Mooi's Animism

During the Merti Desa celebration, a shadow puppet performance is always held, beginning after Friday prayers with the Sri Mulih play. On Saturday morning, a traditional ceremony is held called "jolen," an abbreviation of the words "ojo kelalen," meaning "don't forget the creator." This event occurs when the rice plants are 70-75 days old.

The purpose of this ceremony is to remind the people of Kemetul village of their ancestors' contributions and to express gratitude to God for all the blessings and abundant harvests. Reresik lak is a ritual tradition practiced by the ancestors of Ngiring Hamlet, Jaten Village, Ngawi Regency. Geographically, Jaten Village is located between the South and East Longitudes. The culture that creates reresik lak is a cognition based on the ecological intelligence of the Ngiring ancestors.

The Samin teachings continue to thrive today, especially in Blora, Pati, Kudus, and Bojonegoro regencies. In the case of the Pertamina gas plant fire in Sumber village several years ago, the Samin people, surrounding their land, refused to accept the company's substantial compensation. The claim to depict the beauty of Indonesian landscapes remains a hallmark of the mooi indie style of painting to this day.

The painters who developed this style were mostly Europeans and some indigenous. Wakidi beautifully depicts Sumatra and its natural beauty. In the 19th century, another indigenous painter from this group emerged, Raden Saleh Syarief.

This led to the organization of an exhibition by the cultural and arts institution, focusing on modern paintings, from 1935 to 1939. Serat Pustakaraja, a work by Sang Swargi ingkang minulya ing jagad raden ngabehi kandangwarsita, kaliwon pujangga dalem ing nagari Surakarta. A senior researcher from the Dayakology Institute in Pontianak believes that research on the Bidayuh Dayak is still relatively scarce compared to the Iban, Kayaan, and Kanayatn Dayak groups.

The Bidayuh Dayak sub-tribe is spread across the regencies of Sanggau, Sekadau, Bengkayang, and Ketapang. In the contemporary context, this transnational community identity is crucial for Dayaks living in border areas, as they often have to cross the border into Malaysia to meet their immediate needs. This myth about the origin of rice is shared by the Bidayuh Dayak sub-tribe in Hli Buei village, known as the Liboy Dayak.

The Liboy Dayak live along the Sekumba River. The Liboy Dayak Bidayuh are spread across several villages, including Sebujit, Kapot, Betung, Kadik, Sepopi, Lawang, and Merendeng. Afterward, the journey takes about half an hour by foot.

Those over 50 years of age typically still adhere to traditional religious beliefs. The Nibakng ceremony is held annually on the 15th. The kayau skull comes from the head of a high-status figure, a powerful commander, and the ancestors of the Dayak Bidayuh people wore kayau on their heads.

The myth of the origin of rice implicitly conveys the narrative message that the ancestors of the Dayak Bidayuh people began settling down to cultivate rice. Their great work, the subak (rice terrace system), and the landscape of terraced rice fields, undoubtedly utilized their traditional technology. Further details regarding irrigation management are contained in the Trunyan inscription, dated 891 AD.

This conclusion is reinforced by the Bebetin and Batuan inscriptions found in Buleleng. The oldest inscription mentioning the figure of Bima is found on the Wukajana inscription, dated 908 AD. In 1750 AD, the Mataram Kingdom submitted to the Dutch East India Company (VOC), which led to the Treaty of Giyanti.

This literary work is indeed an adaptation of its parent story, the Mahabharata epic, which originated in India. The narrative contained in the Lampahan Bima Tulak manuscript, inventoried by Moens, tells of the Pandavas discussing plans to clear the Suwelagiri forest for rice paddies. This manuscript tells of Bima, who lives in a land called Jodipati, receiving orders from Dewaruci to plant glutinous rice.

Reliefs and statues of Bima associated with the linga cult are often found on mountain slopes, such as at Sukuh and Ceta temples, Penampihan temple on the slopes of Mount Willis, Talun temple in Blitar, and Sukapura in Tengger. Similarly, jodhangan is a tradition of the agrarian community of Selopamioro village, Imogiri, Bantul. The jodhangan tradition was originally an activity of the Srunggo hamlet during the Merti Dhusun ceremony and has been practiced for quite some time, since the time of their ancestors.

Cerme Cave is a popular meeting place for discussing da'wah strategies for the Javanese people, who still strongly believe in animism and dynamism. If there is no Sunday Pahing in the holy month, the event is postponed to the following month.The following month, the month of Sura. Jodhangan is a tradition that has been carried out/held for generations, a tradition inherited from ancestors.

The end of the New Order period was a time of the most blatant abuse of state power by the president's cronies, when low-income urban residents were under constant pressure to hand over valuable land in rural villages to land-hungry commercial developers, aided by the government through coercive power to acquire land. The extraordinary detail and control over the sense of injustice, the harrowing stories of conflicts over traditional land rights and fair compensation bring realities on the ground to life, such as the struggle of the urban poor in Bandung for fair treatment in the harsh environment caused by the development of the city center. Agrarian Conflicts & Their Victims in the SBY Era: Throughout the 10 years of SBY's regime, agrarian conflicts in our country have shown an increase.

Shortly after the 1998 reforms, the National Human Rights Commission, along with the KPA (National Commission for Human Rights), Walhi (Walhi), and several civil society organizations, proposed a national commission for agrarian conflict resolution. However, this proposal and potential conflict resolution strategies were not accepted by the government at that time. The current agrarian reform period, from 2004 to 2014, was established through a 2008 presidential regulation, making it possible to preserve cultural heritage, particularly linguistically.

Third, after its establishment, the institution will begin its work, initiated by a process of conflict registration and data consolidation of past and present agrarian conflicts. This is expected to take place in 2015-2016. Based on the 2010 Indonesian population census, of the 753,399 population in 2010, the indigenous population of West and Southwest Papua was 387,816, with a breakdown of the Mooi. It is believed that the Moi tribe originally originated from Klawelem in Makbon.

The founder of one of the kingdoms in Raja Ampat, the Sailolof Kingdom, was a man named Fun Mo. According to oral tradition, Fun Mo originated from around the Malyat River and was born from a baykole egg and raised on sugarcane juice, earning him the name Ulbisi. Moi youths participated in Operation Trikora by assisting Simon Randa, a Torajan employee of the Dutch government, in supplying guerrilla units operating around Sorong for Trikora infiltration troops.

The basic and intermediate levels require 6-12 months, although the highest level can take 18 months. This ceremony is not simply a mythological and traditional practice. Its ecological values ​​are reflected in the rituals and customs passed down by ancestors.

If the offerings are insufficient or the plikng is incomplete, the participants in the traditional ceremony can suffer from idap, a condition in which one's soul is transported to the realm of ancestral spirits, which can result in illness or even death. Literary works created during the Hindu-Buddhist Kingdom era are synonymous with life teachings imbued with Hindu-Buddhist beliefs. Although art influenced by both Hinduism and Islam was already known, the overall development of art at that time cannot be considered modern.

However, the nuances of the previously Hindu-Buddhist teachings have shifted to Islamic ones. Pitung Lesan (or "Pitung Lesan") is a form of communal prayer, involving remembrance of God (zikir) and the recitation of Surah Yasin (the Surah Yasin) addressed to ancestors. This not only serves as a form of respect for ancestors and an expression of gratitude to God, but also strengthens ties of kinship.