In the context of the cultural development of Java, Banyumas often viewed as a marginal region (Koentjaraningrat, 1984) which connotes a rough, behind and no more civilized than the developed culture negarigung region (power center of the palace) inspired by the valuable concept. Banyumas culture or sometimes referred to as the present Banyumas culture of popular culture that developed among the rabble away from the hegemony of palace life. The suffix "an" in the word "Banyumas" shows the locality or specificity, as in the word "Semarangan", "East Javanese", "Surabayan", "magelangan" and others. Rene FY Lysloff found the use of the suffix "an" in the words of this sort with regard to the views tend intended to downplay the tradition and relates to the issue of "style". This shows that the culture Banyumasan a local element in a larger scope; Javanese culture.
Indeed, culture Banyumas in principle is an integral part of Javanese culture. However, due to the conditions and geographic location far from the center of power of the palace as well as the background of life and outlook on life Banyumas society imbued with the spirit of democracy, resulting in various cultural side Banyumas can be distinguished from the parent culture. The soul and spirit of democracy Banyumas culture has led him to appearances-when viewed from the standpoint of culture palace-sound harsh and low. The fact thus causing Banyumas culture is often sub-kulturkan, considered less significant for the growth and overall development of Javanese culture.
Banyumas culture is formed from a combination of the elements of the old Javanese culture with the pattern of life of local people. In the course of Banyumas culture is influenced by the culture of the new Java, Sundanese culture, Islamic culture and Western culture. Elements of the old Javanese culture (Java Ancient and Medieval) influenced Indian culture (Hindu-Buddhist), which has long been disseminated by a monk named Aji Saka. These cultural treasures are growing up in villages, hamlets or hamlet-hamlet, as a form of local genious and become an integral part of the lives of the underprivileged communities.
Banyumas culture takes place in the pattern of simplicity, guided by the spirit of democracy, cablaka (transparency), exposure (open) and built from the patterned traditional life-agrarian. This trend is mainly caused by the Banyumas is a suburb of the great empires of the past. Cultural development in this area is generally slower than with the culture of living in the palace as a center of royal power.
The content of the elements of the old Javanese culture in Banyumas culture is mainly reflected in the language and belief systems. In the distribution area Banyumas culture besides developing standard Java language-often referred to as the language is also growing bandhek-Javanese dialect or language Banyumasan Banyumas. For people in this area, Banyumasan language is the mother tongue which is present as a means of daily communication. Banyumasan language is believed to be a relic of the old Javanese language (Javanese Old and Middle) that can still be found until now. Thus Banyumasan language can be used to peek growth of the Java language that evolved long before the birth of the new Java language.
Banyumasan language has a specification and / or the special characteristics which can be distinguished by the new Java language (standard). Some special features include: (1) developing locally only in the area of distribution of Banyumas culture; (2) has the character of an innocent and open; (3) there are many gradations upload-ungguh; (4) is used as a first language by most people Banyumas; (5) under the influence of ancient Java language, Java, mid, and Sundanese: (6) the pronunciation of the final consonant in the word read aloud (hereinafter often referred ngapak-ngapak), and (7) the pronunciation of vowels a, i, u, e, o is clearly legible. In the wider social arena, the characteristics of this kind has become one of the markers that can be easily recognized by other communities.
The influence of Indian culture (Hindu-Buddhist) against Banyumas cultural artefacts can be seen in history and belief systems Banyumas society closer to the belief system in both religions. In this area found many historical artifacts like the phallus, the yoni, prehistoric statues and other objects which are relics spread of Hindu culture. In Banyumas also believed there is a growing duchy in the pre-Islamic era, namely the Duchy Pasirluhur. This proved to be one of Banyumas been a strong base for the spread of Hinduism.
In terms of belief systems, the Hindu-Buddhist influence is reflected in the strength of animism, dynamism, totemism, gods and supernatural forces that come from nature and spirit of ancestors. In this area there are various kinds of rituals are performed at regular intervals are calculated based on the Javanese calendar or institutions prey. For example: the ritual loose earth and Suran in Sura, penjamasan Mulud heritage on a monthly basis, and upload Sadranan-uploads in Sadran, udhun-udhunan in the month of Shawwal and cowongan, ujungan and baritan held every prey Kapat and Fifth. This kind of ritual activities still continue to be implemented by the Banyumas community until now.
Until the beginning of the decade of the 1990s there's also a ritual activities undertaken by the community Banyumas on every night births by burning incense and some properties telon offerings such as flowers (flowers three kinds) and red and white pulp that is reserved for old-sedulur sedulur nom (older brother and younger brother). On the other hand, the Buddhist relics can still be seen on the still tersisanya spread of Buddhism in mountainous areas Kendheng, the mountains that divide the distribution of cultural Banyumas region, stretching from west to east.
The spread of Islam in Banyumas has given a strong enough influence on the growth of the culture in the area. Religion of Islam began to spread in Banyumas in progress since the era of Demak, which is when the area is under the rule of the Duchy of Sand. Carrier teachings of Islam is Makdum Wali, who managed to convert Duke Many Blanak, Sand ruler. In fact, Duke Many Blanak then contribute to Islamize the various regions, among others Banyumas, West Java and Ponorogo and the surrounding area. On participation, King Demak give some gifts to Duke Many Blanak, among others: (1) the Duchy of sustainable sand becomes a fief area (not the obligation set Pisungsung / taxes to Demak); (2) the Duchy of Sand by area starting from Tugu Mangangkang (mountainside Sindoro-Cleft) to Udhug-udhug Karawang; and (3) Duke Many Blanak appointed senapati Kanjeng title Duke Mangku Earth. Since then, the religion of Islam replace the religions that developed previously (Hindu-Buddhist) as a religion professed by most people Banyumas.
The spread of Islam in Banyumas does not necessarily eliminate the old belief that has been ingrained in people's lives in the region. Islam developed in the region in the form of Islam Abangan who continue to provide opportunities for the development of animism-dynamism to its adherents. An understanding of divinity apply custom "frame the religious culture". Cultural aspects more dominant role in social life, ngemuli and framing the teachings of Islam. An understanding of divinity framed in the nuances of local culture as can be found in a variety of arts, traditional expressions, folklore, traditional beliefs and others. This is different from coastal cultures (north) are more likely to develop Islamic purists in the form of "cultural framing of religion".
Banyumas cultural development not only in the administrative region Banyumas. In the north bordering the northern coastal culture, in the south reached the coast kidul, on the eastern side bordering Kedu culture, and on the west side bordered by Sundanese culture. The existence of Banyumas culture is very specific and distinctive, marks the existence of small communities in the cultural hegemony of the palace that developed in Javanese royal centers.
The geographical location of Banyumas is located in the border area distribution Javanese and Sundanese culture has a strong influence on the growth of culture Banyumas. Both of these cultures experienced acculturation so thick that lead to the formation of a separate cultural diversity is actually different from the culture of Javanese and Sundanese culture which incidentally is the parent culture. In various aspects can be seen clearly adherence of mixing between the two poles of the culture in the culture Banyumas. Concrete example is the myth of the two ancestors so strong in Banyumas society. They believe that the ancestors of Banyumas is a mixture of Majapahit and Pajajaran. Raden Baribin, one sister of Brawijaya IV was married with one daughter Pajajaran. Both were later blessed with offspring named Raden Joko Kahiman who became Duke's first title of Duke of Banyumas Top Citizen II (Duke Mrapat). Illustrates this reality of the historical side can be seen even stronger mixing of Java-Sunda in the realm of culture Banyumas.
In social life, community Banyumas once familiar with the folklore that is strongly influenced by the teachings of animism-dynamism and development of Islam abangan. Belief in superstitions, supernatural forces surrounding human life and beliefs about the divinity describe a mixture of animist belief system-Abangan dynamism to Islamic teachings. The concrete examples can be found in the traditional mantras. Someone walked right in the middle of the day in places that supposedly haunted (inhabited by supernatural beings) will chant the traditional-Islamic "Millah bedhug" or say "Bismillah, kyaine, putune ajeng sodomy". In the world of childhood too many common mantra of this kind. A child who is looking for dragonflies chant "Kemalo-kemalo goletna dragonfly kebo nyandhang ora ora nganggo, nganggoa welulang kebo".
Model spells like this is done for the serious stuff and just messing around. Speech, "Millah bedhug" or "Bismillah, kyaine, putune ajeng sodomy" is an example of something that is considered serious. People of this region believe that in certain places inhabited by spirits, whether good or bad behavior. Their prudence shown by the sentences of this sort spells. As in the context of playfulness, mantra chanted by children catcher dragonfly describe how within them there is confidence or suggestion, that, to say the spell of the dragonfly will be benign. Conversely, for the dragonfly is not benign then the spell is resisted by the other spells, ndhuling, ndhuling, mburimu ana thief (ndhuling, ndhuling, behind you there are thieves).
In the context of art, local genius Banyumas community has produced many varieties of traditional arts such as breathing populist lengger, bongkel, Jemblung, calung, angklung, and others. A variety of art is constructed from the popular culture. They have a different aesthetic standards with a variety of arts palace inspired by the valuable concept. Art in the context of Banyumas culture is a means of expression of the totality of the experience of people living in the community of the countryside, away from the hegemony of the palace, the traditional culture-agrarian and social sensitivity that reflects the motion of their daily lives.
On the other hand, the cultural life of Banyumas strongly influenced by oral tradition. As areas that are lagging behind in the development of culture in the past, written culture in this region is relatively developed more slowly than the royal centers. The impact of all this has split the oral tradition as one of the most important part of their lives. People in this area have the techniques to remember important events in people's lives Banyumas. A literate people in Banyumas can tell clearly about the history of Banyumas, Chronicle Pasirluhur or flood events Banyumas. Similarly, people in this area have a way to remember the day, the market and the date of the year within eight years just to count fingers.
Banyumas culture also influenced by Western culture (colonial) as reflected in a variety of community traditions. Marungan traditions that form the habit of the aristocracy in rural areas do kasukan (rejoice) with a drink (liquor) while playing cards and watch folk dance performances lengger, allegedly is the influence of Dutch colonialism so long control of Indonesia. Performances tunil the form pethilan (piece) of a play believed to have originated from the term toneel in vocabulary in Dutch. Similarly, the costumes worn in the art dhames and bobbing is also an effect of the costumes worn by colonial soldiers. On the other hand, the colonial influence is also seen in models of buildings. Slaughterhouse sedhan is one form of colonial buildings influence the results.
In the context of the cultural development of Java, Banyumas often viewed as a marginal region (Koentjaraningrat, 1984) which connotes a rough, behind and no more civilized than the developed culture negarigung region (power center of the palace) inspired by the valuable concept. Banyumas culture or sometimes referred to as the present Banyumasan culture of popular culture that developed among the rabble away from the hegemony of palace life. The suffix "an" in the word "Banyumas" shows the locality or specificity, as in the word "Semarangan", "East Javanese", "Surabayan", "magelangan" and others. Rene FY Lysloff found the use of the suffix "an" in the words of this sort with regard to the views tend intended to downplay the tradition and relates to the issue of "style". This shows that the culture Banyumasan a local element in a larger scope; Javanese culture.
Indeed, culture Banyumas in principle is an integral part of Javanese culture. However, due to the conditions and geographic location far from the center of power of the palace as well as the background of life and outlook on life Banyumas society imbued with the spirit of democracy, resulting in various cultural side Banyumas can be distinguished from the parent culture. The soul and spirit of democracy Banyumas culture has led him to appearances-when viewed from the standpoint of culture palace-sound harsh and low. The fact thus causing Banyumas culture is often sub-kulturkan, considered less significant for the growth and overall development of Javanese culture.
Banyumas culture is formed from a combination of the elements of the old Javanese culture with the pattern of life of local people. In the course of Banyumas culture is influenced by the culture of the new Java, Sundanese culture, Islamic culture and Western culture. Elements of the old Javanese culture (Java Ancient and Medieval) influenced Indian culture (Hindu-Buddhist), which has long been disseminated by a monk named Aji Saka. These cultural treasures are growing up in villages, hamlets or hamlet-hamlet, as a form of local genious and become an integral part of the lives of the underprivileged communities.
Banyumas culture takes place in the pattern of simplicity, guided by the spirit of democracy, cablaka (transparency), exposure (open) and built from the patterned traditional life-agrarian. This trend is mainly caused by the Banyumas is a suburb of the great empires of the past. Cultural development in this area is generally slower than with the culture of living in the palace as a center of royal power.
The content of the elements of the old Javanese culture in Banyumas culture is mainly reflected in the language and belief systems. In the distribution area Banyumas culture besides developing standard Java language-often referred to as the language is also growing bandhek-Javanese dialect or language Banyumasan Banyumas. For people in this area, Banyumasan language is the mother tongue which is present as a means of daily communication. Banyumasan language is believed to be a relic of the old Javanese language (Javanese Old and Middle) that can still be found until now. Thus Banyumasan language can be used to peek growth of the Java language that evolved long before the birth of the new Java language.
Banyumasan language has a specification and / or the special characteristics which can be distinguished by the new Java language (standard). Some special features include: (1) developing locally only in the area of distribution of Banyumas culture; (2) has the character of an innocent and open; (3) there are many gradations upload-ungguh; (4) is used as a first language by most people Banyumas; (5) under the influence of ancient Java language, Java, mid, and Sundanese: (6) the pronunciation of the final consonant in the word read aloud (hereinafter often referred ngapak-ngapak), and (7) the pronunciation of vowels a, i, u, e, o is clearly legible. In the wider social arena, the characteristics of this kind has become one of the markers that can be easily recognized by other communities.
The influence of Indian culture (Hindu-Buddhist) against Banyumas cultural artefacts can be seen in history and belief systems Banyumas society closer to the belief system in both religions. In this area found many historical artifacts like the phallus, the yoni, prehistoric statues and other objects which are relics spread of Hindu culture. In Banyumas also believed there is a growing duchy in the pre-Islamic era, namely the Duchy Pasirluhur. This proved to be one of Banyumas been a strong base for the spread of Hinduism.
In terms of belief systems, the Hindu-Buddhist influence is reflected in the strength of animism, dynamism, totemism, gods and supernatural forces that come from nature and spirit of ancestors. In this area there are various kinds of rituals are performed at regular intervals are calculated based on the Javanese calendar or institutions prey. For example: the ritual loose earth and Suran in Sura, penjamasan Mulud heritage on a monthly basis, and upload Sadranan-uploads in Sadran, udhun-udhunan in the month of Shawwal and cowongan, ujungan and baritan held every prey Kapat and Fifth. This kind of ritual activities still continue to be implemented by the Banyumas community until now.
Until the beginning of the decade of the 1990s there's also a ritual activities undertaken by the community Banyumas on every night births by burning incense and some properties telon offerings such as flowers (flowers three kinds) and red and white pulp that is reserved for old-sedulur sedulur nom (older brother and younger brother). On the other hand, the Buddhist relics can still be seen on the still tersisanya spread of Buddhism in mountainous areas Kendheng, the mountains that divide the distribution of cultural Banyumas region, stretching from west to east.
The spread of Islam in Banyumas has given a strong enough influence on the growth of the culture in the area. Religion of Islam began to spread in Banyumas in progress since the era of Demak, which is when the area is under the rule of the Duchy of Sand. Carrier teachings of Islam is Makdum Wali, who managed to convert Duke Many Blanak, Sand ruler. In fact, Duke Many Blanak then contribute to Islamize the various regions, among others Banyumas, West Java and Ponorogo and the surrounding area. On participation, King Demak give some gifts to Duke Many Blanak, among others: (1) the Duchy of sustainable sand becomes a fief area (not the obligation set Pisungsung / taxes to Demak); (2) the Duchy of Sand by area starting from Tugu Mangangkang (mountainside Sindoro-Cleft) to Udhug-udhug Karawang; and (3) Duke Many Blanak appointed senapati Kanjeng title Duke Mangku Earth. Since then, the religion of Islam replace the religions that developed previously (Hindu-Buddhist) as a religion professed by most people Banyumas.
The spread of Islam in Banyumas does not necessarily eliminate the old belief that has been ingrained in people's lives in the region. Islam developed in the region in the form of Islam Abangan who continue to provide opportunities for the development of animism-dynamism to its adherents. An understanding of divinity apply custom "frame the religious culture". Cultural aspects more dominant role in social life, ngemuli and framing the teachings of Islam. An understanding of divinity framed in the nuances of local culture as can be found in a variety of arts, traditional expressions, folklore, traditional beliefs and others. This is different from coastal cultures (north) are more likely to develop Islamic purists in the form of "cultural framing of religion".
Banyumas cultural development not only in the administrative region Banyumas. In the north bordering the northern coastal culture, in the south reached the coast kidul, on the eastern side bordering Kedu culture, and on the west side bordered by Sundanese culture. The existence of Banyumas culture is very specific and distinctive, marks the existence of small communities in the cultural hegemony of the palace that developed in Javanese royal centers.
The geographical location of Banyumas is located in the border area distribution Javanese and Sundanese culture has a strong influence on the growth of culture Banyumas. Both of these cultures experienced acculturation so thick that lead to the formation of a separate cultural diversity is actually different from the culture of Javanese and Sundanese culture which incidentally is the parent culture. In various aspects can be seen clearly adherence of mixing between the two poles of the culture in the culture Banyumas. Concrete example is the myth of the two ancestors so strong in Banyumas society. They believe that the ancestors of Banyumas is a mixture of Majapahit and Pajajaran. Raden Baribin, one sister of Brawijaya IV was married with one daughter Pajajaran. Both were later blessed with offspring named Raden Joko Kahiman who became Duke's first title of Duke of Banyumas Top Citizen II (Duke Mrapat). Illustrates this reality of the historical side can be seen even stronger mixing of Java-Sunda in the realm of culture Banyumas.
In social life, community Banyumas once familiar with the folklore that is strongly influenced by the teachings of animism-dynamism and development of Islam abangan. Belief in superstitions, supernatural forces surrounding human life and beliefs about the divinity describe a mixture of animist belief system-Abangan dynamism to Islamic teachings. The concrete examples can be found in the traditional mantras. Someone walked right in the middle of the day in places that supposedly haunted (inhabited by supernatural beings) will chant the traditional-Islamic "Millah bedhug" or say "Bismillah, kyaine, putune ajeng sodomy". In the world of childhood too many common mantra of this kind. A child who is looking for dragonflies chant "
Model spells like this is done for the serious stuff and just messing around. Speech, "Millah bedhug" or "Bismillah, kyaine, putune ajeng sodomy" is an example of something that is considered serious. People of this region believe that in certain places inhabited by spirits, whether good or bad behavior. Their prudence shown by the sentences of this sort spells. As in the context of playfulness, mantra chanted by children catcher dragonfly describe how within them there is confidence or suggestion, that, to say the spell of the dragonfly will be benign. Conversely, for the dragonfly is not benign then the spell is resisted by the other spells, ndhuling, ndhuling, mburimu ana thief (ndhuling, ndhuling, behind you there are thieves).
In the context of art, local genius Banyumas community has produced many varieties of traditional arts such as breathing populist lengger, bongkel, Jemblung, calung, angklung, and others. A variety of art is constructed from the popular culture. They have a different aesthetic standards with a variety of arts palace inspired by the valuable concept. Art in the context of Banyumas culture is a means of expression of the totality of the experience of people living in the community of the countryside, away from the hegemony of the palace, the traditional culture-agrarian and social sensitivity that reflects the motion of their daily lives.
On the other hand, the cultural life of Banyumas strongly influenced by oral tradition. As areas that are lagging behind in the development of culture in the past, written culture in this region is relatively developed more slowly than the royal centers. The impact of all this has split the oral tradition as one of the most important part of their lives. People in this area have the techniques to remember important events in people's lives Banyumas. A literate people in Banyumas can tell clearly about the history of Banyumas, Chronicle Pasirluhur or flood events Banyumas. Similarly, people in this area have a way to remember the day, the market and the date of the year within eight years just to count fingers.
Banyumas culture also influenced by Western culture (colonial) as reflected in a variety of community traditions. Marungan traditions that form the habit of the aristocracy in rural areas do kasukan (rejoice) with a drink (liquor) while playing cards and watch folk dance performances lengger, allegedly is the influence of Dutch colonialism so long control of Indonesia. Performances tunil the form pethilan (piece) of a play believed to have originated from the term toneel in vocabulary in Dutch. Similarly, the costumes worn in the art dhames and bobbing is also an effect of the costumes worn by colonial soldiers. On the other hand, the colonial influence is also seen in models of buildings. Slaughterhouse sedhan is one form of colonial buildings influence the results.
