Sonobudoyo Museum

Visiting Sonobudoyo Museum is an alternative to see keris and other related items to it from all parts of Indonesia. The museum that keeps around 1,200 keris (most of them were donated by Java Institute) will satisfy your curiosity about keris since the Kingdom of Yogkarta that keeps sacred keris does not allow public to see its keris collection.

Sonobudoyo Museum is within easy reach from Yogyakarta Kingdom; it is located across the North Square of Yogyakarta. To get into it, you only have to pay the entrance ticket as much as IDR 3,000. Meanwhile, in order to see various kinds of keris, you have to go through quite long procedures because you have to get permission from the museum chief officer. This is because many of the keris collection are still kept in the collection room; they are not shown to public.

The first thing you will see that is related to keris is wesi budha (Buddha Iron); it is the main material to make keris that was used in around the year 700s AD, or during the triumphant of Hindu Mataram Kingdom. Wesi Budha can be seen in the middle room that also keeps some collections of the triumphant of Buddhism civilization in Indonesia. In addition to the wesi budha, there are various household furnishings, weapons and handicrafts of the same period.

Entering further, you can see some keris, even though the number is relatively small. Some of the exposed keris are straight keris, keris with 7 curves, 11 curves and 13 curves. Most of the keris displayed in this room are those from Jave. In addition to the keris, batik cloths with different patterns are kept there.

Another room behind the library of the museum, displays more types of keris. The museum attendant explained to YogYES that the room keeps various kinds of keris from all parts of Indonesia and it keeps collection of accessories such as pendok of Yogyakarta and Solo and the keris blade . More collection originates from outside of Yogyakarta since there was prohibition to collect keris with the quantity exceeding those of the collection of Yogyakarta Kingdom.

The Javanese keris kept in the museum are those with 7, 11, 13 curves or called luk and straight keris with various pamor (pattern), such as beras wutah / the spoiled rice (pamor that was accidentally resulted from the forging process, in the form of connectiong circles), sekar pakis (in the form of the fins flower) and so on. The keris from outside of Java that are kept there are, among others: the unique rencong Aceh, mandau from Kalimantan, keris from Madura and Bali, and keris from Sulawesi or Celebes.

In that collection room, you can also see many old keris handles with interesting designs. There are keris handles in the forms of human head, human full posture, dragon, lion, and so on. There are hundreds of pendok that are classified into two categories, namely Yogyakarta and Solo styles. Different from the keris handles with various designs, the shapes of pendok are relatively the same.

sumber: http://www.yogyes.com/

Kota Gede

 Kota Gede also known as Pasar Gede is an area in the Indonesian city of Yogyakarta. One of the old capitals of Mataram, the area now has an archaeological site which contains the remains of the kraton (palace), the royal cemetery, and royal mosque of Mataram, dated from the late 16th and early 17th centuries.

The honorable name of this location in a higher and more respectful level of Javanese language (Kromo) is Pasar Gede.

There are many legends and local tales connects the site to the Mataram palace, however much of the physical remnants of the palace and the capital city are already destroyed. The only parts that remains quite intact are the Kota Gede royal mosque, the royal cemetery (precursor to Imogiri), and a few sections of the original palace walls.

The city lost its prestigue when the center of power was shifted to Kartasura near modern Surakarta. The city further lost its political and cultural significance after replaced by Imogiri as the royal cemetery for the sultanates. Later sultanate of Mataram was split between Yogyakarta Sultanate and Surakarta.

The Royal Graveyard holds important graves that trace connections of Mataram with earlier kingdoms, and the placement of the graves within the covered area of the graveyard can be considered as a physical representation of 'silsilah' or genealogy of the rulers and their progenitors. It is guarded and maintained by Juru Kunci who are employed by the two palaces of Yogyakarta and Surakarta.

In mid-twentieth century, Kota Gede became synonymous with silverworks and silver handycrafts, since the area has become the home of silversmith in Yogyakarta. At the time of Indonesian independence in the 1940s, and after considerable promotion and publicity to the silverworks within this locality, Kota Gede gain popularity as the center of Javanese silver handycraft.

During the expansion of Yogyakarta city in the late twentieth century, Kota Gede was absorbed into Yogyakarta and has become merely a suburb within the city.

sumber: http://en.wikipedia.org/w/index.php?title=Special%3ASearch&search=tourism+of+yogyakarta

Alun-alun Yogyakarta

Alun-alun (note: correct orthography hyphenated but occurs occasionally without, also found as aloen-aloen, aloon aloon, and erroneously alon-alon) is a Javanese architectural term for the large central open lawn squares common to villages, towns and cities in Indonesia.
Commonly, alun-alun in modern-day Indonesia refers only to the two large open squares of kraton palace compounds.
Each kraton has two alun-alun: the most important and northern alun-alun lor and the less important and commonly smaller southern alun-alun kidul. The court of Pakubuwana in Surakarta is unique as it incorporates the alun-alun kidul within the defensive wall of the kraton proper.
The alun-alun lor also historically functioned for a place for public corporal punishments and executions. Condemned criminals were publicly executed by krissing (using a keris to stab the condemned from the left shoulder blade downward into the heart) beside the enclosed banyan trees of the alun-alun lor. For especially heinous criminals, most especially traitors and vicious brigands the condemned's head would be impaled on a pike as a macabre public warning
The alun-alun lor functioned and continues to function as centre for public spectacles, court celebrations and general non-court entertainment. The Javanese festivals of Garebeganan and Sekaten great fairs were held here, as they are still held today, with the spectacle of huge mountains of rice exiting the kraton for blessings at the mosque and distributed to the people in the alun-alun lor. Occasionally a social and entertainment spectacle of a tiger and buffalo fight wold be held, though from Sultan Hamengkubawana VII onward these were rare, as the Yogyakarta court tigers were incredibly useful for public sanitation as they were fed a diet of stray dogs.
The alun-alun lor was the only place where the Sultan would conduct dialogue with his people, and functioned to show his humanity and humility.
The alun-lun kidul was more of a generic ground, principally for everyday mustering troops or servants and for exiting officials, servants and workers attending to mundane everyday business.

sumber: http://en.wikipedia.org/wiki/Alun-alun

Tugu Jogja

Tugu Jogja is the most popular landmark of Yogyakarta. This monument is located right in the center of the crossroad between the Mangkubumi, Soedirman, A.M. Sangaji and Diponegoro roads. The Tugu Jogja that is almost 3 centuries old has a very deep meaning and it keeps some history records of Yogyakarta.

Tugu Jogja was built around one year after the construction of Yogyakarta Kingdom. At the early time of its construction, it clearly described the philosophy of the unity of God's creatures that means the spirit of togetherness of lay people and authorities to fight colonials. In Javanese term, the spirit of togetherness is called golong gilig that is clearly described in the construction of the monument: the pole is of gilig (cylinder) form and the top part is golong (rounded). This monument was known as Tugu Golong-Gilig.

In details, the monument was originally constructed in the form of a cylindrical pole with conical form upwards. The base is an encircling fence while the top is rounded. The preliminary height of the monument was 25 meters.

Everything changed when on Monday, 10 June 1867, a big earthquake in Yogyakarta ruined the monument. The collapse of the monument was the transition time when the unity was not really reflected on the monument.

The situation changed totally when in 1889 the Dutch government renovated the monument. The monument was constructed as a square with each side being decorated with a kind of inscription containing the names of people who were involved in the renovation. The top portion is no longer rounded but a pointed cone. The height of the monument is also lower, namely 15 meters. Since then, this monument was also called as De Witt Paal or Tugu Pal Putih (white pole monument).

The renovation of the monument was actually the tactic used by the Dutch colonial to erase the philosophy of togetherness between lay people and the king. Learning from the result of the struggle afterwards, however, the effort did not seem to be successful.

sumber: http://www.yogyes.com/en/yogyakarta-tourism-object/museum-and-monument/tugu-jogja/

Sendang Sono - The Lourdes of Indonesia

You will reach Sendang Sono after passing through bending street at the foot of Menoreh hill. There are two alternatives in order to reach the place from Yogyakarta, namely via Jalan Godean to arrive at Sentolo before turning right, or via Jalan Magelang to come to T-junction of the market in Muntilan city before turning left. The distance is around 45 kilometers from Yogyarta, or it will take you one hour to get to the place by motorcycle.

An entrance with stone wall on both sides will lead you to the vast pilgrimage complex where you will find small chapels, the path of Jesus Sacrification, the Cave of Maria, shelters, and kiosks selling praying goods. Cool weather will greet you upon entering the complex thanks to many growing trees there.

Sendang Sono was named by its location. Sendang means water spring and Sono means the sono or sonokeling tree, denoting that the spring is located under the sono tree. If you will see the spring and the sono tree, please turn right upon entering the gate. Unfortunately, you will not be able to see the spring clearly because it is closed with glass box.

Before 1904, this spring was wellknown as Sendang Semagung, which functioned as the resting place of the bhikku who left for Boro area, the area to the south of Sendang Sono. Since 20 May 1904, however, by the arrival of Father Van Lith and baptism of 173 people of Kalibawang by using the spring water, this place changed its function to the pilgrimage place for Catholic people.

Praying in front of the Cave of Mary that is located close to the sono tree is another way of seeking tranquility. Many people say their prayer by kneeling down and lighting candles in front of this cave. You can even write your hopes or wishes on a piece of paper and then put it into a firing pot in order for God to receive it. For your information, the statue in this complex was directly shipped from Spain.

In addition to pacifying yourself and praying, you can also enjoy the enchantment of the complex architecture designed by Father Y.B Mangunwijaya Pr and it won AGA Khan Awards. You can also sit relax in the shelter while enjoying the surrounding buildings dominated by stone as the material, or stand on the small bridge to enjoy the beauty of the flowing river underneath.

When you are going to leave, do not forget to take some spring water flowing from the taps at the side of the river. The water is believed to give blessings to anyone who drink it or use it for many other purposes. It will complete your contemplation and wishes that you say in your prayer.

sumber:http://www.yogyes.com/en/yogyakarta-tourism-object/religious-sight/sendang-sono/

Pantai Siung

Siung Beach is located in a remote area in Gunung Kidul Regency, to the south of Tepus Sub-Regency to be exact. The distance is around 70 kilometer from the center of Yogyakarta city or it will take you around 2 hours drive. Since it is difficult to get public transportation to go the beach, it would be easier if you make your travel with your own vehicle. Public bus or mini van from Wonosari city will stop at Tepus area only and you have to wait long to get one.

When you plan to make your travel by your car or motorcycle, make sure that they are in a very good condition. The reason is that you are going to go through challenging road with climbs, sharp bending and sometimes slopes under the hot sun in between limestone hills and vegetable fields. You will have to overcome all the hindrances since you come to Pathuk area (the first Sub-Regency that you will pass by in Gunung Kidul Regency) until you get to the beach.

You cannot escape from the hindrances. The easiest route with smooth asphalted road you best take is Yogyakarta - Wonosari continued with Wonosari - Baron - Tepus route. Another route, namely Yogyakarta - Imogiri - Gunung Kidul, has harder challenges with road full of holes, while Wonogiri - Gunung Kidul route is to far to take from Yogyakarta city.

Suffering before getting the happiness seems to represent your journey to Siung Beach. You will fee happy, released and peaceful after you get to the beach. The blue ocean and white, clean sands will cure tiredness. Some wooden houses are available for visitors to take shelter or to have a chat with friends while enjoying the beauty of the beach panorama.

One of the prominent enchantments of Siung Beach is its coral reef. The huge coral reefs at the west and east parts of the beach have important function to add the beauty of the scenery and to border with other beach.

The coral reef of which form resembles the fang of a monkey protrudes little bit to the ocean. The name of the beach was - according to Wastoyo, the local senior leader - taken from the form of the coral reef that resembles the shape of a monkey's fang. The coral reef remains beautiful to enjoy with the waves sometimes hit it and the seawater permeates through its cavities.

The monkey's fang coral reef that still stands firmly despite eroding waves becomes the witness of the triumph of Siung area in the past. Wastoyo tells that Siung area was one of the trading centers during the time of Islamic leaders in Gunung Kidul area. Close to the beach, in Winangun area, there is a traditional market. Here, Mrs Kami and Mrs Podi, the widows of the servants of the Yogyakarta and Surakarta Kingdoms lived.

sumber: http://www.yogyes.com/en/yogyakarta-tourism-object/beach/siung/

Pantai Parangtritis

Located about 35 km to the south of Yogyakarta, Parangtritis Beach has long been famous, not only as a beach resort where sand-dunes, sandy beaches and rocky cliffs meet, but also as a historical place closely linked to the mysterious legend of the Queen of the South Sea, "Kanjeng Ratu Kidul". Together with her confidant, the feared Nyai or Nyi Roro Kidul, the ever youthful and beautiful queen, Kanjeng Ratu Kidul reigns over sea-nymphs and spirits.

The legends say that Kanjeng Ratu Kidul was married to one of the Mataram Monarchs, Panembahan Senopati, whom she visited and communed with on certain occasions.

On certain days known as Suro in the Javanese calender, locals have a ceremonial procession, with many seen presenting offerings on the beach in honour of the Nyai Roro Kidul and Queen of the South Sea. During the day, many visit the beach and hold what is known locally as tirakatan (one-day fasting) as they pray for their wishes to be fulfilled. People in black are frequently seen sitting on the beach in a meditating pose the whole night. Locals who have meditated on the beach have said that through meditating they could see a green dragon and Nyi Roro Kidul, who remains young and beautiful. "The dragon danced before my eyes," one local said in a convincing voice. Another admitted that he meditated there so that he could meet the ever-youthful and beautiful Nyi Roro Kidul. "I can even communicate with spirits here," he added.

The legend of Nyi Roro Kidul herself is very popular. Before turning into a nymph, Nyai Roro Kidul was a young princess named Dewi Kandita, the daughter of King Mundangwangi and his first wife. The popularity of Dewi Kandita and her mother Dewi Rembulan was beyond doubt. They were known for their beauty, kindness and friendliness, and people loved them. However, the misery of their lives began when Dewi Mutiara, another wife of King Mundangwangi, known locally as selir, became green with envy and grew ambitions to become the first wife, thereby deserving full affection and attention from the king.

Dewi Mutiara's dream came true when one day she bore the son that the king had long been yearning for. Through the assistance of a witch, Dewi Mutiara made the king's wives Dewi Rembulan and Dewi Kandita suffer from 'strange' disease, with their bodies covered with scabies that created the odour of fish. The disease led them to be sent into exile in the forest where later Dewi Rembulan died. After a long, hard and helpless journey, the scabies-covered Dewi Kandita eventually arrived at a beach where she met a young, handsome man who promised to cure her illness. At the request of the young man, Dewi Kandita chased after him as he ran along the beach. When she reached the water, the man disappeared and, to her surprise, all the scabies had disappeared but, strangely, she could not move her legs. Half her body, from the waist down, had turned into the body of a fish.

Since then she became a sea-nymph, and the locals believe that Nyi Roro Kidul is the manifestation of Dewi Kandita. Want to see Nyi Roro Ridul? Then try meditating the whole night there as locals have suggested.

sumber: http://www.pbase.com/http://www.indo.com/featured_article/parangtritis.html