philosophical Gunungan 0

In every shadow puppet performances are always displayed mountains, which contained five square shaped images or symbols in it. This mound is usually displayed in a variety of games such as the wayang puppet purwa, Gedog puppets, puppets this point, puppet show, puppet torches and so on.
Mound has two types, namely Gunungan Blumbangan (female) and Gunungan Gapuran (male). Behind these mountains can be seen Blumbangan sunggingan depicting the fire was burning. This is candrasengkalan which reads "geni dadi sucining universe" that has meaning beyond 3441 and into 1443 when the Saka year. That means that these mountains were created by Sunan Kalijaga in Saka 1443 = AD 1521 during pemarintahan Raden Patah. Gunugnan Gapuran (Gate) itself is used in the reign of Suushunan Pakubuwono 2, with sengkalan "gate five retuning of the earth" 1659 J = 1734 AD
Called the mountains because the mountain is shaped like a tapered upper end. This mound in the legend contains sangkan Paraning dumadi myth, namely the origin of life and is also called Kayon. Kayon word symbolizes all life contained in the universe, which has three levels namely:
Tuwuh planting (trees) found on the mountains, which people interpret the Kalpataru tree, tree of life that has meaning.
Paintings of animals contained in these mountains depict animals contained in the land of Java.
Human life was depicted on the glass door of the gate on Kayon, now only in the prologue to mastermind it.
Kayon or mountains are usually placed in the hands of sometimes besides that it has several meanings, the meaning of laid there three mountains namely:

    Used in the opening and closing, as well as the screen is opened and closed in stage plays.
    As a sign for the turn of the rows (scene / chapter).
    Used to describe the trees, wind, ocean, mountain, thunder, lightning, helping to create a certain effect (disappear / change shape).
Mound is a symbol of life, so every image in it symbolizes the whole universe and its contents ranging from humans to animals and forests, and equipment. Gunungan terms of pentagon shape, pentagon has a meaning that was five times that must be done by religion as for the form of mountains tapering to the top it symbolizes that human life is to the one above that is God Almighty.
In Kayon there are carvings or drawings that include:

    House or a beautiful hall with a floor of a three-story symbolizes a home or country in which there is a safe, peaceful and happy.
    Two giant twin gear complete with sword and shield guard. interpreted that these images of natural guardian symbolizes the dark and bright
    Two twin winged dragon with two tails out at the end of Kayon.
    Figure fertile jungle filled with a large timber with its animal.
    Ilu Ilu-Banaspati image symbolizes that life in this world many temptations, trials, challenges and dangers that threaten every moment to human safety.
    Large tree that big snake wrapped high with his head turned to right.
    Two makara head amid the tree symbolizes the human being in everyday life has a greedy nature, evil like the devil.
    Two-tailed macaques and langurs were playing in the tree and two chickens were fighting forest above the trees, tiger face with a bull.
Describing human behavior.
Kebo = lazy
Monkey = greedy
Sneaky snake =
Bull = symbol of the spirit, earth elements, with the nature of power lust aluamah
Tiger = symbol of spirit, strength properties of elements of fire with lust anger, emotional, grumpy
Dragon = symbol of the Spirit, the water element to the nature of the power of lust sufiah
Eagle = symbol of the Spirit, air elements to the nature of power lust Muthmainah.

    Picture a giant crater condrodimuka used as a symbol, as for when connected with human life in the world as a symbol or a message to the soul who sins will be put into hell full of torment.
    Figure ocean in the mountains on shadow puppets symbolizing the mind
    Picture of fire is a symbol of a fundamental human need, because in everyday life will need it.
    7 steps: means the purpose or pitutur (notices) that we are all called to live must die "dha rice Kullu ikhotul death".
    Gate / door manangkep cello: the nature of the grave that we are headed.
    Tree of life: a person's life path that is straight and has 4 children branches which became the symbol of our passion and many subsidiaries.
While the forms of philosophy is: the form of mountains of the left ventricle itself resembles a porch that is in our bodies, it may have a meaning if we have to keep whatever is in our hearts only to the creator. And a more severe form is in terms of the precision with "mustoko" above the mosque there are many in our country. it is symbolic of sipembuat for us to keep our hearts secar straight (like trees) to the mosque / religious / god.
Mound could be interpreted pancer emblem, the soul or spirit, is a triangular shape implies that humans are composed of elements of creativity, taste and intention. While drawing a rectangle symbol symbol sedulur papat of elements earth, fire, water, air.
Gunungan or Kayon a natural symbol for the puppet, according to Hindu belief, the macrocosm mountains that are twisted around by the mastermind, described the process of mixing of the objects to be one and the realization of nature and its contents. These objects are called Panca Maha Bhuta, five substances namely: Banu (air-devil-rays), Bani (Brahma-fire), Banyu (water), Bayu (wind), and Bantala (earth ground).
Makara contained in Kalpataru trees in these mountains means Brahmin first, which means that the seed of life of Brahma. Lotus flower paintings found on the base with (foundation pillars) gate, has a sense of place (where) the lives of Sang Hyang Vishnu, namely the growth of living.
Brahma first gathering of the Padma at first and then became one with the four elements, namely juice is described as a lightning fire, earth juice is described by the ground beneath the gate, water and juice are pictured with roof arch depicting the choppy water.
Of the five substances are mixed together and the realization of human rough body consisting of Bani, Banyu, Bayu, and Bantala, while Banu is the main food substances.
Java did hold a wide range of culturally diverse and store a variety of meaning contained in each item, we do not even realize something we grasp even now it also contains a very large philosophical meaning if we want more nefarious.
With the picture above I somewhat know what the philosophical challenge of the mountains are there in the puppet. In terms of form and the value contained in the puppets and the picture is in it. When and who created these mountains, the function of mountains in the game puppet.
With the name of the Republic of Indonesia let us preserve the culture in Indonesia. No more violence in addressing the problem, we as a virtuous nation should be an example for other States. If not we as a nation of children who will?
Everything in Indonesia I like. Country rich in culture, friendly people, uphold the values ​​of togetherness, a beautiful environment, cool, beautiful, which is certainly not inferior to foreign affairs, not necessary to me around the WORLD (Gita says Velasquez) I LOVE INDONESIA ...
From the above description, for me personally studied philosophy capable of making me be wise in looking at everything that exists in this world without giving up the rules to Islamization are there to be a more sensible in meaning and live it. Also after studying philosophy, I learned that everything that exists in this world will always be in touch though in different forms but all of them if we want to dig deeper then everything will be back on a single source of Allah SWT.

Punakawan Pandawa 0

1. Punakawan is a typical character in a puppet Indonesia. They represent the average person. Character indicates a variety of roles, such as the knights advisers, entertainers, social critic, clowns and even a source of truth and policy. In Javanese wayang clown-servant character consists of Semar, Gareng, Bagong, and Petruk. In Balinese puppet clown-servant character consists of Malen and Merdah (servant of the Pandavas) and Delem and Sangut (servant of the Kauravas)

2. Semar is a caregiver of Pendawa. Once, he was also named Hyang Ismaya. Mekipun his ugly human form, he has a very high magic power even beyond the gods.
3. Gareng was the son Semar meaning or obtained by worshiping idols. Nalagareng is not a good talker, what he says sometimes go awry. But he is very funny and ridiculous. He never became king in Paranggumiwang and named Pandubergola. He was appointed as a king in the name of Goddess Sumbadra. He is very powerful and can only be defeated by Petruk

4. Cumbersome means shadow Semar. Once when relegated to the world, God says in Semar that bayangannyalah who would become his friend. Instantly transformed into Bagong shadow. It has a sassy cumbersome nature and like to play dumb. He is also very funny.

5. Petruk sweet-faced child Semar with an engaging smile, talking panda, and also very funny. He likes to joke insinuating untruth in-joke. Petruk had become king in the land and named Helgeduelbek Ngrancang Kencana. Narrated he ran ajimat Kalimasada. No one can beat him besides Gareng

DEFINITIONS PUPPET 1

I.1 Origins Wayang Kata

    The word wayang (Javanese), varies with the word shadow, which means shadow or like words watu and stone, which means stone and said wuri and buri, which means the rear. The sound of b is denoted view point b and w in the first word with the second does not result in changes in the meaning of both words. G.A.J. Hazeu said that the puppet in the language / Javanese word means: shadows, in the Malay language means: the shadows, which means shadow, vague, dreamy. Bikol language, according to Professor Kern, shadows, goods or dreamy. All of that comes from the root word "that" that changed the sound yung, yong, as in the words: laying (nglayang) = which, dhoyong = yong, reyong = yong, reyong-reyong, or reyang-reyong which means always on the move while carrying something, Poyang-payingen, maze of word origin: Poyang, the root word. According to the comparison of the sense of the word comes from the root and so on before, it is clear that the meaning of root words: who, yung, yong was moved many times, not fixed, floating,

    Understanding bayang-bayang/bayangan others to explain the words and meaning in Javanese puppet was called as a democratically-democratically. For example someone who is standing or sitting in one place, then he is exposed to sunlight on the body that person, that person produces a shadow. The shadow is then used by the Javanese is often called the democratically-democratically. Of course the length of the democratically-ayang is highly dependent on the angle position of the sun. If the sun in a low position, then that person becomes a long shadow, and when the high sun angle, shadows are getting shorter.

    There is also a word associated with the word ayang, namely ngayang. Ngayang (Java language), meaning that someone in the state of his body arching meilhat kebekakang with your head backward, or just come to see and memeperhatikan sky, space or 'top'.Therefore, when associated with a puppet in the context of understanding hyang, which means spirit hovering in the sky or above, then the word ngayang is any relevance. Only ngayang word usually used in the context of games and sports (the game is called Brok or rice Sawahan; a children's games are very popular in Java using fractional tiles as gacuk (a tool that is thrown by the player), while in though raga is usually one exercise movement).

    Notions more beroriantasi puppet on the performing arts who pay attention / emphasis on the effect produced on a doll or the like after the object is known / highlighted with light coming from a lamp (blencong), which then produces a shadow. From the resulting image was then captured by a bulkhead, screen (color), which finally produces the shadow again at the back layer (reversed color). If so then there are two parts of the shadow: the first, the shadows in front of the layer occurs when the doll is moved away from the layer and approaching blencong, then the image will be enlarged either in front or behind the layer.
HISTORY PUPPETII.1. Puppet in a literary work

    Puppet in the form of numerous written works. When traced in diachronic, the story of the puppet play can not be separated from the travel literature puppet itself. Puppet figures are now known by most people of Indonesia, especially Java, is inseparable from the Hindu epics of land (India), especially the Ramayana and the Mahabharata and the difference with that found in Indonesia, but in terms of the equation name of the character, then it can not be separated ( historical frame of mind), although a slight change (cultural transformation).

    -Act plays are staged in the puppet show is not directly taken from the stories sourced from India (Sanskrit) or Old Javanese, but presents the play-puppet theater that has been created and composed by the poets (poets) Java on the 'era The new Java ', such as the Book Library Kings (gagrag Surakarta) and Fiber Kandaning Purwa Ringgit (gagrag Yogyakarta). At least two sources of the plays, puppet plays and then created it can be formed in two big plays, which play the principal / raw / lajer / grip and play carangan. CTL play is the play that has been recorded (standard fiber Tuntungan puppetry), was derived for more than two generations and has been a lot of plays staged by many puppeteers carangan (tendril = twig); like a tree are branches of the tree core (trunk); namely play that has not been recorded, has not lowered more than two generations and has not been staged by many puppeteers. The meaning of the play grip is divided into two parts, namely: the play and the play paken grip belungan jangkep. Balungan play is the play that contains the basic / core story and contains a sequence pengadegan. While the play is the play jangkep grip that contains all / almost all elements in the puppet show, which usually uses the title of the fiber tightly grip the guidance pedhalangan (sedalu muput). Ki Siswoharsojo menuolis some puppet plays are used as a benchmark (standard play) by the candidates and the puppeteers puppeteers, among others: Revelation and Revelation Makutharama Purbasejati; Ki Nojowirongko composed the book of puppetry akem Lempahan Irawan Rabbi / marriage Irawan (containing a performer on the benchmark and play weddings Irawan itself). As for the play as a sample balungan ie: CTL Ringgit Purwo Lampahan Laripun Romo - Brubuh Ngalangka, compiled by Ki S. Soetarsa. Carangan play ever staged by some of the masterminds of Petruk and Bagong Kelangan Pathel Circumcision.

    Puppet that was contained in a literary work can also be a source of information about wayang (shadow play), not about the story or puppet play itself. For example: in the works of master Kakawin Arjunawiwaha Kanwa, at the time of Airlangga in East Java (950 Saka = IX AD), the kediri, says about a person watching a puppet to cry sad, silly he was, but knew it was witnessed by skin carved, people said he was hit by unseen forces.



II.2 Puppet in the inscriptions and reliefs

    At the time of ancient Indonesia, information about a story can be written in the inscription. Can be a milestone in rock inscriptions and copper plates. For example: Mulawarman of Kutei inscription that read Pallawa about 400M years, shaped yupa (a memorial ritual sacrifice), Sanskrit and composed in poetic form. (Soekmono, 1991:53).The inscription can be seen as historically valuable objects. From the inscription can be traced particulars of a story or stories in the past. From the inscriptions it can also be detected on the background / orientation of society thought at that time. As an example of the Old Javanese religious thought, which one of them and menganggungkan dalah worship the gods, like the god Vishnu, Brahma, and Shiva.

    Some inscriptions have proved that the puppet show has been around at the time of the ancient. For example four copper plates found in Bali. This plate dates to the year 980 Saka (1058 AD) and its contents have been disalain by Van Der Tuuk and Dr. Brandes.This slab mention the word ringgit. Said the ringgit is still used as a synonym of the word puppet. Thus the use of the word ringgit for understanding puppets have been very old.Further dates to Hazeu said plates issued Saka 782 and explained by Prof.. Kern found the term Barata interpreter. The term means one who is playing a theater or a joke or a mastermind. (1979: 45). Except it did mlempengan style which contains the word Kawi published by Cohen Stuart, talked about the interpreter and aringgit scamp, abanyol. It dates to about 762 Lempenan Saka, though in the inscription (sheet metal) repeatedly mentioned the word ringgit but by mentioning the stand-alone basis, kirany make conclusions difficult to remedy, in the meantime since the ninth century AD, though in a very ancient, existing in Java shadow theater was allegedly an original puppet performances that we know today.

    Description of the puppets are also found in the temple reliefs; an image or visualization puppet figures are carved on the wall-dingdingnya. If we assume that the puppet of the image-gamabr berasala temple reliefs, the allegations put forward the efforts of earlier times to cite a picture in relief so they can be rolled, and can be taken everywhere so it can be staged or staged. The assumption is evidenced by the many temples that includes puppet story, for example: reliefs at Prambanan temple, Jago temple, temple Panatara. At the temples is obtained stylized figures in the reliefs that are not similar to the shadow puppet Purwa (Java) but similar to a puppet from a paper that can be rolled up and held, known as wayang beber are still growing and developing area Wonosari, Yogyakarta andPacitan in East Java. In accordance with the evolution of forms of stylization inspiring, it should be taken as the pattern is the latest development. Besides the temple there are two styles Panataran relief, which is a style that is close to berntuk-natural form, as found in Kresnayana story and puppet-like decorative style found on the reliefs of Ramayana panels. Thus it appears that incorrect assumption that sees a realistic style in temple reliefs Panataran then gradually turned into a decorative as well as on the temples in East Java, an older age. Then in Jago temple, there is a tradition to restrict scenes mrelief dala using mountains as mountains or Kayon contained on puppet show. This is apparently unaffected pekeliran puppet who always start and end scenes with mountains in the way of plugging the middle layer. It would be impossible without influence on the selection of people sampiai mountains or Kayon as limiting the scene in the temple reliefs. For example in the temple Surawana, limiting the scene was the motive which made curls continued to meet throughout the uprise of high relief. Thus, the keteragnan about puppets can be found on the inscriptions and reliefs of the temple, besides a description of the puppet in the literature.



II.3 The types of puppets in Indonesia

    Puppet spread across Indonesia consists of various shapes and types. Forms and types of puppets can be grouped into several sections, based on: 1. Source of the story; 2. Materials dolls or the like; 3. Cultural regions (origin and distribution); 4. Sound (music) instrument that sounds; form the show; 6. Its functions; and 7. Impact sound puppets. This classification tend to be oriented on the issue of naming or repeating the puppet. L.Surruer has conducted research questionnaires about the types of puppets are on Java, as edited by Off Guritno; results of the study were published a book entitled De Puppet Poerwa; this book contains the types of puppets are known on the island of Java, among others: puppet beber, gedhog, show, jemblung, klithik, this point, langendria, lilingong, lumping, middle, pegon, prototypes, purwara, Sasak, masks, and wayang wong. But apparently this study does not include all types and forms of wayang in Indonesia, so it needs to be supplemented and developed.

    Developments in science and technology are very influential on the development perwayangan and puppetry in Indonesia. With the science and technology was the mastermind artist can create new types of puppets in accordance with her wishes. Along with it the thought community of artists, in this case the puppeteers were also developed.Growth and development are linked to the creation of puppet art oriented puppets, puppet shows and puppet literature.



II.4 Supporting and puppet show equipment

    Supporting the performing arts is the art of puppet comprises at least four elements, namely the mastermind, nayaga, singer, wiraswara. Sedangakan performing arts equipment may consist of a wayang puppet, color, blencong, dobog, wayng boxes, mobile, kepyak and gamelan.



1. Mastermind

    Puppeteer can be considered as a major artist in the puppet show. He was a leader of the show (leading artist), so that he can be as pusata attention of the audience in memeinkan puppet. In general, the mastermind was a man, because a job as a puppeteer is very heavy. Puppeteer in the puppet had to sit cross-legged all night long, carry the show (he played), and also led other artists-artists who sit behind a subtle cue, a wangsalan or instructions inserted in cariyos literary or narrative, in the form of motion-puppet movements. Singing, dedogan, and kepyakan. Traditionally there are several classes of manipulator, namely: 1. those who can be a performer Beru; 2. a performer who is good at 3. who has mastered all of the contents pendalangan; 4. who has mastered all of the contents perdalangan; 5. besides the true mastermind has mastered all the contents of puppetry can also provide role models to the public in everyday life, a wise, wise and worthy of respect.















2. Nayaga

    Is the designation for the gamelan. To mengiring purwa puppet show, nayaga it at least ten people to play at least fifteen gamelan equipment. Nayaga usually male. Occupying the foremost place to accompany the puppet show is drummer drums, karea usually it was he who captures a signal or command from the mastermind, and pass them on to other nayaga, especially to turn down or increase the sound of the gamelan, speed up or slow down the rhythm gending, start and stop. Java is now known among musicians is also another name for the nayaga namely Pradangga, we know the name of the newly introduced broad sevcara after the independence of our country, even though the term has long been recognized. Disamoing gamelan, the nayaga it also occasionally sing in the choir man called Gerong.
3. Swarawati
Female singer or singers have long known among the art on the island of Java. But as an artist who accompanied purwa puppet, they've known for decades about three decades of this century, so it starts every time there pesindennya puppet prototype. And is considered unfair if pesindennya no. If the nayaga called Pradangga, then the singer also got new names that waranggana or sinden, widuwati or swarawati.
4. Wiraswara

    Wiraswara is one or a few men who have a certain poetry to sing the role of filling the course of the strains gending. Understanding wiraswar ie, wira = officer (bold / powerful / potent), Voice = voice, so that is intended wairaswara is the person or persons who have "supernatural powers" in terms of singing. In the puppet show wiaraswara position is usually behind or parallel to swarawati.















5. Puppet

    One box contains the prototype puppet around 200 pieces of dolls or puppets made of buffalo rawhide or leather, and can also be made from calf skin (but this is less good). For the fans of different puppets, puppet-wayangnya number can double or more that amount.According to the books, a complete collection of leather puppets jumlanhya about four hundred pieces.
6. Gamelan

    This traditional instrument is the instrument most at mostly made of bronze or also of good quality iron. Various types of gamelan which is currently used to accompany wayang performance is a drum (large, medium, small or ketipung), rebab (stringed instrument or cordophone), gender (can be two pieces) demung (sort of gender), xylophone (wooden instruments at ), flute (the only one brass instrument), zither (cordophone), kempyang or kemong (depending on the barrel of the gamelan), kethuk, kempul, saron (two pieces), small saron (Pekinese), large saron (slenthem), boning (can two pieces), and gongs.
7. Color
What is meant by the stage upfront is the color or layer in front of the mastermind of a width of about 160 cm. curtain is made of white cotton cloth. Edge of the top named pelangitan that shows the sky or space, with a more wide-screen, as well as left and right edges whose function as a garnish.
8. Blencong

    Is the name of husband kelapayang lamps used in the prototype puppet show. This lamp is made of metal or bronze, usually shaped like a bird with a tail function sebgai reflector. As an oil lamp wick was called yarn, cotton yarn that is coming out of the beak of birds that resemble eagle.















9. Debog

    For the prototype puppet show usually takes three banana stem is quite long, dense type of banana trunk. Dhebog upper stage part to stick puppet characters of high status.Dhebog above is called pamedan being called paseban dhebog below. As for the status that determines whether a puppet stand or sit (from the shadow) is based on rank, age or position in the family.
10. Kothak

    Is crate puppets made of wood, but wood is best from jackfruit wood, usually the size of the length of 150 cm, width 75 cm and 55 cm high including the lid, being thick wooden planks used to make kothak was approximately 2 cm. at the time the show was placed on sebalah kothak left puppeteer, longitudinal direction of color.
11. Mobile

    Two mobile prototype used in the puppet show. Large mobile dubuat kind of hard wood, usually wood jait, a large mobile left hand is usually held dalangdan knock-knock on the inside of the box close to it where necessary. Small mobile made of mobile large sized metal half. In the show, this mobile clamped empujari right foot and toe next to the mastermind.
12. Kepyak

    Tool called kepyak (Surakarta, Yogyakarta) or kecrek (Banyumas) that shape and materials of manufacture can vary, although the same function, which is similar to the mobile.

11 World Heritage Indonesia Recognized 0

SOLO, KOMPAS.com-United Nations-Organization for ususan education, science, and culture, UNESCO, has recognized 850 sites in the world into cultural heritage, including 11 sites in Indonesia.
To-850 sites are acknowledged to be the world's cultural heritage consists of about 689 cultural and 176 natural, said Minister of Culture and Tourism Jero Wacik in a written speech read out by Director General Art: The Movie, Ukus Kuswara, the National Congress Sekretariatan keris Indonesia ( SNKI) in Solo, on Wednesday.
A total of 11 cultural sites Indonesia has been recognized as a world cultural heritage, among others, about Batik, Wayang, Keris, Angklung, and Sangiran hominid sites.
About batik, in maintaining and developing it in the future there is no problem, because now not only the elderly, young people were already wearing batik cloth, while the dagger is only used merely as a complement to traditional clothes.
"To defend the kris as a world cultural heritage, it is not easy and it is a challenge, then pass this Congress should be spelled out for the dagger to not only be a complement to traditional clothes. But it can also as objects of art and can be a value-added and not only the generation parents, but also young people who enjoyed, "he said.
Central Java Governor Bibit Waluyo in a written speech read for Political Maryanto Expert Staff said that the dagger was in the beginning as a weapon to protect themselves, but now it is not limited to such functions only.
Kris in addition to guns to protect themselves, and a symbol of social status as well as art and also a high bernila as souvenir items that can be profitable for crafters dagger.
"So what about the preservation of the keris if managed properly can also bring prosperity to the community," he said.
SNKI first Congress which took place from 19 to 21 April 2011 in Solo, that in addition to selecting a new board, also menysun kerjas program.
Joint congress SNKI also held exhibitions and exchanges, and also held demonstrations kris kris made by the young masters.

Samin Samin Surosentiko and Interest 2

Samin Surosentiko and teachingSamin Surosentiko was born in 1859, in the village of Ploso Kedhiren, Randublatung Blora District. His father named Raden Surowijaya or better known as Samin Sepuh. Samin Surosentiko original name was Raden Kohar. This name was later changed to Samin, which is a popular name that breathes. Samin Surosentiko still have blood ties with Kyai Keti in Rajegwesi, Bojonegoro and also still concerned with the blood of the ruling Pengeran Kusumoningayu Sumoroto District (now a small area in the District Tulungagung) on ​​the years 1802-1826.In 1890 Samin Surosentiko began teaching in the area mengmbangkan Klopoduwur, Blora. Many residents in surrounding villages who are interested in teaching, so that in a short time had a lot of people who became his followers. At that time the Dutch colonial government not interested in his teachings, because it is considered as regular psychotherapy or teaching a new religion that does not endanger the existence of the government in 1903 kolonial.Pada Apex Resident reported that there are some 722 followers of cumin, spread in 34 villages in the south and Blora Bojonegoro area. They are actively developing the teaching of Samin. So until the year 1907 amounted to + 5,000 people Samin people. Dutch colonial government began to feel anxious, so many that Samin followers were arrested and imprisoned. And on November 8, 1907, Samin Surosentiko appointed by his followers as FAIR QUEEN, with the title King Panembahan Suryangalam. Then lapse 40 days after the incident, was arrested by Samin Surosentiko radenPranolo, assistant district officer yatu Randublatung. After being arrested along with eight followers Samin and then discharged to outside Java and outside Java berliau died in 1914.In 1908, arrests Samin Samin Surosentiko not quell the movement. Wongsorejo, one of the followers spread his teachings didistrik Samin Java, Madison. Here the people instigated the Village to not pay taxes to the colonial government. However, Wongsorejo with baberapa followers were arrested and thrown out of Java.Surohidin in 1911, son-Samin Engkrak Surosentiko and one of his followers to spread the teachings in the area Grobogan Samin, while spreading the teachings Karsiyah Samin to Kajen, Starch.1912, Samin followers try to spread his teachings in the area Jatirogo, Tuban, but failed.In 1914, the culmination Geger Samin. This is because the Dutch colonial government to raise taxes, even in areas Purwodadi Samin people no longer respect the Village Administrator and Village Police, as well as in the District Balerejo, Madison.In Kajen Starch, Karsiyah Spring Janur appeared as Prince, appealed to people not paying taxes. In the village of Prohibition, Starch Samin people also attacked the village officials and policeIn the village Tapelan, Bojonegoro also occurred against the Dutch colonial government, by not paying taxes.In 1930, Samin resistance against the colonial government stalled, it is because there is no leadership figures who tanggguhIn a handwritten manuscript found in the village Tapelan entitled Fiber Punjer Kawitan, also touted association with Duke Sumoroto Samin SurosentikoFrom the data found in the fibers can be concluded that Punjer Kawitan Samin Surosentiko a little time named Raden Kohar, is a prince or nobleman in disguise among the rural people. He wants people to gather strength against the Dutch colonial government in other ways.Samin Surosentiko and teachingDoctrine MysticismAccording to residents in the Village Tapelan Samin, Samin Surosentiko can write and read the script of Java, it can be proven with a few books Samin Surosentiko relics found in the village of cumin Tapelan and several other villages.Lodging in the Village Tapelan-book instead of hitting relic called FIBER JAMUSKALIMOSODO Surosentiko Samin, fiber Jamuskalimosodo there are several books. Among these are books Fibre-uri Uri Pambudi, namely the maintenance of books on human behavior is virtuous.Samin surosentiko mysticism teachings is a matter of "manunggaling kawulo Gusti or sangkan Paraning dumadi". According Surosentiko Samin, about manunggaling kawulo Gusti it can be likened to a "framework umanjing suspicious" (where the dagger which seeped into the keris). In the book Fiber-uri Uri Pambudi explained as follows:"The dagger that seeped into the keris likens science to divinity. This shows the prestige (mixing) between the creature and his Creator is really true. When creatures perish, there is only God (the Creator). A sharp weapon like a mixture that shows that as it is called a mixed creature and his Creator. Actually the so-called life is hindered by the presence of our own bodies or body consisting of blood, flesh and bone. Our lives, who live it is equally to be pancer (principal) us. True life is life that animates all things that exist in the universe. "Elsewhere Samin Surosentiko describe again as follows:"The so-called nature Wisesa (main ruler / sublime) that acts as a representative of God, namely Ingsun (I, I), which makes a big house, which is a wall (curtain) which is the body or body (ie which is the realization of the presence Ingsun). What is the prostrate creature, being a disujudi is creator, (Allah, God). It is actually only terdindingi by nature. That is, it's actually self hudip been gathered into one between the creature and his Creator. "Furthermore, according to Surosentiko Samin, who acted seeking food and clothing is our daily "Kalima gangsal Saderek pancer" As for our souls likened by Samin as a foreman. Seorag foreman should supervise coolie-kulinya. Or more details, said as follows:"Elephant Seno sisters Wrekodara tangible elephant. Clearly it is of five brothers who likens science to divinity. This needs to be achieved (ie three brothers, four and five anyway). As for the work to earn food and clothing every day was the five of us brothers were. As for the soul (spirit) we act as a foreman. That is why the foreman must cling to power was in his hand to organize his men, so that everything is safe. Conversely, if his men had betindak wrong and action is left alone, then over time they increasingly act arbitrarily. This will lead to suffering.Modality soul as mandhor and sedulur papat Kalima pancer as the coolies of the above is very interesting. These words are closely related to labor / forced labor in the forests of teak in Blora and surrounding areas. Corvee workers consisted of foreman and coolies. Mandhor serve as supervisors, while working as a coolie worker. Use simple words such by Samin Surosentiko conceived intention that his teachings can be understood by his disciples who generally are the villages affected by forced labor.According Surosentiko Samin, the duty of man in the world is as messengers of God. So what is experienced by humans in the world is God's will. It is therefore sad and happy, healthy and sick, happy and sad, must be accepted as a natural thing. It can be seen in his teachings, which reads:".. According to the agreement, the man is a messenger of God in the world to add kendahan universe. In this connection, the public should be aware that they were merely carrying out orders. Therefore, if human beings experience happiness and accidents, sad and happy, healthy and sick, they should be accepted without complaint, because people are bound by the agreement. The important thing is human life in this world must obey God's law, namely to understand the origin of each .... "Samin Surosentiko also taught his followers to do good, honesty and patience. His students are prohibited from having a sense of revenge. As for teaching more as follows:"... Directions aim to do good with earnest intentions, so do not hesitate anymore. Determination not to waver by any temptation, and patience must be running outwardly and inwardly, so like death in life. Any actions that are born to be able to receive all the temptations that come to him, although stricken with illness, his life difficult, unpopular people, dijelek bad-mouth people, all must be accepted without grumbling, let alone to retaliate do evil, but one must always remember the God ..., "Teachings on the oral tradition in the village Tapelan known as "Angger-Angger Pratikel" (legal actions), "Angger-Angger pengucap" (legal speak), and "Angger-Angger lakonana" (the law concerning what needs to be run) .The first law states that "Aja srei envy, unified exchange rate, dahpen kemeren, wrote warts pinch, mbedog colong." That is, citizens are prohibited from exercise cumin evil, war mouth, envy in others, and are prohibited from taking possession of people.The second law states that "five pillars Pangucap bundhelane ana pitu lan pengucap saka budhelane ana pitu sanga." The purpose of this law, the person speaking should put the conversation between number five, seven and nine. These figures are only a mere symbolic. Clearly, we must keep our mouth from all the words that are not obscene or words that hurt others. The words are not obscene and could hurt the other person can lead a human life is not perfect.The third law states that "patient Lakonana trokal. Sabare dieling-eling. Trokale acted. "That is, citizens are expected Samin always remember the patience and act" like a dead person in life "According Surosentiko Samin, all of the above teachings can run as long as the person receiving denganbaik want to train yourself in terms of contemplation. This doctrine contained in the fiber-uri Uri Pambudi which reads as follows: "... As for the inner to be aware of actually going about the events of his death, namely by way of contemplation, practicing" dead "senyampang still alive (tasted death) that can overcome any temptation preventing journey together with God, so that solid effort, can be realized, and avoid disaster. "Furthermore, according to Samin Surosentiko, after man dies hoped the spirit of man who died was not dripping into the world, both as an animal (for humans are a multitude of sins) or as a human being (for people who are not a lot of sin), but reunited with his Lord. Samin Surosentiko This is explained with examples that are difficult to understand if the person concerned is not much read books mysticism. So says Samin Surosentiko:"... This puzzle shows that the distance from the affluent to betal mukaram betal span, and of betal mukaram to betal mukadas also an inch. So Triloka it amounted to three inch distance. Later, when the man died so sought not possessed by the Three Realms. It is like the teachings of Reverend Jamadagni. Determination Jamadagni pastor who wants to leave the world without being bound by the Three Realms was told by Rama Fibers. At first wanted to become incarnate in babies born (born again into the world). Hence, at the time he died trying not wrong path, that is returned to the womb of another woman. (Not to perk back in the baby, born into the world). "From the above description it can be Samin Surosentiko diketahiu that do not adhere to the schools 'incarnation' but adheres to the schools 'manunggaling kawulo Gusti' or 'sangkan Paraning dumadi'.From the teachings of the above written is clear that Surosentiko Samin is a "Theis". Keparcayaan to God, which he called with the terms and Lord, Lord, God, Gusti Allah, is very strong, it can be seen in his teachings:"As for God exists, he explained there are four. Frontiers to the north, south, east, and west. The four were a proof that God exists (the existence of the universe and its contents was also a proof that God exists .... "Such teachings Samin Surosentiko footage from Uri-uri Fiber Pambudi. Next will be explained Samin Surosentiko teachings contained in the book pikukuh Kasajaten Fibers. This book is the true meaning of life affirmation.Teachings in the book Fiber pikukuh Kasajaten song written in the form poetry, poetry is a genre of traditional Javanese literature. Which will be quoted here is a song that contains the teachings concerning Pangkur Perkawainan. The song Pangkur is as below:"Saha altered dadya violations,anggegulang gelunganing pembudi,palakrama nguwoh Mangun,memangun traping widya,kasampar kasandhung prayogantuk Dugi,ambudya Atmaja all,mugi-dadi Mugu contacted by other. "According to Samin, the marriage was very important. In his teachings that marriage is a tool to achieve magnanimity which so to create a "Atmaja Tama" (the young noble). In the teachings of Samin, a bride in the marriage of men required to say the creed, which reads more or less thus: "Since the Prophet Adam, my job is to mate. (This time) married a woman named ... ... I pledged allegiance to him. Living together we live together. "Similarly, some courses are taught Samin Surosentiko confidence in his followers, which is still adhered to the citizens cumin.Political DoctrineIn his political doctrine Samin Surosentiko invites his followers to fight the Dutch Government Koloniak. This is manifested in attitudes:1.Penolakan pay tax2.penolakan repair roads3.penolakan night watch (patrolling)4.penolakan labor / sweatshopSamin Surosentiko also give teachings about the state set forth in Fiber pikukuh Kasajaten, that a State would be famous and respected person and can be used as a shelter its people when its citizens always pay attention to science and live in peace.In one of his lectures conducted terrain Bapangan Blora Village, on Thursday night legi, 7 February 1889 which states that the land is owned by descendants of the Pandavas Java. Descendants of the Pandavas is a family of Majapahit. This history is contained in Fiber Punjer Kawitan. On the basis of fibers that Kawitan Punjer, Samin Surosentiko invites his followers to fight the Dutch Government. Java does not belong to the Netherlands. Java is a land of "wong Java". That is why the pull of the unpaid tax. Teak trees in the forest is cleared, because teak is considered the ancestral heritage of the Pandavas. Of course it's shocking teachings of the Dutch Government, so that the Dutch Government to arrest the leaders of the teachings of Samin.Samin Samin commotion or movement led by Samin Surosentiko desebabkanoleh actually not only economic factors alone, akantetapi also caused by other factors. What is clear rebellion against the Dutch Colonial is based on Java, a religious culture .. Thus the doctrine is not a doctrine which Samin surosentiko pesimitis, but full teachings of creativity and courage.Samin Surosentiko who lived from 1859 to 1914 finds that it gives color to the history of national struggle, even though the people in his area, who are not citizens Samin Blora jeering, but history has recorded it, he has been able to gather strength immense. Teachings are not only scattered Blora area, but scattered in several other areas, such as: Bojonegoro, Tuban, Lamongan, Madison, Jember, Banyuwangi, Purwodadi, Pati, Apex, Holy, Brebes, and others.WITH SUCH IS SAMIN SUROSENTIKO PLEASE NOTE THAT LOCAL HEROES his services.