once a year, every month Apit Pahing Monday, as a sign of gratitude to God Almighty bestowed upon Rizki on Tulakan Kademangan population. Demat Ki Barata thanksgiving ceremony which was then known as the alms of the earth. The earth is the meaning of the word alms alms (charity) Adri crops which are embodied in a variety of snacks.
As a step to recall initiation behavior conducted by Queen Kalinyamat Nyai in demanding justice for the death of her husband's Sunan Attend, who was murdered by the Aryan Panagsang. Before alms Pahing earth on Monday, preceded manganan dipunden Nyai Queen Kalinyamat, namely the former hermitage. On the day of Jum, Äôat Wage according to the history that says that the arrival of Queen Kalinyamat to be imprisoned is a Jum, Äôat Wage.
As a token of proof and Ki faithful disciples who had led the Demat Barata hamlets, each with a small home delivery food Ki Demat. Snacks are placed in two small food shelf and above the implanted hemisphere diirat bamboo thin. Thin strip of bamboo thin hair represents jembul with arranged.
Jembul rack of thin strip of hair thin bamboo is called Jembul Tulakan. Jembul is the symbolism of the expression uttered by the Queen Kalinyamat hermitage which undergo time-starch and starch Ora wudhar tapaningsun, Ian getehe yen Durung shampoo rugs jembule Aryo Panangsang karmas which may mean not going to finish tapas if you do not shampoo with blood and hair mats Aryo Panangsang.
2. Benefits.
In terms of cultural attractions, traditional ceremonies Jembul Tulakan quite interesting because it involves the whole community feels it has a tradition. With community involvement is equally able to make a tradition maintained from time to time with the various nuances of the new requirements while maintaining a ceremony that is considered there must be, both in terms of equipment and the steps that must be passed.
Attractions Tulakan Jembul this, besides appealing to supporters of the cultural community as part of cultural activities, alignment with the natural environment, is also a cultural spectacle for other communities that are not directly engaged in this activity.
With a gathering of supporters as well as various levels of society who come as spectators, then this tradition at a time can be used as a tourist attraction, a minimum of local tourism. The emergence of these cultural activities are also accompanied by economic activity. Every time the celebration would bring a small food vendors and souvenir shops and souvenirs that became typical food there. Betuk this attraction can bring new economic activity as businesses that support tourism activities although still small or local in scope. However, over time with the spread of information about tourist sites in Jepara district, cultural attractions Jembul Tulakan expected this could be a tourist attraction which is national. Furthermore according to the latest developments in Jepara is now associated with the presence of foreign entrepreneurs to conduct economic activities on carving handicraft industry. Usually, foreign migrants are also attracted by the cultural traditions that amsih terpeihara to more easily adapt to the habits of society.
Strategic step taken by the Department of Tourism can also be an indicator of Jepara that Jembul Ceremony Tulakan contribute to attraction of tourists, in a way to enter it as one of the scheduled tour packages that can be visited. It is at once became one source of government revenue district, either in the form of sales tax on food stalls and income for the community itself sebaagi seller.
In this context, District Government itself has a concern for preserving this tradition. On the one hand, as one source of income other side of the area it has become part of an additional source of livelihood as a tourist attraction is the surrounding community by selling food, bike care and transportation services.
Society in general felt that the implementation of the tradition of alms giving the benefit of the earth. First, as a means of thanking the creator for a one-year community livelihood talah given crop. Both as a medium of learning for every village leaders how to put himself into a good leader. Ability to nurture and create kasejahteraan ketemtraman and the entire community. Hil is conveyed through the process of around Crested. A leader must always pay attention to community life in general.
Third, alms tadisi this earth is a means of entertainment for the community, as well as tayub beupa puppet. Fourth, at the time of the charity is usually mincul efforts either side of population in the form of services and snacks, as a way to supplement the income of the population. Fifth, as a means to remember the trip history of the village, either in the form of folklore or who can be proven true. Especially in the tradition of charity this Tulakan Earth is the history of the struggle Kalinyamat queen.
According to local stories that are always spoken through Alms procession of the earth, at an ascetic queen who takes a long time, lots of long hair to fall out. The hairs are then collected, planted by Kasturi (elder hamlet) father's home shop so as oalh just as grave. There are two tubes have been found, one containing only records rontokan sedangkn hair but difficult to trace their existence and hilan.Akan but the society believes that although the evidence has not been found but the presence of Queen Kalinyamat believed there.
3. Tools and symbol-symbol.
In the implementation of the Earth Alms Tulakan or also known as the ceremony was Jembul Tulakan, served two kinds Jembul. Jembul a large front or often disbut Jembul Lanang, while behind the small jembul called jembul wadon. Special Jembul Lanang decorated with thin strip of thin bamboo sedangjan Jembul Wadon not. Jembul Lanang where there is a variety of snacks, like a bastard (gemblong), sticky tape. Apem and so forth, while Jembul Wadon side-dishes containing
Total jembul disesuaika with the number of hamlets, led by the head of the hamlet or in a lump-term Kamituwo now go round. Among other things, first, namely jembul Kradjan Kradjan jembul of population hamlet, where Ki kediman Kademangan village headman as the government center. This Jembul memounyai cirri mengganbarkan typical form of a doll which a character named Sayid Usman, a diocesan Nayoko Kalinyamat Queen.
Second, Jembul Ngemplak is a form of public appreciation for the Ki Leboh perjuanganya opened perdukuhan Ngemplak, given Ki Leboh is the head of the region including the hamlet Kedondong Ngemplak. As identity Leboh Ki doll made from a character named Mangun Joyo a Nayoko Queen Kalinyamat.
Third, is the appreciation of jembul Winong Ki Buntari who have pioneered as head of the hamlet and built it well. As a symbol of the character who is a puppet made a gallant line of warriors who guard and secure the departure of Queen Kalinyamat from Jepara regency until during the hermitage Siti Wangi-Sonder.
Fourth, Jembul Drojo is a tribute to Ki Purwo for all services open hamlets. As a form of penghargaanya then be made doll depicting a character named Mbah Leseh Kalinyamat a character.
Procession of the interface is jembul one by one with tayub dance performances. This is a rehash of events at the time of the Queen facing nayoko Kalinyamat and performed dances with tayup respect.
4. Procession Ceremony.
Ceremony begins denan Jembul Tulakan wash your feet or sekaaran officials known as the village head with flowers setaman. This activity was carried out by village officials, as a symbol of the Queen Kalinyamat kepad. At mas asekarang memajnai community more as a form of petition to create a peaceful life, clean of the plagues and all the difficulties that mebimpa population. Besides, at the same time to remind the officials that the net obtaining segalatindakan and pace, not melnggar religious prohibitions, restrictions of government and applying the principle of fairness and justice in leading Tulakan village community.
After washing the feet selamtan officers then conducted as a symbol request to the Almighty God in order to survive Tulakan tranquil village and bmi results in the coming year so that the life abundant population Tulakan become prosperous, enough clothing, food and shelter.
Jembul many events around three times the core of the process Jembul Tulakan. Activities around Jembul ddilakukan by higher-ups followed by a dancer or dancers perngakat tayup and the village. The procession was conducted menggmbarkan for pushing back the atmosphere at the time of Queen Kalinyamat conduct an examination of the diocesan nayoko who came to the same time to submit upstream bekiau Bekti carried. Faithfulness of the diocesan nayoko was shown when the queen did hermitage. This atmosphere of today's more meant as a reminder to remember that the village leaders Tulakan always taking the time to give attention to the staff village devices in running day-to-day tasks. By monitoring the state village will be safe tercipte Sentausa.
In addition to monitoring their assistants, village pemimpim memperhatihan also need people they lead, with straight down the public knows intimately from perdudukuhan, Äìperdukuhan, so they created yamg orderly conditions in the village. Leaders can truly protect and nganyemi act in the sense of protecting and creating village ketemtraman lead.
After the core of the ceremony Jembul Tulakan, then as a cover done Resikan namely kergiatan clean place that has been used to perform the ceremony. This activity was carried out by village residents are abuzz Tulakan. This is intended as a form of expulsion against the diseases and kajahatan Tulakan-crime from the Village.
A week after the charity Tulakan earth, in the hamlet of Pejing also make the earth a dusebut alms alms Pejing earth. This relates to the story, that at the time made charity Tulakan earth, Mbah Cabuk as the head of hamlets sick so could not come.
Seeing the pain Mbah Cabuk, her children and the community expects the hamlet hamlet is permitted to perform the ceremony after mbah Cabuk jembul serndiri healed. This expectation came true, people in the hamlet are allowed to do charity Kademangan earth itself by the terms in the procession there was no jembul.
After Mbah cabuk recovered a week later, they held a ceremony alms Pejing earth. Diijinkanya Pajing make this charity the earth itself, because Ki Barata Demat known as a wise leader. So to keep society in harmony Kademangan, although Pejing do alms earth itself must still comply with certain conditions proposed by Ki Barata
Condition is the earth in Kademangan Tulakan alms must remain accessible by the public Pejing Hamlet. Execution time Pejing alms should not be the same earth with the earth Tulakan charity. It is intended that at the time of execution of alms Tulakan earth, people could still come Pejing. The division of time, alms earth Tulakan conducted on Monday, then the alms earth Pahing seimnggu Pejing done then that is monday Wage
Another key condition is the absence of jembul in a series of ceremonies, as for the permissibility of Tayub crowd. Various persyaraan been approved by Mbah Cabuk and returned him to earth Pejing to conduct their own charity.
Tulakan Jembul tradition held every month Apit (Dzulkaidah) precisely on Monday after a ceremony on the night of Jum, Äôat Wage Sonder village, it is adjusted to the story in the Village of Queen Kalinyamat Sonder at night Fri, Äôat Wage. Then on Monday Pahing the diocesan Nayoko (land lords), overlooking the Queen by bringing Hulu Bekti glondong pangareng-areng (tribute by bringing the equipment needs and the Queen).
Ges-jembul jembul the number four is intended as a representation hamlet hamlet that existed at that time and to face the diocesan Nayoko to mengantarka Bekti upstream. Upacra procession depicting the worship jembul jembul by tledek (Tayub dancers women) means that according to the story of the past at the time of the nayoko facing the queen gets respect from the ladies in waiting or a companion. Tayub own dance as a form of respect manifested by the nayoko jembul jembul.
7. Public Attitudes
In the midst of globalization and modernization that was so intense hit this nation, we should be proud and grateful that our society is still there, Äúnguri-uri, AU cultural relics of the past. Cultures loaded with the spirit of love that is Jembul Tulakan. According to officials Tulakan, Keling, Jepara, H Muh Suhud, Jembul Tulakan second to none in this world. He therefore requested that the Village Jembul Tulakan be kebanggaaan Tulakan Kabupeten Jepara in particular and in general. Until whenever remain preserved.
Jepara Bupaati Drs. Hendro Martojo, MM is a time to give a speech on the celebration as well Alms procession Jembul Tulakan Tulakan Village Earth was hoping, as one of the historical assets, cultural assets as well as regional asset, Jembul Tulakan can continue to be developed and in uri-uri, so it will not just disappear because crushed and contaminated culture so aggressively entering the earth's homeland.
According to Hendro, of procession Jembul Tulakan, kitta many things that can make a valuable lesson for the life of the society, nation and state. Jembul Tulakan illustrates the valuable spirit is the spirit of love of family, regional, and State bangasa. In addition there is the spirit of seeking justice and the spirit to always ask God Almighty YAG so that we all can live in good tentrem Raharja Kerta whose meaning is improving welfare for all citizens.
A. WAR torch ceremony TEGALSAMBI
1. Village Overview Tegalsambi
Tegalsambi Village is part of the Annual District and administrative area, Jepara. Tegalsambi villages bordering the north side Kebagusan Karang village, Village Demanagan South side, west side Awur Bay Village and the villages on the east side Mantingan. The village is divided into two Pillars of Citizens (RW), which consists of 12 Neighborhood (RT) (Monograph Village Tegalsambi: 2004).
Tegalsambi village with a population of 4142 in the year 2005 is a mix between agriculture and rural small businesses. And the number of people there, as much as 8 per cent working in agriculture as cultivators, 16 percent work as agricultural laborers and other workers (odd), about 19 percent worked in the sector, particularly carpentry carpenter for furniture and carving industry, self-employed as many as 10 percent and the rest have livelihood as employees, retirees, fishermen, services etc. (Nobografi Village Tegalsambi: 2004).
From the above data it is clear that agriculture has not become the main livelihood for residents Tegalsambi again. It is caused by ecological changes terurama increase of population and the narrowness of agricultural land. Similarly, this change is driven by increasingly opening up new employment opportunities that enable the agricultural sector of the community when residents have jobs outside the agricultural sector. In this sector, especially carpentry carpenter get ample opportunity. Additionally some communities are also moving sector entrepreneurs carving industry in particular. The builders are not just Tegalsambi own village but also the surrounding rural village-or even in the town of Jepara. With the economic structure of such Tegalsambi village actually has a village that managed to increase revenue villages and even reach the level of surplus. In 2004 for example, of the total revenue amounted to USD 321 794 000 villages, -, a number of USD 289.249 million of them are local revenue, while government aid only USD 32.545 million, -.
Although not entirely Tegalsambi community living in the agrarian sector, however, religious values are still held by the relatively strong. Based on existing data, all village residents Tegalsambi Muslim. In the village there are three mosques and mosque with three youth organizations members of the mosque with 138 people. In addition, there are 12 council members taklim with approximately 674 people. Most people still actualize their diversity of life in ways that can still be categorized as traditional groups, such as by organizing various activities of teaching, manaqiban, and tahlilan. Teaching activities are usually followed by children who learn to read and memorize the Koran (Monograph Village Tegalsambi).
Instruction for adults is usually a manaqiban and performed well tahlilan dimasjid, supermarket, or from house to house activities at the level of RT (Neighborhood) in turns. Tahlilan often also held to commemorate the dead on the third day, for example, the seventh to the forty, to one hundred, one year, two years and three years. This activity is usually also combined with the reading of Yasin who became a mosque activities especially on friday night, warning Äôat and certain Muslim holidays.
Other social organizations in the villages, among other groups Tegalsambi scout activities are usually followed by high school students. In the village there Gudep scout with the number of members in the year 2004 some 380 people. Their activities vary which basically gives life to the skill of its members. Also tedapat Sinoman organization with a membership 411 persons (Monograph Village Tegalsambi: 2004). This Sinoman informal social organization whose primary goal to provide assistance to members of the community, especially with such a specific intent in mind that the event organizers underdeveloped rural areas.
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