Javanese culture

Javanese culture is the culture of the Javanese ethnic group in Indonesia, part of the Indonesian culture. Javanese culture is centered in the Central Java, Yogyakarta and East Java provinces of Indonesia. Due to various migrations, it can also be found in other parts of the world, such as Suriname (where 15% of the population are of Javanese descent), the broader Indonesian archipelago region, Cape Malay, Malaysia, Singapore, Netherlands and other countries. The migrants bring with them various aspects of Javanese cultures such as Gamelan music, traditional dances and art of Wayang kulit shadow play.

The migration of Javanese people westward has created the coastal Javanese culture that is distinct from inland Sundanese culture in West Java. Being the largest ethnic group, the Javanese culture and people influence Indonesian politics and culture, a process sometimes described as Javanization.

Literature
Javanese literature tradition is among the earliest and the oldest surviving literature traditions in Indonesia. The translations of Hindu epic Ramayana and Mahabharata into old Javanese language took place during the era of Medang Kingdom and Kediri kingdom around 9th to 11th century. The Smaradhana is also composed during Kediri kingdom, and it became the prelude of later Panji cycles that spread as far as Siam and Cambodia. Other literary works include, Ken Arok and Ken Dedes, based upon Pararaton, the story of the orphan who usurped his king, and married the queen of the ancient Javanese kingdom.

During the reign of Majapahit several notable works was produced. Nagarakretagama describes Majapahit during its height. Tantu Pagelaran dated from Majapahit period explained the mythical origin of the island and its volcanic nature. Kakawin Sutasoma, written by Mpu Tantular during the reign of the Majapahit. It is the source of the motto of Indonesia, Bhinneka Tunggal Ika, which is usually translated as Unity in Diversity, although literally it means '(Although) in pieces, yet One'. The kakawin teaches religious tolerance, specifically between the Hindu and Buddhist religions.

Other works includes Babad Tanah Jawi is a literature which relates to the spread of Islam in Java and Babad Dipanagara which tells the story of Prince Diponegoro.

Majapahit empire
Historically, Javanese follow a syncretic form of Hinduism, Buddhism and Kebatinan. The Majapahit empire religious tolerance in their society can be summed as Bhinnêka tunggal ika tan hana dharma mangrwa or They are indeed different, but they are of the same kind, as there is no duality in Truth.

Starting from the 15th century, Islam and Christianity came to Java and slowly spread. Due to internal and external conflicts, Majapahit collapsed in the 16th century. Islam spread quickly under the new Islamic monarchs. While the spread of Christianity was supervised by colonial powers.

All the new religions were not taken literally but instead interpreted by the Javanese according to the Javanese traditional values, creating a new set of religious beliefs unique to local culture.

Islam
Islam first came in contact with Java during Majapahit periods, when they traded or made tributary relations with various states like Perlak and Samudra Pasai in modern-day Aceh. Sufism played a major role in affecting the Islamic understanding of Javanese in the fourtheenth century and affected the local understanding of afterlife and spirits, such as jinn, demons and ghosts.

The introduction of Salafi Islam to the island by the new Muslim monarchs was not always peaceful however, Javanese, nobles and peasants who rejected the new rulers were either conquered or fled to neighboring Bali where they contributed heavily to the Balinese Hindu religion and culture. Some Hindus who remained in Java retreated themself to more remote area such as Tenger near the Mount Bromo to avoid proselytizion. During the islamization of Java, Sunan Kalijaga was one of the Walisanga which was active in promoting a more moderate form of Islam in Java, he was later appointed as advisor in the new Mataram Sultanate.

Most Javanese follow the Shafi‘ite tradition of Sunnism, although mostly following an esoteric interpretation of their religion, while only 5-10 percent of Javanese follow puritanian traditions. Salafi Muslims are the strongest in northern coast bordering the Java Sea, where Islam was first brought to the island.

Christianity
A minority of Javanese also follow Christianity (Protestantism and Catholicism), which are rather concentrated in Central Java (particularly Surakarta, Magelang and Yogyakarta for Catholicism).

Hindu-Buddhist
Another minority are Buddhists and Hindus, they are mostly found in East Java, The Javanese Tengger tribe is still practicing Javanese-Hindu till today.

Kebatinan
Main article: Kebatinan
Kebatinan are principles embodying a search for the inner self but at the core is the concept of the peace of mind, connection with the universe, and with an Almighty God. Although Kebatinan is not strictly a religious affiliation, it addresses ethical and spiritual values as inspired by Javanese tradition. It is not a religion in usual sense of the word, like Islam, Judaism, or Christianity. There are no scriptures such as the Bible or the Qur'an, nor are there prophets. During the Soeharto era, this minority is acknowledged and protected as "penganut kepercayaan".

Ceremonies
Many traditional Javanese customs or festivals such as meditation, slametan, naloni mitoni, patangpuluhdinanan, nyatus, nyewu have their roots in the kebatinan belief. Javanese of other beliefs modify them accordingly, incorporating Muslims, Christian or Hindu prayers instead. Details of the ceremonies differ from one community to the other.

Grebeg Maulud
Grebeg Maulud is a traditional ceremony held by the royal court of Keraton Surakarta and Jogjakarta, to commemorate the birth of Islam's holy messenger, Muhammad. This ceremony was first held during the reign of the Demak Dynasty dating back to the 15th century. The ceremony starts with prayers in the grand mosques, a parade and a carnival of the people.

Javanese wedding
There are several variations of Javanese wedding, depending on the custom and social standing of the couple. Popular variation includes Surakartan, Jogjakarta, Paes Kesatrian, and Paes Ageng. The wedding rituals will include Siraman, Midodareni, Peningsetan, Ijab (for Muslims) or wedding sacrament (for Christians).

Siraman
The bride and groom to be are showered at their respective homes, by families and close friends. Prayers are also given hoping for a good tide.

Midodareni
A night before a Javanese wedding, the bride-to-be has her last dinner with her family, female friends are also invited. Traditional cuisine and prayers are given. Later, the groom's family will also come, bringing Peningsets (offerings to the bride family to seal the tomorrows wedding) in which the bride-to-be is hidden in her room. Only the female relatives of the groom can visit the bride-to-be.

Naloni Mitoni
Held for the first pregnancy of a woman, when the pregnancy is in its seventh month. Family and close friends are invited. The mother-to-be is shrouded with seven layers of batik, symbolizing hope for a good child and delivery. Prayers and traditional food are also served.

Selapanan
Held when a child is 35 days, a ritual celebrating the new life. Family members and close friends will come to the event. The child's hair and nails are shaved. prayers, religious readings and a slametan is a common part of the event. After the event, cakes, sweets and eggs (symbolising the new life) will be shared.

Tedhak Sithen
Held when a child is around eight months old. Family members are invited, to celebrate a child starts walking.

Khitan
For a boy, khitan, or circumcision, is an important transition toward adulthood. The ritual usually held when the boy is 6 to 12 years old. Following the circumcision it is customary to sacrifice a goat, hold a slametan and wayang kulit (shadow puppet) performance.

Circumcision is one factor that differentiate the Javanese with related Balinese and Tenggerese, which still predominantly Hindu.

Ruwatan Gembel
The day Hindu children of the Dieng community shave their hair. A large offering ceremony to the Gods at the temples are given. Afterwards the community arranges a festival. Tourists normally flock to see the event.

Slametan
Prayers to hope for good tidings. Normally tumpeng is served.

Patangpuluhdinanan, Nyatus, Nyewu
Prayers given on the 40th, 100th, and 1000th days since a person deceased.

Nyekar
Before the month of Ramadhan, family members visit the graves of their loved ones, praying for their well being.

Labuan
A kejawen ceremony, where kebatinan believers throws a shroud to the sea or mountain, to throw away bad luck.

Social structure
The American anthropologist Clifford Geertz in the 1960s divided the Javanese community into three aliran or "streams": santri, abangan and priyayi. According to him, the Santri followed an orthodox interpretation Islam, the abangan was the followed a syncretic form of Islam that mixed Hindu and animist elements (often termed Kejawen), and the priyayi was the nobility.

But today the Geertz opinion is often opposed because he mixed the social groups with belief groups. It was also difficult to apply this social categorisation in classing outsiders, for example other non-indigenous Indonesians such as persons of Arab, Chinese and Indian descent.

Social stratification is much less rigid in northern coast area, which is much more egalitarian.

Sultans
The Keratons, the royal palaces of the Yogyakarta Sultanate and the Surakarta Sunanate, are the central of the Javanese culture and social events. Although they are not ruling monarchs, they are still highly revered and look upon in the society. When addressing to the Sultan, a person is expected to speak in the refined "kromo inggil", but today formal bahasa Indonesia is also accepted.

Not all Javanese were once subjects of the Yogyakarta Sultanate and the Surakarta Sunanate.

Priyayi
The Priyayis were once part of the ruling aristocrats, they have little function today. Some of Indonesia's ruling political figures are descendants of the priyayis. They are now part of the general society and work in numerous fields.

Villages
Villages are an important administrative unit in Java. It is divided into two types: Desa with elective leadership, usually in rural areas, and Kelurahan, where the leadership is appointed by Indonesian government, usually in urban areas. Village administration is managed by officers, still called with their traditional Javanese names. These are lurah (village chief), assisted by offices of carik (village secretary), kamituwa (officer for social affairs), jagabaya (officer for security), and modin (office for Islamic affairs and rituals, derived from Arabic Imam ad-Din, or leader of the faith).

These officers traditionally didn't get paid in cash, but allotted a portion in the village's public land to be farmed, called tanah bengkok. In modern-day Indonesia, Village chief is elected directly by universal suffrage of the villagers, who are 17 years old and above, or already married. As literacy rate was low before independence, it is customary for the rival candidates to use common items as their campaign symbol, such as fruits, vegetables or traditional foods. The village chief election is usually non-partisan.

Family
Culturally, Javanese people adopt a bilateral kinship system, with male and female descendants having equal importance. As such there is no preference on having a male heir like paternalistic cultures in India or China. It is not customary for Javanese to have a surname. Women have a high degree of autonomy and are respected in Javanese culture.

In a traditional marriage, it is the groom's family who chooses the bride from a selection of prospects. Prior to the wedding, the groom's family will give the bride's family a dowry. Afterwards, the bride's family is responsible for paying for the wedding. The groom's family can help financially, but they are not obliged to do so. Traditionally, divorce is not acceptable, but it was acceptable for the husband to take a second wife or a mistress. Young Javanese normally do not follow these customs, and today most Javanese women will resist infidelity and opt for a divorce. Divorce is becoming acceptable in Java.