ARAB CAPITALS ON MALAY / JAWI IN INDONESIA

HISTORY OF CULTURE | ARAB CAPITALS ON MALAY / JAWI IN INDONESIA | All Event, the author was at the State Library Jln. General Sudirman no. 5 Banda Aceh. The purpose of the writer wants to find the ingredients in a paper in the field of the Agrarian Law. When I flipped through some kind of newspaper, terbacalah a headline that reads: "use back encouraged Batak script" The author continues to follow the sentences set out hereinafter: "The use of characters (letters) Batak in North Tapanuli regency, North Sumatra in the last year re encouraged by the support and great attention 

of government and society. Head Office of the County Department of P and K Taput, Dj. Gultom, when contacted "between" Wednesday, saying, at the instigation of the local regent all signboard government offices, plus a letter Batak. In the schools the students with interest to learn alphabet Batak outside the hours of formal learning. Meanwhile, among the people concerned to explore the growing Batak script and they are proud because his ancestors never had its own letter "(Reuters, Friday, September 5, 1980). Author digit salute to the Batak people, because they understand the value of inheritance of his fathers. 

More than a year ago, when the author was reading a magazine "Tempo" at the Main Library Unsyiah, there is also this news: Boasa Ndang Batak script? 

The next sentence of Ttempo magazine reads: "An official with the planning of P & K Office of North Sumatra, was confused after hearing the Batak script taught back in elementary and SLP in the North Tapanuli district. According to the story "Compass" that comes from MSM Sinaga Regents, the lesson Batak script has been started since the beginning of the school year 1978/1979. She says there are no difficulties when the curriculum was implemented. Enough teachers and textbooks. Pupils are also able to purchase textbooks which accidentally pushed the price low. "" Even the Batak with Java, Makassar and Bali, including the area that teaches aksaranya in school. Batak script itself, according Siahaan Nalom FSUI Batak linguists, have been taught since the Dutch era. But suddenly disappeared since 1960 .

A good example of our brothers in North Sumatra, which should be a model for the Indonesian people in other areas. Old manuscripts and ancient objects become our duty to preserve it, as well as with our heirloom-inheritance endatu another. 

Why Jawi script Banished? 

Culture of a nation is the result of process changes that occur in stages in the course of time. The function of culture is to meet the needs of everyday human life. 

Every nation that has a high berkebudayaan have or have a "script" her own, because the nation has been good at reading and writing in their lives, can we see to this day as the Japanese, Chinese, Arabs, they have their own script and still maintained and used to this day, in addition, they also use the Latin script. We are the nation of Indonesia has been using different kinds of characters since antiquity. One of them had ever used by our nation in this archipelago are the Jawi script. This script is a kind of script that has been very instrumental in uniting the tribes that inhabit each island in this archipelago, so therefore now been transformed into a nation INDONESIA.

Correspondence of diplomatic relations between the kingdom kingdoms in the archipelago, always use a script JAWI derived from the Arabic alphabet. So did the Ulama and scholars, in the era of the spread of knowledge they have by using JAWI writing, so that virtually no one in those days were illiterate. In Aceh the use of Jawi letters in those days, very widespread. In this case Prof. A. Hasjmy wrote: "Literature of Aceh which is generally in the form of" poetry "spoken or written in Aceh under the name" saga ". While the literature of Aceh in the form of "prose" in general is a mantra. Also a number of religious books written in the Acehnese language. After Islam came to Aceh's original letter is replaced with Arabic letters under the name "Font Jawi": Also written works in the Malay language written using the Jawi letters, "as among the other contents of the paper A. Hasjmy entitled: "Language and Malay Literature in Aceh", which he convey to Literature Day 1980 in Ipoh Malaysia, which lasted 19 s / d 23 April 1980 (2. 

It is true, this Jawi script service can not be denied by anyone, because this is indeed the reality of history. Posts JAWI no longer a foreign culture to the Indonesian people since time immemorial, but it was so for our own culture in Indonesia, which can be said is ingrained. So therefore deserves to be studied by the present generation and generations to come. That membudayanya JAWI script for Indonesia, to no surprise that in each and every school, since Indonesia's independence until about the beginning of the sixties is still in "enjoined" to be studied. The author of this article alone, never memperlajari Jawi letters during primary school. 

But it is unfortunate, JAWI writings that have been entrenched for the Indonesian nation, just easily just been ruled out or been thrown into the "dustbin of history education in Indonesia." 

Various kinds of new learning, now been incorporated into the curriculum of education in our country, but whether this Jawi script why not neglected anymore?, Would not we should emulate the positive attitude of the people of North Tapanuli, as has been the author alluded to at the beginning of this article? While Sanskrit and aksaranya (Nagari script), is still taught in the Faculty of Teacher Training Programs Indonesian in Unsyah / when in fact the first time, Sanskrit letter is not known generally in Indonesia, only known by the experts-experts only. As with the letter JAWI, it has been used in general at a time when the last. Is not the letter Jawi as a sign of the greatness of our nation's culture in the past? If to facilitate the investigation of history, is not the inscriptions and many historical documents also written in Jawi script, where to this day the inscription and the document was still much scattered throughout the country Indonesia?. 

Politics Continue Occupation 

Great diplomat and the great scientist Agussalim Hajj once declared his stance on the issue in Jawi script. Hajj is the character movement Agussalim Nationality Indonesia against the Dutch and the first Foreign Minister of the Republic of Indonesia, who allegedly mastered 12 languages. With a title like the above, namely Political Forwards colonization, H. Agussalim said: "So our government and the party's various associations, unions and institutions of society, devoting energy and cost effort to eradicate illiteracy in Latin and broadcast readings using Latin letters only. Thus we continue the politics of colonialism in the past, which was accidentally erased about reading and writing with Arabic characters and eliminate all Arabic literature from our society. " 

"The danger and the disaster situation to our original culture, a sound basis for progress of culture, according to the manners and morals of the original principal of our nation, it is worth once thought by the government and the leaders - leaders and the leaders - leaders of us all ". 

"Could we get a progress culture; if we let the first missed cultural staple as big as that?" 

From the above quotations we can clearly understand, how serisunya problem Jawi script in the opinion of H. Agussalim, which essentially says that the elimination of subjects Jawi letters (letter Jawoe = Acehnese language) in the education system in Indonesia, is a danger and a disaster for the Indonesian culture. It has become historical fact, that during the colonial era in Indonesia, is a time of eviction and penggayangan large scale nation's culture kit., Aim is to nurture and occupiers to plant the seeds of Western culture in every country child-generation generai later. Dutch politics is so, it aims to perpetuate colonial Indonesia on this earth. Dutch actions mensaoh all fields of culture, even to the point that the grave of Sultan Iskandar Muda also removed his tracks. 

Appeal And Expectations

For the sake of upholding the cultural values held by the Jawi script that has enriched the Indonesian culture, our heritage that must be maintained and cherished and we should pass on to generations of the Indonesian people to come. So by this author ledies and gentlemen urge and inspire hearts and saudara2 all, who loves culture. To give thoughts and views on the issue back to teach school-Jawi script schools in our state of the Republic of Indonesia. Call and hope ini.terutama author drafters addressed to the Committee of National Education, Indonesian Institute of Sciences (LIPI), P & K Minister of the Republic of Indonesia, first gentlemen of University, both public and private, the Rector of IAIN throughout Indonesia, the central and provincial Ulema Council, the Council wah Indonesia, scholars and cultural experts as well as all lovers of culture in the entire country!

Seeing Stone Inscription Inscribed in Lampung Province

HISTORY OF CULTURE | Seeing Stone Inscription Inscribed in Lampung Province | The inscription has a very important role in bringing information to the public, especially communities that later generations. Of what is written in the inscription is an activity that can then be identified and serve as a lesson for all. Moreover, the inscription is generally issued officially by the Government in power, or the party who has a dream goal. so worthy of being recorded history. Inscription This inscription is also about power, authority, system of government and community dynamics are summarized in the inscription will be a historical record and also to understand the identity of the inhabitants of this country. That's the significance of existing prarasasti some of them are region Lampung Province. content of the inscriptions in Lampung ranging from kutykan from rulers to the manuscript prayer prayer. Unfortunately much of the stone is inscribed in Lampung worn with age, so that the contents of the script is written it can not be read in full, making it difficult for us to understand its contents.

In archaeological and historical research, prasati often acts as a very important contemporary sources. Because it gives some information about aspects of community life past. Areas of Lampung, to date has found 9 inscriptions from the Hindu-Buddhist era, covering the period 7 to 15 century AD. The nine tablets was:

1. Inscription Palas Pasemah (late 7th century)

These inscriptions have been known to exist in 1958, in the village near Palas Pasemah Kalianda South Lampung Regency. This inscription is written in 13 lines, lettered Pallawa and Old Malay. It contained nearly equal to the contents of the inscriptions of the Regional Coral Brahi Edinburgh, City Limestone stele of Bangka and Humpback Inscription of East Lampung region, which contains a curse that does not obey and submit to the ruler of Srivijaya. This inscription is not framed in, but based Paleografinya be at the end of the 7th century. This inscription is found on the edge of Banana Way, South Lampung regency in 1957. Until now, the inscription is still located in this area (in situ). The inscription round-oval-shaped half is lettered Pallawa and Old Javanese language, does not contain a number of years. Based palaeografi (the science of ancient writing), the inscription is thought to have come from around the 7th century AD. Palas Pasemah inscription consists of 13 lines is almost the same as the inscription Brahi Coral and Lime City, contains a curse for those who do not obey the king of Srivijaya.

Text Inscription Palas Pasemah

(1) Kitan siddha hamwan wari AWAI. kandra kayet. pies ni hu [mpa an] (2) namuha ulu opponent then matai tandrun tandrun nauseating nauseating wi [nunu paihumpa] (3) an haŋkairu muah. Unai nihumpa kayet cash. umenteŋ [bhakti ulun ni] (4) Haraki Unai cash. we sawanakta gods san maharddhika nidhana maŋra [ksa kadatuan yan] (5) in Sriwijaya. we tuwi tandrun nauseating wanakta early gods parssumpaha yan [n parawis. kada] (6) ci Uran in dalaŋna Grounds this kadatuanku ajnan parawis. drohaka wanu [n. samawuddhi la] (7) drohaka wan. manujari drohaka. niujari drohaka. din know drohaka [. yes tida marpadah] (8) tida yes bhakti tatwa arjjawa in Yaku dnan in yan nigalar kku Sanyasa datua niwunuh yes su [mpah ni] ....

Translation by Boechari:

(1-4). .... O all gods, the all-powerful, which protects the (royal) (5) Srivijaya, O, water genies and all the gods curse Rafal beginners (if) (6) There are people all powers that are subject to a rebellious kingdom, (conspired with a) (7) Rebel, talk to the rebels, knowing rebels (who does not respect me) (8) Not subject to reverent and faithful to me and for those who are crowned with the demands of datu, (these people) will be killed by (the curse ) ....

2. Humpback inscription (late 7th century)

Discovered in 1985, in the village of Humpback, District Jabung, East Lampung Regency. This inscription is composed entirely of 12 and 13 lines of text and lettered Pallawa Old Malay. Conditions have a very worn and broken, the first and last few lines can not be read at all. Of rows that can read the contents of the same curse contained in the inscription Pasemah Palas. Inscription Rock Inscription Brahi and Lime City is Srivijaya inscription from the late 7th century.

3. Inscription Hujunglangit / Onion (late 10th century)

This inscription is found in the Village Hanakau, Behind the Hill District, West Lampung regency. The discovery was first reported by the officer conducting topographic mapping agency in 1912. Ancient World by Tim epigraphy, the inscription is also called Onion inscription, because the discovery was in the Onion. Inscription This inscription is also called Hujunglangit is based on place names mentioned in the tablets. Stone inscription shaped like a cone with the height from ground 160 cm, width under 65 cm, width of 25 cm. Stele inscribed with part surface is almost flat, consisting of 18 lines of writing with letters Old Javanese and Old Malay language.

From the late 10th century, this inscription is worn out and his writing is very thin making it difficult for a thorough reading. Based on its origin, said Sa - land and replication with Hujunglangit place names, can be a member hint that the inscription relating to the establishment of a region into sima, the fief, as found in inscriptions in Hindu-Buddhist era. Determination of a region into sima, generally related to the presence of a holy building located in an area. On top there is an image field that tertuilis dagger, dagger tip facing right. Dagger image is similar to the remains of the royal dagger Pagaruyung The Madang named Sari. According to dynamic, from Pagaruyung dagger was made in the XIV century AD, so about 300 years younger than Hujunglangit inscription. Relief also found a knife on Panataran Temple, whose shape is similar to a dagger The Sari Madang.

4. Cape Inscription Kingdom I (around the 10th century)

Stone written oval measuring 237 cm long, wide at the center of 180 cm and 45 cm thick. The inscription was discovered in 1970 in the village of Tanjung Raya I, West Lampung District of Sukau. Inscription written on the stone surface is worn out and damaged condition, consists of 8 lines and hard to read but can still be known as Old Javanese letters of the 10th century. At the top there is a picture of a vessel with a curved edge out a leaf. Given the difficulty of reading the contents of this inscription is not known.

5. Inscription Ulubelu (14th century)

The inscription engraved on a small stone measuring 36 x 12.5 cm, there are 6 lines of text with letters Old Javanese and Old Malay language. Inscriptions found in Ulebelu, Rebang Pugung, Tanggamus District in 1934. Now stored at the National Museum Jakarta. State of the inscription is not intact, the far left and right has been broken so that some words and letters partially lost. Contents relating to the worship of the Trinity (God Guru, Batara Brahma, Vishnu Batara). Thought to originate from the 14th century AD

6. Stone Inscription Rifle (Batu Bedil)

The inscription is on the stone complex of megalithic sites guns, in an area of ​​100 x 50 m. The complex is located on flat land higher than the surrounding area. By the regional government of Lampung, in this land has made the park is equipped with walkways, places to rest, and home information. Complex I or Complex Stone Bedil Megalithic and the inscription has also been on the fence wire. Fencing is done by P3SPL (Project Implementing Heritage and Archaeology Lampung Province) in 1991.

The entrance of land located in the south. On this land there are inscriptions in addition there are also a group of menhirs the quadrilateral formation. Also in this location there are also distribution of large stones. The inscription is at coordinates 05 ° 18.637 'S and 104 ° 42.041' E (readings with the Garmin GPS V). The inscription written on a piece of rock measuring 185 cm long, width 72 cm, 55 cm thick. Writing an inscription carved on the stone facing north. Inscription comprised 10 rows with about 5 cm high letters. The article is in one frame. At the bottom of the frame there are scratches formed padma or lotus flower. Condition of the letter is worn so many letters that are no longer legible.

In the west there are 14 menhirs inscriptions that form a square formation. Menhir, Menhir is a natural stone that showed no signs of human workmanship. Besides menhirs in this area also contained a number of large stones. Judging from the shape of the stones as possible menhir and dolmen. Based on observations of surface soil artefaktual the findings obtained in the form of ceramics and pottery shards.

Distribution of stone found in the area Bedil Stone can also be found in several locations outside the fenced area. In the west fence Complex inscription is approximately 50 m there is a stone mortar, which by the society called the Stone of Dimples. Also near Stone Dimples also contained three flat stones. In addition to the south of the fence is about 50 m there is a clustered distribution of natural stone. Distribution of the stone is located in the coffee plantation owned by local residents.

The inscription on the stone inscription is very worn Bedil so difficult to read.

Based on the comparison of the letter, Bedil Stone inscriptions are thought to originate from the late 9th century or early 10th century. Some words are legible is Namo Bhagawate in the first row and Swâhâ on the tenth row. According Soekmono based on these words indicate that Bedil Stone inscription contains about Buddhism or Shiva mantra (Soekmono, 1985: 49-50). Thus the Stone Inscription Inscription Bedil and Ulu Belu indicates that the equation contains the spells.

Stone Inscription Bedil finding the location is on land that is bounded by two rivers. Archaeological relics found in the area between the two rivers is composed of three clusters. The first cluster is a collection of Stone Bedil I menhir, flat stones, and inscription. The second cluster is Bedil Stone II with the remains of menhirs, dolmen, scratched stones, and stone mortar. Bedil Stone I and Stone II Bedil may constitute a unity. Community activities now result in the separation between Batu Batu Bedil Bedil I and II. The third cluster is the site of Batu Gajah. On this site there are the remains of menhirs, stone elephants, buffaloes and stone. The stone inscriptions between the contents of Bedil with other archaeological remnants appears there are concerning aspects of religious conformity. Menhirs, stone elephants, buffaloes and stone relics show that had something to do with trust megalithic tradition. Menhir is an upright stone that has been done or not, and deliberately placed in a place to commemorate the ancestors and the hope of prosperity for the living (Soejono, 1990: 213). Menhir can stand alone or grouped to form a certain formation.

The inscription on the stone inscription is very worn Bedil so difficult to read. Based on the comparison of the letter, Bedil Stone inscriptions are thought to originate from the late 9th century or early 10th century. Some words are legible is Namo Bhagawate in the first row and Swâhâ on the tenth row. According Soekmono based on these words indicate that Bedil Stone inscription contains about Buddhism or Shiva mantra (Soekmono, 1985: 49-50). Thus the Stone Inscription Inscription Bedil and Ulu Belu indicates that the equation contains the spells.

Stone Inscription Bedil finding the location is on land that is bounded by two rivers. Archaeological relics found in the area between the two rivers is composed of three clusters. The first cluster is a collection of Stone Bedil I menhir, flat stones, and inscription. The second cluster is Bedil Stone II with the remains of menhirs, dolmen, scratched stones, and stone mortar. Bedil Stone I and Stone II Bedil may constitute a unity. Community activities now result in the separation between Batu Batu Bedil Bedil I and II. The third cluster is the site of Batu Gajah. On this site there are the remains of menhirs, stone elephants, buffaloes and stone. The stone inscriptions between the contents of Bedil with other archaeological remnants appears there are concerning aspects of religious conformity. Menhirs, stone elephants, buffaloes and stone relics show that had something to do with trust megalithic tradition. Menhir is an upright stone that has been done or not, and deliberately placed in a place to commemorate the ancestors and the hope of prosperity for the living (Soejono, 1990: 213). Menhir can stand alone or grouped to form a certain formation.

7. Inscription Dadak / Bataran Teacher Tuha (15th century)

Inscriptions found in the Hamlet of Dadak, Cliff Village, District Representative Across, East Lampung in 1994. The inscription is written in 14 lines of text, besides there are also short writings and drawings that fill the entire surface of the inscribed stone shaped like a beam measuring 42 cm x 11 cm x 9 cm. Writing used is similar to the ancient Javanese writings from the late 15th century with the language that is not too ancient Malay (Bahasa Melayu Madya).

Let's Know Your Script Ancient Sundanese (Ngalagena)

Let's Know Your Script Ancient Sundanese (Ngalagena) | HISTORY OF CULTURE | Also called the Sundanese script script script Ngalagena according to historical records has been used by the Sundanese from -14 up to century to century 18.Jejak Sundanese script can be seen on the stele inscription Kawali or also called Gede Astana created to commemorate the King Niskala Wastukancana ruled in Kawali, Ciamis, years 1371-1475. Kebantenan inscriptions contained in the copper plates, dating from the 15th century, also wearing the Ancient Sundanese script. The following inscription Kawali with Ancient Sundanese script (FIGURE 1)

There was no clear evidence of the beginning of Sundanese script was born, since when the Sundanese ancestors using this script. What is clear, before the 14th century, most of the inscriptions and kropak (papyrus manuscripts) written in other characters, such as the alphabet Pallawa (Monument Inscription the 4th century) and ancient Javanese script (Inscription Sanghyang Tread 11th century). His language was Sanskrit and ancient Javanese even Old Malay. Only in the 14th century onwards, Sundanese script is often used in rock media / inscriptions and manuscripts.

Just as the ancient texts in Javanese, who became the media is a leaf manuscripts Sundanese (ron) Christmas palm (Borassus flabellifer)-this is where the term was born rontal or palm-frond nor palm (Nipa fruticans), in which each leaves connected with a rope, can be a piece in the middle of a leaf or two pieces on the right and left leaf. Writing done with incised pangot pesos, a special knife, on the leaf surface, or incised ink through the pen. Ink from the soot, the questioner of palm or bamboo stick. Usually pesos pangot to square letters, while the ink-pen for the letters round.

Manuscripts that use script Sundanese Ancient and Ancient Sundanese also include Carita Parahyangan (known as Kropak registers 406) are written in the 16th century. There are interesting things in this Parahyangan Carita, in which there are two Arabic words, the dunya and intentions. This indicates that the spread of Arabic vocabulary, with Islam, had penetrated well into the unconscious author of the Carita. Similarly Bujangga Manik manuscript written and Sewaka Darma during which not much different, both of which recounts the spiritual journey of the hero in the face of death, when the body wadag (body) left the mortal nature, all wrapped up in a religious system is a mixture of Hindu, Buddhist, a Sundanese native beliefs.

Another title is Sanghyang Sisksakanda (ng) Karesian (also called Kropak 603), a manuscript of religious and society, written in 1518 AD There are also manuscripts Galunggung Commission (also referred to Kropak 632 or Manuscript Manuscript Ciburuy or MSA) is a new script found 6 pieces, which discusses the moral and ethical teachings of Sunda. This manuscript suspected age older than Carita Parahyangan; this is evident from the spelling, such as kwalwat, gwareng, anwam, and hamwa (in Carita Parahyangan spelled: old-fashioned, fried, anom, and Hamo). Here's the script Sewaka Darma (FIGURE 2).

Religious texts are usually written in a kabuyutan or mandala, which is the religious center of the Sundanese are usually located in the mountains, which is also an intellectual center. Mount Galunggung, Beetles, Ciburuy, and Jayagiri is an example of such kabuyutan. Now the role kabuyutan replaced by boarding.

After Islamization, Sundanese script being increasingly displaced. Gradually, the Arabic script was the one who dominated the world of writing, known by the letters pegon. Automatic, poets and writers no longer use the Sundanese script. This is evident from the use of Arabic letters in the text is arranged in Banten Sajarah macapat song in years 1662-1663, in which the Sultanate of Banten just a century stand. Other texts that use the letter is the Book Waruga pegon Jagat from Sumedang and Pancakaki Problems kabeh ancestor of Ciamis written in the 18th century, while the language used is Java.

Use Sundanese script increasingly eroded after the Latin script was introduced by Europeans during colonization in the 17th century onward. Not only that, the mastery of Sultan Agung of Mataram on Sunda regions resulted in the same century literatures were born to wear Sundanese or Javanese Javanese-Sundanese (Carakan), not the Sundanese script. Examples of Sundanese manuscripts written Carakan make use of language and script are Pakuan Chronicle or Chronicle Pajajaran written in 1816, where there is the story of Master Gantangan, in the reign of Prince Kornel (Aria Kusuma Dinata), Regent Sumedang. The contents of this chronicle describes the mindset of Sundanese people of cosmology and its relationship between man perfectly with the mandala power.

Sundanese script system

Sundanese script amounted to 32 pieces, consisting of 7 characters Voice or vowel (a, é, i, o, u, e, and eu) and 23 characters ngalagena or consonant (ka-ga-nga, his ca-ja, ta- da-na, pa-ba-ma, O-ra-la, wa-sa-ha, fa-va-qa-xa-za). Literacy fa, va, qa, xa, and za is a script-new script, which is used to convert the sound of Latin script. Graphically, the square-shaped Sundanese script with striking clarity, only a portion of the circular.


Voice Script is the writing that represents the sound of vowel phonemes that can act independently as a syllable that could occupy the position of beginning, middle, or end of a word. The following table script Voice Sundanese (FIGURE 3):

While the script is written in ngalagena silabis considered to represent the sound of the consonant phonemes and can act as a word or syllables that could occupy the position of beginning, middle, or end of a word. Each consonant is marked so that the sound ngalagena pamaeh his death. That way, it is silabik Sundanese script, in which writing can represent a word and syllables. The following table ngalagena script Sundanese (FIGURE 4):

There is also the marker vocals in Sundanese script, namely: panghulu (above), panyuku (below), pemepet (above), panolong (at right), peneleng (at left), and paneuleung (above). The following markers Sundanese script vocals in the system (FIGURE 5):

Besides pamaeh consonant, there are also variations in phoneme suffixes, namely checker (suffix-ng), pangwisad (suffix-h), and panglayar (suffix-r). There is also a stored phoneme insertions in the middle-tenngah words, namely pamingkal (insert-y-), panyakra (insert-r-), and panyiku (insert-l-). The following table phoneme insertions and variations of the suffix and the Sundanese script sign pamaeh.

SLATE INSCRIPTION

HISTORY OF CULTURE | SLATE INSCRIPTION | Inscription Batutulis is indeed a part of the history of the city of Bogor. Located in Batutulis village, South Bogor sub-district, Bogor Municipality, formerly the location of these thousands of years ago was a quiet place, quiet and foggy. Even for locals as a place to nest tiger believed that then grow a relationship between the imaginary kingdom Pajajaran who vanished with a tiger.

The History Of Sanskrit

 

HISTORY OF CULTURE | The History Of Sanskrit | Sanskrit is one of the Indo-European language of the oldest that is still unknown and its history including the longest. Language that can match the 'age' of this language from the Indo-European language family Hitit language only. Sanskrit word, meaning in Sanskrit is the language Saṃskṛtabhāsa perfect. That is, opponents of Prakerta language, or languages ​​of the people. Sanskrit is a classical language of India, a liturgical language of Hinduism, Buddhism, and Jainism, and one of 23 official languages ​​of India. This language also has the same status in Nepal. 

THE INDONESIAN TRADITION PRAAKSARA

HISTORY OF CULTURE | THE INDONESIAN TRADITION PRAAKSARA  | Aksara is an ancient writings that provide the knowledge for the Indonesian people in history.And always be memorable as the ancestral human pre-history in Indonesia.

Old Civilization Trace Kerinci Of Incung Script

HISTORY OF CULTURE | Old Civilization Trace Kerinci Of Incung Script | Kerinci, in the course of its history, has had political and cultural relations with the Minangkabau in the north and east of Jambi. This area is now again being part of Jambi. Because of his close relationship with South Sumatra he entered into the literature of South Sumatra, which were prepared by Helfrich and Wellan and published by the Zuid-Sumatera Institute (Institute of South Sumatra).

In the field of literary writing, a very striking difference between the Minangkabau and in Kerinci Kerinci is that there are many documents or manuscripts written in the writing Rencong (Ker. Incung), writings that have been used by people of Kerinci before the arrival of Arabic-Malay along with the entrance of Islam into Kerinci, and kept as heirlooms from generation to generation, while the Minangkabau such things do not exist at all. Posts Kerinci has distinctive characteristics and different from the Rejang Rencong writings and the writings of the Middle Malay.