komodo island

KOMODO ISLAND

Komodo is one of the 17,508 islands that make up the Republic of Indonesia. The island is particularly notable as the natural habitat of the komodo dragon, the largest lizard on earth and consequently named after the island. Komodo Island has a surface area of 390 km² and a permanent population of over 2,000. The inhabitants of the island are descendants of former convicts who were exiled to the island and who have mixed with Bugis from Sulawesi. The population are primarily adherents of Islam but there are also Christian and Hindu congregations.

Komodo is part of the Lesser Sunda chain of islands and forms part of the Komodo National Park. In addition, the island is a popular destination for diving. Administratively, it is part of the East Nusa Tenggara province.

History

The earliest stories of a dragon existing in the region circulated widely and attracted considerable attention. But no one visited the island to check the story until official interest was sparked in the early 1910s by stories from Dutch sailors based in Flores about a mysterious creature. The creature was allegedly a "dragon" which inhabited a small island in the Lesser Sunda Islands (the main island of which is Flores in East Nusa Tenggara).

The Dutch sailors reported that the creature measured up to seven meters in length with a large body and mouth which constantly spat fire. Hearing the reports, Lieutenant Steyn van Hensbroek, an official of the Dutch Colonial Administration in Flores, planned a trip to Komodo Island. He armed himself, and accompanied by a team of soldiers he landed on the island. After a few days, Hensbroek managed to kill one of the strange animals.

Van Hensbroek took the animal to headquarters where measurements were taken. It was approximately 2.1 meters long, with a shape very similar to that of a lizard. More samples were then photographed by Peter A. Ouwens, the Director of the Zoological Museum and Botanical Gardens in Bogor, Java. The records that Ouwens made are the first reliable documentation of details about what is now called the Komodo dragon or Komodo monitor.

Ouwens was keen to obtain additional samples. He recruited hunters who killed two dragons measuring 3.1 meters and 3.35 meters as well as capturing two pups, each measuring less than one meter. Ouwens carried out studies on the samples and concluded that the komodo dragon was not a flamethrower but was a type of monitor lizard. Research results were published in 1912. Ouwens named the giant lizard Varanus komodoensis, more commonly known as a komodo dragon. Realizing the significance of the dragons on Komodo Island as an endangered species, the Dutch government issued a regulation on the protection of komodos on Komodo Island in 1915.

The komodo dragon became something of a living legend. In the decades since the komodo was discovered, various scientific expeditions from a range of countries have carried out field research on the dragons on Komodo Island.

Komodo has been included into the controversial New7Wonders of Nature list since November 11, 2011.

Location

Komodo lies between the substantially larger neighboring islands Sumbawa to the west and Flores to the east.

Fauna

Komodo Dragon

The island is famous not only for its heritage of convicts but also for the unique fauna which roam it. The komodo dragon, the world's largest living lizard, takes its name from the island. A type of monitor lizard, it inhabits Komodo Island and some of the smaller surrounding islands, as well as part of western Flores. Javan deer also inhabit the island, though they are not native. Other animals include buffalo, civets, cockatoo and macaques.

Pink Beach

Komodo contains a beach with pink sand, one of only seven in the world. The sand appears pink because it is a mixture of white sand and red sand, formed from pieces of Foraminifera.

http://en.wikipedia.org/wiki/Komodo_%28island%29

the bigest rafflesia arnoldii

beautiful rafflesia,,who want to take a picture with them..???

THE BIGEST RAFFLESIA ARNOLDII

The flower of Rafflesia arnoldii grows to a diameter of around one meter (3 ft) and weighs up to 11 kilograms (24 lb).^{[citation needed]} It lives as a parasite on the Tetrastigma vine, which grows only in primary (undisturbed) rainforests. Rafflesia lacks any observable leaves, stems or even roots, yet is still considered a vascular plant. Similar to fungi, individuals grow as thread-like strands of tissue completely embedded within and in intimate contact with surrounding host cells from which nutrients and water are obtained. This plant produces no leaves, stems or roots and does not have chlorophyll. It can only be seen when it is ready to reproduce. Perhaps the only part of Rafflesia that is identifiable as distinctly plant-like are the flowers; although, even these are unusual since they attain massive proportions, have a reddish-brown coloration and stink of rotting flesh. This scent attracts insects such as flies which then pollinate the rare plant. It is not to be confused with the titan arum, Amorphophallus titanum, which is also commonly referred to as the "corpse flower" because of its repulsive odor. There is a larger flower than this though, and it is called the titan arum, which shares the repulsive smell of rotting flesh to attract insects.

Reproduction

Mature Rafflesia arnoldii flower with buds

Rafflesia arnoldii is rare and fairly hard to locate. It is especially difficult to locate the flower in forests as the buds take many months to develop and the flower lasts for just a few days. The flowers are unisexual and thus proximity of male and female flowers is vital for successful pollination. These factors make successful pollination a rare event.

When Rafflesia is ready to reproduce, a tiny bud forms on the outside of the root or stem and develops over a period of a year. The cabbage like head that develops, eventually opens to reveal the flower. The stigma or stamen are attached to a spiked disk inside the flower. A foul smell of rotting meat attracts flies and beetles to pollinate. To pollinate successfully, the flies and/or beetles must visit both the male and female plants, in that order. The fruit produced are round lots filled with smooth flesh including many thousands of hard coated seeds that are eaten and spread by tree shrews.

Conservation status

How many of these plants still survive is unknown, but as the remaining primary forests of Borneo and Sumatra disappear, it can be assumed that their numbers are dwindling. Many are known to be nearing extinction^{[citation needed]}. Some environmentalists are developing ways to recreate the species' environment in an effort to stimulate their recovery. This has proved unsuccessful so far. Steps are also being taken to conserve the forests of Sumatra and Borneo. To help counter the over-collection of this rare plant, residents that have Rafflesia on their private property are encouraged to save the flowers and charge a small fee to see them.

http://en.wikipedia.org/wiki/Rafflesia_arnoldii

badui peoples

Groups

Ethnically the Baduys belong to the Sundanese ethnic group. Their racial, physical and linguistic traits bear much resemblance to the rest of the Sundanese people; however, the difference is in their way of life. Baduy people resist foreign influences and vigorously preserve their ancient way of life, while modern Sundanese are more open to foreign influences and a majority are Muslims.

The Baduy are divided into two sub-groups; the Baduy Dalam (Inner Baduy), and the Baduy Luar (Outer Baduy). No foreigners were allowed to meet the Inner Baduy, though the Outer Baduy do foster some limited contacts with the outside world. The origin of the word Baduy may come from the term "Bedouin", although other sources claim the source is a name of a local river.

Language

The Baduy speak a dialect derived from archaic Sundanese. However, modern Sundanese and Javanese influences in their archaic dialect can be heard in their speech.

Religion and Beliefs

Where the Baduy live

The religion of the Baduy is known as Agama Sunda Wiwitan, a combination of traditional beliefs and Hinduism. However, due to lack of interaction with the outside world, their religion is more related to Kejawen Animism, though they still retain many elements of Hindu-Buddhist religion influences, like the terms they use to define things and objects, and the rituals in their religious activities.

According to kokolot (elder) of Cikeusik village, Kanekes people is not adherent of Hinduism or Buddhism, they follow animism, the belief that venerated and worshiped the spirit of ancestors. However in its development this faith is influenced and incorporated Hindu, and to some extent, Islamic elements.

A certain amount of Islamic influence has also penetrated into the religion of a few of the Baduy Luar in recent years (especially in Cicakal Girang village), with some original ideas thrown in for good measure. The ultimate authority is vested in Gusti Nu Maha Suci, who according to the Baduy sent Adam into the world to lead the life of a Baduy.

The Baduy also observe many mystical taboos. They are forbidden to kill, steal, lie, commit adultery, get drunk, eat food at night, take any form of conveyance, wear flowers or perfumes, accept gold or silver, touch money, or cut their hair. Other taboos relate to defending Baduy lands against invasion: they may not grow sawah (wet rice), use fertilizers, raise cash crops, use modern tools for working ladang soil, or keep large domestic animals.

There is evidence that they were originally influenced by Hindu, but retain much of their native animism ancestral veneration beliefs. They have adopted this many centuries before foreign influence including Arab (Islam), European (Christianity) etc.

Social Classes

delegates of the Baduy around 1920

Generally, the Baduy are divided into two groups: The Baduy Dalam and The Baduy Luar. The community of villages in which they live are considered mandalas, derived from the Hindu/Buddhist concept but referring in the Indonesian context to places where religion is the central aspect of life.

The population of about 400 Baduy Dalam consists of 40 families Kajeroan who live in the three villages of Cibeo, Cikertawana, and Cikeusik in Tanah Larangan (forbidden territory) where no stranger is permitted to spend the night. They are probably the purest Baduy stock. The Dalam follow the rigid buyut taboo system very strictly,(see Religion and Beliefs for more information about their taboos) and thus they have made very few contacts with the outside world as they are considered as "People of the sacred inner circle". The Dalam are the only one of these two major clans that have the Pu'un, the spiritual priest of the Baduy. The Pu'un are the only people that visit the most hallowed and sacred ground of the Baduy which lies on Gunung Kendeng, in a place called Arca Domas. Unlike the Luar, the Dalams are hardly influenced by Islam.

The Baduy Luar make up the remainder of the Baduy population, living in 22 villages and acting as a barrier to stop visitors from entering the Sacred Inner circle. They do follow the rigid taboo system but not as strictly as the Dalam, and they are more willing to accept modern influence into their daily lives. For example, some Luar people now proudly sport the colorful sarongs and shirts favored by their Sundanese neighbours. In the past the Baduy Luar only wore only their homespun blue-black cloth, and were forbidden to wear trousers. Other elements of civilization (toys, money, batteries) are rapidly infiltrating especially in the villages to the north, and it is no longer unusual for an outer Baduy to make a journey to Jakarta, or even to work outside as a hired hand during the rice planting and reaping seasons. Some even work in big towns and cities like Jakarta, Bogor and Bandung. Animal meat is eaten in some of the outer villages where dogs are trained for hunting, though animal husbandry is still forbidden.

History

Some people believe that the Baduy are the descendants of the aristocracy of the Sunda Kingdom of Pajajaran who lived near Batutulis in the hills around Bogor but there is no strong evidence to support this belief yet; their domestic architecture follows most closely the traditional Sundanese architecture. Pakuwan Pajajaran port known as Sunda Kelapa, was destroyed by invading Faletehan (Fatahillah) Muslim soldiers in 1579, Dayeuh Pakuan the capital of Pajajaran, was invaded by Banten Sultanate some time later. Another theory suggests that they originate in northern Banten; pockets of people in the northern hills still speak the archaic dialect of Sunda that the Baduy use.

Education

Formal education for the children of Baduy is against their traditional customs. They reject government proposal to build educational facilities in the villages. Even today, despite the ways that Suharto tried to force them to change their lives and build modern schools in their territory, the Baduy still strongly opposed the government. As a result, very few Baduy are able to read or write.

Source : http://en.wikipedia.org/wiki/Baduy

jaipong dance

 JAIPONG DANCE

 Jaipongan, also known as jaipong, is a musical performance genre of the Sundanese people in the Sundanese language of West Java, Indonesia. Jaipongan includes revived indigenous arts, like gamelan, but it also did not ignore Western music completely despite the ban on rock and roll. It used its sensuality and the sensuality found in a traditional village music and dance, ketuk tilu. However, many believe it is something purely Indonesian or Sundanese in origin and style. It is developed predominately from rural folk forms and traditions as a purely indigenous form. The rise of cassettes and films has led to the popularity of the musical form of jaipongan. It has spread from its home in West Java’s Sunda, to greater Java and Indonesia. It can be seen as many regional varieties of gong-chime performance found through much of Indonesia. As also an urban dance form, it is based primarily on the village forms of ketuk tilu and on the Indonesian martial arts, pencak silat. The musical genre is largely influenced from ketuk tilu with traces of the masked theater dance, topeng banjet and the wayang golek puppet theater. Ketuk tilu is its biggest influence, as a traditional Sudanese musical entertainment form.
Gong-chime performance is characterized by such features as: use of an ensemble dominated by idiophones, metallophones and knobbed gongs. It is a stratified polyphony, with lower-pitch instruments playing parts of lesser density and all parts are structured colotomically around time-cycles. This can be found in traditional Indonesian gamelan. There is improvisation on certain instruments. The modes used are grouped into two broad types: slendro and pelog.
Ketuk tilu was a musical genre based on ritual and celebration in the villages of the Sundanese people, meaning three kettle gongs. It was known for complex drumming coordinated with equally dynamic solo female dancers. The music was performed for planting and harvesting rituals and later celebrated village life, circumcision and marriage, expressed fertility, and displayed sensuality, eroticism and even sometimes “socially accepted prostitution.” Ketuk tilu was very popular in the Sundanese villages, but the urban Sundanese considered it unrefined and inappropriate because the music involved males and females dancing together suggestively, or mixed dancing between men and ronggeng, or prostitutes. Ronggeng probably has existed in Java since ancient time, the bas reliefs in Karmawibhanga section on Borobudur displays the scene of travelling entertainment troupe with musicians and female dancers.
Jaipong is less strictly associated with ceremonial functions, but performances are common in the Rayagung festival month, and with circumcisions and marriages. The performances now have the character of secular social functions, attended by young and old, primarily for entertainment and socializing. Public performance is now extremely frequent especially in clubs or street performances.
The cassette industry and its boom in Indonesia helped popularize jaipongan greatly and promoted regional styles rather than hurt them. Many learned the dance through cassette rather than the performance. The mass media have made jaipong ubiquitous. It has created competition in the styles of the drummers among ensembles. It has also helped to bring about many dance schools, altering dance and its label on females in West Java.
The song repertoire of jaipongan is varied, and that is why it is better understood as an intertwined performance style of music and dance. Many songs are associated with ketuk tilu or other wide reaching regional varieties, not traditional gamelan. It consists of songs of more recent origin often composed for jaipongan. Song topics vary, encompassing amatory, moralistic, bawdy, topical and spiritual subjects, often emphasizing grass roots culture.