#Javanese mahabharata

[blue-lotus333]

Arjun’s children.

(+ his kids in the Javanese mhb‼️)

Abhimanyu.

Info: Abhimanyu, the most popular child of Arjun, was a great warrior, portrayed as young, strong and talented. Abhimanyu was one of the people to know the technique to enter the Chakravyuha, a powerful military formation, unfortunately, he died unfairly while in this formation.

Iravan.

Info: Iravan is the second popular son of Arjun, he is the central deity of the cult of Kuttantavar & a village guardian deity. Iravan is revered for his sacrifice & his protection. In one legend, he is married to the enchantress mohini.

(there is much more interpretations/stories of Iravan, so its better to look him up)

Babruvahana.

Info: The harsh son of Arjun & heir of Manipura. Babruvahana was the only child who defeated Arjun, but was about to kill himself after knowing arjun’s identity, but he was given from his stepmother, the Nagi Ulupi, a gem called Nagamani, which revived Arjun.

Shrutakarma.

Info: the youngest of the Upapandavas. Shrutakarma was a capable archer like Arjun and fought very well, he fought many warriors such as Sudakshina, King Chitrasena, Jayatsena, Dushasana and Ashwathama. Unfortunately, he was killed brutally by Ashwathama.

Wisanggeni.

Info: Wisanggeni is a son of Arjun & the lava goddess Dresnala. When he was born, he was already hated by Brahma, in which the creator god threw him into a caldera. However, wisanggeni didn't die but got empowered. In rage by Brahma, he attacked the heavens. No one could defeat him except Antasena (who could only reach him to a draw)

Kumaladewa and Kumalasekti.

Info: Kumaladewa & Kumalasekti are the (male) twin children of Arjun with the demoness Asmarawati. Both siblings are mostly hybrids of a Demi-god and demon, making them possibly powerful. The siblings are seen as hero’s in wayang.

Wilugangga.

Info: born from Arjun & apsara Wilutama, Wilugangga is seen as a hero in Wayang. He helped a king who was facing a hardship, namely a marriage contest, & promised to help him as long as he was told who his father was, the king agreed & after Wilugangga succeeded, he was told who his father was. In the Javanese mhb, he fought Drona but later got killed by him.

Dewi Pregiwa & Dewi Pregiwati.

Info: Pregiwa & Pregiwati are daughters of Arjun & the princess Manuhara and they are only told in wayang.

Pregiwa is said to be loyal, honest, patient, & charming. She had married Ghatotkacha. She is identified with Pragya(?)

Pregiwati is said to be kind, devoted & gentle, and is the twin sister of pregiwa, she once went on a journey to find her father. Pregiwati is identified with Pragati (?)

Sumitra.

Info: son of Arjun and the archer Dewi Larasati, Sumitra is kinda known in wayang. Sumitra is also shown as a charioteer of Abhimanyu, and took part in the Bharatayuda war. he died on the battlefield against Bhishma. (Another version says that he was killed by karna.)

Honorable Mention: Pancala (son of Arjun & Srikandi), but there’s not much info about him I could find.

((Correct me if I got something wrong!!))

[h0bg0blin-meat]

Did y'all know that in the Javanese Wayang version the transition of Shikhandi (in this case it's Srikandi) is the exact opposite.

Srikandi is born a man and later transitions into a woman, consequently becoming the second wife of Arjun (Draupadi is his first in this version as well).

[skyred-blog]

There is something very interesting about Arjuna from the Javanese Mahabharata that I saw in a lot of his arts, artists like to draw him to have some kind of wing-earrings

Hope someone can help, I didn't dig much into the Javanese version to understand the reference

[noxsatvrn]

Wrekodara and the Sea Serpent.

Ink, watercolor & colored pencils on paper.

© noxsatvrn

The artwork depicts one scene from Serat Dewaruci, a narrative poem by Yasadipura I, the royal poet of Kasunanan Surakarta based on an even older text, Nawaruci, by a hindu priest Mpu Çiwamurti.

Wrekodara, also known by the name Bhima and Sena is a figure from the Hindu Epic Mahabharata. The 2nd eldest of the five Pandawa born ritualistically through the blessing of Lord Vayu, short-tempered yet kind and compassionate he's the strongest one among his siblings.

In the Pre-islamic Java, Wrekodara was adored by the common folk especially in the agriculture community as he was venerated as the symbol of masculinity and fertility, proven by many archaeological findings of ancient statues depicting Wrekodara. Traditions and myths surrounding Wrekodara persists to this day through the tradition of Wayang Kulit (Javanese shadow puppetry) telling stories about him during harvest festivals in several remote villages as well as the myth about the origin of a sacred spring near Dieng Highlands called Tuk Bima Lukar.

[arthistoryanimalia]

#ManuscriptMonday:

Illustration of forest animals from an 1805 Javanese illuminated manuscript of Serat Panji Jaya Kusuma: elephant, tiger, banteng, wild boar, and two deer.

British Library MSS Jav 68 f.42r

"...a Javanese manuscript of Serat Panji Jaya Kusuma dated 1805 (MSS Jav 68), which is shown open at a scene (identified by Lydia Kieven) where Sekartaji and her servant (emban) approach the forest filled with animals including an elephant, tiger, banteng, wild boar and two deer. This tale is one of many versions of the adventures of Prince Panji in his search for his beloved Princess Candrakirana. Stories of Prince Panji date back to the 13th century, and mark the beginnings of a truly Javanese literature no longer overshadowed by the great Indian epics Ramayana and Mahabharata. Panji tales are found not only in Java but were also translated into Malay, Balinese, Thai, Lao, Khmer and Burmese."

info via https://blogs.bl.uk/asian-and-african/2017/07/animals-in-southeast-asian-manuscripts.html

[horsesarecreatures]

The Mahabharata tells a story of a king who had three daughters as precious as diamonds: Amba, the eldest; and the twins, Ambika and Ambalika. Amba was bound in a pledge of marriage - as was the fate of most women - to King Salwa, a man she neither loved nor hated.

One day a sudden blinding light engulfed the royal court. There was talk of a  theif in a chariot, a ghostly presence. Amba and her sisters had been abducted, and the whole court was aflutter because none but the great warrior Bhisma could have managed such a feat. While the epic tells us that the fates were kind to Ambika and Ambalika, who went on to perpetrate the Bharata line through their sons Destarastra and Pandu, Amba’s life took quite a different turn. 

King Salwa sent an army to retrieve his betrothed, but his men were no match for Bhisma. By dawn the next day bones were broken, and the heads of half the king’s army were floating in the river. Meanwhile - and this is the part the book only ever hints at, and which we must flesh out - Amba had fallen in love with her captor, and he with her. But the depth of this feeling frightened Amba: it was a feeling more powerful than she’d ever felt. Overwhelmed, she entreated Bhisma to return her to Salwa. Bhisma recognized the longing in her eyes and, for fear of its repercussions, took no time in returning the princess to her designated suitor.

King Salwa, however, would not take Amba back. He told her that she had dishonored him. His pride was too immense, a mountain from which he ruled. She had worn her love for Bhisma like a mask; it had altered the contours of her face, and it was plain for all to see. Disgraced, the distraught princess had no other recourse but to return to Bhisma, her last hope of saving her honor. But how could she have known that Bhisma had taken a vow of celibacy long before they met? Devoted son that he was, Bhisma had sworn chastity so his father could marry the woman he himself loved. Always quick to reward duty before self, the gods had granted Bhisma the power to choose his own death; until such time, he would be invincible. Invincibility, of course, meant nothing to a man in love; yet more than any man, Bhisma knew where man ended and history began. When Amba arrived to beg him to marry her, he shook his head and turned away. But even the trees and the birds could taste his grief. 

As Amba was shuttled back and forth, eventually abandoned, alone, her heart turned to stone.

In the next life Amba returned as Srikandi, one of Prince Arjuna’s many wives. In the Indian version of the epic, Srikandi is known as Sikhandin, a male warrior who had once been a woman. It was also foretold that she would be the one to bring down the indomitable Bhisma. 

At the battle of Kurusetra, the great conflict between the Kuruwas and the Pandawas, Prince Arjuna was sure to have his warrior wife beside him. From her chariot Srikandi let fly scores of arrows, like a flock of birds set loose upon an island. In the Indonesian version of the epic, Srikandi’s femaleness so disarmed the gallant Bhisma that he yielded, not even two finger’s breadth of his body left unpierced by her arrows. In both versions, Srikandi made the same choice, to kill Bhisma and save Arjuna, as though it never occurred to anybody that there might have been another way, an outcome less brutal and more merciful, a solution that didn't so inextricably intertwine their fates like the red and white of the Indonesian flag - so heavy, so weighted with destiny.

................

Now, it is important to understand that the Javanese are careful with the names they give their children. They understand all too well the great history and burden of a name. Either your life does your name justice or you might as well not have been born at all. The elders have a phrase for this: keberatan nama. It means a state of being burdened by a name too great, or too portentous.

And so, Amba killed Bhisma, thus ending the battle of all battles. The sheer glamour of which, surely, makes the princess ripe for eternal veneration: a heroine from antiquity, a role model for the feminist movement.

And yet this is not what happens. The name Amba, far from being heroic, still reminds folks of the worst of all women, a woman twice spurned, a woman discarded by not one, but two noble men, and one whose legacy is not defined by her brains or by her skills or by the quality of her heart, but by her burning desire for revenge. And there is nothing more shameful than a woman who does not gracefully accept her fate, justified or otherwise.

Yet every so often people dare to chose a culturally unpopular name for their offspring. They do so because they have a different take on mythology's influence on human lives, or they are prepared to challenge the notion that a name makes a person. Sometimes it simply feels right, because no other name will do.

For is it not true that all stories exist to be written anew? - Laksmi Pamuntjak, The Question of Red

[axellaniez]

Yogyakarta: A Journey Through History and Culture

Yogyakarta, often hailed as the cultural heart of Java, offers an unparalleled journey through time, where history, architecture, and local traditions intertwine to create a rich tapestry of experiences. This city, with its profound historical significance and cultural depth, captivated me from the moment I arrived. In particular, the majestic Sultan's Palace, the quaint Dutch Quarter, and the immersive Javanese culture provided a deeply enriching exploration that left an indelible mark on my soul.

The Sultan's Palace: A Bastion of Javanese Royalty

The Sultan's Palace, or Kraton Ngayogyakarta Hadiningrat, stands as a testament to the grandeur and sophistication of Javanese royalty. This architectural marvel is not merely a royal residence but a living museum, encapsulating centuries of history and tradition. The palace complex, meticulously designed in accordance with Javanese cosmology, reflects a harmonious blend of indigenous design principles and colonial influences.

As I traversed the expansive courtyards and intricately carved wooden pavilions, I was struck by the palace's serene yet imposing presence. Each structure within the Kraton is imbued with symbolic meaning, from the orientation of buildings to the ornate decorations adorning their facades. The palace houses a wealth of historical artifacts, including royal heirlooms, traditional garments, and ceremonial objects, each narrating the storied legacy of the Yogyakarta Sultanate.

Witnessing a traditional court dance within the palace grounds was an experience of profound cultural significance. The dancers, adorned in elaborate costumes, moved with grace and precision, embodying the spiritual and artistic heritage of the Javanese people. The Sultan's Palace is not merely a relic of the past but a vibrant center of cultural preservation and celebration.

The Dutch Quarter: Echoes of Colonial Influence

Transitioning from the regal ambiance of the Kraton, I ventured into the Dutch Quarter, an area that exudes the quaint charm of Yogyakarta's colonial past. The Dutch colonial era, which began in the early 17th century, left an indelible mark on the city's architecture and urban landscape. The Dutch Quarter, with its cobblestone streets and stately colonial buildings, serves as a living chronicle of this historical period.

The architecture in the Dutch Quarter is characterized by its grand facades, expansive verandas, and intricate ironwork, reflecting the architectural aesthetics of the Dutch East Indies. Walking through this district felt like stepping back in time, as each building narrates tales of colonial enterprise, cultural exchange, and historical transformation.

The quarter is replete with charming cafes, galleries, and antique shops, offering a delightful juxtaposition of Javanese and European influences. These establishments provide not only a glimpse into the past but also a venue for contemporary cultural expression and dialogue. The Dutch Quarter is a place where history and modernity coexist, inviting visitors to explore and reflect on the complex narratives that have shaped Yogyakarta.

The Essence of Javanese Culture

Yogyakarta's true allure lies in its deep-rooted Javanese culture, which permeates every aspect of life in the city. The Javanese people are renowned for their rich traditions, artistic expressions, and unwavering commitment to preserving their cultural heritage. My immersion into this vibrant culture was both enlightening and transformative.

One of the most profound experiences was attending a wayang kulit performance, a traditional shadow puppet theater that is integral to Javanese cultural identity. The intricately crafted puppets, manipulated by skilled dalang (puppet masters), brought to life epic tales from the Ramayana and Mahabharata. The accompanying gamelan orchestra, with its melodious and rhythmic sounds, added a transcendent quality to the performance, creating an atmosphere of mystical reverence.

Exploring Yogyakarta's bustling markets, traditional batik workshops, and local culinary scene further deepened my appreciation for Javanese culture. Each interaction, whether with artisans meticulously crafting batik textiles or vendors selling traditional delicacies, offered a glimpse into the daily life and enduring traditions of the Javanese people.

A Cultural Odyssey

Yogyakarta is not merely a destination; it is a cultural odyssey that beckons travelers to delve into its historical depths and embrace its cultural richness. The city's ability to seamlessly blend its royal heritage, colonial past, and vibrant local traditions creates a unique and compelling narrative that resonates with all who visit.

In conclusion, Yogyakarta offers an intellectual and cultural journey that transcends the ordinary. From the majestic Sultan's Palace to the charming Dutch Quarter, and the immersive experience of Javanese culture, every aspect of this city invites exploration and reflection. For those seeking a profound and enriching travel experience, Yogyakarta stands as a beacon of historical and cultural enlightenment.

[kalamhs]

HERO DAY with Outecomes

Gatotkaca, a revered figure in Javanese and Indonesian mythology, possesses remarkable powers such as immense strength, invulnerability, and the ability to fly with wings. His flying prowess sets him apart on the battlefield, making him a unique and powerful character. Beyond his superhuman abilities, Gatotkaca is admired for his loyalty, bravery, and strategic intelligence, making him a formidable warrior in the Mahabharata epic. Overall, Gatotkaca is a likable character embodying strength, bravery, and unwavering loyalty to family and allies.

MY TEAM :

Nama Hero : Kitty Pryde

Kekuatan : Melewati ruang dan waktu secara bebas!!!

Alasan : KEREN BANGET SOALNYA dia bisa teleportasi secara gak langsung dan bisa pergi antarwaktu juga, selain itu karena dia bisa buka dan nutup ruang dia bisa misahin musuhnya kalau banyak :D

Nama Hero: Shark boy

Kekuatan Hero: Memiliki insang dan kekuatan seperti hiu setelah dibesarkan oleh hiu putih besar.

Alasan memilih Hero: film favorite waktu masih kecil (rela rewatch 5000x di tv) zaman itu udah keren banget liatnya langsung kepengen punya kekuatan.

Nama hero: Wiro Sableng

Kekuatan: memiliki keterampilan bela diri yang tinggi dan mampu menggunakan berbagai ilmu bela diri tradisional

Alasan memilih hero: superhero unik dari Indonesia yang punya senjata utama ikonik bernama kapak 212

Nama hero: Sri Asih

Kekuatan: Api

Alasan memilih hero: Karena ya cantik, aku demen yang cantik. Lalu, tadinya hanya manusia biasa setelah itu menjadi superhero. Dia bisa menjadi kebaikan untuk kehidupan atau menjadi kehancuran bila ia tidak dapat mengendalikan amarahnya

Nama Hero: Doctor Strange

Kekuatan Hero: Manipulasi realitas, kemampuan sihir, dan kemampuan untuk melihat dan meramalkan masa depan.

Alasan memilih Hero: Perannya krusial dan karakternya kompleks serta memiliki kekuatan sihir dan berinteraksi dengan dimensi lain yang unik.

[leonalfari]

Denny Ja The beauty of religion as an inspiration for cultural traditions that enrich the human mind

In human life, religion has played a very important role. Religion is not only a spiritual guide in living life, but also a source of inspiration for various cultural traditions that exist in Indonesia. One of the figures who appreciate and enrich the beauty of religion in cultural traditions is Denny JA. Denny JA, or better known as Denny JAnuar Ali, is an intellectual, writer, and social activist who in his life journey has discovered the beauty of religion as an invaluable source of inspiration. He believes that religion is not only about religious beliefs and practices, but is also a cultural heritage that needs to be preserved and developed. In Denny JA's view, religion is a reflection of human mind that reflects the life, philosophy, and local wisdom of an area. Through religion, humans can explore the noble values that exist in cultural traditions and apply them in everyday life. This makes religion an inspiration that can enrich the human mind. One concrete example of Denny Ja's view is the cultural tradition of Kecak dance in Bali. Kecak dance is one of the cultural traditions inspired by Hinduism. In this dance, the dancers form a circle while making a rhythmic "cak" sound. This voice creates a deep spiritual atmosphere, connecting humans with the universe and God. In Denny Ja's view, Kecak dance is a perfect example of how religion can be a source of inspiration for cultural traditions. This dance does not only show the beauty of movement and sound, but is also able to bring a deep spiritual experience for dancers and spectators. This proves that the beauty of religion can elevate human culture to be higher. In addition, Denny Ja also sees that religion can enrich the human mind through fine arts. One example is wood carving in Jepara, Central Java. This wood carving has existed since the days of the Ancient Mataram kingdom and passed down from generation to generation. These wood carving motifs are inspired by stories in Hinduism and Buddhism, such as Ramayana and Mahabharata. In Denny Ja's view, wood carving in Jepara is proof that religion can be an unlimited source of inspiration. Through this wood carving, humans can describe religious stories beautifully and deeply. In addition, wood carving also shows the high expertise and skills of the craftsmen, which is the result of a combination of the beauty of religion and human creativity. In the journey of his life, Denny Ja also saw that religion can be an inspiration for the music tradition. One interesting example is Javanese gamelan. Javanese gamelan is a traditional music ensemble consisting of various instruments, such as gender, sarons, slenthem, and drums. This music combines beautiful instruments and melodies, creating unique harmony. In Denny Ja's view, Javanese gamelan is proof that religion can enrich the human mind through music. Melody and rhythm of Javanese gamelan reflect the beauty and peace that exists in Islam and Hinduism. When someone listens to Javanese gamelan, he can feel a spiritual presence and obtain deep inner peace.

Check more: Denny Ja: The beauty of religion as an inspiration for cultural traditions that enrich the human mind

[kusnorio]

Denny Ja: Uncovering human inner wealth: the role of religion as an inspiration for cultural traditions

Copy: Denny Ja: Uncovering human inner wealth: the role of religion as an inspiration for cultural traditions

In the course of human history, religion has played a very important role in inspiring the cultural tradition of a nation. Indonesia, as a country that is rich in cultural and religious diversity, is no exception. The religions adopted by the Indonesian people have provided deep inspiration to their cultural traditions. One of the figures who has highlighted the importance of the role of religion as an inspiration for cultural traditions is Denny JA. Denny JA, or Denny JAnuar Ali, is an intellectual known as a social activist and founder of a research institute called the Indonesian Survey Institute (LSI). In addition, Denny JA is also known as a writer and speaker who raises social and political issues in Indonesia. In his thinking, Denny Ja realized that religion has a very strong influence in shaping the culture of a society. He believes that religion can be a deep source of inspiration for human cultural traditions. According to him, the existence of religion in Indonesia has provided extraordinary diversity and cultural wealth. The religions adopted by Indonesian society, such as Islam, Christianity, Hinduism, Buddhism, and Confucianism, have provided a moral foundation, values, and religious practices that are a foothold in developing the cultural traditions of the nation. Denny Ja argues that these religions are not only spiritual guidelines, but also as a source of inspiration in creating art, music, dance, and traditions of the Indonesian people. In Indonesian cultural traditions, religion also plays an important role in shaping social values and ethics of society. For example, the values of mutual cooperation, help, and simplicity are concrete examples of how religions in Indonesia have influenced the values and social behavior of society. Denny Ja also highlighted how religion could be a social glue in a pluralistic society like Indonesia. Although consisting of various religions and beliefs, Indonesian people have a unique ability to coexist in harmony. Religion has become an inspiration in creating tolerance, mutual respect, and maintaining harmony between religious believers in Indonesia. In addition, religion also provides inspiration in the fields of Indonesian arts and culture. Indonesian arts and culture are greatly influenced by the values and teachings of religion adopted by their people. For example, the art of puppets inspired by the epic stories of Ramayana and Mahabharata in Hinduism, or gamelan art that presents spiritual nuances in Javanese religion. In Denny Ja's view, religion is not a static thing, but continues to develop and follow the times. He believes that religion must be able to combine old traditions with the demands of modern times. Thus, religion can remain relevant and beneficial to society in dealing with social and technological change. Denny Ja also underlines the importance of interfaith dialogue in strengthening diversity and harmony in Indonesia. Through dialogue, people from various religions can understand and respect their differences, and work together in building a better nation. In his conclusion, Denny Ja has revealed the human inner wealth through the role of religion as an inspiration for cultural traditions. Religion in Indonesia has provided moral foothold, values, and religious practices that are the source of inspiration in art, culture, and social values.

Check more: Denny Ja: Uncovering human inner wealth: The role of religion as an inspiration for cultural traditions

[bastianblog]

Denny JA peeked at the footsteps of religion in our culture to find spiritual harmony

In its long journey of history, Indonesia has become home to various religions and cultures. This uniqueness reflects the spiritual wealth in it. One of the figures who has made a major contribution in peeling the relationship between religion and culture in Indonesia is Denny JA. In this article, we will peek at the traces of religion in our culture and find spiritual harmony together.    Denny JA, an intellectual and leader of Indonesian community, has long been interested in the role of religion in shaping our culture. He believes that religion, in all its diversity, has extraordinary capacity in uniting and creating harmony in the midst of society.    One interesting aspect in religion is how it affects art and culture in Indonesia. We cannot separate our arts and culture from the influence of existing religion. For example, the art of Javanese shadow puppets, in which there are Ramayana and Mahabharata stories that come from Hindu teachings. Likewise with Balinese dance, which has strong roots in the teachings and rituals of Hinduism.    However, spiritual harmony is not only limited to the influence of religion in our arts and culture. In everyday life, we can also find traces of religions that provide an understanding of more meaningful life. Every religion has its own teachings, but in essence, they all emphasize universal values such as love, goodness, and peace.    In finding spiritual harmony, it is important for us to see the similarity of these values rather than our differences. Don’t we all want a happy and meaningful life? In achieving this, religion can be a bridge that connects us together, not a separation.    Denny JA also emphasized the importance of dialogue between religious believers in achieving spiritual harmony. Through open dialogue and mutual respect between adherents of different religions, we can understand the perspectives of each other and find similarities among our differences. This dialogue also helps solve various problems that may arise in a diverse and cultural society.    Not only that, Denny Ja also highlighted the importance of inclusive religious education in growing spiritual harmony. Good religious education must teach the values of affection, tolerance, and mutual respect. In an inclusive educational environment, our children can learn to understand and appreciate the differences between existing religions, so that they will grow into an open-minded generation and be able to maintain spiritual harmony in the future.    In peeking at the traces of religion in our culture, we must also see the opportunities that exist to strengthen spiritual harmony. One way to do this is through religious activities involving all parties. Activities such as joint celebrations, joint prayers, or charity projects can be a place for us to get to know and strengthen relationships as fellow human beings, regardless of religious or cultural differences.    In conclusion, through a deep understanding of the traces of religion in Indonesian culture, we can find spiritual harmony that can connect us all. Denny Ja has provided valuable insights on how religion can be a source of strength and unity in the midst of our diversity.    Let us together try to appreciate and strengthen this spiritual harmony.

Check more: Denny Ja: Peek at Religious Traces in Our Culture: Finding Spiritual Harmony

[anangkaaa]

Denny Ja: In -depth Analysis: The Role of Religion in Improving Human Cultural Wealth and Spirituality

In this era of globalization, the role of religion in increasing the richness of culture and human spirituality has become increasingly relevant. Religion has long been an important part of human life, not only as a spiritual guide, but also as a source of inspiration and influence in various aspects of life.    Religion as a moral guide    Religion has an important role in shaping morals and ethics in society. Through religious teachings, humans are taught to live by respecting the values of goodness, honesty, and affection for others. Religious views on good and bad help humans understand the limits needed in acting, so that people can live in harmony and support each other.    Appreciate cultural diversity    One unique aspect of Indonesia is its cultural diversity. Religion is present as one of the important factors in maintaining the richness of Indonesian culture. Various religions adopted by Indonesian society, such as Islam, Christianity, Hinduism, Buddhism, and many more, bring typical teachings and traditions. In this case, religion acts as an adhesive in maintaining cultural diversity and promoting intercultural dialogue.    Peace and tolerance    Religion also has an important role in building peace and tolerance in the community. Through religious values that teach love, justice, and forgiveness, humans are taught to live in harmony with others, despite having different beliefs. Religion teaches the importance of respecting and respecting diversity in society, so as to create an environment that is mutually respectful and united in differences.    Development of human potential    Religion can also play a role in increasing the wealth of human spirituality. Through religious practices, humans can develop their potential and find a deeper meaning of life. Religion provides guidance to achieve peace in itself, through meditation, prayer, or other spiritual practices. In this process, humans can explore their inner strength and enrich themselves with spiritual values that bring happiness and satisfaction.    Art and creativity development    Religion also has a big influence on the development of human arts and creativity. In various religions, art is an important part of religious rituals and spiritual expressions. Music, dance, paintings, and various other forms of art are used to express spiritual experiences and deliver humans to closeness with God. For example, puppet art in Javanese tradition is one form of art that is very related to the stories of epic Ramayana and Mahabharata which is inspired by the teachings of Hinduism.    Build relationships with nature    Religion also teaches humans to maintain and respect the universe. Through religious teachings, humans are taught to live in a sustainable manner and maintain the balance of nature. Religious values teach the importance of protecting the environment, fostering a sense of responsibility, and respecting the earth where we live.    Conclusion    In this in -depth analysis, the role of religion in increasing the wealth of culture and human spirituality is very significant. Religion plays a role as a moral guide, maintaining cultural diversity, promoting peace and tolerance, developing human potential, encouraging the development of art and creativity, and building harmonious relationships with nature.

Check more: Denny JA: In -depth Analysis: The Role of Religion in Improving Cultural Wealth and Human Spirituality

[arifreko]

Denny Ja: Analyzing the Role of Religions: Revealing Rich Cultural Charm

In the development of human history, religions have played a very important role in shaping the culture of a society. Religion is not only a form of spiritual belief, but also has a big impact in daily life, values, traditions, arts, and even politics. One expert in Indonesia who specifically analyzes the role of religions in the cultural context is Denny JA.    Denny JA, or known as Denny JAnuar Ali, is an intellectual, writer, and Indonesian political expert who also has a deep interest in religious and cultural studies. In his research, Denny JA continued to explore and reveal the charm of rich cultural through the analysis of the role of religions.    One of the roles of religion in culture is as a strengthening of the identity of a society. Religion can provide a moral foundation and values adopted by the community, which subsequently forms the character and behavior of the community. In Indonesian society whose diverse religions, these religions are not only symbols of spiritual beliefs, but also become social glue that maintains harmony between individuals and groups.    In addition, religion also has a role in shaping the traditions and rites of a society. Religious rituals performed by certain religious communities become an inseparable part of the local culture. For example, the Eid al -Fitr celebration which is an important moment for Muslims in Indonesia, or the Nyepi celebration which is a unique Hindu tradition in Bali. The role of religion in the tradition of strengthening human relations with nature, ancestors, and fellow religious communities.    Not only in social and traditional aspects, religion also plays an important role in the arts and culture of society. Fine art, music, dance, and theater often have deep religious influences. For example, puppet art that combines the epic stories of Ramayana and Mahabharata with the teachings of Hinduism. Or Javanese gamelan which is believed to have a spiritual relationship with Muslims in Java. Religions provide inspiration, theme, and meaning in various forms of art that exist.    In the political context, religion also has a significant influence. Religion can be a force that moves the masses, influences political thinking, and forms public policy. In some cases, religion can also be a source of complex conflict of interest. Therefore, it is important for people to have a good understanding of the role of religion in the world of politics and ensure that human values and justice are maintained.    Through the analysis of the role of religions, Denny Ja helps people to better understand the complexity of rich and diverse Indonesian culture. He encouraged dialogue between religious believers to strengthen tolerance and harmony, as well as promoting appreciation for the diversity of Indonesia.    With his works, Denny Ja has made a valuable contribution in strengthening understanding of the role of religion in Indonesian culture. Rich Indonesian culture does not only come from the religions adopted by its people, but also from the interaction and integration between these religions.    Through a deep understanding of the role of religions, we can better appreciate cultural diversity in Indonesia. Religion is not only a source of conflict, but also a source of power to enrich social, tradition, arts, and politics. By understanding and appreciating the role of religions, we can maintain the harmony of Indonesian culture that is rich in diversity.

Check more: Denny JA: Analyzing the Role of Religions: Revealing Rich Cultural Charm

[skyred-blog]

Me: Find information about wayang Arjuna (shadow puppet Arjuna from Javanese Mahabharata)

Result (in a nutshell):

Huh?

Why??

How???

I want to read the full story.

[vivienna-vivid]

How would you rank your Mahbahrata Fanservants in terms of dancing skill?

1. Brihannala.

No cap.

2. Draupadi.

It's expected for a woman of her stature to know how to dance, but there's just something so supernaturally hypnotizing about Draupadi's movements.

3. Nakula

Beauty is everything to him, so it's obvious that he would know how to dance without making a fool of himself.

The list is pretty short since the rest of my Mahabharata babies aren't trained in dancing and/or just doesn't have an interest in it. However, a special shoutout to my boy Yudhisthira Dharmaputra who dances between rules and legalities to find loopholes now.

[givemequartzplz]

Translation of the Barathayudha Kakawin (some kind of javanese poem) Chapter 1 part V

Part V

(Part summary by me: implied lesbian sex)

The beauty of the moon is pristine, as it radiated light and decorated the inside of the queens’ palace. As time went on, there was nothing that could be compared to the beauty of the golden house that sparkles in the sky. And that was also the case with the jeweled curtains, that were sewn like the flowers inside the cloths. That is the place of the queen Bhanumati when she sleeps with king Suyodhana. 

On the west side from this palace and close to the location, there is a garden that was decorated with the halls made of gold. The stones on the yard sparkes and looked clear, because they were mixed with pearls. The fences of the walls that surrounded it was made of the widuri stone, a blue jewel and red jewel that sparkles. The jewelries in the gates sparkled, while the statues shone as bright as suryakanta (sun stone).

In that place beautiful women were playing beneath the shine of the moon (sometimes) looking up to see its beauty. Such were the beauty of these women in that palace, as if they are the words in a beautiful poem. Everything that they do gave rise to the feeling of love and lust, because they were filled with beauty, as if they are the sweetness of a mangosteen that was scooped with a spoon made of pudak flower, and on top of it was written with songs.  

The scenery was beautiful because of those who whispered while playing under the shine of the moon. One of the women was shot by cupid’s arrow (TL note: it actually says the arrow of romance) and it is said that she is trying to find the feeling of love. There is a slave woman who sneaked in because she was interested by this feeling of love and uttered the words that evoke love. She was pretending to whisper to constantly whisper the amorous screams of people.

There were also women who slept in rown and placed their thighs on top of each others’; they were playfully hugging each other. With that, they felt the fantasy from the women who felt the highest form of love. But they placed their thighs one on top of the other not just for that reason; no, they have other reasons as well. This is so that their fantasy (can become much closer to reality) while they are flirting while singing somber songs. 

There are other women that were shot by the arrow of god Kama and they retreated to the Wungu tree. They closed their eyes, while another slave woman massaged their tired feet to give her pleasure. They can also be heard singing a letter of their lover that was filled with their love. And thus, their hearts were shattered like glass that fell on top of a rock. 

It is not just one, the game that they were playing, for there are within them, those who were playing the musical instruments under the light of the moon. But the moon deliberately dimmed its light, as if an oil lamp extinguished by someone who had stolen their hearts. The darkness engulfed equally everywhere, so that the outside looked as dark as a room that is used for the highest form of love. Only the stars can be seen sparkling, as if they were the eyes of the people who felt pain from loving, and so it did not look pleasant to see.

During midnight, the place became quiet; beautiful was the sound of the songs from the priests; as if they are bees that followed the falling flower from the hair-bun of someone who just finished making love. Melodic was the sound of the bells that were chiming alongside with the constant victories, and that this was touching, as if it is a song that was chosen from a section to entertain a girl who bled (during her first sex) and hugged by her husband.

The night was late, as if it was the thought of somebody who decided to sever their love, not looking at their lover. The stars became a sign of time to those people who were stealing hearts were visible in appearance. The hammer being hit was the secret sign for those who were coming to pounce on their love, but did not want to leave. The sound of the rooster can be heard like the the passionate moans of a woman in love.