Pangandaran Beach

enjoy the legendary beauty of Pangandaran beach, with fine sand and clean sea water. With characteristic sloping beaches and crystal clear water and the distance between the ups and downs are relatively long, allowing you to swim safely. Background Pananjung Nature Reserve which is rich in flora and fauna, this beach also provides a unique opportunity for you to see the sunrise and sunset from the same place.
In addition, you also have an alternative form of a very pleasant beach attractions, such as wind surfing, scuba diving, snorkeling, boating across to White Sands, as well as looking at coral and a variety of beautiful ornamental fish in the sea. Here also you can peek bison, deer and other animals that blend with the beauty of nature reserve which maintained its preservation and is still beautiful and clean.
All of that makes your recreation on the beach with the family as a necessity that should not be overlooked, especially when a family vacation.

Ketuk Tilu (Sundanis)

The people at that time was known to tap tilu which in history is art that serves as a ceremony to welcome the harvest of rice which is an expression of gratitude to Dewi Sri (the goddess of rice) ceremony performed on the night of parading a young girl as a symbol of the goddess Sri, accompanied by the sounds and the procession that stops at a place usually on the field / large place where she would sit in bamboo near Oncor (kerosene lamps). Tap skanisme tilu an outgrowth of that at the time it adopts the animism and dynamism. The name is taken from the tap tilu accompanying musical instrument that is 3 pieces of percussion (bonang) as a conduit of rhythm patterns as played fiddle, percussion ovary (large) and kulanter (small) to regulate the dynamics of dance / drum which accompanied kecrek as an accompaniment rhythm and gong giver limits - limit of its development lagu.dalam dance phrases into social dances in which men and women danced in pairs called ronggeng Diman female dancers.

    Form of percussion performances tilu there are several types of dances to suit the song accompanying the dance begins with the presentation of tatalu-charcoal charcoal-function to open and close the transfer of songs and rest, tatalu serves also as a collector audience / tanggara that there is a show next tilu ronggeng tap into Areena stage to initiate the motion jajangkungan then wawyangan where ronggeng singing and dancing, with the advent ronggeng lulugu followed by ronggeng pangberep as primadonanya before it is played song song song gadung flowers as offerings to ancestor so that we are given a safety in the show. Before the dancing (male and female) together usually begins with a single ibing / ibing candidate consists of 3 songs including songs Cikeruhan, Cijagran, and dizzy. in an area called ewag kaleran. mengahiri pamogoran with dance dance-orayan oray and accompanied by the song-ucingan ucing.

    Tilu tap dance movement such as rocking, martial, muncid, gitek and Geol coupled with the daily motion (spontaniatas), cingeus. tilu tap the name of the motion, among others depog / ewag, rubber tires, squirrels luncat, bongbang, meulit nuts, oray-orayan, kalawit, jerete, torondol, behind bandung, balungbang, etc.. songs used are songs with singing, groaning, clumsy, review, review, polontosmo, golektrak, kawung stump, push etc.. Costumes worn using the kebaya / apok, sinanjang belts and accessories such as bracelets and necklaces are usually a striking color of clothing. For men clothes shucks, pangsi pants, headbands, leather belt, a machete as a symbol of virility is usually the winner wearing the bracelet bahar and dark color shirt.

Ranca Upas was no less with the other attractions in the South Bandung that the average accentuate the natural beauty of a charming, exotic, and hard to forget. If the Ranca Upas, the scenery of natural forest and plantation forest will dominate eye view of every visitors.
Upas Ranca region has the characteristics of the cool mountain air and domination that are still beautiful forest environment and sustainable. Such conditions would make the location Ranca Upas much attention from the tourists. So no wonder when the school holidays, weekends or holiday feasts Ranca Upas always filled with tourists who want to enjoy the atmosphere and feel of beautiful mountains.
Recreation Location
When exactly this location reakreasi used as a place for tourists? Around the 1980's Ranca Upas has become a place of recreation and camping. In this area there is an area of ​​three hectares are used for breeding deer. It thus would make Ranca Upas have plus points compared to other attractions.
The visitors can watch directly from the distance that was not too far off when the keepers feed the deer in the breeding area. Usually when the handler is about to call the deer will be doing a whistle as a sign that was beyond doubt by the deer. And within a short time the deer herd will be gathered.
Once the cue from the handler, the deer usually will soon come out of hiding. In addition to eating grass and water, deer also love to eat tubers, like yams and cassava. Time for the deer eat it every two o'clock in the afternoon. If it was not during mealtimes, the deer will not come out, hidden under a thick bush bush.
Stag horns longer and more frequently seen. While the doe, no horns and more often in hiding with her children.
Location
Ranca deer breeding area within the travel of Pangalengan Upas about 15 km and 56 km from Bandung with a paved road conditions. Ranca Upas including tours in the area of ​​South Jakarta, West Java. Located near the tea plantations at the foot of Mount Patuha Rancabali, Ciwidey, West Java.

Tea Plantation Tour in Bandung - West Java

Rancabali Plantation is located in the District of Bandung Regency Ciwidey about 50 KM to the south of Bandung. Its area is at an altitude of 1628 m above sea level. Plantation at the foot of the mountain this Patuha manage two commodities namely tea and quinine
Rancabali Plantation has two factories, namely CTC tea processing factory and Orthodox Tea Processing Factory.
Some of the Attractions that can be visited, among others:
1. Environmental Tea Gardens (Cover green carpet of tea plantation, tea factory and the fabric of community life and the beautiful village of advanced pollution-free)
2. Situ patengan
3. Swimming pool heated Walini
4. Resting place (Villa, Cotage and Sports Facilities & Art)
SITU patengan
There patengan located amidst tea gardens and plantations Rancabali Forest Protection Forest with an area of ​​± 50 ha at an altitude of 1,600 m above sea level. So beautiful panorama of nature, the existing facilities:
· Villa, 3 room capacity for 15-20 people
· Paddle Boat
· Becak Water
· Shalter to break
· Tea Corner
· Eye souvenir stalls
HOT WATER SWIMMING POOL Walini
Recreation of children, mudamudi and parents, can prevent arthritis and treating fatigue. Located in the middle stretch of beautiful tea gardens. Existing facilities:
· Heated swimming pool for children & adults
· Bathroom hot water
· Shower rinse
· Shalter to break
· Locker
· Tea Corner
· Tea Walk area
· Palalangon
Crater Cibuni
As a means of natural remedies
AREA Prana TIRTA & RANCASUNI
To rest in the region and Rancasuni Prana Tirta facilities available:

    * Prana Tirta (Ciung Vanara Villa, Villa roe Kencana, Heated Swimming Pool, Saung to relax, to Family Pages)
    * Cottage 4 pieces
    * Rancasuni (Erlangga Villa with 5 bedrooms, Panorama and the natural environment of beautiful tea gardens and can see the processing of black tea CTC.)
FACILITIES IN THE AREA Prana TIRTA

    * Villa roe Kencana (Two large rooms, kitchen with equipment, Heating, capacity 25 people)
    * Villa Ciung Vanara (three bedrooms, bathroom hot water, kitchen with equipment, capacity of accommodating 15 people)
    * Cottage Walini 4 pieces (two bedrooms, bathroom hot water, full cooking equipment, capacity of accommodating 4 people)
FACILITIES IN THE AREA RANCASUNI
Villa Erlangga (Five bedrooms, kitchen with equipment, Playgrounds, Heating, Capacity capacity 20 people)

Site of Mount Wayang

WORD in Mount Wayang puppet in the south of Bandung that was not derived from the wayang (puppet) as we know it today. Puppet here comes from the word wa, which means wind or breezy, and who or hyang meaning god. So, the word puppet who becomes the name of this mountain means divine wind or a gentle wind gods, which characterizes the image of the beauty of playing on the timeless nature.Mount Wayang has been known for a long time, since Bandung human ancestor worship his Lord in the silence of the scenic nature. Dr. N.J. Krom (1914) reported that in one of the top of Mount Wayang there are several statues of the rock is coarse workmanship, and there are 40 other statues. In one grave there were shards of pottery, stone axes, and pottery.N.J. Krom also reported near the upstream Ci Tarum there are urns and a statue with a crown (like an ancient cannon). On the Plantation Kina Argasari, Pacet, there are trenches formed neat defense. When viewed from above, there are regular patterns that follow the line of heights then dipapas for defense. The situation is still awake, except at a few places that had been used for breeding as well as some coffee houses that lined the southern direction.Bujangga Manik, wandering monks from the Kingdom of Sunda the 15th century, on the way home from the holy expedition around the island of Java and Bali, took time to visit the shrine on Mount Wayang.In the palm leaves Bujangga Manik wrote:Mount Sembung Sacunduk ka,Eta huluna Tarum Ci,On the Inya Aing ditapa,Sambian ngeureunan Palay,Tehering nyanghara puja,Puja-pugu pugu hello,Tehering nanjeurkeun phallus.Realize Aing ti InyaAing Leumpang ngidul-ngetan,Marijung Meuntasing in Ci,Carengcang Meuntasing in Ci,Meuntas Aing in Ci Santi,Sananjak ka Gunung Wayang.This shows, that Mount Wayang and its surroundings is very well known for a long time. In the 1930's Pangalengan has become a tourist attraction famous for its picturesque natural scenery. Quality apples and cotton grow well here, plus beauty hotel, making Pangalengan became very famous.Nji Anah, Zangeres-Dichteres in Tjiandjoer, mamaos Cianjuran interpreter and author of Cianjur, writing Canto who later became a guidebook, Beschrijving van Pangalengan en Omstreken equipped with photographs and maps have large highly detailed.In Canto Sinom, Nji Anah wrote:Prosperous land PangalenganMun ku urang dikurilingAtawa ditingalianTi Palih wetan ngadingdingWatesna Mount BedilMount Gunung Wayang WinduNgantay so sajajarJiga pairing nu-processionCheck urang tea bade ka arangkat where?Tanah Makmur PangalenganIf we surroundOr simply viewedEast wallMount limit BedilMount Gunung Wayang WinduAs the procession flowedThe word we want to go where?In the book, was written sakakala Anah Nji Mount Wayang:Tersebutlah a descendant of Queen named Prince Keep Lawang. In his life he often meditated on the summit of Mount Wayang quiet. The Prince has a beautiful daughter unparalleled. Rare Ratnaningrum daughter, her name. He already has a candidate, the young offspring Galuh. Taruna Crow, his name, which is being forged to the diving life farming in the fertile valley Tarum Ci. Youth who are diligent, day farming, meditated night.Rice looks lush and the result would be much more than last season's harvest. It was agreed to get married with a daughter of her idol. As usual, he often meditated at the tomb of Nyi Kantri Manik upstream Tarum Ci. That night came a beautiful girl who looks nothing unrivaled. Midshipman startled crows. Secretly he fell in love with the girl, but pretty soon disappeared in the spring. Realized it was just a temptation, then he immediately came home. But his mind and his heart was still adrift in the upper reaches of the beautiful to the Ci Tarum.Rice yellowing, but not yet harvested. Apparently being in love to the Ravens Midshipman shadow of the beautiful. All felt strange, because the Prince is too often meditated on the upstream Ci Tarum so before sunset. It was not nothing to remind, but the youth had a very charming smile terpincut.Nyi Kantri Manik beautiful native girl who is hurt to the death for youth idol candidate does not keep their promises to unite. Now he always revenge and hate all the men off guard.The Prince has always reminded to immediately prepare for the wedding time is near. The long-cooked rice and then harvested. Large-scale preparation of marriage have been fulfilled. When the time came, the convoy moved toward the top of Mount Seserahan Puppet-law where the candidate resides.After grooms makeup, he begged himself to do Nadran upstream Tarum Ci. Arriving there, he sent retinue back and immediately to the summit of Mount Wayang, because he will soon follow. After the flowers rampe, jasmine and campaka stocked, across the visible Nyi Kantri Manik alluring smile. Deftly Midshipman Crow stood up, walked to where a smile that continues to expand. Crow Midshipman kept walking in the water until it sank into the shadows.In place of the bride, all anxiously waiting, to which the crow Midshipman? The group that followed to get the Prince was floating. Keep Prince Lawang very concerned. He was venting his grief by rummaging through what's in the kitchen. Hawu / fireplace and kitchen utensils thrown slam. Cooked food thrown until they run out, then formed the crater of Mount Wayang.Boiling water with lalab-formed crater Cibolang lalabannya thrown at Mount Windu. Rare Ratnaningrum daughter is very sad, and walked aimlessly. Apparently he was in the woods. Tears continued to pour blood. That which then forms a waterfall at Mount Bedil Cibeureum.Nayaga still expect the Prince to come will not go away, then transformed them into statues. Some tools tabuhnya cast, of which form the Mount Kedang. Deceased was buried in the Upper Crow Midshipman Tarum Ci. Meanwhile Prince Lawang forge Keep yourself gild liver, menghyang at Mount Seda, he is always looking for his beloved daughter home soon.Therefore do not be surprised, when the full moon is often heard the faint sound of the gamelan. That is the welcome procession of the groom. When visible smoke billowing Mount Wayang multilayered, that means the bride's family was busy cooking. Today, Mount Wayang-Windu was utilized their ground heat energy (geothermal), thus increasing the energy supply for Java-Bali. Geothermal here to longevity if the supply of water seep into the earth awake. Conversely, if a state forest in the catchment of rain water supplies continue to diminish, certain days will be reduced.

Source : http://arsip.bandungkab.go.id/index.php?option=com_content&view=article&id=102:gungunwayang&catid=54:situs&Itemid=93

Megalithic sites mountain Padang

First go into the first punden Mount Padang just a few steps away. However, the breath was held and very heavy after passing more than 350 stone steps. Too heavy for stepped foot.However, when the steps stop and catch your breath, to turn around, as far as the eye could see visible expanse of small hills of Sand Bead with tea plantations that like a green carpet. In the distance, mountain peaks visible Gede Pangrango thick white clouds."Gunung Padang megalithic site is an invaluable wealth to the West Java must be very clever and we manage it," said Vice Governor of West Java, H. Dede Yusuf before entering the first gate region punden megalithic site in Kampung Padang Mount Panggulan, Karyamukti Village, Kec. Campaka, Kab. CianjurFor those who first visited the area on megalithic sites covering 4,000 square meters and the largest in Southeast Asia, will surely be amazed. Strong winds that occasionally hit our bodies right now punden fifth (top punden) from the site estimated 3,500 years old, give an amazing experience that will not be forgotten.Gunung Padang megalithic site located at 50 kilometers southwest of the city of Cianjur Regency. Consisting of five terraces (levels) with the basic sites are at an altitude of 894 meters above sea level. Makers of building materials sites are large rocks andesite, basaltic andesite, and basalt pillars shaped by the dominant length of about 1 meter 20 centimeters in diameter dominant. The pillars of these rocks have the sides forming the shape of the dominant terms of many stone pillars forming 4 sides (tetragon) or 5 sides (pentagon). Each terrace has a different pattern of stone buildings according to function. The first terrace is a terrace with the widest number of rock's most lots. Both reduced the amount of stone terraces, the third to the fifth terrace is a terrace with a fewer number of rock again.Unlike many other megalithic sites, such as the Pyramids, Stonehenge, Machu Picchu or built for worship or heed (God) Sun, Gunung Padang site built entirely oriented to the Gunung Gede Pangrango. "This is evident from the pattern of asymmetric berundaknya punden buildings, not built symmetrically to all sides, but only to one side, namely Gunung Gede geomantik Parango who finished very strong and Gunung Padang for the site," said T. Bakhtiar, a member of the Society of Geography Indonesia.According to T. Bakhtiar, because Mount Padang staircase, a strong suspicion that the rock site is the location of worship, the more upward, the higher the level of purity.Meanwhile, to get to the area of ​​Mount Padang megalithic sites, get through two routes are easily reached using two-or four-wheeled vehicles, namely through Pal Two and Tegal Lemongrass, Kec. Warungkondang.Through roads should be taken Pal Two Highways Cianjur-Sukabumi, from the village of Warungkondang turned right toward Cipadang-Cibokor-Lampegan-Pal-Ciwangin Two-Cimanggu and Mount Padang. The streets through which is quite variable and passing tea plantation Mount BeadWhen the Road Tegal Lemongrass, should be pursued through the route Cianjur-Sukabumi Highway, turn left from Talbot Cireungas-Cibanteng-Rawabesar-Sukamukti-Cipanggulaan-Mount Padang. Through route Citronella Tegal, we will pass a dry Cimandiri River during the dry season. It would be very exciting when traveling with a group

Mount Lalakon (The temple which has not been revealed)

The sun was almost on top of the crown, when four cars pulled over on the edge of Highway Soreang-Cipatik in mid February 2011. That afternoon, Kampung Badaraksa located on the hillside, the arrival of guests.The group was climbing down a small street in the middle of residential areas, heading to the summit of Mount Lalakon, located in the Village Jelegong, Kotawaringin district, Bandung regency.From Kampung Badaraksa at an altitude of about 720 m above sea level, they rushed up around the hill from the south to west.Carrying a variety of equipment and several large cable reels, the group split the mountain forests. Their footsteps with the rhythms sound as if chasing crickets, and katydid on either side.The team, consisting of a group of young people and researchers, it finally reached the peak as high as 988 meters above sea level.Extended cable. The team began installing geoelectric equipment they carry. A total of 56 sensors are fitted with an altimeter (gauge height) strung from the top of the hill down the slope, each five meters, powered by two electric batteries.Tools that serve to detect the level of rock resistivity, and can be used to analyze the structure of the density of rock hundreds of feet down. "Our goal was to know whether there are buildings hidden in the mountains," said General Ben Sutedjo, to VIVAnews, in Jakarta, Tuesday, February 15, 2011.***Great was the founder of the Foundation Turangga Seta, who has a loose organization of research on that mountain. Bak fictional character Indiana Jones, the crew did have a penchant Turangga Seta traces the history of hunting. Rather than on a desire to have, but uncovering the history of ancestral glories of the past.Communities that stand around 2004, fronted by a group of professionals in various fields. There are teachers, building contractors, civil servants, employees of private companies, as well as students. Some of them have more sensitivity to the presence of occult, or their cool term: parallel existence."We are all children of MIT. Not Masachussetts Institute of Technology, but Menyan Institute of Technology, "said a member of Turangga Seta Trikoyo Hery, joking. Because, in a witch-hunt against the historical sites, sometimes they get the information backing the location of the 'invisible informers'.However, because essentially they are the children who have higher education, their drive to prove that information, flowing. Quite often these 'private archaeologists' is out at night after working hours, to dig a place to prove the truth of their hypotheses.After they found the relic they mean, then they fill it back, unnoticed by the general public. "We're worried if known many people, even taken or stolen," said Agung.This time, their arrival to Mount Lalakon in order to prove their theory, that there are a number of pyramids in Indonesia. One of the initial information obtained from their interpretation of the temple reliefs Upgrading.Seta Turangga archipelago believe that culture is older than the Sumerian culture, Egypt, or Maya. Indonesia haqul sure they have a temple or pyramid sites that more and more magnificent than the Egyptian and Mayan civilizations."There are hundreds of pyramids in Indonesia, and the height is not less than the pyramids of Giza in Egypt is only 140-meter," said Agung. Although yet to be tested scientifically, Great view Similar to the theory of Professor Arysio Santos, who said Indonesia is the lost civilization of Atlantis. (See also: Archipelago harbored Atlantis?)This belief of course, makes many people wince. Turangga Seta had time to post their conviction pyramid affairs presence in Indonesia in an online forum. complete with photographs. The result, they reap scorn and ridicule. "Later, if everything is proven, they could no longer laugh," said Agung fiery.Great was probably boasted. But, it could not. After pengujian geoelectric at Mount Lalakon, the researchers who came with the Great cs. gobsmacked. They are not just any researcher. They are researchers on board. Some are experts renowned geologist, who no doubt his credibility. But because it comes in the person, their presence there would not be revealed.At least, their admiration was immortalized in a video footage belongs to the team who witnessed VIVAnews Turangga Seta. "So far I have never found such a subsurface structure. This is unnatural (not natural - red), "said geologist whose face often seen on various TV stations.Typically, a layer of soil or rock layers will spread evenly laterally or horizontally. But the test results stating there is a kind of geoelectric structure that has a shape like a pyramid, and on it there is a layer of rock and tuff breccia with a pattern of alternating turns.Tuff and breccia rock pattern is repeated crosswise rather than horizontally, with the same slope. "As if this pyramid dibronjong diuruk and deliberately, so as not to landslides," said Hery, who works as a consultant building contractor.In a subsequent follow-up video footage, geologists had been appointed a blue-colored formations. In the test results geoelectric, blue color signifies a place that has the lowest resistivity. "This may be a kind of cavity that can contain water or clay," geologists explained. Formation was a kind of door.What is clear, geologists continued, most likely the findings are man-made structure, because the natural process seemed likely to produce a pattern of such rocks. "It's clearly man-made," he said.VIVAnews had confirmed one of the geologists who participated in the research team to Mount Lalakon Turangga Seta. Initially he refused, and said he did not know anything existence of pyramid-like structure beneath Mount Lalakon. But lately he implicitly admits that."I have no comment," said the veteran geologist Andang Bachtiar to VIVAnews, Wednesday, February 23, 2011. Furthermore, the former Chairman of the Indonesian Geologists Association (IAGI) said the results of the analysis was still not able to conclude anything. There are still many things that need to be proved, said Andang.But Andang later admitted, in addition to Mount Lalakon in Bandung, he also accompanied the team Turangga Seta tested a similar hill in the area Sukahurip, Pengatikan, Garut regency, West Java.According to Agung, his team has done testing of geoelectric and seismic testing on 18 points at several places in Indonesia. In Bandung and Garut, they got more or less the same results. All similar: an indication of a pyramid-like structure at the bottom of the hill.The difference, in the hill-pyramid in Garut not found a cavity such as doors, like in Bandung. "Maybe because we only tested in one part of the hillside," said Hery Trikoyo. Unfortunately, Turangga Seta still shut their test results at other places.Seta Turangga claims there are still hundreds of other pyramids are scattered throughout Indonesia. One frontman Turangga other Seta, Timmy Hartadi, the Facebook page they say that the pyramids were scattered in Sumatra, Java, Bali, Kalimantan, Sulawesi and Papua. (See Infografik)Claim the discovery of a pyramid hidden in the hills, not only in Indonesia. This claim is also briefly appeared in Bosnia. In 2006, an author named Semir Osmanagic claimed invention, and had said they found a pyramid hidden in the hill Visocica, the city of Visoko, which is located northwest of Sarajevo.Osmanagic said the excavation of the pyramid involves archaeologists from Australia, Austria, Ireland, Scotland and Slovenia. However, some archaeologists called Osmanagic rejected the claim.As quoted from the site Archaeology.org, archaeologists from Canada called Osmanagic, Chris Mundigler claimed never support or agree to work on the project. "This scheme is a vicious lie to the general public, and will never have a place in the world of science," said an official statement from the European Association of Archaeologists.What about the claims in the pyramid in Bandung and Garut?In geomorfologis, the shape of Mount Lalakon in Bandung and Garut in Mount Sadahurip does have a shape similar to a pyramid. They have four sides are almost symmetrical.Mount Sadahurip Main Page (Credit: Turangga Seta)"The shape is symmetrical it really so? Pointy very symmetrical, "said senior archaeologist Professor Edi Sedyawati, when encountered VIVAnews at his residence in Jakarta, Wednesday, February 23, 2011.However, said Edi, claims and test results of geoelectric still not enough to get a final conclusion. The next step is extracting the sampling experiment by loading a test bed to find out what is true there are indications of cultural layers and no traces of human activity or not."But this should really be asking permission of archaeological excavations of ancient asylum office and involving archaeologists, because there must be accountability and reporting, from millimeter to millimeter (mm, red)," said Edi Sedyawati.Seta Turangga seek any middle ground permit sampling at Mount Lalakon to the Government of West Java. "We just have to dig the soil at the site, about 3-4 meters wide with a depth of about 3 meters," said Agung.Stone Tread, Paseban Mountain, near Mount Lalakon BandungGunung Lalakon surrounded by several other hills as hills Paseban, Pancir, Paninjoan, Pasir Malang. On the hill Paseban there are three stones, two of which contained an adult human foot, and soles of the feet of children.According to Edi, if the right palm stone was a relic of history, this possibility is derived from the megalithic era. Palm stone has also been found elsewhere, such as Ciaruteun inscriptions, relics of the kingdom of King Purnawarman Tarumanegara. "Stamp your feet are usually enshrined as a monument to commemorate the leader of a region," said Edi.Stamp of the foot is also closely related to the concept Triwikrama or three steps that evolve in time. At that time, they believe if someone will ascend to the world of the gods, they should be kicked hard in order to be able to jump very high.Meanwhile, on Mount Lalakon there are also some sites of rock, such as Batu Lawang, Stone Pabiasan, Warung Batu, Batu Fertilizers, Renges Stone, Stone elephant, and a long rock that lies above the peak.Refer Abah, community leaders Badaraksa mountain village LalakonMenurut Refer Abah, community leaders Badaraksa Village, philosophically, Mount Lalakon are symbolic of a play of human life. The stones were representing a variety of plays or profession chosen by humans.However, the existence of the stones had been often misused. Many people come to place a stone on Mount Lalakon looking pesugihan. In fact, according to Jujun, Islamic religious leaders in that place, had many people come to Batu Gajah sought inspiration gambling tail. "Many of them managed to win," said Jujun.Jujun explained, at Mount Lalakon routinely also held a ritual ceremony starting reinforcements, namely by making the rice cone and then distributed and eaten by the population. "This event is held every year, usually every 1st Syuro."Unlike the tradition in Mount Lalakon, the communities around Mount Sadahurip relatively more 'modern'. According to Nana, of Kampung Pasir Cicapar, Mount Sadahurip nearest village, there was no tradition of starting reinforcements. The community is also not too concerned with the myth of the mountain in the past.Expert on the history of the Padjadjaran University, Prof. Dr. Nina Herlina Lubis, said in Tatar Sunda covering West Java, Banten, Jakarta, and part of Central Java province, especially the highlands such as the South Jakarta, Cianjur, Sukabumi, Bandung, Garut, Kuningan, and Bogor, many found relics of megalithic culture. Relics-the remains of which were in the form of stone menhirs, building terraces, stone mortar, stone coffin tomb, the stone dakon, and megalithic statues.However, Nina explains, the history of the Tatar Sunda not recognize the pyramid because there was no custom in Tatar Sunda makes building a pyramid with a height of nearly hundreds of yards as a holy place. "The shrine in Tatar Sunda is often called a multi-component sites or sustainable sites," said Nina via electronic mail to VIVAnews.When in prehistoric times sacred places are known as punden staircase-steps, where ancestor worship, then when the Hindu Buddhist culture (who lived during Tarumanegara and the Kingdom of Sunda kingdom), the sanctuary continued to be used.It's just used as a menhir phallus, and then realized by building terraces and even then the mountain upon which was built phallus. When the Sunda kingdom collapsed, the phallus was replaced with a headstone for the grave which is considered sacred figures.When told at the hill-pyramid Bandung and Garut no sacred tomb, and the family descendants of Sheikh Abdul Muhyi, propagator of Islam in the region of East Priangan, who lived two centuries after the Kingdom of Sunda collapsed, Nina tried to make the conclusions and analysis."I suspect that this pyramid-shaped hill, is a mandala (the hermitage of independent village located in remote places), which was mixed with a culture that came later (ie Hindu-Buddhist-Islamic)," said Nina.However, to uncover what really lay behind the pyramid-shaped hill, said Nina, geologists have to work with archaeologists to conduct excavations (disclosure).The story about the discovery of the pyramid structure of the hill is apparently already up again to the Presidential Palace. An official at the presidential circle, has reportedly confessed to VIVAnews affairs research. For more information about this, he asked not be named, considering that research has not been completed."Yes, I've seen the analysis of geoelectric and georadar it. I watched it in three dimensions. Amazing, and still mysterious. The research team was led by geologists reliable, "said the official, again, last Wednesday.But officials would not explain the details of the invention. The geologists, he said, did not want disclosed to the public. "Still be explored by their research team, but the results are, indeed astonishing," he said.He describes, from the pyramid-shaped structure geolisitrik looked at the hill. There are terraces, like steps to the top of the pyramid. At the bottom, there is a door, and also something that looks like the hallway in it.He added, experts believe that there is a kind of unusual geologic structures in the mountain resembles a pyramid. The geologist, said the courtiers, risking their scientific credibility. "We'll wait. If research and scientific evidence is complete, it will be opened to the public ".Maybe this is a pretty tense waiting period. Is there a hill is just a fairy tale-style pyramid Bosnian pyramids are repeated, or indeed a glorious revelation of the existence of a great civilization in the archipelago that has not been revealed? (NP)

Source : http://sorot.vivanews.com/news/read/206599-berburu-piramida-di-nusantara

Arts Angklung Buhun (Bedouin Tribe)

Arts Buhun Angklung Angklung is a typical art Lebak with percussion equipment from bamboo formed in such a way that raises a harmonious tones.

Angklung Angklung Buhun means an old, old (fashioned) who in real sense is the artistic heritage. Named Buhun, because this art is born simultaneously with the presence of Bedouin society. Thus one type of art Baduy the first born is Angklung Buhun which has a value of magic (supernatural powers) and the sacred, but it has significance as a connector mandate to maintain the generation of the Bedouin.

When this group of players Angklung art Buhun very rare or staged. Usually, this art is now only found in rituals, such as custom event in the Seren Taun Cisungsang and Seba in Lebak Bedouin Society.
Arts Buhun has a simple artistic character either in the lyrics or the song. Usually describes the nature around thereby creating a comfortable atmosphere, peaceful and harmonious

Bedouin tribes (One Tribe in the State of Indonesia)

The person or persons Kanekes Bedouin / Bedouin isa group of indigenous peoples in the region Sundanese Lebak, Banten. Theirpopulation is around 5,000 to 8,000 people, and they are one of the tribes thatimplement isolation from the outside world. In addition they also have theconfidence taboo to be photographed.
           

Etymology
The name "Bedouin" is the name given by residents outside thecommunity, the term originated from the Dutch researchers who seem to equatethem with Badawi Arab group which is a community of mobile (nomadic). Anotherpossibility is due to the River and Mountain Bedouin Bedouin in the northernpart of the region. They themselves prefer to call themselves urang Kanekes or"people Kanekes" in accordance with the name of their territory, or adesignation that refers to the name of their village as Urang Cibeo

Region
Kanekes region is geographically located at coordinates 6 ° 27'27 "- 6 °30'0" latitude and 108 ° 3'9 "- 106 ° 4'55" BT (Permana, 2001).They live right at the foot of the mountains in the village Kendeng Kanekes, LeuwidamarDistrict, District-Rangkasbitung Lebak, Banten, is about 40 km from the cityRangkasbitung. Areas that are part of the Mountains Kendeng with altitude300-600 m above sea level (DPL) has a hilly and undulating topography with anaverage slope of the soil reaches 45%, which is a volcanic soil (in the north),soil sediment (in the middle), and soil mixture (in the south). averagetemperature of 20 ° C.
The three main villages are people Kanekes In Cikeusik, CIkertawana, and Cibeo.

Language
The language they use is Bahasa Sunda Sunda-Banten dialect. To communicatewith people outside their fluent use the Indonesian language, although they donot get that knowledge from the school. People not familiar with the cultureKanekes In writing, so that customs, beliefs / religion, and the storyancestors stored only in oral speech only.
Kanekes people do not know the school, because formal education as opposed totheir customs. They rejected a government proposal to build school facilitiesin their villages. Even today, although since the Suharto era the governmenthas tried to force them to change the way hidupmereka and build modern schoolfacilities in their areas, people still reject the government's efforts Kanekesit. As a result, the majority of people Kanekes can not read or write draw.

Community groups
People Kanekes still has historic links with the Sundanese. Physicalappearance and their language is similar to the Sundanese people in general.The only difference is the belief and their way of life. People Kanekes shutout the influence of the outside world and strictly maintain their traditionalway of life, while the Sundanese are more open to foreign influence and themajority embraced Islam.
Kanekes society in general is divided into three groups: tangtu, panamping, anddangka Tangtu group is a group known as Kanekes In (In the Bedouin), who mostclosely follow the custom, namely residents living in three villages: Cibeo,Cikertawana, and Cikeusik. Characteristic Kanekes People are dressed in white,natural and dark blue and wearing a white headband. They were forbidden bycustom to meet with a stranger (non-citizen)
Kanekes In is part of the whole person Kanekes. Unlike Kanekes Outside,residents Kanekes In still adhere to customs of their ancestors.

Most of the rules adopted by the tribe Kanekes In include:
• Not allowed to use vehicles for transportation
• Not allowed to use footwear
• The door should face north / south (except the house of the chairman Pu'un orcustom)
• Prohibition of use of electronic tools (technology)
• Using a cloth, black / white as the clothes are woven and sewn himself, andnot allowed to use modern clothing.
The second community group called panamping are those known as Kanekes Outer(Outer Baduy), who lived in various villages scattered around the regionKanekes In, like Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth.Community Kanekes Foreign distinctively dressed and black headband.
Foreign Kanekes are people who have come out of peoples and regions Kanekes In.There are several things that cause the release of citizens to Kanekes KanekesIn Outer:
• They have violated indigenous communities Kanekes In.
• Desiring to get out of Kanekes In
• Married to a member of Foreign Kanekes
The characteristics of the people Kanekes Foreign
• They have known technologies, such as electronic equipment, although its useremains a ban for every citizen Kanekes, including residents of ForeignKanekes. They use the equipment in a way secretly to escape detection forsuperintendent of Kanekes In.
• The process of building houses for Foreign Kanekes been using assistivedevices, such as saws, hammers, nails, etc., which previously prohibited bycustomary Kanekes In.
• Using traditional dress with black or dark blue (for men), indicating thatthey are not holy. Sometimes the use of modern clothing like shirts and jeans.
• Using modern household appliances, such as mattresses, pillows, plates &cups glass & plastic.
• Those living outside the region Kanekes In.
If Kanekes Inner and Outer Kanekes Kanekes lived in the area, then"Kanekes Dangka" Kanekes live outside the area, and currently residesin the remaining two villages, namely Padawaras (Cibengkung) and Sirahdayeuh(Cihandam). Dangka village serves as a sort of buffer zone of influence fromoutside (Permana, 2001).
The origins
According to the beliefs they hold, people claiming descent from Batara Kanekesroots, one of the seven gods or a god who is sent to earth. The origin is oftenattributed to the Prophet Adam as the first ancestors. According to theirbelief, Adam and his descendants, including residents Kanekes have duty orascetic asceticism (mandita) to maintain the harmony of the world.
Opinions about the origin of the Kanekes different opinion among the historians,who based his opinion by way of synthesis of some historical evidence in theform of inscriptions, travelogues Portuguese sailors and China, as well as thefolklore of the 'Tatar Sunda' fairly minimal existence. Community Kanekesassociated with the Kingdom of Sunda before its collapse in the 16th centurycentered on Pakuan Pajajaran (around Bogor now). Before the founding of theSultanate of Banten, the western tip of Java island is an important part of theKingdom of Sunda. Bantam is a fairly large trading port. Ciujung rivers arenavigable various types of boats, and crowded is used to transport crops fromthe interior. Thus the ruler of the region, known as Prince shoots Generalconsiders that the sustainability of the river should be maintained. For thatdiperintahkanlah royal army of highly trained to maintain and manage theheavily wooded and hilly areas in the region of Mount Kendeng. The existence ofa special task forces with the Society seems to be the forerunner of Kanekesthat still inhabit the headwaters on Mount Kendeng Ciujung the (Adimihardja,2000). Differences of opinion was brought to the allegation that in the past,their historical identity and accidentally closed, which is probably to protectthemselves from attacks Kanekes communities enemies Pajajaran.
Van Tricht, a physician who had conducted health research in 1928, refuting thetheory. According to him, people Kanekes is a native of the area that have astrong thrust to external influences (Garna, 1993b: 146). Kanekes own peopleeven refuse to say that they are from people escape from Pajajaran, the capitalof the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) isthe local Bedouin people who made mandala '(sacred area) formally by the king,because the population is obliged to raise kabuyutan (where ancestor worship orancestor), rather than Hinduism or Buddhism. Principal in this area known asJati Sunda kabuyutan or 'Sunda Asli' or Sundanese Wiwitan (wiwitan = original,origin, principal, teak). Hence their original religion was named SundaWiwitan. The king who makes the Bedouin as a mandala is Rakeyan Darmasiksa.
Trust
Public confidence in the so-called Sunda Kanekes Wiwitan rooted in the worshipof ancestral spirits (animism) which on subsequent development was alsoinfluenced by Buddhism, Hinduism, and Islam. The core belief is indicated by anabsolute pikukuh or customary provisions adopted in the daily life of peopleKanekes (Garna, 1993). The most important contents of the 'pikukuh'(compliance) Kanekes is the concept of "without any changes", or achange in as little as possible:
Lojor heunteu beunang cut, short-jointed heunteu beunang.
(Length can not / should not be cut short, can not / should not be spliced)
Taboo in everyday life are interpreted literally. In agriculture, pikukuh formis by not changing the contour of the land to farm, so berladangnya very simpleway, do not cultivate the land with a plow, do not create a terracing, plantingonly a drill, which is a sharpened piece of bamboo. At home construction groundsurface contour also left as is, so the poles Kanekes home is often not thesame length. Words and their actions were honest, plain, no-nonsense, even inthe trade they did not haggle.
The object of trust is important for the community Kanekes Arca Domas, thelocation kept secret and is considered the most sacred. Kanekes people visitthese locations to conduct worship once a year in Kalima, which in 2003coincided with the month of July. Only the highest customs Pu'un or chairman andseveral members of selected communities who follow the cult group. Arca Domasin the complex are included stone mortar that holds rain water. If at the timeof worship the stone mortar was found to exist in a state full of clear water,then for the people Kanekes it is a sign that the rain of the year will be alot down, and the harvest will be successful either. Conversely, if the stonemortar dry or watery cloudy, then it is a sign of crop failure (Permana,2003a).
For some people, related to the persistence society, indigenous beliefs heldKanekes reflect the religious beliefs of Sundanese people in general before theadvent of Islam.
Government
Kanekes community know of two systems of government, namely national systems,which follow the rules of the Indonesian state, and customary systems thatfollow the customs of a trusted community. Both systems are combined ordiakulturasikan such a way that no collisions occur. Nationally, the populationKanekes led by the village head called Jaro pamarentah, which is under thesub-district, while customarily subject to the highest Kanekes traditionalleaders, namely "Pu'un".
The highest indigenous leaders in the community Kanekes is "Pu'un" inthree villages tangtu. The position lasts for generations, but not automaticallyfrom father to son, but can also be other relatives. Duration Pu'un position isnot specified, only based on the ability of a person holding that office.
Executing everyday customs administration kapu'unan (kepu'unan) implemented byJaro, which is divided into four positions, namely tangtu Jaro, Jaro dangka,Jaro dependents, and Jaro pamarentah. Jaro tangtu responsible for theimplementation of customary law on citizens tangtu and various other matters.Jaro dangka duty to maintain, administer, and maintain deposit ancestral landinside and outside Kanekes. Jaro dangka totaled 9 people, which when coupledwith 3 people Jaro Jaro tangtu called the twelve. Leaders of twelve Jaro Jarois referred to as a dependent. The Jaro pamarentah customarily served as aliaison between indigenous Kanekes with national governments, which assisted inhis duties by pangiwa, strip, and kokolot overtime or village elders (Makmur,2001). 

Livelihood
As has happened for hundreds of years, the community's main livelihood isfarming rice Kanekes field for dry rice cultivation. In addition they also getextra income from selling the fruit they get in the forest such as durian andkeranji acid, as well as forest honey.
Interaction with the outside community
Kanekes communities which until now strictly follow the customs of society isnot an isolated, remote or isolated communities from the development of theoutside world. Establishment of the Sultanate of Banten, which automaticallyenter into the realm Kanekes was not separated from their consciousness. As asign of compliance / confession to the authorities, people routinely carryKanekes Seba to the Sultanate of Banten (Garna, 1993). Until now, the ceremonycontinued to Sheba is held once a year, a lead the crops (rice, fruit) to theGovernor of Banten (previously the Governor of West Java), through the Regentof Lebak regency. In agriculture, the inhabitants of Foreign Kanekes interactclosely with the outside community, for example in a lease of land, and labor.
Trade in the past done in barter, it is now usual to use the rupiah currency.Kanekes people selling fruit, honey, and sugar kawung / aren through themiddlemen. They also buy the necessities of life that are not produced in themarket. The market for people Kanekes located outside the region such as marketKanekes Kroya, Cibengkung, and Ciboleger.
At this time outsiders who visit the region Kanekes growing up with hundreds ofpeople per visit, usually a teenager from the school, students, and other adultvisitors. They received the visitors, even to stay overnight, provided thatvisitors comply with the customs prevailing there. Customary rules, amongothers should not be photographed in the region Kanekes In, do not use soap ortoothpaste in a river. However, the Kanekes remain off limits to foreigners(non-citizen). Several foreign journalists who tried to enter hitherto alwaysrefused entry.
At work in the fields is not too much, people Kanekes also happy to travel tomajor cities around the area on condition that they must walk. Generally theygo in small groups consisting of 3 to 5 people, a visit to the house ofacquaintances who had come to Kanekes while selling honey and handicrafts.During the visit they usually get extra money to make ends meet.Simak

Baca secara fonetik

Society as a symbol Kujang Sunda (one of one tribe in the State of Indonesia)

When we hear the word Kujang, then it dawned on our minds between Kujang Cement factory, and Weapons Kujang typical of West Java (Sunda). In this paper, is a typical Kujang as a weapon of West Java and has become an icon synonymous with West Java.Cleaver is a unique weapon of the West Java area. Kujang began to be made around the 8th century or the ninth, made of iron, steel and prestige material, length approximately 20 to 25 cm and weighs about 300 grams.Cleaver was the instrument that reflects the critical acumen and power in life also symbolizes strength and courage to protect the rights and truth. Is characteristic, both as weapons, agricultural tools, symbols, ornaments, or souvenirs.In ancient times this tool is only used by certain groups, namely the king, prabu anom, class pangiwa, panengen, religious groups, the princess and certain groups of women, and the Oldman.Cleaver aesthetic visualization is very diverse in terms of form consists of Ciung Cleaver, jago, egrets, bangkong, dragon, puppet, kudi, and there are still other forms. Cleaver Cleaver types of heritage, pakarang, pangarak, pamangkas. Cleaver has a function for symbolization majesty, for fighting tools, to tools ceremonies, for farming tools. Historically, Cleaver made as an agricultural tool, but along with the development Cleaver became a symbol of social institutions in the old Sundanese ethnic society.Cleaver has a structure and framework of the system as a symbol of Sundanese people think. Kujang as a symbol of "tritangtu" Sundanese people, as the basic philosophy of the old ways of thinking Sundanese "dualistic unity", as a symbol of the field for dry rice cultivation culture / "pattern of three" primordial culture of Indonesia in the system.DescriptionDiscourse and Culture in the repertoire of the archipelago, is recognized as a traditional weapon Kujang people of West Java (Sunda) and Kujang known as the weapon has a sacred value and to have magical powers. Some researchers claim that the term comes from the word Kujang Kudihyang with root words and Hyang Kudi. Kujang (also) comes from the word Ujang, which means human or Manusa. Humans are powerful as King Siliwangi. The perfect human being before God and have a high degree ma'rifat. No wonder ageman (religion) Kujang became King Siliwangi icon. As the King is not invincible.Kudi retrieved from Sundanese language means the Ancient weapon that has the magical power of magic, as a talisman, as repellent reinforcements, such as to repel the enemy or avoid danger / disease. This weapon is also kept as heirlooms, which are used to protect the home from danger by putting them in a crate or a specific place in the house or by putting them on the bed (Hazeu, 1904: 405-406) While Hyang can be equated with understanding God in some mythology, but for society to have meaning, and Hyang Sundanese notch above the Gods, this is reflected in the doctrine of "Dasa Prebakti" which is reflected in the manuscript Sanghyang Torment Kanda Karesian Ng mentioned "Gods service projects in Hyang ".In general, Kujang have a sense as the heritage that has a certain strength that comes from the gods (= Hyang), and as a weapon, from ancient to the present Kujang occupies a very special position among the people of West Java (Sunda). As an emblem or symbol with niali-philosophical values ​​contained in it, Kujang used as one of the aesthetic in a few symbols as well as government organizations. In addition, Kujang was also used as a name of organization, unity, and of course also used by the Province of West Java.In the past Kujang can not be separated from public life because of its function as a Sundanese agricultural equipment. This statement is contained in the codex Sanghyang Torment Kanda Karesian Ng (1518 AD) and the oral tradition that developed in several regions including in the area of ​​scaffolding, Ciamis. Evidence that reinforces the claim that Cleaver as farm equipment we can still see today on the Bedouins, Banten and pancer Pangawinan in Sukabumi.With the development progress, technological, cultural, social and economic situation of Sunda, Kujang also experienced growth and a shift in form, function and meaning. From an agricultural equipment, Cleaver developed into an object that has its own character and tend to be a valuable weapon symbolic and sacred. Cleaver is a new form as we know it is currently estimated birth of the 9th century until the 12th century.Characteristics of a cleaver has tajaman side and part name, among others: papatuk / congo (Cleaver-like tip of the arrow), eluk / reparation (the grooves on the back), cistern (arch prominent on the abdomen) and eyes (small holes covered with metal gold and silver). Apart form Cleaver very unique material characteristics tend to thin, the material is dry, porous and contains many elements of the natural metal.Part KujangIn Bogor Pantun as told by Anis Djatisunda (996-2000), Cleaver has a variety of functions and forms. By function, Cleaver divided among the other four: Kujang Heritage (symbol of majesty and safety protection), Kujang Pakarang (to fight), Kujang Pangarak (as a means of ceremonies) and Kujang Pamangkas (as a farming tool). While based on existing blade shape called Kujang Jago (like the shape of a rooster), Kujang Ciung (birdlike Ciung), Kujang egret (bird resembling tailless / bango), Kujang Rhinoceros (like a rhinoceros), Kujang dragon (mythological animal resembling a dragon) and Kujang Bangkong (like frogs). In addition there is also the typology cleaver-shaped blade with a leather puppet heroine as a symbol of fertility.As a unifying symbolCan not be denied that Kujang with meaning so broad and lofty as the above discussion, its existence becomes an integral tool Sundanese community in West Java. Even the Government of West Java has been used as a symbol logo Kujang typical government. Likewise, the organization's Community Consultative Body Sundanese, and several regional organizations in West Java. Distinctive cultural traits has become an integral tool of national and cultural identity to unify and make sense of the difference to build the nation and state

Rams

Sheep are also well known as rams is a hybrid of Merino sheep with lamb Indonesia from Java local area West. The results were satisfactory, where the size sheep's body crosses is far greater  than the local sheep. besides the price is higher, The sheep have fighting ability of good. Competition pitting is the traditional heritage of West Java area. then West Java community to try fighting to preserve culture  sheep. Some people argue that the pitting is cruel, but actually we've tried to make rules that keep us from the so-called  animal torture. This is very different from antiquity, which would provoke should be done until one of the sheep there are losers. As an example of update the regulation in the shoot sheep, we only allow a maximum  by 25 strokes (for class A). A class of sheep is sheep with body weight more than 80 Kg (kilograms), or approximately 175 Lbs (Pounds). Further information from regulation can be seen in the activity of this Website.  Sheep are very popular in West Java, therefore it is virtually all fan / sheep farmers choose to raise sheep Garut. we can
Garut sheep get in some locations, such as Garut, Bayongbong, Cibuluh, Cikajang, Cilawu, Leles, Kadungora, Majalaya, Patrol, Sumedang, Tasikmalaya, Sukabumi, Cianjur, Bandung, Lembang, and other locations.