Taman Sari (Yogyakarta)

Taman Sari also known as Taman Sari Water Castle is a site of a former royal garden of the Sultanate of Yogyakarta. It is located about 2 km south within the grounds of the Kraton, Yogyakarta, Indonesia. Built in mid 18th century, the Taman Sari had multiple functions, such as a resting area, a workshop, a meditation area, a defense area, and a hiding place.
Taman Sari consisted of four distinct areas: a large artificial lake with islands and pavilions located in the west, a bathing complex in the centre, a complex of pavilions and pools in the south, and a smaller lake in the east. Today only the central bathing complex is well preserved, while the other areas have been largely occupied by the Kampung Taman settlement.
Since 1995 the Yogyakarta Palace Complex including Taman Sari is listed as a tentative World Heritage Site.

 Etymology 
The name Taman Sari comes from the Javanese words taman, meaning a "garden" or "park" and sari, which means "beautiful" or "flowers". Hence, the name Taman Sari means an area of a beautiful garden adorned with flowers. An old article described it as a "water castle" (Dutch: waterkasteel); as by shutting the watergates, the complex would be completely immersed in water, leaving tall structures standing out.
  
History

The building of Taman Sari commenced during the reign of Sultan Hamengkubuwono I (1755–1792), the first sultan of the Yogyakarta Sultanate, and was completed by the time of Sultan Hamengkubuwono II. The building site, however, had already been known as a bathing place called Pacethokan Spring since Sunan Amangkurat IV’s reign (1719–1726). According to Kitab Mamana in Yogyakarta Kraton, the project leader for the construction of Taman Sari was Tumenggung Mangundipura. He had travelled twice to Batavia to learn about European architecture, which is the reason why the architecture of Taman Sari has marks of European style. The Regent of Madiun, Raden Rangga Prawirasentika, participated in funding the construction of Taman Sari. Prawirasentika also beseeched the Sultan to be relieved of Madiun's tax obligation. He offered other alternative ways of payment. The Sultan accepted his proposal. In 1758, the Sultan commanded the Regent to supervise the making of bricks and various complements, which would be used to build a beautiful garden. The sultan wanted a place where he could spend some time to relax after many years of wars that he had just experienced. Raden Tumenggung Mangundipura, under supervision of Raden Arya Natakusuma (who later became Sri Pakualam II), was responsible for the construction. The building was started in 1684 Javanese year (1758 AD). After finding out how large the complex was, Raden Rangga Prawirasentika realized that the cost would have been greater than the taxes. He resigned from the project and was replaced by Prince Natakusuma who continued the project to completion.
Taman Sari was built three years after the Giyanti Agreement as a resting place for Sultan Hamengkubuwono I. The complex consists of about 59 buildings including a mosque, meditation chambers, swimming pools, and a series of 18 water gardens and pavilions surrounded by artificial lakes. The complex was effectively used between 1765-1812.
The British invasion of the Yogyakarta Kraton saw considerable parts of the complex destroyed in 1812.
The building of Taman Sari ended upon the completion of the gates and the walls. A sengkalan memet (a Javanese chronogram)on the western gate (Gedhong Gapura Hageng) marks the year with the Javanese words Lajering Kembang Sinesep Peksi, denoting the Javanese year of 1691 or about 1765: lajering, "core" for 1; kembang, "flower" for 9; sinerep, "suck" or "drink" for 6; peksi, "bird" for 1; the sentence can be read as "birds gathering pollen of the flower". The relief around this sengkalan memet shows birds siphoning honey from flowery trees.
The maintenance of Taman Sari was abandoned shortly after Hamengkubuwono I died, partly because the elaborate hydraulic works were so difficult to maintain. The gardens were neglected and the buildings suffered some damage during the Java War of 1825-1830.
The palace complex fell out of use following an earthquake in 1867, which destroyed several buildings and drained the water features. Over time, squatters began to inhabit the site, surrounding the ruins of the deserted pavilions and filling the empty lakebeds.
In early 1970s, effort at restoration was made. Only the bathing complex has been completely restored.
  
Demang Tegis

The manuscript of Serat Rerenggan mentions the story of Demang Tegis, a Portuguese man said to be one of the architect of Taman Sari. According to the manuscript, a strange man suddenly appeared in Mancingan Village (a locality name on the south coast of Java near Parangtritis). With long nose, white complexion, and a foreign language, the villagers suspected that the person was some kind of spirit or forest fairy. They presented him to the current sultan, Hamengkubuwono II. Apparently the sultan found interest in the person and took the strange man as his servant. Some years had passed and the man had finally learned to talk in Javanese. According to him, he was a Portuguese (or in Javanese, Portegis) who was stranded from a shipwreck. He also claimed to have been a housebuilder, so the sultan ordered him to erect a fortress. Satisfied by the man’s work, the sultan gave him the title "demang." From then on that person was known as Demang Portegis or Demang Tegis.
There is a controversy whether Demang Tegis was actually the architect of Taman Sari, as the design resembles a hybrid of Javanese and Dutch styles, rather than Portuguese. P.J. Veth, in Java – Book III, page 631 wrote, "Local research says that [Taman Sari’s architecture] was designed by either a Spanish or Portuguese engineer, who was stranded off his sunken ship at the southern beach. However, [the architecture] that strongly shows Javanese character contradicts this."The evidence about Demang Tegis remains a inconclusive, yet the architecture of Taman Sari moved a number of Portuguese experts on architecture and cultural heritage to examine the Taman Sari in 2001.
The widespread assumption of European influence in the design of Taman Sari has been also challenged by the research of Hélène Njoto-Feillard from the University of Pantheon-Sorbonne, presented in a 2003 conference paper. Analysing the historic context and architectural style of the complex, the conclusion is that the creators are most likely local Javanese. The absence of any mention of European involvement in the construction of Taman Sari in Dutch historic descriptions is presented as further evidence in support of this hypothesis.



Buildings

 Taman Sari can be divided into four areas. The first area is the artificial lake Segaran located in the west. The second area is a bathing complex in the south of the Segaran lake, called the Umbul Binangun bathing complex. The third area, now completely gone, is the Pasarean Ledok Sari and Garjitawati Pool, located in the south of the bathing complex. The fourth area is the east side of the first and second area, which extend far to the east and to the southeast complex of Magangan.

The Segaran lake area

 

The Segaran lake area was the main complex of the Taman Sari during its era. This complex consisted of a man-made lake called Segaran ("artificial sea") with some buildings located on artificial islands in the middle of a lake. The buildings are connected by an underwater tunnel. It was used as the starting point for the royal family to reach the Taman Sari pools via a vessel. Today, the Segaran lake cannot be seen any longer as the water had been drained and the lake bed is now filled with human settlements. The underwater tunnel, which is now underground after the water had gone, still exist and can be accessed.
In the middle of Segaran was an artificial island known as Kenongo Island (Javanese Pulo Kenongo). It was named after the cananga trees which once covered the island. On this island is a one-storeyed structure called the Kenongo building (Javanese Gedhong Kenongo), now in ruins.
On the south side of Kenongo Island is a row of small buildings called the Tajug. These buildings were originally used as air vents for the tunnel located below the lake. This underground tunnel, constructed in 1761,was an alternative way to reach the Kenongo Island other than by a vessel. Also on the south side of the Kenongo Island is another artificial island called Cemethi Island (Javanese Pulo Cemethi) or Panembung Island (Javanese Pulo Panembung). It is a one-storeyed structure for the Sultan to meditate, or some said, a hiding place for the royal family during an attack. Another name for this island is Sumur Gumantung, because on the south side of this island is a well that hangs above the ground. This place could only be reached via the underwater tunnel. The building of Cemethi Island is now also in ruin. A legend says that there is a secret tunnel that connects the palace with the south sea (Indian Ocean) where Nyai Roro Kidul or the Queen of the South has her palace. The supernatural Queen becomes the spiritual wife of Yogyakarta Sultan for many generations.

On the west side of Kenongo Island is another one-storeyed circular structure that forms another artificial island in the past called Gumuling Well (Sumur Gumuling). These one-storeyed building can only be entered via the underwater tunnel. The building was used as a mosque. A niche in the wall of this building was used as a mihrab. The central area of this building is an elevated platform where four staircases meet, and then from the platform, one staircase reach the first floor. On the ground level of this platform is a small pool that was used for Muslim ritual ablution.

 

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People Kanekes

The person or persons Kanekes Baduy / Bedouin are an indigenous group in the Sunda region Kendeng Mountains, Lebak regency, Banten. Their population of about 5,000 to 8,000 people, and they are one of the tribes who apply isolation from the outside world. In addition they also have the confidence taboo to be photographed.

Etymology
The term "Bedouin" is the name given by residents outside the community groups, the term originated from the Dutch researchers who seem to equate them with Badawi Arab groups who are sedentary societies (nomadic). Another possibility is that because of the River and Mountain Bedouin Bedouin in the northern part of the region. They themselves prefer to call themselves as urang Kanekes or "people Kanekes" according to their region name, or title that refers to the name of their village as Urang Cibeo (Garna, 1993).
Region
Kanekes region is geographically located at coordinates 6 ° 27'27 "- 6 ° 30'0" latitude and 108 ° 3'9 "- 106 ° 4'55" BT (Permana, 2001). They live right at the foot of the mountains in the village Kendeng Kanekes, District LEUWIDAMAR,-Rangkasbitung Lebak, Banten, located about 40 km from the city Rangkasbitung. Areas that are part of Kendeng Mountains with an altitude of 300-600 m above sea level (DPL) has the hilly and undulating topography with an average slope of the soil reaches 45%, which is a volcanic soil (in the north), soil sediment (in the middle), and soil mixture (in the south). average temperature 20 ° C.
The three main villages of Kanekes In the Cikeusik, CIkertawana, and Cibeo.
LanguageThe language they use is the language of Sunda Sunda-Banten dialect. To communicate with people outside of their current use Indonesian language, although they do not get that knowledge from school. People do not know the culture Kanekes In writing, so that the customs, beliefs / religion, and ancestor stories stored only in oral speech only.
Kanekes people do not know the school, because formal education as opposed to their customs. They reject the government proposal to build school facilities in their villages. Even to this day, although since the Suharto era, the government has tried to force them to change the way hidupmereka and build modern school facilities in their areas, people still refuse Kanekes such government efforts. As a result, the majority of people Kanekes can not read or write.
Community groupsPeople Kanekes still had historic links with the Sundanese. Physical appearance and their language is similar to Sundanese people in general. The only difference is their beliefs and way of life. Kanekes people shut themselves from the influence of the outside world and strictly maintain their traditional way of life, while the Sundanese are more open to foreign influences and the majority embraced Islam.
Community Kanekes generally divided into three groups: tangtu, panamping, and dangka (Permana, 2001).
Tangtu group is a group known as Kanekes In (Baduy In), the most closely followed the custom, the people living in three villages: Cibeo, Cikertawana, and Cikeusik. Typical Kanekes People are dressed in white, natural and dark blue and wearing a white headband. They are prohibited by customary to meet with foreigners (non-citizen)
Kanekes In is part of the whole person Kanekes. Unlike Kanekes Outside, residents Kanekes In still adhere to the customs of their ancestors.
Most of the rules adopted by the tribe Kanekes In include:

    * Not allowed to use vehicles for transportation
    * Not allowed to use footwear
    * The door should face north / south (except home chairman of the Pu'un or custom)
    * Prohibition of use of electronic tools (technology)
    * Use cloth black / white as the clothes that are woven and sewn himself, and not allowed to use modern clothing.
The second community group called panamping are those known as Kanekes Outer (Outer Baduy), who lived in various villages scattered around the region Kanekes In such Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth. Society of Foreign Kanekes distinctively dressed and black headband.
Foreign Kanekes are people who have been out of the peoples and regions Kanekes In. There are several things that cause the release of citizens to Kanekes Kanekes In Outer:

    * They have violated the customs of society Kanekes In.
    * Desiring to get out of Kanekes In
    * Married to a member of Foreign Kanekes
The characteristics of the person of Foreign Kanekes

    * They have known technologies, such as electronic equipment, although its use remains a Kanekes ban to every citizen, including citizens of foreign Kanekes. They use the equipment in a way secretly to escape detection from Kanekes Within supervisor.
    * The process of housing construction Kanekes Foreign residents have been using these tools, like saws, hammers, nails, etc., that were previously prohibited by customary Kanekes In.
    * Using custom clothing with black or dark blue (for men), indicating that they are not sacred. Sometimes using modern clothes such as T-shirts and jeans.
    * Using modern household appliances, such as mattresses, pillows, plates & cups glass & plastic.
    * Those living outside the region Kanekes In.
If Kanekes In and Out Kanekes Kanekes lived in the area, then "Kanekes Dangka" Kanekes live outside the region, and currently lives in the remaining two villages, namely Padawaras (Cibengkung) and Sirahdayeuh (Cihandam). Kampung Dangka functions as a kind of buffer zone on outside influences (Permana, 2001).
The originAccording to the beliefs that they profess, people Kanekes claimed descent from ancestors Batara, one of the seven gods or a god who is sent to earth. The origin is often attributed to the Prophet Adam as the first ancestor. According to their belief, Adam and his descendants, including the citizen has the duty Kanekes be imprisoned or ascetic (mandita) to maintain the harmony of the world.
Opinions about the origin of the Kanekes differ with the opinion of historians, who based his opinion by way of synthesis of some historical evidence in the form of inscriptions, travel records of Portuguese and Chinese sailors, and folklore of the 'Tatar Sunda', which was minimal existence. Community Kanekes associated with the Kingdom of Sunda that before its collapse in the 16th century centered on Pakuan Pajajaran (around Bogor now). Before the founding of the Sultanate of Banten, the western tip of Java island is an important part of the Kingdom of Sunda. Banten is a fairly large trading port. Ciujung River are navigable various types of boats, and crowded is used to transport agricultural products from rural areas. Thus the ruler area, which is called the Prince of shoot General considers that the sustainability of the river should be maintained. For that diperintahkanlah royal army that is trained to maintain and manage the heavily wooded and hilly area in the region of Mount Kendeng. The existence of a special task forces with the Society seems to be the forerunner Kanekes that still inhabit the upper river at Mount Kendeng Ciujung the (Adimihardja, 2000). Differences of opinion was brought to the allegation that in the past, their historical identity and accidentally closed, which probably is to protect communities from attacks Kanekes own Pajajaran enemies.
Van Tricht, a physician who had conducted health research in 1928, refuting the theory. According to him, people Kanekes is a native of the area which has a strong thrust towards external influences (Garna, 1993b: 146). Kanekes own people even refuse to say that they come from people escape from Pajajaran, the capital of the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) is the local Bedouin people who made the mandala '(sacred area) formally by the king, because the population is obliged to maintain kabuyutan (place of ancestor worship or ancestor), rather than Hinduism or Buddhism. Principal in this area known as Jati Sunda kabuyutan or 'Sunda Asli' or Sundanese wiwitan (wiwitan = original, origin, principal, teak). Hence their original religion was given the name Sunda wiwitan. The king who makes the Bedouin as a mandala is Rakeyan Darmasiksa.
Trust
Kanekes public trust which is called the Sunda wiwitan rooted in the worship of ancestral spirits (animism) which on subsequent development was also influenced by Buddhism, Hinduism, and Islam. The core belief is shown by the absolute pikukuh or customary provisions adopted in the daily life of people Kanekes (Garna, 1993). The most important contents of the 'pikukuh' (compliance) Kanekes is the concept of "without changing anything", or a change in as little as possible:

    Lojor heunteu beunang cut, short-jointed heunteu beunang.
(Length can not / should not be cut, the short can not / should not be connected)
Taboo in everyday life are interpreted literally. In agriculture, pikukuh form is by not changing the contour of the land for the fields, so how berladangnya very simple, do not cultivate the land with a plow, do not create a terracing, planted only with Portugal, which is a sharpened piece of bamboo. In housing construction also contour the ground surface is left untouched, so that a pillar of the house Kanekes often not equal in length. Words and their actions were honest, innocent, without further ado, even in their trade did not haggle.
The object of trust is important for the community Kanekes Arca Domas, the location kept secret and is considered the most sacred. Kanekes people visit these locations to conduct worship once a year in Kalima, which in 2003 coincided with the month of July. Only the highest indigenous Pu'un or chairman and several members of selected communities who follow the cult group. In the complex there are Arca Domas stone mortar that holds rain water. If at the temple was found a stone mortar is in a state full of clear water, then for the people Kanekes it is a sign that the rain of the year will be a lot down, and harvest will work well. Conversely, if the stone mortar dry or watery cloudy, it is a sign of crop failure (Permana, 2003a).
For some people, related to the persistence society, indigenous beliefs embraced this Kanekes reflect the religious beliefs of Sundanese people in general prior to the entry of Islam. 

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