In the Java community, both as a cemetery, and subject palace servant, although not in writing, tradisinal not allowed in violation of the regulation-social society. For example, governance etiquette, behavior, lifestyles, ways of association and households are included in the rules and made hierarkis.
In social interaction, for example, a palace servant often find it difficult to be able to mingle freely and directly with the cemetery or a palace servant tinggkat high. On the other side of the cemetery and the palace servant often act to maintain and enhance self-discipline in a strict social stratification.
In the atmosphere of feudal life, as king, for example, does not build dbenarkan households (dhatulaya, palace) using up to my sinom Sasana Prabasuyasa. Build limasan or Joglo or village but otherwise use to build my sinom Sasana Prabasuyasa. Build limasan or Joglo but only to complement the building, for example, offices, meetings, equipment, Straits and the like. For the noble class (aristocratic palace cemetery) and a certain degree palace servant has the right to make a house where lives with a form of limasan, sinom, or Joglo. Meanwhile, to complement the building can house up to make the other a lower rate, for example daragepak, sethong, kalabang nyander, and sebagianya (Narpawandawa, 1935:91-94).
Rules are based on the social position of the owner who is a symbol for the landlord class ststus king, jogiswara, palace servant and the cemetery, including the strata of the palace. The group is regarded as the ruler of the class and even holy, the building houses must forge its holy buildings; high (such as the sacred mountain); large (such as a world wide); sectional divider such as temples, shrines sacred buildings enjoy other (no-place profan place, sacred and the most sacred). The shape of the building houses the palace dikompleks (dhatulaya) within certain limits can rest by the cemetery and the palace servant, but forbidden subject for the palace.
We know that the basic building traditional houses there are five kinds of Java, namely: stage pe, villages, limasan, Joglo and tajug. However, in the development, the type developed into various types of traditional Javanese houses, only buildings still remain essentially the basic building figured that the five (Narpawandawa, 1937-1938).
In building traditional houses in Java is determined the size, condition of home care, the framework, and rooms in the house and the situation around the house, which is associated with the status of their owners. In addition, social background, religion, and participate in role. In order to obtain peace, welfare, prosperity, the house before making di'petang '(calculated) on the first time, location, direction, print the main door of the house, yard letang door, kernagka house, size and bengunan home that will be created, and so forth. In the atmosphere of trust the public life of Java, each will make a new home, do not forget the offerings, namely bensa-specific objects that are presented to the body smooth, danghyang village, kumulan village and so forth, so that business development in the new house is to obtain safety (R. Tanaya, 1984:66-78).
In further development, building traditional houses of Java developed in accordance with the progress. Based on the review of changes ceiling, the building is the home of Java as the following customary.
Building model / Stage Pe in the form of its development, there are buildings Stage Pe (Epe), Gedong Selirang, Stage Pe Gedong Setangkep, Cere Gancet, Empyak Setangkep, Trajumas, Barongan, and so forth. From building houses the village evolved into a building housing the village, hoe Gowang, Srotong, Daragepak, Klabang Nyander, Teplok Symbol, Symbol Teplok Semar Tinandhu, Elephant Jerum, Cere Gancet Semar Tinnadhu, Cere Gancet Semar Pinondhong, and so forth.
Limasan
Joglo
House building Limasan from developing into a house Limasan typical day, Ngombe Elephant, Elephant Jerum, Klabag Nyonder, Tiger Jerum, Trajrumas, Trajrumas typical day, clamp, Gowang hoe, it Elephant, Cere Goncet, clamp tongs, Symbol Teplok Semar Tinandhu, Trajrumas Rambang Gantung , Sexual, Sinom Symbol Gantung frame Usuk Ngambang, and so forth. From the development of building houses Joglo is building a house Joglo, Joglo Limasan Joglo typical day or typical day, Joglo Sinom, Joglo Jampongan, Joglo Pangrawit, my Joglo, Joglo Wedeng, Joglo Tinandhu Semar, and so forth. Tajug types of defects in the building is home tajug (for a house of worship), tajug symbol teplok typical day, tajug Semar tinandhu, tajug symbol hanging tajug Semar sinonsong symbol hanging, hanging tajug symbol, tajug Semar sinonsong lambnag tramway, tajug my, tajug ceblakan , And others (Narpawandawa 1936-1936).
Besides building houses the form of raw materials, the building is still home to the agreement (the meeting), the house where the rice (barn) or animals (pen, gedhongan, stable), for equipment (warehouse) and others (Gatut Murdiatmo, 1979 / 1980; Koentjaraningrat, 1971; Narpawandawa almanac, 1935-1938; Sugiyanto Dakung, 1982/1982; Radjiman, 1986.
Composition Environment and Housing Shelter
That meant the composition of the house is the order of the printing and other buildings to residential houses (the parent). While the definition of the environment here is the home place of residence and houses, complete with susunannya governance in a household of a family
In the Java community, the structure of the house in a household consists of several houses. In addition to households (the parent), the place to sleep, rest family members, there are other houses that are used for purposes other missionary families. Building the house consists of: pendhapa, located in front of the home residence, used to receive guests. Back home (omah Buri) is used for households, in the back of the house with Pendapa pringgitan there. Pringgitan is a place used for staging puppet show skin, when has the work (wedding, khitanan, and so forth). In the guest performances of men placed in Pendapa, delegates are women placed in the back of the house. Ordering the house so similar to the structure of the palace of Hindu houses of Java, such as the Palace of Queen Boko near Prambanan.
For the citizens of the general public (subject palace) is capable, in addition to building the house, where live (home) are equipped with the other buildings, eg barn, where the rice and other crops. Usually located on the left or right Pringgitan. It's quite far apart. Kitchen (pawon) is located in the left back home (omah Buri), where cooking. Mortar, pound home the place of rice. Located on the left side or right behind the house (generally located in the back). Sometimes there is a mortar, located in the front right side Pendapa. Enclosure, where the animals (cattle, buffalo, horse, goat, goose, duck, chicken, and so forth). For large-called pen, for poultry, there is a sarong (chicken), stable (duck, goose); gedhongan called for the horse. Nests can be found in the left Pendapa, but there are also placed in front pendhapa One of the pages with a wide. Gedhongan usually connect to the left or the right to kandhang. Are stable or sarong to the left is quite far from pendhapa.
Sometimes there is a balcony, is building a small house, usually placed right beside the Pendapa quite far apart. Ventilation for the village officials can be used for patrolling or larag headquarters, and also a relaxing place to find fresh air from the owner. Then there are dryer building, which is called pot, a small house is placed beside the kitchen or the back side of the left or right back home. Similarly, the place to defecate / small bathroom and opened their own houses. Usually the toilet to be placed quite far apart with a kitchen, back home, wells and pendhapa. Entrance yards often made Regol.
So little variation traditional houses built of Java for a complete family. This depends on the ability of the family. The complete complex of houses where people live Java is what music is back home, pringgitan, Pendapa, gadhok (where the waitress), barn, kandhang, gedhogan, kitchen, pringgitan, topengan, porch, shed, and so forth. Large and small types of buildings are made according to taste and social status should be remembered owner in the community.
Java community based on social position, territorial, communal, and religious. Basic is in the process of formation of the Java community will be radiated in the basic characteristics of the Java community remains their content and their lestarikan presence in the view of the world exists today. View of the world as a whole is intended keyakina descriptive facts about a unity between the natural, social, natural and supernatural, from the man gave a structure for a meaningful experience.
For Java, both as individuals and members of the community, reality is not divided, for a fragmentary and without contact with one another sam, but he views as a comprehensive one.
For people bred the world community and the world unseen, or the world is not Adi Kodrati three areas that stand alone, and each has its own legal, but it is a unity of experience. At the bottom, the Java does not distinguish between the attitudes of religious or not religious and social interaction, the interaction of religious, but but the third is a translation of Java on human attitudes to nature, such as natural attitude that has social relevance. Here between work, interaction, prayer and there is no intrinsic difference (Mulder, 1975:36).
Measured view of the world anti-people Java is the value of pragmatism or kemanfaatannya to achieve a happy, peaceful and balanced between birth and the inner world of here with the world there. Therefore, when we discuss the views of the Java world is not limited to the field of religion, beliefs and myths, but also agricultural systems, celebration exhibition, the family life of Java, Javanese art and culture, system and living environment where they live.
In social interaction, for example, a palace servant often find it difficult to be able to mingle freely and directly with the cemetery or a palace servant tinggkat high. On the other side of the cemetery and the palace servant often act to maintain and enhance self-discipline in a strict social stratification.
In the atmosphere of feudal life, as king, for example, does not build dbenarkan households (dhatulaya, palace) using up to my sinom Sasana Prabasuyasa. Build limasan or Joglo or village but otherwise use to build my sinom Sasana Prabasuyasa. Build limasan or Joglo but only to complement the building, for example, offices, meetings, equipment, Straits and the like. For the noble class (aristocratic palace cemetery) and a certain degree palace servant has the right to make a house where lives with a form of limasan, sinom, or Joglo. Meanwhile, to complement the building can house up to make the other a lower rate, for example daragepak, sethong, kalabang nyander, and sebagianya (Narpawandawa, 1935:91-94).
Rules are based on the social position of the owner who is a symbol for the landlord class ststus king, jogiswara, palace servant and the cemetery, including the strata of the palace. The group is regarded as the ruler of the class and even holy, the building houses must forge its holy buildings; high (such as the sacred mountain); large (such as a world wide); sectional divider such as temples, shrines sacred buildings enjoy other (no-place profan place, sacred and the most sacred). The shape of the building houses the palace dikompleks (dhatulaya) within certain limits can rest by the cemetery and the palace servant, but forbidden subject for the palace.
We know that the basic building traditional houses there are five kinds of Java, namely: stage pe, villages, limasan, Joglo and tajug. However, in the development, the type developed into various types of traditional Javanese houses, only buildings still remain essentially the basic building figured that the five (Narpawandawa, 1937-1938).
In building traditional houses in Java is determined the size, condition of home care, the framework, and rooms in the house and the situation around the house, which is associated with the status of their owners. In addition, social background, religion, and participate in role. In order to obtain peace, welfare, prosperity, the house before making di'petang '(calculated) on the first time, location, direction, print the main door of the house, yard letang door, kernagka house, size and bengunan home that will be created, and so forth. In the atmosphere of trust the public life of Java, each will make a new home, do not forget the offerings, namely bensa-specific objects that are presented to the body smooth, danghyang village, kumulan village and so forth, so that business development in the new house is to obtain safety (R. Tanaya, 1984:66-78).
In further development, building traditional houses of Java developed in accordance with the progress. Based on the review of changes ceiling, the building is the home of Java as the following customary.
Building model / Stage Pe in the form of its development, there are buildings Stage Pe (Epe), Gedong Selirang, Stage Pe Gedong Setangkep, Cere Gancet, Empyak Setangkep, Trajumas, Barongan, and so forth. From building houses the village evolved into a building housing the village, hoe Gowang, Srotong, Daragepak, Klabang Nyander, Teplok Symbol, Symbol Teplok Semar Tinandhu, Elephant Jerum, Cere Gancet Semar Tinnadhu, Cere Gancet Semar Pinondhong, and so forth.
Limasan
Joglo
House building Limasan from developing into a house Limasan typical day, Ngombe Elephant, Elephant Jerum, Klabag Nyonder, Tiger Jerum, Trajrumas, Trajrumas typical day, clamp, Gowang hoe, it Elephant, Cere Goncet, clamp tongs, Symbol Teplok Semar Tinandhu, Trajrumas Rambang Gantung , Sexual, Sinom Symbol Gantung frame Usuk Ngambang, and so forth. From the development of building houses Joglo is building a house Joglo, Joglo Limasan Joglo typical day or typical day, Joglo Sinom, Joglo Jampongan, Joglo Pangrawit, my Joglo, Joglo Wedeng, Joglo Tinandhu Semar, and so forth. Tajug types of defects in the building is home tajug (for a house of worship), tajug symbol teplok typical day, tajug Semar tinandhu, tajug symbol hanging tajug Semar sinonsong symbol hanging, hanging tajug symbol, tajug Semar sinonsong lambnag tramway, tajug my, tajug ceblakan , And others (Narpawandawa 1936-1936).
Besides building houses the form of raw materials, the building is still home to the agreement (the meeting), the house where the rice (barn) or animals (pen, gedhongan, stable), for equipment (warehouse) and others (Gatut Murdiatmo, 1979 / 1980; Koentjaraningrat, 1971; Narpawandawa almanac, 1935-1938; Sugiyanto Dakung, 1982/1982; Radjiman, 1986.
Composition Environment and Housing Shelter
That meant the composition of the house is the order of the printing and other buildings to residential houses (the parent). While the definition of the environment here is the home place of residence and houses, complete with susunannya governance in a household of a family
In the Java community, the structure of the house in a household consists of several houses. In addition to households (the parent), the place to sleep, rest family members, there are other houses that are used for purposes other missionary families. Building the house consists of: pendhapa, located in front of the home residence, used to receive guests. Back home (omah Buri) is used for households, in the back of the house with Pendapa pringgitan there. Pringgitan is a place used for staging puppet show skin, when has the work (wedding, khitanan, and so forth). In the guest performances of men placed in Pendapa, delegates are women placed in the back of the house. Ordering the house so similar to the structure of the palace of Hindu houses of Java, such as the Palace of Queen Boko near Prambanan.
For the citizens of the general public (subject palace) is capable, in addition to building the house, where live (home) are equipped with the other buildings, eg barn, where the rice and other crops. Usually located on the left or right Pringgitan. It's quite far apart. Kitchen (pawon) is located in the left back home (omah Buri), where cooking. Mortar, pound home the place of rice. Located on the left side or right behind the house (generally located in the back). Sometimes there is a mortar, located in the front right side Pendapa. Enclosure, where the animals (cattle, buffalo, horse, goat, goose, duck, chicken, and so forth). For large-called pen, for poultry, there is a sarong (chicken), stable (duck, goose); gedhongan called for the horse. Nests can be found in the left Pendapa, but there are also placed in front pendhapa One of the pages with a wide. Gedhongan usually connect to the left or the right to kandhang. Are stable or sarong to the left is quite far from pendhapa.
Sometimes there is a balcony, is building a small house, usually placed right beside the Pendapa quite far apart. Ventilation for the village officials can be used for patrolling or larag headquarters, and also a relaxing place to find fresh air from the owner. Then there are dryer building, which is called pot, a small house is placed beside the kitchen or the back side of the left or right back home. Similarly, the place to defecate / small bathroom and opened their own houses. Usually the toilet to be placed quite far apart with a kitchen, back home, wells and pendhapa. Entrance yards often made Regol.
So little variation traditional houses built of Java for a complete family. This depends on the ability of the family. The complete complex of houses where people live Java is what music is back home, pringgitan, Pendapa, gadhok (where the waitress), barn, kandhang, gedhogan, kitchen, pringgitan, topengan, porch, shed, and so forth. Large and small types of buildings are made according to taste and social status should be remembered owner in the community.
Java community based on social position, territorial, communal, and religious. Basic is in the process of formation of the Java community will be radiated in the basic characteristics of the Java community remains their content and their lestarikan presence in the view of the world exists today. View of the world as a whole is intended keyakina descriptive facts about a unity between the natural, social, natural and supernatural, from the man gave a structure for a meaningful experience.
For Java, both as individuals and members of the community, reality is not divided, for a fragmentary and without contact with one another sam, but he views as a comprehensive one.
For people bred the world community and the world unseen, or the world is not Adi Kodrati three areas that stand alone, and each has its own legal, but it is a unity of experience. At the bottom, the Java does not distinguish between the attitudes of religious or not religious and social interaction, the interaction of religious, but but the third is a translation of Java on human attitudes to nature, such as natural attitude that has social relevance. Here between work, interaction, prayer and there is no intrinsic difference (Mulder, 1975:36).
Measured view of the world anti-people Java is the value of pragmatism or kemanfaatannya to achieve a happy, peaceful and balanced between birth and the inner world of here with the world there. Therefore, when we discuss the views of the Java world is not limited to the field of religion, beliefs and myths, but also agricultural systems, celebration exhibition, the family life of Java, Javanese art and culture, system and living environment where they live.
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