Haji Madriyan (H. Madriyas)

 Haji Madriyan (H. Madriyas)

The people's resistance in Cidempet, Lohbener Subdistrict, Indramayu, occurred on July 30, 1944. The leaders of this resistance included Haji Madriyan (H. Madriyas), Darini, Surat, Tasiah, and H. Kartiwa. In 1944, when the Dutch, Japanese, and Allies occupied Indonesia, several regions in West Java, including Indramayu, launched a people's resistance movement against the colonizers. This resistance lasted from around 1942-1947.

One episode occurred in Kaplongan Village, where the people of Indramayu fought against the Japanese colonizers between 1942-1945. The resistance was triggered by the District Head of Karangampel, Misnasastra, who tried to collect rice belonging to Haji Aksan. However, Haji Aksan refused, so with the help of the police, he was arrested and taken to the Village Office. This incident triggered the people of Kaplongan Village to attack the Village Office and the police. Many religious figures in Kaplongan Village led this people's resistance movement, so they were put on the Japanese blacklist and became targets for arrest. The Japanese used cunning tactics to capture these figures one by one.

Meanwhile, in Cidempet Village, the people's resistance was sparked by the Japanese soldiers who seized the harvested rice from the people. The Japanese demanded that the harvested rice be handed over to the Village Office, and the people were only allowed to take a portion of it. However, the people refused this offer, leading to a resistance against the Japanese.

After the Proclamation of Indonesian Independence, the people's resistance movement in Indramayu continued to fight against the Allies, who were aided by the Dutch, between 1946-1947. The Dutch, assisted by NICA, wanted to colonize Indonesia again. However, their efforts were thwarted by the people's resistance, as seen in the Kertasemaya Subdistrict. Armed clashes with the Dutch also occurred in Larangan Village.

The most intense resistance against the Dutch in Indramayu occurred in Siwatu Village. The village became a refuge for Indramayu fighters. Ayib Maknun, an Indramayu resident who acted as a Dutch spy, informed the Dutch soldiers that Siwatu Village was used as a hiding place for the fighters. As a result, the Dutch burned down the entire village in an act of annihilation.

The people's resistance in Indramayu showed the determination and fighting spirit of the people to defend their independence and fight against colonization. This resistance story is an important part of the history of Indonesia's struggle for independence and against colonization. Through the struggle and sacrifice of the fighters in Indramayu and other regions in Indonesia, the country was able to maintain its independence from the grip of colonizers.

The people's resistance in Indramayu teaches us the importance of togetherness, unity, and solidarity in facing oppression and colonization. This resistance movement involved various layers of society, including religious figures, youth, and farmers, who united in fighting against the colonizers.

The story of the people's resistance in Indramayu serves as an inspiration for future generations to always appreciate the sacrifices of the independence fighters and to uphold the values of togetherness, unity, and solidarity. We must learn from the lessons of this history, so that we will always appreciate the independence and freedom that our predecessors fought for.

The people's resistance in Indramayu teaches us the importance of togetherness, unity, and solidarity in facing oppression and colonialism. The movement involved various layers of society, including religious leaders, youth, and farmers, who united in their fight against the colonizers.

The story of the people's resistance in Indramayu serves as an inspiration for future generations to always respect the sacrifices of the independence fighters and uphold the values of togetherness, unity, and solidarity. We must take lessons from this struggle to ensure that we always cherish the independence and freedom that our predecessors fought for.

In the current context, we can adapt the spirit of the people's struggle in Indramayu to face the various challenges and problems that Indonesia is facing. We must work together and unite in building a better, fairer, and more prosperous country, in line with the ideals of the nation's founding fathers.

Therefore, the story of the people's resistance in Indramayu will continue to live on in our memories and serve as an invaluable historical legacy for future generations of Indonesians.

Source: Ilmu Pengetahuan Sosial SMP ++: Haji Madriyan (H. Madriyas) (ipsgampang.blogspot.com)

Resistance Against Dutch Colonialism in Indonesia

 Resistance Against Dutch Colonialism in Indonesia

Before evaluating Dutch colonialism, let's take a look at the picture of the Great Mosque of Aceh below. For the people of Aceh, the mosque is a historical mosque that is closely related to the spirit of the Acehnese struggle. In addition to being a pride for the community as a place of worship, the mosque also became a symbol of the Acehnese people's struggle against Western imperialism. The mosque became one of the fortresses of the people's resistance against the Dutch. Due to the resilience of the Acehnese people, the Dutch had a hard time extinguishing the people's resistance.

The resistance against the Dutch colonial government occurred in various regions in Indonesia. The 19th century was the peak of the Indonesian people's resistance in various regions in their efforts to oppose the Dutch colonial government. The tenacity of the Indonesian people's resistance caused the Dutch to experience a financial crisis for war expenses. However, the resistance in various regions did not lead to independence. All resistance was suppressed and the kingdoms in Indonesia were increasingly experiencing a decline. We can trace the traces of this resistance from various relics that still exist today. Even in various regions, museums were established to become a medium for learning for the current generation. Visiting various museums and relics of Indonesian people's resistance against the Dutch, it will awaken the spirit of nationalism.

You can find various relics or museums of the past struggle in every region in Indonesia. If you live in Maluku, you can look for traces of Pattimura's struggle, if you live in Sulawesi, you can visit the Rotterdam Fort. Similarly in other regions, you can certainly find various relics from the struggle against Dutch colonialism. The relics in Yogyakarta are Selarong Cave, in West Sumatra there is Fort de Kock, in Kalimantan you will find relics from the Banjar War. These relics prove the courage of the Indonesian people. Have you ever visited various relics from the resistance against the Dutch colonial government above? What is your attitude towards these relics? The current generation must take care of these relics in order to learn how the heroes struggled in the past. Thus, you will be more eager to learn and build Indonesia towards success.

During the Dutch colonial era, resistance against the Dutch government occurred almost in all regions of Indonesia. The location of Indonesia in the past was difficult to reach, causing the people's resistance could not to be carried out simultaneously. This is one of the factors that caused the Dutch to be able to suppress the Indonesian people's resistance.

Source:  https://ipsgampang.blogspot.com/2014/08/perlawanan-terhadap-pemerintah-hindia.html

Aquatic Natural Resources in Indonesia

Aquatic natural resources, also known as water natural resources, refer to the natural resources related to seas, lakes, rivers, groundwater, rainwater, and others. Indonesia, located along the equator, boasts abundant aquatic natural wealth, including the largest coral reef in the world. This is a matter of pride for the Indonesian people as a country that has extraordinary natural beauty.

Coral reefs scattered along the coast of Indonesia play an important role in people's lives, especially for those who live in coastal areas. More than 60% of Indonesia's population live in coastal areas and are highly dependent on coral reefs as their main source of livelihood. Coral reefs are not only an abundant fishery resource but also provide other income for the surrounding community, such as the ornamental fish industry which can provide added economic value to the country. Coral reefs are also a source of foreign exchange for the Indonesian state through marine tourism businesses managed by local residents and tourism entrepreneurs.

Unfortunately, the condition of coral reefs in Indonesia is currently worrying. Coral reefs, which are home to various types of fish and other marine organisms, often suffer damage as a result of human activities such as unfriendly fishing, beach sand mining, and marine pollution. Therefore, the government, community, and industry players must work together in maintaining the survival of coral reefs, one of which is by making efforts to conserve and rehabilitate coral reefs.

Apart from coral reefs, rivers, lakes, and the sea also provide numerous benefits for human interests. Rivers serve as a source of livelihood, means of transportation, source of animal protein, and a source of irrigation for agricultural activities. Lakes or reservoirs serve as recreation areas, water irrigation for agricultural activities, and function as a hydroelectric power plant (PLTA). The sea provides seaweed for food, medicine, and cosmetic ingredients, serves as a marine tourist attraction, a source of animal protein, a medium of inter-island transportation, and can also be utilized to generate electricity using ocean waves and currents.

In conclusion, preserving the aquatic natural resources in Indonesia is essential for the country's economic growth and sustainability, as well as for the protection of marine biodiversity, which is an important part of the earth's ecosystem. It is everyone's responsibility to work towards conserving and rehabilitating these resources for future generations to enjoy.

Source: https://ipsgampang.blogspot.com/2014/08/source-daya-alam-akuatik.html

Lutung Kasarung : Sundanese folklore from West Java

Lutung Kasarung

Lutung Kasarung is a Sundanese folklore from West Java, Indonesia. Set in the Pasir Batang kingdom, it tells the tale of a magical lutung who helped a beautiful princess, Purbasari Ayuwangi, when her older sister attempted to rob her of her status as crown princess. Lutung Kasarung in Sundanese language which literally means "The Lost Ape", is from an old Sundanese quatrain.

The theme and moral of the legend are similar to those of the European folktale "Beauty and the Beast".

Before it was put in written form, this legend was transmitted via Pantun Sunda, a traditional Sundanese oral performance. It was later written down by Sundanese writers, in both the Sundanese and Indonesian languages.

In the heaven called Svargaloka, there lived a handsome and powerful god named Batara Guruminda Kahyangan. He had almost become the highest god in the heaven; but in his pride, he defied Batari Sunan Ambu, the highest mother goddess in Sundanese mythology. As punishment, he was cursed and banished from heaven and incarnated upon earth as a black lutung monkey, in which body he was condemned to live until he could learn humility and earn the sincere love of a woman.

Meanwhile on earth, Prabu Tapa Agung, the aging king of Pasir Batang, had two daughters: Purbararang and Purbasari. Purbasari was kind and good-hearted, while her older sister Purbararang was wicked. Because of this, the king wanted Purbasari to succeed him when he retired.

This angered Purbararang, the elder daughter. With her fiance Indrajaya, she went to a witch and asked her to cast a magical spell and potion upon Purbasari. The witch prepared a dangerous lulur and Purbararang tricked Purbasari on using the lotion. The lulur left Purbasari with a rash all over her body. This illness was regarded as a curse from the gods, so Purbasari was exiled from the palace and driven to live in a shack in the jungle.

In the jungle, Purbasari's only companions were the animals. One of these was a black monkey named Lutung Kasarung, who was actually the cursed god Guruminda, and who had magical powers and could talk with humans. To help Purbasari, Lutung Kasarung took her to a lake and told her to bathe in it. He then took some sinom from the tree, gave it to Purbasari and told her to rub her body with it. This magically cured the skin condition caused by the witch's spell and restored her beauty.

One morning, Purbasari awoke and was surprised to find herself in a beautiful palaceâ€"Lutung Kasarung had transformed her humble shack into a palace overnight. The news of the palace that had magically appeared in the jungle attracted people from all around. When they learned that a kind, generous, and beautiful princess lived there, many stayed, creating a lively new town where there had been jungle. The news of the new town reached Purbararang; when she discovered that her younger sister ruled the town, she was consumed with envy.

Purbararang decided to bring Purbasari down by giving her impossible tasks to do. One day a banteng bull ran amok and began wreaking havoc in the capital city. No man was able to stop it as it destroyed the square and the marketplace. Purbararang sent a messenger to Purbarsari, ordering her to catch the raging bull. Purbasari was distressed; but Lutung Kasarung told her to take a lock of her own hair and put it around the bull's neck. Purbarsari did so, and the bull was instantly tamed.

Purbararang then ordered Purbasari to make a dam and dry up the Lubuk Sipatahunan wetlands, so that she could catch the fish in them. Lutung Kasarung again saved the day, magically drying up the wetlands. While the people were catching fish, a mysterious handsome man appeared and presented some fishes to the princesses. Purbararang was smitten with the handsome man and instantly forgot about her fiancee Indrajaya. The man, who was actually Lutung Kasarung temporarily transformed back into his form as Guruminda, gave his fish to Purbasari and then vanished. This only made Purbararang more jealous of her sister.

After this, Purbararang summoned Purbasari to the palace in the capital city. When Purbasari arrived, she had her thrown in jail. Lutung Kasarung waited for Purbasari to come home to her own palace; but when, after several days, there was no news about her, Lutung Kasarung grew alarmed. He stormed the palace to rescue Purbasari from captivity. The two of them found themselves surrounded by palace guards, with Lutung fighting bravely to protect Purbasari. In the middle of the chaotic fight, Prabu Tapa Agung returned to the palace from the hermitage where he had been living as an ascetic, and discovered his daughters fighting for the throne.

Purbararang asked Prabu Tapa Agung to select the princess with the longer hair as his successor. The king agreed to do so; then, when he measured his daughters' hair, he found that Purbasari's was longer.

Undaunted, Purbararang made a new demand to Prabu Tapa Agung: that he choose as his successor the daughter who had the most handsome fiance. This was a competition that she was confident she could win, since she had the handsome Indrajaya and Purbasari had no man to support herâ€"only an ugly black monkey. However, Purbasari saw beyond Lutung Kasarung's appearance, and recognized his good heart, loyalty, and devotion to her. She reached out to him and chose him as her fiance. The people ridiculed her decision; but at that moment, the curse was broken since he finally earn the sincere love of Purbasari, and Lutung Kasarung resumed his form as Guruminda. Since he was much more handsome than Indrajaya, Prabu Tapa Agung chose Purbasari to be his successor. In one last effort, Purbararang asked Indrajaya to fight Guruminda in a pencak silat martial art combat. The fight was quickly won by the powerful Guruminda.

Purbasari benevolently forgave Pubararang and Indrajaya all their wrongdoing and allowed them to remain in the palace. She and Guruminda were married, and lived happily ever after.

It was 1st brought to the public in 1921 by Bandung regent RA Wiranatakusumah in the form of gending karesmen; a drama using traditional music. Five years later, NV Java Film Company produced a silent film, titled Loetoeng Kasaroeng, the 1st ever movie in the country. It was made during the Dutch colonial era, under the direction of L. Heuveldorp. It was filmed in Bandung in 1926 and released there by the NV Java Film Company. It played from 31 December 1926 to 6 January 1927 at the Elite and Oriental Bioscoop theatres.

A version of the legend was written in Indonesian by the Dutch artist Tilly Dalton in 1950. A copy of the book was donated to KITLV in Leiden, Holland.

The story often appeared in children story books and comic books in Indonesia, and its adaptation often appeared in Indonesian TV sinetrons.

The Lutung Kasarung Musical was staged in Indonesian theaters in Bandung and Jakarta (2012) in Teater Jakarta, Taman Ismail Marzuki. The musical presents a modern performance that combines dance, drama, and music genres spanning from traditional to pop, rock, dangdut and traditional Sundanese string and percussion music.

What is the story of Lutung Kasarung?

Answer: Lutung Kasarung is a famous folktale from West Java, Indonesia. The story tells of two sisters, Purbararang and Purbasari, who are competing to become the queen. They both have to undergo some challenges to prove their worthiness. Meanwhile, Lutung Kasarung, a magical monkey, becomes a key player in the story.

What is the moral message of Lutung Kasarung?

Answer: The story of Lutung Kasarung teaches the value of kindness, humility, and honesty. The main character, Lutung Kasarung, embodies these traits, which ultimately lead to his success. The story also highlights the importance of forgiveness and the consequences of greed and jealousy.

Who are the characters in Lutung Kasarung?

Answer: The main characters in Lutung Kasarung are Purbararang and Purbasari, two sisters who are competing to become the queen, and Lutung Kasarung, a magical monkey who helps them in their challenges.

What is the conclusion of Lutung Kasarung?

Answer: The story of Lutung Kasarung ends with Purbararang learning a lesson about the importance of kindness, humility, and forgiveness, while Purbasari becomes the queen as she has shown these virtues throughout the story. Lutung Kasarung is rewarded for his help and kindness, and the kingdom is restored to peace and prosperity.

Where does Lutung Kasarung take place?

Answer: Lutung Kasarung is set in West Java, Indonesia.

What is the ending of Lutung Kasarung?

Answer: The ending of Lutung Kasarung sees Purbasari becoming the queen, while Purbararang learns her lesson and the kingdom is restored to peace and prosperity.

Whose child is Lutung Kasarung?

Answer: Lutung Kasarung is not the child of any particular character in the story. He is a magical monkey who helps the sisters in their challenges.

What is the purpose of Lutung Kasarung?

Answer: The purpose of Lutung Kasarung is to entertain and teach moral values to the audience. The story is a reflection of the Javanese culture and its values, which emphasizes the importance of kindness, humility, and honesty.

What is the name of Lutung Kasarung's wife?

Answer: Lutung Kasarung does not have a wife in the story. He is a helpful and loyal friend to the two sisters, Purbararang and Purbasari.

Who is Guru Minda?

Answer: Guru Minda is not a character in Lutung Kasarung. It is possible that Guru Minda is a character from another story or context.

What is the name of Purbasari's father?

Answer: The father of Purbasari is not mentioned in the story. The focus is on the sisters' challenges and their interaction with Lutung Kasarung.

What type of story is Lutung Kasarung?

Answer: Lutung Kasarung is a folktale, specifically a Javanese folktale, which is a type of traditional story that is passed down through generations by word of mouth.

How many players are there in Lutung Kasarung?

Answer: Lutung Kasarung is not a game or sport that involves players. It is a story that is performed or read by one or more individuals.

How many characters are in Lutung Kasarung?

Answer: There are several characters in Lutung Kasarung, including the two sisters, Purbararang and Purbasari, Lutung Kasarung, the bird adviser, and other supporting characters.

What kind of monkey is Lutung Kasarung?

Answer: Lutung Kasarung is a magical monkey, which means that his appearance and characteristics are not based on any specific type of monkey.

What conflict occurs in Lutung Kasarung?

Answer: The main conflict in Lutung Kasarung is the competition between the two sisters, Purbararang and Purbasari, to become the queen. This conflict leads to a series of challenges that they have to face, and Lutung Kasarung becomes involved in helping them overcome these challenges.

What is the relationship between Purbararang and Purbasari?

Answer: Purbararang and Purbasari are sisters who are competing to become the queen. At first, their relationship is characterized by jealousy and rivalry, but they eventually learn to value kindness and forgiveness, and their relationship improves.

Related Sites for Lutung Kasarung

• Lutung Kasarung | Nusantara - Dongeng read Lutung Kasarung
• Dongeng Bahasa Inggris - Lutung Kasarung dan Seorang Putri ... read Lutung Kasarung

Examples of Art Criticism

 

Art criticism is a process of analyzing, interpreting, and evaluating art in order to provide insight into its meaning, purpose, and cultural significance. Here are some examples of art criticism:

1. Formal Analysis: This type of art criticism focuses on the formal elements of the artwork, such as line, color, texture, and composition. The critic examines how these elements work together to create the overall effect of the artwork.
2. Iconographic Analysis: This type of art criticism focuses on the symbols and imagery used in the artwork. The critic examines how these symbols and images relate to the historical, cultural, and social context of the artwork.
3. Feminist Criticism: This type of art criticism focuses on the gender and power dynamics present in the artwork. The critic examines how the artwork represents women, men, and gender roles, and how it perpetuates or challenges societal norms and expectations.
4. Postcolonial Criticism: This type of art criticism focuses on the ways in which the artwork reflects and challenges the legacy of colonialism and imperialism. The critic examines how the artwork represents cultural hybridity, identity, and resistance to hegemonic power.
5. Psychoanalytic Criticism: This type of art criticism focuses on the unconscious elements of the artwork and the psychological motivations of the artist. The critic examines how the artwork reveals the artist's fears, desires, and anxieties, and how it engages with the viewer's own unconscious.
6. Contextual Analysis: This type of art criticism focuses on the historical, social, and cultural context of the artwork. The critic examines how the artwork reflects and shapes the values, beliefs, and practices of the society in which it was produced.

Read more : http://sma-senibudaya.blogspot.com/2016/11/contoh-kritik-seni-lukis.html

Population Settlement Patterns in Indonesia

 Indonesia is a vast archipelago with a population of over 270 million people, making it the fourth most populous country in the world. The population settlement patterns in Indonesia are diverse and varied, influenced by various factors such as geography, history, culture, and economic development.

One of the main factors that have influenced population settlement patterns in Indonesia is geography. Indonesia is made up of thousands of islands, with a vast range of landscapes, from mountains, forests, and volcanoes to coastal plains and river valleys. The fertile lands of Java, Sumatra, and Bali have attracted settlers for centuries, leading to the development of densely populated urban areas.

The history of colonization and migration has also played a significant role in shaping the population settlement patterns in Indonesia. The Dutch colonial government introduced the concept of urban planning in the early 20th century, which led to the development of modern cities such as Jakarta, Surabaya, and Bandung. The Chinese and Indian traders have also established their settlements in various parts of Indonesia, contributing to the cultural diversity of the country.

The traditional culture and beliefs of Indonesia have also influenced population settlement patterns. In many parts of Indonesia, the concept of "desa" or village life is still prevalent. Villages are often built around a central mosque or temple and are typically self-sufficient, with residents engaging in agriculture, fishing, and handicrafts. In contrast, urban areas are characterized by a more modern lifestyle and a more diverse economy, with many residents working in services, manufacturing, and the informal sector.

The economic development of Indonesia has also played a significant role in population settlement patterns. The government's efforts to develop industries and infrastructure in rural areas have led to a shift in population settlement patterns, with more people moving from rural to urban areas. The establishment of Special Economic Zones (SEZs) has also led to the development of new urban areas in various parts of the country.

In conclusion, the population settlement patterns in Indonesia are diverse and varied, influenced by various factors such as geography, history, culture, and economic development. The urbanization trend is expected to continue, and Indonesia's population is expected to reach 321 million by 2050, presenting both opportunities and challenges for the country.

Read More : https://ipsgampang.blogspot.com/2015/09/pola-pemukiman-penduduk-di-indonesia.html

Tri Koro Dharmo

The youth group felt dissatisfied with the Budi Utomo organization which was inclined to be a gathering of the elderly. The young generation realized that they needed to have their own organization that could educate young people to fulfill their obligations in the past. This desire was realized with the formation of Tri Koro Dharmo in Jakarta on March 7, 1915. Tri Koro Dharmo, the first youth movement organization in Indonesia, was founded by three figures who had a high nationalist spirit, namely Dr. R. Satiman Wiryosanjoyo, Kadarman, and Sunardi. The three played an important role in conceiving and leading this organization to awaken political awareness and the spirit of independence struggle among Indonesian youth.

The establishment of Tri Koro Dharmo marked the beginning of a new era of youth movements in Indonesia. The organization aimed to create a new generation of young people who were not only educated but also had a strong nationalistic spirit. They believed that by instilling a sense of nationalism and patriotism, they could inspire young people to work together for the independence of their country.

Tri Koro Dharmo organized various activities to achieve its objectives, including discussions, study groups, and cultural events. The organization also published a newspaper called "Sinar Hindia" to spread its ideas and promote the spirit of nationalism among Indonesian youth. The newspaper played an important role in shaping public opinion and influencing political developments in Indonesia.

The impact of Tri Koro Dharmo was significant in the development of the Indonesian nationalist movement. The organization inspired the establishment of other youth movements, such as Jong Java and Jong Sumatra, which also played a crucial role in the struggle for independence. Through their activities, these organizations instilled a sense of national identity and unity among young Indonesians, which eventually led to the proclamation of independence on August 17, 1945.

In conclusion, the formation of Tri Koro Dharmo was a pivotal moment in the history of Indonesian youth movements. The organization inspired a new generation of young people to fight for their country's independence and paved the way for other youth organizations to follow in their footsteps. Their legacy continues to inspire and guide Indonesian youth to this day.

Read more: https://ipsgampang.blogspot.com/2014/07/gerakan-pemuda-tri-koro-dharmo.html