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MARRIAGE TO THE BETAWI COMMUNITY |
Key feature that distinguishes between ethnic Betawi with other ethnic groups is cultural. This involves several aspects such as: language, religion and cosmology, the ceremony along the circumference of life, and the arts.
For further megetahui about Betawi ethnic characteristics, the paper will be described in one of the ceremonial circle of life in the form of marriage ceremony. Marriage ceremony in the Betawi people is one of the life cycle is very important. But before we discuss more about this wedding, it's better if we look at first about the things that are done or there is the ritual circle of life.
Usually a family can do a small ceremony when nature called charity, but if the ceremony is usually called a party big enough or small besar.Besar celebration ceremony is primarily determined by events that are considered important in the lives of individuals and the circumference is also determined enumerated by the ability of the owner's intent . Celebration of a small nature made it as simple as possible, as long as it can meet the requirements that must be met in the ceremony.
Included in the ceremony is for the manufacture of food offerings and burning incense, accompanied by chanting. In this prayer is usually done in two languages, namely Arabic and local languages. Prayer in Arabic learned from the verses of the holy Koran, while the mantra is pronounced in the local language addressed to the spirits of ancestors or guardian spirits. For prayer is granted, there must be people who witnessed the ceremony terlaksanya ie the invitations, especially adult males. That should not be left out is Batih family, neighbors, and then the local religious leaders.
Marriage ceremonies and Objectives
Rite of marriage is one in a life environment that is considered important. In a tradition that includes marriage customs of a region, but contains the rules by a person who can perform marriages, there are procedures and steps that must be passed by the bride and groom couples and parties involved that this marriage had endorsement in the community. The entire series of rites and customs of marriage are strung in a series of wedding events.
The ceremony itself is construed as an official standardized behavior to mark the events that are not addressed in the technical activities of everyday life, but is concerned with the trust beyond human power. Therefore, in every marriage ceremony, the bride and groom displayed in a special, complete with makeup, fashion makeup bun and complete with a variety of custom kelengkaan before and after marriage.
The purpose of marriage according to the community and the Betawi culture is a noble obligation required of every citizen of full age and qualify for it. Betawi people who are Muslim majority believe that marriage is a sunnah for the people, so it is seen as a religious order to complete suau norms of human life as social beings and ciptan noble Lord.
Religious reasons described above led to the Betawi people assume that the marriage should be as good as possible under the provisions of customary marriages that have been instituted. Provisions of customary marriages were given the sacred traditions that must be met with a vengeance by citizens from generation to generation.
The series of stages in Batavia Marriage Ceremony
A. Ngedelengin
To get to the level of marriage, a young couple (now) is usually through the courtship called berukan. This period can be known by the parents of both parties, but no stranger to both parties if parents do not know her daughter was dating.
Mating system on the Betawi people basically follow Islamic law, to whom they may or prohibited conduct marital relations. In searching for a mate, both young men and women are free to choose their own mates. Because the opportunity to meet a potential friend's life is not limited in the village, the village youngsters many marriages occur with people from other villages. However, parental consent of both parties is very important, because the parents who will help terlaksanakannya marriage.
Usually the procedure to be taken before the implementation of marriage is the direct introduction of young men and women. When there is a match, then apply to the youth's parents of the girl's parents. Time of introduction between men and women in ancient Betawi culture did not take place or happen just by itself. However, it is necessary matchmaker like Encing or Encang (uncle and aunt) who will introduce the two sides.
Another term which is also known in the period before the introduction of the customary marriage is ngedelengin Betawi. First, in certain areas there is the habit of hanging a pair of fish in front of the house of a girl when the girl have a crush on. These fish hang the work done by the matchmaker at the request of the parents of the youth. This is the beginning of the task and work ngedelengin.
Ngedelengin can be done to anyone, including the youth themselves. On a frisk or a wedding there is usually a malem died. Such merriment involved the participation of youth. In the arena where the meeting place and mutual acquaintance between young men and women. Ngedelengin also be done by parents, although only in its infancy only.
After finding the preferred candidate, then the matchmaker visit the girl's house. After a chat with the parents of the girl, then give the money sembe matchmaker (angpaw) to the girl. Then once there is a match, comes the determination ngelamar. At that time a spokesman for the matchmaker about when and what will be the default ngelamar.
2. Nglamar
For the Betawi, ngelamar is a statement and a formal request from the family of the man (hosts candidate-in-law) to apply for women (none prospective in-law) to the family of a woman. When the family was also a man get a response of approval or rejection of such intent. At the time of application, it is determined the requirement for marriage, the bride of whom have already finished reading the Quran. To be prepared in this ngelamar are:
A. Betel application
2. Plantain
3. White bread
4. Complementary gift
5. The delegates consisting of: matchmaker, two pairs of representatives of the prospective parents-in-law host a pair consisting of representatives of the family the mother and father.
3. Bring your broken tande
Broken sign could be anything. However, applicants normally split rattan to form a ring as a sign of breaking. Tande break means that none of candidates-in-law had been bound and no longer be contested by other parties, although the implementation is done away tande breaking ceremony prior to the event.
Betawi people usually carry ngelamar event on Wednesday and broke up the show brought tande done the same day a week afterwards. At this event delegates who came to see the family-law candidate is none of those families that have been appointed and given the trust. At this event dbicarakan:
A. What cingkrem (dowry) is required
2. the value of money is needed for wedding reception
3. what is required kekudang
4. pelangke or movers if any brother or disregarded yanng empok
5. how long the party held
6. how the wedding dress would use none-law at the reception
7. who and how many invitations.
4. Akad Nikah
Before the ceremony is held, it must first be carried out a series of pre-marriage ceremony consists of:
A. Dipiare period, ie the none-law prospective foster or maintained by an artisan dressing. Foster period is intended to control the activity, health and beauty care candidates to face the day none-law marriage ceremony later.
2. Mandiin event pengatin women candidates who made the day before the ceremony. Usually, before the spray starts, the bride's first seclusion for a month by the traditional artisans manten or flowers. At the time of seclusion, the bride will dilulur and fasting for one day a week for her marriage running smoothly.
3. Acare kum tangas or event. The event is identical with that Steam The aim to clean the scars or scrub remnants are still left behind. In the procession, the bride sat on the bench at the bottom there is the spice boiling water or tree roots Betawi. This is done for 30 minutes to sweat the bride who has a fragrant herb, and his face became more beautiful than usual.
4. Malem whittling event or girlfriend. Carried in procession or whittling hair cut Cantung bats using the enclosed coin and cut out. Furthermore girlfriend do tonight, where the bride redden toenails and fingernails with henna.
After the series was held, go to the execution ceremony. At this time, the prospective host in-law left the house that leads prospective none-law by bringing his entourage called Rudat. In the procession of the ceremony, the groom and his family went to the residence of the bride by using a carriage or wagon decorated. The arrival of the groom and his family was marked by fireworks as welcome on their arrival. Goods brought to the ceremony include:
A.
A. pineapple betel application
2. Betel pineapple garnish
3. dowry
4. which contains a miniature mosque spending money
5. a pair of crocodile bread
6. China sie or ornate boxes for extra vegetables and salted egg
7. Chinese junks or boats that describes the ark ford households
8. complementary gifts
9. a wedding cake
10. kekudang means an item or food or whatever is very loved by none-law potential from childhood to adulthood.
At the groom's procession entered the residence should not be arbitrary bride. Thus, both parties have whiz-whiz to compete, which in a traditional ceremony called the "Open Door Cross". In the procession, there was a dialogue between the hero and champion of women men, then match marked the martial arts as well as songs sung Zike or chant the verses of the Quran. All of that is a condition in which the groom finally allowed in to see the parents of the bride.
At the ceremony, the bride wore braces with lotus and songket sarong scarf. Chignon decorated the bride's head of foreign and mustard flower shake as many as 5 pieces, and decorative pair of birds Hong. Then the bride's forehead marked with a red crescent signifying that she was a girl when she got married.
Meanwhile, the groom wore a suit Rebet, plaques sarong, shirt, jacket and cap, plus a shirt Arab robes worn at the reception begins. Robe, shirt, and scarf that extends from left to right and cap models haraan Alpie be a sign that the household is always in harmony and peace.
After the ceremony seserahan and ceremony, the bridegroom opened the veil covering the bride's face to make sure whether the bride is the desire of her heart or her choice. Then kissed the hand of the bride groom. Furthermore, both are allowed to sit side by side in the aisle. At this moment begins the series of events that dkenal with greatness. The ceremony was marked by Jakarta flower dance to entertain the bride and groom, followed by the reading of prayers that contain exhortations to both families and the families of both parties being happy.
5. Acare Negor
The day after the ceremony, Mr bride allowed nginep None bride home. Although nginep, sir bride is not allowed to gather as like husband and wife. None bride should be able to memperthankan sanctity as long as possible. Even to serve the talk was, None bride must maintain the prestige and play hard. Even so, his duty as a wife should run well as serving her husband to eat, drink, and prepare toiletries.
To deal with the attitude none the bride, groom host using the strategy is to reveal the beautiful words and also give money tegor. Tegor money is given directly, but not inserted, or placed under the tablecloth or under coasters.
6. Ari tige home
This event took place after the young master Raje staying a few days at home none the bride. Among them has been established harmonious communication. As a sign of the excitement of Mr. Raje Mude parents that their children get a girl who maintained his holiness, the host family will send Raje Mude-making materials to the families of the bride lakse none-law.
Settled after the marriage customs
In msyarakat and Betawi culture, customs did not specify in an environment where the newlyweds must live permanently. Newlyweds are given the freedom to choose where they would settle. Although the society and the prevailing pattern of Betawi culture is ambilokal or utrolokal settled, but there is a tendency to settle yamg matrilokal pattern or unorilokal.
Meaning and Function of Marriage in the Betawi community.
Marriage for many people is considered very important. Marriage is seen as a social and religious events. Marriage not only serves as the transition from single to married life but is also seen as the fulfillment of religious obligations. In addition, marriage is also seen as an avenue to show civic pride.
There are some functions of the life cycle ceremonies, among others:
A. religious functions, namely to reduce fears of a catastrophe that would befall a given society if not carrying out life cycle ceremonies.
2. social function, namely as an activity to grow back the spirit of the social life of citizens as well as social control.
3. tourism function, which is a strategy to attract tourists to generate tourism capital
There are also the values ​​embodied in the life cycle of a particular culture, among others:
A. Value of mutual cooperation
2. the deliberations
Conclusion
Marriage in the Betawi people is one of the life cycle is very important. In its implementation, a series of wedding ceremonies are not independent of the prevailing customs and still firmly held by Betawi people. In a series of Betawi wedding ceremony, there are several steps that must be faced by the prospective groom are among others: ngedelengin, ngelamar, take the sign off, the ceremony, the greatness, negor, and home tige ari.
Marriage itself as part of the life cycle has several functions which include: the function of religious, social, and tourism. Besides having the function, marriage also has certain values, namely the mutual cooperation and consultation.
Bibliography

Probonegoro, Ninuk Kleden, 1996. Teater lenong Betawi: studi perbandingan diakronik. Jakarta: Yayasan Obor dan Yayasan Asosiasi Tradisi Lisan.
Saidi, Ridwan, 2000. Siklus Betawi upacara dan adat istiadat. Jakarta: Lembaga kebudayaan Betawi.
Yunus, Ahmad, et al., 1993. Arti dan fungsi upacara tradisional daur hidup pada masyarakat Betawi. Jakarta: Departemen Pendidikan dan Kebudayaan.
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TARLING |
Tarling is an art typical of the northeast coastal region of West Java (Jatibarang, Indramayu-Cirebon and surrounding areas). This art form is basically a musical performance, but is accompanied by a short drama. The name "Tarling" taken from the abbreviation of two dominant musical instrument: akuistik guitar and flute. In addition to these two instruments, there are also a number of percussion, saron, kempul, and gong.

Tarling early development is unclear. However, in the 1950's similar to music has been broadcast by RRI Tarling Cirebon in "Rhythm City Shrimp", and make it popular. In the 1960's show is called "Tarling" and began to enter the elements of drama.

Since the widespread popularity of dangdut in the 1980s, art Tarling pressed. This forced the artists Tarling dangdut incorporate elements in their performances, and the mixture was dubbed-Tarling dangdut (or tarlingdut). Furthermore, due to the demands of its customers own, Tarling songs mixed with electronic music devices to form a single organ groups Tarling organ.

http://www.disparbud.jabarprov.go.id
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KENDUREN |

Kenduren / selametan is a tradition that has been handed down from antiquity, that prayer which was attended by neighbors and led by traditional leaders or are in tuakan in every neighborhood, and that in the present form of Tumpeng, complete with side dishes. Lauknya cone and later on to share with the attendance of the call Get me there is also a mention with thanks.


Swatch / thanks

The purpose of kenduren itself is asking for the survivors in prayer, and his family, itself kenduren various kinds, among others:


* Kenduren wetonan (wedalan) In wetonan named because the goal is to selametan on the day of birth (weton, Java) a person. And done by almost every citizen, usually a family one of the rayain weton, which is the oldest or the tuakan in the family. Kenduren is done in a routine every day selapan (1 month). Usually just a cone grain menu and dishes such as vegetables, fresh vegetables, fried tempeh, thepleng, and srundeng. no its ingkung (grilled chicken).


* Kenduren Sabanan (Munggahan) kenduren is ascending according to the story's purpose for the ancestors. Done in the month of Ramadhan, and almost the entire population in Watulawang and surrounding areas, especially the ancestral lands is still the same, as the village peniron, kajoran, and surrounding areas. Carried on during the day before the ceremony, a ritual usually done nyekar, or look watulawangnya language, which went to feed the ancestors, to pray for his soul, which usually is brought flowers, incense and empos (made of sharp-edged). Tradition of burning incense is still in trust by the public watulawang, before starting any kenduren this, the first spell in the spell and burned incense in front of the door. Menu offerings in this sabanan kenduren kenduren Wedalan little different, which is required to wear a chicken here pangang (ingkung).


* This kenduren Likuran kenduren performed on the date 21 months pasa (Ramadan), which are intended to commemorate Nuzulul Qur'an. in kenduren is usually done within the scope of an RT, and housed in traditional chief, or elders in each RT. in this kenduren, residents who came to bring food from home masing2, no cone, menu grain white rice, lodeh (usually lodeh klewek) or rice noodles, peanut brittle nuts, meat, and vegetables.


* Kenduren Body (Fitri) / mudunan kenduren is carried on on the day of Eid al-Fitr, on 1 Sawal (aboge). This is the same as kenduren kenduren Likuran, just a different purpose, namely to reduce the ancestors. TYang differentiate just before kenduren Agency, usually preceded by nyekar to the tomb of the noble family masing2.


* Kenduren Said / specific purpose in doing this kenduren by certain families who have a specific purpose or purposes, or ayng have said / talk. Before kenduren This usually begins with a ritual Nyekar first. and the necessity of the menu, there should ingkung (grilled chicken). Kenduren is usually a lot done at the Suro month (sacred).

* Kenduren Muludan kenduren is done on the 12-month Mulud, as kenduren likuran, done in the elders, and bring food from their homes. usually there is a ritual in this kenduren mbeleh wedus (cut goat) which is then cooked in a muddy watulawang (curry).
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TAYUBAN |
About the origins of art history is still colored Tayub some opinions. But the history of Sumedang district Tayub draw tentative conclusions that come from Talaga Tayub. Life is approximately the 9th century by the king Galuh Talaga developed. Penagru power DAPT encourage the development of traditional arts, but it's a relationship of cooperation among the kingdom is part of the effect of the arts.

Then brought to the area east of the senimanTalaga Sumedang, which in the 9th century circa 900 AD has been established with the crown royal ban Sumedang Tajimalela as Nalendra Prabu Prabu. At art itula Tayub berkambang in the palace. Function as a media reception to tanu greatness, but as a medium of entertainment in the family and courtiers.

According to folklore and Limbangan Darmaraja, King Tajimalela also participated in developing the arts in the emerging art Tayub Malangbong Limbangan and, at that time Wilaya is within the powers of Sumedang bans. In a further development of art tayub grow and thrive in the midst of society, or not only known among royal officials, but began to take root in the conscience of the people.

Tayub art is prominent in the area Darmaraja, Cadasngampar / Jatinunggal, Wado and Pagerucukan (Situradja), even until now has been the leading art local areas.

Development of art during Kabupatian prominent Tayub, the Regent, which in general government memegan Sumedang very fond of art, even a touch Danya creation of the Dalem create distinctive ibingan (dance) dance called Tayub.



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PULO VILLAGE |
It is a village located on the island in the middle region Cangkuang Situ. According to folklore, the Kampung Pulo former Hindu religion, and Muhammad Arif grandparent Dalem stop in this area because it was forced to retreat when defeat while attacking the Netherlands. Embarrassed to Sultan Muhammad Arif Dalem the grandparent does not want to go back to the Mataram. At that time he began to spread Islam in the Kampung Pulo. Up to his death and the Kampung Pulo dimakamkandi, he meinggalkan 6 children and one of them is male. Therefore, in Kampung Pulo founded six houses that lined the customary line of sight of each three houses on the left and the right coupled with a mosque. Number of houses should not be added or deducted, as well as living in the house may not exceed six heads of families. If a boy has grown up and married so no later than two weeks after it should immediately leave the house and neighborhood to get out of the sixth house. Although 100% of the Kampung Pulo residents are Muslim, they still carry a part of Hindu religious rituals.In Kampung Pulo customs, there are some provisions that are still valid today, namely:• In a pilgrimage to the tombs must comply with several requirements, namely a baraan fire, incense, perfume, flowers and cigars. This is believed to draw closer to the spirits of the ancestors.• Do not make a beeline on Wednesday, even the locals had not permitted to work hard, as well as grandparent Dalem Arif Muhammad did not want to receive guests for the day is used to teach religion. According to public trust, if the violation of these rules, then there will be a disaster for the people of this village.• The roof should extend forever (Jolopong)• It should not be hitting the big gong• Lodging in Kampung Pulo not maintain a large four-legged animals such as goats, water buffalo, cows and others.Every 14 months Maulud they perform ceremonial bathing heirlooms like a dagger, a stone aji, a bullet from a stone that is considered bermakan and give blessings.


Source of www.disparbud.jabarprov.go.id
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LUDRUK |
Ludruk is one of the East Javanese art is very well known, the art of the stage that generally all the players are men. Currently traditional ludruk group can be found in Surabaya, Mojokerto and Jombang; despite getting beaten by the modernization of its existence.Ludruk is a traditional drama performed by an arts group in gelarkan disebuah take the stage with stories about people's daily life, stories of struggle and others are interspersed with jokes and accompanied by the gamelan as a musical. Dialogue / monologue in ludruk be entertaining and make the audience laugh, using language typical of Surabaya, although sometimes there are guest stars from other areas such as Jombang, Malang, Madura, Madison with a different accent. Straightforward language that is used in ludruk, making him easily absorbed by the non-intellectual (pedicab drivers, watchmen, driver angkotan, etc). A staging ludruk Remo Dance usually begins with staging and interspersed with a character who memerakan "Mr. Sakera", a master of Madura.
History Ludruk:In 1994, the group stayed around 14 ludruk group only. They play invillages that do not have electricity at a rate of $ 350. Group is supported by 50. 60 players. Their income is very low, namely: Rp 1500 s / d 2500 per night. When the show quiet, forced to take cash to be able to eat in the village.
When James L Peacok (1963-1964) held in Surabaya ludruk study there were 594 group. According to the provincial Department of Education jatim, after the year 1980 increased to 789 group (84/85), 771 group (85/86), 621 group (86/87) and 525 (8788). Suwito HS, ludruk artists from Malaysia says no more than 500 groups because many members of the group which has a membership of up to five groups.
The results Suripan Hutomo Sadi, according to the dictionary javanansch Nederduitssch Woordenboek Gencke and T Roorda's work (1847), Ludruk means Grappermaker (badutan). Another source states ludruk means badhut means female dancers and comedians in the work of WJS Poerwadarminta, BPE Literature (1930). Meanwhile, according to S.Wojowasito (1984) that the word badhut been recognized by the people in East Java since the year 760 BC in the kingdom with its king Gjayana Kanyuruhan Malan, a dance artist who left the memories of the temple Badhut.
Ludruk not formed for granted, but suffered a long metamorphosis. We do not have sufficient data to reconstruct such a long time, but you try to assign hendricus Supriyanto based resource persons who are still alive until 1988, that ludruk as folk theater began in 1907, by Mr. Ceweng Santik of the village, Sub district Goda Jombang.
Starting from art ngamen containing simple lyric poetry and percussion, Mr. Pono Santik friends with Mr. and Mr. Amir traveled from village to village. Mr Pono wearing women's clothes and face makeup to make it look funny graffiti graffiti. This is where the audience delivery of the word. Wong Iorek .. Due to variations in the language of the word changed to the word Lerok Iorek.
Besud Lerok period (1920. 1930)Art that comes from these ngamen audience acclaim. In development are often invited to fill in wedding party and the other party of the people.The next show there is a change, especially at events that are served. Early in the offering ceremony is held. Offering was a tribute to the four winds or four orientations, and then held the show. The main players wearing red hats Turkey, without or wearing long-sleeved white shirt and black pants suits. From here berkembalah acronyms mean Mbekta arinya bring intent, which eventually transform into lerok lerok designations made.
Lerok and Ludruk period (1930-1945)Besut lerok period flourished in 1920-1930, after which time many emerging ludruk in eastern Java. Ludruk own terms is determined more by people who've broken the terms lerok. Ludruk lerok name and continue to co-exist since the appearance until 1955, further supporting the community and artists tend to choose ludruk.Contemporaneous with the period of struggle in the political Soetomo who founded the Party of Indonesia highway, in 1933 founded the Ludruk Oraganizatie Durasim cak (LO). This is a pioneering Ludruk staging ludruk perform in a play and is best known for his courage in criticizing both the Dutch and the Japanese government.Ludruk at this time serves as an entertainment and lighting equipment to the people, by the player ludruk players are used to convey the message the message preparation Independence, with its top event result Jula chanting in July that became a legend throughout the group Ludruk in Indonesia, namely: Bekupon Omahe Doro, Melok Nipon Soyo Sengsoro., cak Durasim and his friends were arrested and imprisoned by the Japanese.
Ludruk Independence period (1945-1965)Ludruk at this time serves as an entertainment and lighting equipment to the people, to convey the message of development. At this time the famous Ludruk Marhaen Indonesia's Communist Party. Therefore not surprising that the PKI was easily influence the people, which is used as a funnel ludruk PKI to perform for the purpose of raising the rebel. Madison events of 1948 and S 1965 G-30 is the peak of hypocrisy PKI.Ludruk really get a place in the people of East Java. There are two groups which are very famous ludruk: Ludruk Marhaen and Ludruk Tresna Enggal.Ludruk Marhaen never played in the state court to 16 times, it shows how close the artists ludruk with decision makers in this country. It also had the opportunity Ludruk entertaining fighters to reclaim Irian Jaya, TRIKORA II B which received an award from the commander of the Mandala (Soeharto). Ludruk is more inclined to the left so that when the event G 30 S PKI Ludruk broke up.
After the period Ludruk G 30 S PKI (1965. At this time)G30S PKI true events memperak perandakan Ludruk group group primarily affiliated to the People's Cultural Institute PKI.Terjadi vacuum between 1965-1968. After that came the new policy regarding ludruk groups from East Java. Smelting ludruk coordinated by the Armed Forces in this DAM UB VIII of this melting process occurred between the years 1968-1970.A. Ex-Ludruk Marhaen in Surabaya merged into ludruk Wijaya Kusuma unit I2. Ex-Ludruk Anogara Malang merged into Wijaya Kusuma Ludruk Unit II3. Ex-Ludruk Uril A Malang merged into Ludruk Wijaya Kusuma III unit, fostered Korem Baladika Jaya Malaysia 0834. Ex-Ludruk Tresna merged into Surabaya Enggal Wijaya Kusuma ludruk IV unit5. Ex-Ludruk kartika in Karachi merged into Ludruk Kusuma unit V
Various regions ludruk ludruk fostered by the Armed Forces until 1975. After that they returned to the group of independent artists ludruk until now.
With the bitter experience never felt due to this art, old Ludruk surface does not appear as an overall figure of Art. At this time ludruk really a tool of entertainment. So that young people who are not steeped in history will recognize as the group plays Lawak ludruk.


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SEDEKAH BUMI |
We often hear the term charity earth, one tradition that almost hilanng heritage. Charity's good earth, including heresy, but heresy only hasanah, innovation is commendable though there is no direct textual teachings of the Prophet. That at some community or communities strong kejawennya (kentel), santrinya also strong, very possible collision, or bentorakan. Then we should not prohibit alms earth, but also must be directed so as not to shirk, associating partners with Allah.
The earth is a true charity effort thanks to the embodiment of the Almighty, a sense of ownership and maintenance and preservation efforts. Embodiment, the shape and effort, language and cultural expression can be understood by all parties. Basically a true doctrine of nationalism as well.
Parents, our parents first when building a house, there is a tradition of young coconut leaves and put the red and white cloth. There are also other customs that are now beginning to disappear, or even disappear altogether. What is done by our predecessors or our parents is one example, exemplary, planting in the ground water of love without words.
Love of nation and homeland that they are translated to the language of cultural and linguistic traditions. Not words. Alms of the earth, as mentioned above is a high awareness that there is power behind the success of the Most High, cropping, tillage, and meruahnya spices that we can. Gratitude was expressed not only in humans but also to share in nature. As the place to search berlabuhnya rizki us.
If so, then the alms of the earth to the teachings of the Prophet king; من لم يشكر الناس لم يشكر الله عز وجل. رواه أحمد والترمذي وحسنه. 'Whoever can not thank the man then he can not give thanks to God'.
Then the alms of the earth is the deepest form of gratitude for nature, which later became the capital of the onset of awareness to preserve and conserve nature. Thanks to the nature preserve and manage it, thanks to the man with the utmost kindness replying, and thanks to God with love and follow His Prophet. (Yahya bin Al Habib Lutfi: 12 April 2011. Tsi)

Sources of www.habibluthfiyahya.net
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