.studykhmer.com).

The tales unfolds as follows: there was a peasant couple, and the wife had a dream. In this dream, a holy man in white gave her three rings, which she soon lost. The man told her that the rings represented three types of BON . Intrigued and puzzled by her dream, the woman sent her husband to a fortune teller. He told the husband that the dream meant his wife was pregnant with a child who would have great spiritual power or BON BARAMI . The fortune teller also warned her to avoid eating unripe mangoes at all costs (it’s very common for magical powers to be dependent on the avoidance of a taboo of some kind; for instance, if KRU KHMER walk under a woman’s skirt hanging on a clothesline, they lose their powers). Mangos also happen to be a food that Khmer pregnant women are commonly thought to crave (the Khmer version of “pickles and ice cream,” or something like that). So of course, the woman got a craving for them. When her husband was off working the fields, she shimmied up a mango tree to try to pick one. While high up in the tree, she reached out for a lone fruit on a far branch. The branch she was perched on broke and she fell to her death. As the woman hit the ground, her belly burst open and out came a baby - Preah Kaew- and his older brother, a calf, who was born able to talk: ‑­Preah Ko. The father returned and was of course distraught at the scene. But the villagers reacted in a worse way. They were convinced that the death of a pregnant woman (bad enough to begin with, if you’ll recall!) out of whose belly came an animal could not be a good omen, and they chased the man and his children out of the village. The father foraged for them the best that he could.

Meanwhile, after moving on to another village, while talking with some village boys tending cows, the now young lad Preah Kaew is taunted for being poor and having no food to eat. At this, Preah Ko moos and from his mouth comes forth silver and gold dishes with all sorts of delicious food on them, so his brother could eat in style. When he was done eating, Preah Ko swallowed the dishes again. The cowherd boys run and tell their parents about the cow who had coughed up and then swallowed the gold and silver plates. The villagers formed a posse to cut open ‑­Preah Ko's belly and take the riches for themselves. At that point in the story, we’re introduced to yet another of ‑­Preah Ko's powers. He commands his younger brother to grab hold of this tail, and takes to the sky flying to escape.

Eventually ‑­Preah Ko and ‑­Preah Kaew‘s father dies in the forest of starvation, for Preah Ko explains that he was not allowed to provide magical food for their father, only for ‑­Preah Kaew. After ‑­Preah Kaew grows into a handsome young man, one day he stumbles upon the king’s daughters bathing in a pond, and falls in love with the youngest, Neang Poev. ‑­Preah Kaew complains to his brother that there’s no way he could court a princess in his ragged and destitute state. ‑­ Preah Ko once again opens his mouth, and this time produces an entire palace for ‑­Preah Kaew to live in, and splendid, regal clothes for the younger brother. A bit of flirting ensues between ‑­Neang Poev and Preah Kaew, which is seen by her older sisters. Jealous, they report her “scandalous” behavior to her father the king. He is furious, and orders Neang Poev executed (in some versions of the story, he simply banishes her to the forest). The royal guard drags her out of the palace and beheads her.

Luckily for all involved, Indra (Preah Ehn) takes pity on the princess and magically restores her head back to her neck and breathes life back into her body. After wandering in the forest for a while she is seen by Preah Ko, who gives her the same kind of fabulous royal clothes he gave his younger brother. Then he performs a marriage ceremony for the two. Now, here’s where the historical part of the legend comes in. It seems that the king of Siam has designs on Khmer land. So he challenges the king of Cambodian to a cockfight. If the Khmers lose, they must cede land to the Thais. The Thais put up their fiercest rooster and the Khmers theirs, but alas, the Thai bird is victorious. Before giving up Khmer soil, the Khmer king asks for a rematch, which the Siamese king agrees to. The Khmer king then scours the kingdom for a suitable fighting cock with which to beat the Thai champion. Preah Ko hears of this and agrees to help. He transforms himself into a rooster and easily whups the Thai rooster. Of course, the Thai king then wants a rematch himself, but this time with elephants. Once again, Preah Ko uses his magic and this time changes into an elephant, and trounces the Siamese pachyderm.

All’s not well that ends well, though, and the Siamese get suspicious. Their royal fortune teller discovers the existence of Preah Ko preah kaev in particular Preah Ko, who has within him all the mystical, scientific, artistic, military and literary knowledge that the Khmers learned from the Indians. The Thai king then hatches a plot with his ministers and advisors to abduct Preah Ko for his own uses. Now you can start to see the large-scale metaphors in this tale, right? Preah Ko —or more accurately, the magic contained within him, which is in fact the third type of BON spoken of by the fortune teller who Preah Ko Preah Kaew‘s father consulted when his wife first related her dream to him—symbolizes all of the high knowledge that the powerful Khmer kingdom learned from Indian sources and put to use in their rise to ascendancy in the region. The Siamese desire to usurp the Khmers as the premier mandala in the region is
symbolized in this story by the their desire to acquire Preah Ko. This reflects the actual Thai desire to acquire all of the high knowledge of the Khmers, something they did with the sacking of Angkor in 1431, when they carted off most of the learned religious figures, artists, dancers, diviners, etc. to Ayutthya. After that, the Thais did in fact rise to a position of dominance in the region, rising well above the Khmers in almost every way, a state of affairs that continues to this day.

So here’s how all of this historical reality is played out in the story: the Thais decide to challenge the Khmers to an oxen fight next, knowing for sure that Preah Ko will be the Khmer combatant. But the Thais don’t put an ox of their own into the battle. They instead build a mechanical or robot ox, emboldened by their fortune teller’s prediction that Preah Ko will soon meet with misfortune. Sure enough, the mechanical ox is too much for our hero, and rather than face defeat and capture by the Siamese (the match is being held on Thai soil), he yells for Preah Kaew and Neang Poev to grab onto his tail, and off they go. Unfortunately, as the trio is flying over Cambodian, Neang Poev loses her grip on Preah Ko‘s tail, and falls to her death. Indra shows up again, this time not to bring her back to life but rather to turn her into a mountain, which is supposed to be in the province of Kompot . Preah Kaew is of course distraught over the loss of his wife, but with the Thai army in hot pursuit, the two brothers must continue running—er, flying. The Thais pursue the duo all the way to the Khmer fortress of Longvek, which was for a time the Khmer capital (in real life). At that time, according to the legend, Longvek was surrounded by a thick grove of bamboo, which served as its major defense. Soldiers attempting to penetrate the bamboo forest, presumably, would have to move quite slowly, and would easily be picked off by Khmer soldiers guarding the actual fortress.

The Siamese general got a brilliant idea, however. Instead of shooting cannonballs at the fortress, he had his men load their cannons with silver coins, and fired those into the dense bamboo cover. The Siamese army then retreated back to Siam. The residents of the city then rushed out into the forest and hastily chopped down all the bamboo in their rush to gather up the coins. You guessed it, once the bamboo was gone, the Thai army returned, easily overran the fortress and captured Preah Ko Preah Kaew. Once again, this event echoes an actual historical occurence, as the Thais really did overrun Longvek, in a significant battle in 1594. The larger significance of the way they manage to capture the fortress—and our two heroes—is an implicit accusation that the people of Longvek were not good Buddhists and only thought of and acted on their desire for impermanent riches. This lack of “right thought” and “right behavior” leads to the loss of the Khmers’ most precious resource—the knowledge contained in Preah Ko—which of course ultimately means their right and ability to dominate the region. This point is not lost on tellers of the oral version of the story, who invariably point out this “moral” when they get to the bamboo-cutting episode. The story sometimes ends there, but in many tellings it continues. In some versions, including a verse version published in the 1950s, copied from palm leaf manuscripts, Preah Ko Preah Kaew are first held prisoner by the Siamese but soon escape and return to Cambodian. The Siamese army pursues them again, and this time they seek refuge among a herd of water buffalo. Preah Ko transforms both himself and his brother into krabey and of course the Thai soldiers cannot tell them apart from the real krabey. Time for another ingenious Thai trick, of course. The Thais use a prout, a kind of rope made out of leather—in this case, water buffalo leather—to create a magical boundary or seymea around the herd. The ordinary water buffalo have no problem with walking under (in some versions, over) the leather rope to get away from the soldiers, but Preah Kaew and Preah Ko can’t pass under or over the rope, especially Preah Ko. If he did, he would lose his powers.

Such taboos are common for those with magical powers in Khmer belief, as mentioned in Chapter Three. For instance, kru khmae, traditional ritual specialists, are not allowed to walk under speu `trees, women’s clothing hanging on a line, and various other things, lest they lose all their magic (saabaselb). The Siamese were thus able to capture the pair. They took them back to Siam, where they imprisoned them in a fortress with seven successive sets of walls, under constant guard. And from that time until the present day, the legend holds, Preah Ko Preah Kaew are under control of the Thais. That is what has enabled the Thais to prosper while Cambodian continues a steady decline. Various other details are told in some oral versions of the story. One postscript is that Preah Ko Preah Kaew turn themselves to stone when they realize they can’t escape from the Siamese, which supposedly limits the enemies’ access to at least some of Preah Ko's powers. Related to this, some Khmers—although admittedly, it’s not a large number—believe that it’s possible for a Khmer to free the two magical brothers even today, if s/he can manage to enter the place where they’re being held in Thailand, and splash some soy sauce—some say vinegar—on the brothers! It’s easy to see the place that the tale continues to play in Khmer feelings of loss and anger over their current social and political place vis-à-vis the Thais, especially in light of the way history has played out with the Thai rise in power going hand-in-hand with the Khmer fall. Preah Ko also continues to loom large in the Khmer imagination, as reports come in from time to time—and they’re duly covered by the newspapers—of rural people
claiming to have seen Preah Ko. Some people even claim to own a cow or ox who is inhabited by Preah Ko’s spirit and can perform healing of the sick and other acts.

Denith: Preah Ko is also known as the Keeper of Khmer culture for some reasons: the loss of Preah Ko results in today similarity of Khmer and Thai culture. Actually, Preah ko is a statue containing Khmer records on religions, traditions, cultures, knowledge, study, history... King Chan Reachea managed to keep all of these records in Preah Ko in order to secure it from being lost. But...

Ga Tam Uop Nuong

Me and my friends love to try out different kinds of cuisines. We live in Bandung, a town with cool climate about 3 hours from Indonesia’s capital Jakarta. It’s not a metropolitan like the capital, but we are happy to say that we can always have a taste of international cuisine.

Banh Cuon Ga

After Chinese, Indian, Japanese, Korean and Thai, we decided to visit this Vietnamese restaurant. Neither one of us had the experience of eating Vietnamese food, so we didn’t know what to expect. This is kind of sad, as we live in the same region and our countries are partners in ASEAN.

It took us quite a while before we ordered, because we have to ask the waitress about the food first. At last (to our waitress’ relief I’m sure), Bayou ordered Banh Cuo Ga and Ga Tam Uop Nuong, I ordered Goi Cuan Rau and Thit Bo Bam Xao La Hung, Julian ordered Pho Bo, and Mel ordered Mien Cua. For the drinks, we ordered Lemongrass Tea and Mint Tea.

Mien Cua

You know what? All of us enjoyed our meal! Although the names sounds foreign and the way they use the ingredients are a bit unusual for us, the tastes really fit our taste. Regardless if they were good examples of real Vietnamese food or not, they were spicy and hot, it suits our Indonesian palate well.

Pho Bo

Maybe this experience is not such a big deal for most people, but somehow I think these kinds of small, personal and trivial things that could bring us feel closer together.