Benjang - Sundanese Wrestling

Benjang, Sundanese martial art

West Java may be proud with a global martial art. This area arts played in many countries, including the Olympics as a martial sport.

However, martial art is not the only one. There is still a traditional art that has evolved into the martial arts,  is often called the Sundanese wrestling or Benjang.

There are many versions Benjang origin. Some call Benjang drawn from the pesantren in West Java. Another version tells, Benjang comes from the Dutch, the band jong, or a group of young people who crowded the arts play.

Another version says, Benjang born from the tradition of farmers after the harvest. They match each other and agility slam on straw. Formerly Benjang often exhibited as weddings, family safety, or the 40th day of the birth of a baby.

Benjang like sumo, a traditional Japanese wrestling. In the local level, Benjang also similar gedou in Aceh, in marsurangut Tapanuli, atoll in Rembang, patol in East Java, bahempas in Banjarmasin, and sirroto in Bugis.

Some paguron (college) which still survive, among others in Ujungberung Wargi Library, Library Wangi (Ujungberung), White Eagle (Ujungberung), and Young Libot (Ujungberung). To test the ability, one group usually consisted of wrestling Benjang at least 15 people consisting of 9 drummers, 1 leader, 4 players and 1 referee.

According to Ike Gusmiati, pebenjang of Paguron Panca Putra Color, Ujungberung, as a form of art, serving Benjang not be separated from the tradition. There continue to be maintained that standard. During the game, to be accompanied Benjang Sundanese musical instruments, such as terebang, trumpet, drum, drum, kecrek, and drums. Pebenjang must perform the opening movement, like dancing (ibing) is divided into three stages, namely golempang (event introductions), quail ngungkuk (symbol for opponents), and beurum panon (say ready to fight).

Formerly after ibing movement, black clothing worn must be removed and leaving a pair of shorts. That indicates pebenjang clean or not carrying any other weapons. They also covered his head with a glove that is used so that your opponent is not afraid to see a challenger.

If you've found the opposite, in soil pebenjang fought hard. However, now mostly use pebenjang sheath, like a wrestler, and competed on the mat.

"Once free to fight anyone without considering a large or small body. Meaning, a person must be able to measure the ability of self and emotion independently and facing the opponent's ability. But, now must be weighed first, "he said. Test fairness

According Eutik, former pebenjang Ujungberung, when played the first time, Benjang is intended to test the courage and sportsmanship. Term, rather than fighting outside, it's better to test the strength in the arena game.

However, Benjang been tarnished when the government banned the years 1970-1980 show. The reason, staging Benjang always cause a physical disturbance.

Benjang slowly rose and very tight against the perpetrators. There are many rules before playing. Down to the arena before the match, not allowed pebenjang striking, kicking, and punching.

The technique also played all kinds, including nyentok upstream (stamping), ngabeluit (twisted), ankle (armpit lock movement), and dengkekan (crab).

"The simplest distinction between wrestling and Benjang include pe-benjang was dropped when the opponent to the ground, he is the winner" he said.

As one of the martial arts, Benjang also do not want to stop in the traditional form. Just like martial art, Benjang also want to be known more widely.

However, not every time Benjang done. As a result, Benjang better known as the tradition, not a sports achievement.

So far the level of sports achievement, Benjang only exhibition game at some sports wrestling match. In fact, according to Karma, home pebenjang Majalengka, wrestling potential is not lost much. Just like martial art, Benjang area has also produced its own performance while carrying kekhasannya. In fact, his name is known to the Japanese. In 2004 Benjang never made a comparative study sumo sports activist.

Wulandari, Secretary Libot in Paguron Benjang Ciwaru Village, Village Cilengkrang, Cilengkrang district, Bandung regency, hoping one day be as Benjang athletes wrestling athletes who competed in the national championship and even internationally.
Written in the Martial Arts. ancestral heritage

GALURA (Ritual) MAPAG PANGANTEN

GALURA (Ritual) MAPAG PANGANTEN

Traditional ceremonies "mapag panganten" (welcome bride). These arts are not only in the wedding party alone, but often also appear in the arrival of the officials or guests of the state.

Galura (ceremony) mapag panganten rich with many attractions of art, and involves a lot of artists. There are many dance, musical arts, bodoran (comedy), lessons about life shown art symbols, and others. This art involves a number of gamelan players, dancers, carrying banners, and Ki stepped down (often called "stepped down" only).

The presence of Ki Mang prime minister or prime minister is usually a figure of interest to the audience or guests. The problem was he who directs the course of the ceremony. Once the entourage of both families came to the building / reception, prime minister who will greet and direct them to the aisle seat to the accompaniment of the dancers and banners carriers.

The role is usually dilakoni stepped down by a man. Even if there was a role she stepped down as prime minister male companion. Because of its role as an elder role model of society, and also as a symbol of the marriage counselor, then the figure stepped down more often portrayed as a grandfather.

Lengser outfit usually consists of: shucks shirt, pants equipped with a holster pangsi the diselendangkan, and totopong (headband). By showing his teeth a toothless and dance movements are funny, no doubt his presence always invite the audience laughter / audience.

As already mentioned above, galura mapag panganten also displays various dances. One of the frequently performed is the peacock dance. This dance illustrates the movement's peacock feather wings showing the beauty that has shades of different colors.

Ceremony mapag panganten usually did not last long, because its function is only to welcome the bride and deliver it to the aisle seat. But even so, its presence is often expected and invited many people admire clicking sound.

Hopefully attractions such traditional art remain stable until later, and was also interested by the various generations.

Adapted from: http://indrakh.wordpress.com/2007/08/15/mapag-panganten-pelestari-seni-tradisi/

Pencak Silat Cimande

 

Profile Pencak Silat Cimande

Mythos maempo Cimande
Not far away on the banks of the river Mande a merchant family named Kahir life temtram and peaceful stay. In one day his wife left the river to perform activities of daily laundry, food and a lavatory. At the time she washed clothes on the other side was a bunch of monkeys picking fruit kupak on the banks of the river, then comes an interval of a tiger (maung) in the same place.
Monkeys uneasy comfort with the arrival of the tiger, the monkeys were screaming noises screaming bloody murder. The atmosphere was surprisingly Kahir wife to watch the situation, the possibility of what happened.
Mengaung angry tiger and monkey attack at the hands of a stout but small monkeys, the feeling was not fear, leaped berkelid attacked by biting back at the tiger's stomach. Tiger stretched back to the attacks but did not touch the monkey's body. Conversely another monkey with a wooden pole meggunakan, trying to disrupt the tiger that attacked him so angry and back. At the same time dodging and monkeys back mengigitnya.
This incident the seconds noted and observed by Ms. Kahir contemplate returning it perkelaian techniques. As a result the work left unfinished on time, so she returned home Kahir late and had to cook food in the afternoon.
Delay cooking makes Mr. Kahir anger against his wife would not understand. His wife tried to explain, but upset with her husband slapped his wife, with berkelid quick movement, the attack can dihindari.Kemarahan that uncontrolled overflows done with blow after blow but it was impossible to touch her, quite overcome by kelid movement.
Pak Kaher panting breath, asked his wife: "Where did you learn maen bark?" (meaning "fool the movement" shortened to "maempo"). His wife explained to her husband, she was late returning from the river was cool because while enjoying perkelaian (maung) tiger and a monkey. Since then Kahir wondered how the movement, she diligently provides examples kelid movement.
Kahir start thinking carefully into perkelaian movement now known as the "stance kelid pamonyet", a monkey with a wooden pole to attack a "pepedangan tactics" and a strong attack known hand "style pamacan".
Because the position when attacking monkey tiger legs were in the sitting position and monkeys using standard low horses, then the basic training first Cimande stance kelid tiger starts from a position of sitting and began training the next level from a standing position with the horses pamonyet (low). Next mempo technique 'is being developed by local communities Kahir and maenpo name' Cimande.
(Source interview with Mr. Rifai Master Pencak Silat Panca Sakti Cimande in Jakarta 1993)


Life teachers Kahir
(short excerpt from Gema Pencak Silat Vol. 3, no. 1:18-19)
Kahir lived in the village Cogreg, Bogor become a respected warrior about the year 1760 was first introduced to his students mempo stance 'Cimande. Then his disciples to spread other kedaerah expand like Batavia, Bekasi, Karawang, Cikampek, Cianjur, Bandung, Garut, Tasikmalaya, Sumedang, Ciamis, Kuningan and Cirebon.
When he lived in Cogreg Bogor, Kahir often travel far to leave his hometown to trade horses. His experience is often the robber by the robber and bandits, but the situation can be resolved because of their ability to play maempo '.
Batavia opportunity to meet with the warrior-warrior Minangkabau and Chinese martial arts expert in the world to each other persilatan tried to exchange experience. Meeting with other martial arts experts provide insight horizon to open a view of the game that has interacted with other cultures.
When trading in Cianjur, he met with the regent of Cianjur to VI Wiratanudatar Raden Duke (1776-1813) He is set to move to Cianjur and Kamurang domiciled in the ward. Raden Duke Kahir knoweth Wiratanudatar adept mempo play 'for it told him to teach his family, district officials and security officers.
To prove his skills, regents held a match race against the warriors from China with Macao kuntao game in the plaza of Cianjur. The game is won by this Kahir made his name more and more popular in Cianjur Regency.
In 1815 Kahir back to Bogor, he has a son that is 5 Endut, Ocod, Otang, Komar and Oyot. Of the five children spread throughout this land Cimande Pasundan. Meanwhile in Bogor Cimande the continued spread of the pupil named Ace who died in that until now Tarikolot descendants became elders Tarikolot Cimande pencaksilat Lower Kebon Jeruk.
At the beginning of the nineteenth century in West Java is a glorious period that Cimande Kahir dress pants with a dress or sontok shucks pangsi outfit to model clothes martial art until now.
In the year 1825 Kaher died while his work continues to grow fruit and widely accepted by the people of West Java. The pattern of education developed by their students as Sera 'and the flow of the development Ciwaringin make changes stance as did Haji Abdul Rosid. However berubahan was not much changed from the standard mempo'Cimande.
Today Cimande been developed all over the world, the problem maempo Cimande Kahir not leave a written record, oral traditions that are not systematic. In the village Cimande, maempo 'Cimande not in the order that integrated as an organization.
Cimande Maempo development stems from the descendants and families who are not organized in a long time has resulted in students and of many developing senilah with permission or not the colleges new Cimande with one another not to know more protective.
At least Cimande basic part of education streams of new martial art that has many scattered throughout the world.

Cimande archetype
(short excerpt from Gema Pencak Silat Vol. 3, no. 1:20-22)
Cimande initially perkelaian technique with long-distance, namely reach fighter detachment after foot, this distance can be easily possible to avoid enemy attacks. This distance becomes the dominant distance to strike back.
Every fighter in an attack must consider the attitude of the foot or horses that aims to distance the opponent. Flat horses that are used can easily removable, and can be altered in speed and high frequency. Because your opponent will certainly give distance attack in the form of blows or kicks, and high speed, to overcome the tactics needed in order to compensate fighters.
Comande outlined in the order divided divided as follows: Kelid Cimande, and Interior Cimande Pepedangan Surfing. Pepedangan is Kelid and martial stance, while the Interior Surfing Kick Arts (with drum accompaniment pencak).
1. Kick Kelid Cimande
This stance is the core style that aims to fend off opponents trying to knock it down. Fend means Kelid opponent while trying to knock it down.
This stance amounted to 33 tricks are:
1.tonjok bareng,

2.tonjok sabeulah,

3.kelid selup,

4.timpah seubelah,

5.timpah serong ,

6.timpah duakali,

7.batekan,

8.teke tampa,

9.teke purilit

10.tewekan,

11.kedutan,

12.guaran,

13.kedut guar

14.kelid dibeulah

15.selup dibeulah,

16,kelid tonjok

17.selop tonjok

18.kelid tilu,

19.selup tilu

20.kelid lima

21.selup lima

22 peuncitan,

23.timpah bohong

24.serong panggul,

25.serong guwil,

26.serong guar,

27.singgul serong,

28.singgul sebelah,

29.sabet pedang,

30.beulit kacang,

31.beulit jalak pengkor

32.pakala alit

33.pakala gede
If this note appears kelid stance on the strength of his teacher anymore as the core strength, such as:
Hit: the form of clenched hands
Teke: using finger joints
Tewekan: form a flat hand stab
Wrinkles: using the palm of the hand
Guarani: using hand side of the outer aupun
Singgulan: use the base of the hand
Overall kelid stance movement looks a bit unique from other martial art movements in keuatan usually attacks the feet rested as Minangkabau silat.
To practice:
Usually done with sitting places, a couple sat facing each other one folded and the other foot forward so dilonjorkan mate with the opposite position. The couple did strike back in a sitting position.
The purpose of this exercise to train the person to determine emajinasi horses that just as these moves done in a standing position. With a hand gesture mastered the otumatis course can easily use the horses and strike back.
2. Kick pepedangan Cimande
This stance leg rests alacrity and machetes weapon attack techniques. Weapons used in the exercise of bamboo as a substitute for a real weapon.
Kick this pepedangan stance amounted to a series of 1 dodgery sebeulah - selup kuriling - jagangan - tagongan - piceunan - balungbang-balumbang - sabeulah - opat likur - waste twice - directly selup kuriling - slippers lying.
3. Interior Kick Surfing
This stance is only presented as a motion for beauty jurusnya stance has every element of beauty and appearance must be accompanied by pencak drum music consisting of two large drum (ovarian) and two small drum (kulantir) which serves as accompanist movement and adjust the tempo of the song. As a melody trumpet songs and small gongs (kempul) or the appearance bende pencak movement always ditikberatkan with drum accompaniment.
Standard are already standard music is: the two slap, slap dungdung, paleredan, and slap golempang tilu.

Prospective students and a code of ethics
(short excerpt from Gema Pencak Silat Vol. 3, no. 1:20-22)
Each prospective student who will follow Cimande first exercise expressed willingness to comply with ordinances or ethics very respected university;
Terms is to go through a series of traditional ceremonies such as fasting for 7 days starting from Monday or Thursday.
Next read the oath or promise (Patalekan Cimande)
1. Must obey and piety  to Allah and His Messenger
2. Do not fight to the mother and father
3. Do not fight the teachers and the queen (the government)
4. Do not gamble and steal
5. Do not jolly, arrogant and conceited
6. Do not commit adultery
7. Do not lie and cunning
8. Do not get drunk and sucking opiate
9. Do not be ignorant and persecuted fellow creatures of God
10. Do not pick without permission, taking without asking,
11. Do not like jealousy and envy
12. Do not like it do not pay debts
13. Must be polite, humble and mutual respect between the price of human beings.
14. Studied Cimande not to fine-prevention, arrogance and reckless, but to reach the safety of the world and the hereafter.
Cimande Patalekan (interrogatory)  described in such a way and repeated to prospective students until the students truly understood and complied with by the teacher held her hand as a sign of readiness.
Next the teacher read the prayers and tears pray betel leaf mixed into the eyes of the disciples (dipeureh) This tradition is called the ceremony keceran to sharpen the eye.
Cimande basically serves as a media broadcast the Islamic religion, therefore obedience to Allah and His Messenger to run away from all the orders and prohibitions are to be obeyed laws Cimande citizens. Cimande a filler and straitjacket animal lust and other properties that can harm all parties. This is Cimande not intended to control and power over other human beings. Essentially Cimande Talc is the spirit of pencaknya, without Talc Cimande, pencak Cimande spread like a corpse that suffocating stench.
Hopefully this information is useful to give a picture of what and how Cimande.

Ngaruat

Ruatan (Unsteady ) ceremony Through Media Sundanese  Rytme

a. Understanding  ruatan (Unsteady) Unsteady (Ngaruat or ngalokat) can be said to reject the danger destruction that could bring safety and prosperity of life. This is a neutralizing the threat and danger that is always the human experience. Neutralization usually occurs by uttering the magic phrase, like a mantra, tattoo, spell, or to slaughter, offerings, bath flower (Subagya Rachmat, 1981:76). The procession is not out of supernatural manifestations, whether God or the spirit of the ancestors in ritual ceremonies. This shows that the activity contains the influence of monotheism, a single God is good and just who later created the creature that is invisible, and people do self-awareness of these gentle creatures who take the distance to the Lord and worship. Trust is called animism, which showed a belief in fine spirits who stand out from the human and the intervention in human affairs (Subagya Rachmat, ibid).
Ngaruat is a form of ritual expression of human existence to obtain salvation done by various procedures procession. Ngaruat procession, usually done in cleaning the village, the birth of a baby, making the house, and so on. All it takes to get or expect salvation from the Almighty.
Ngaruat can be classified in 2 types ruatan, namely ngaruat  humans and ngaruat objects. Ngaruat humans, there are characteristics of people who have diruat or Sukertas, the specification should diruat people. Ngaruat objects, usually performed for objects that are considered necessary diruat, usually those ruatan; ngaruat new building, making the house, and netepkeun pare (after the rice harvest). [1]
Ngaruat belief by some Sundanese people are still believed to bring salvation, usually ngaruat procession can be done through the media arts as a means. In addition to the puppet arts, rhymes can be in the procession ngaruat media. Ngaruat ceremony aims to purge themselves of the spiritual, self-neutralizing conditions in inner-stained (sin), or certain circumstances because there is a disruption of the delicate creatures, etc.., Which is considered to bring bad luck or harm to befall mankind. There are several Sukertas (people who have diruat) that ruatan deemed necessary to avoid danger or misfortune that may befall the person. [2]

b. Stimulation of Religious Emotion
Pantun media made the link between humans and spirits or anything supernatural in human life. This is reflected in the ceremony ruatan identical with the safety demands of life to God and the spirit of ancestors (karuhun) are considered supreme over the human, emotional attitudes that gave birth to religious communities believe.
Religious emotions in question are acts that encourage all religious people behave, it means there is a stimulus that can be thrilling conscience in the context of God's self awareness, the spirit of the ancestors, delicate creature of higher social status on human nature (Koentjaraningrat: ibid pp. 202). Religious emotion as one of anxiety or disclosure of a phenomenon that can not be measured by human reason, so people trying to find the answer.
"Menganai matter whether that emotion is because man is aware of the existence of supernatural beings who occupy the nature around his home, and comes from the souls of those who have died; because people fear facing various crises in his life; was unable to explain the various symptoms with reason; believe a powerful force in nature; receive revelation, or because the combination of all because it was religious emotion that underlies every department of religious behaviors that were causing the sacred nature of that behavior, and properties that in turn receive the sacred values "

Society that respects the traditional arts that are identical with the mystical world overwhelmed by a sense of supernatural power. Try whole Penghayat rhymes on the magic will be in the environment by meeting all demand a supernatural being or spirit ancestors. [3] Community support rhymes come from all walks of society, ranging from ordinary people until the people who occupy high positions in society. They make rhyme as a medium to fulfill their desires or they have the intention and purpose to his life interests. Before the show was planned, they expressed a desire to rhyme prepantun or interpreters to meet the intention to spread the story rhyme.
In this case the relationship is established between the individual and the artist rhymes (rhymes interpreter) or may be a relationship between individuals and groups. Social contact is established as a social process to build cooperation in achieving the same goal. [4] people, groups, and individuals realize the needs of life can always meet those needs. People who perceive rhyme rhyme and artists work together to create timbalbalik. Responder safety rhymes get his wish come true or after the ritual done, while the artist rhymes (rhymes interpreter) to get the material in the form of services to meet their needs.
Community or those individuals benefit penghayat rhymes spiritual (inner peace) and physical (life welfare, health, etc..).

c. Pantun story in  Ruatan  Ceremony
Already mentioned in Chapter II, that rhymes belong in the form of oral literature that tells the myths Sundanese legend. Artists rhymes, the rhyme interpreters assume that these stories are sacred stories that have a sacred value. The story can be said that the sacred literature of a complex megandung conceptions and sacred tales about the properties and life of the gods and beings, other spirits (ie mythology). When the story is told rhymes, as if repeating the cosmos in which the story occurs at the time. Telling the story seemed to repeat the myth of time (mytical time) with the entire cosmos is expected to neutralize the state of the world is not balanced, this is the time Marceu Eliade on myth.
Usually the stories have a story rhymes for ruatan ceremony, the story related to old Sundanese mythology contains cosmology and cosmogony (which contains about creation and human origins) Sundanese long time. This is a basic concept of the original trust Indonesia in expressing the belief in the meaning of life, humans use symbols and signs. Rachmat Subagya (ibid. p. 166) mentions two kinds of sign, namely:
"The myth of origin that interprets the meaning of life based on ancient events. Myth of ethnic origin or source of rice and other grammar guides for behavior. Rite or ceremony is a symbolic behavior that consolidate or restore the natural order and menempatkanmanusia and actions in these procedures. the rite used the words, prayers, and the movements of the hands or body. Both myth and ritual procedures significantly strengthen the original plan of the universe and is expected to mempartisipasikan all people living in the order of salvation. "

Reaktualisasi myth can provide a reflection of themselves, and the expected after a procession ruatan, incarnate in the whole story kapada people diruat. The stories told by type ruatan adjusted, for example household ruatan, spokesman Akis Abah rhyme tells the story, King Siliwangi, Goddess Pohaci Minanggai pleat, Javan Kasarung, Well Bandung, Malangsari. In general, the story told in the procession was the story of the birth ngaruat Kala, is the same story with the story in a puppet Kala used to ruatan ceremony as well. Usually these stories are used for ritual ceremonies related to the list of objects ruatan Sukertas and as mentioned above. Rhyme no interpreter present all the same story in the procession ruatan, sometimes in a story adapted to the circumstances ruatan who diruat to stories told transformed and reflected on the diruat people. In a sense, the story told rhyme depends on the interpreter to tell the story in the procession ruatan.
In the usual entertainment stories told to tell ordinary plays, such as Mentralaya, The Barn Jaladri, Dewi Asri, Simber Kancana, Stage Karaton, etc. (interview, August 3, 2006). The story is told not to tell stories that are considered sacred, but only plays that are not usually associated with ruatan context. [5] The stories for entertainment, perhaps stories told belong to the type of story or novel fragment that is not considered to have sacred value.
[1] Interview ...
[2] List Sukertas listed in Appendix.
[3] One such request, such as a provision of offerings that should be provided if it will show rhyme. Provision of these offerings has a duty to implement and provided, if not met can be considered menimbulakan not diiginkan circumstances.
[4] the social process are all ways that can be seen associated individuals and groups. Human groups together and determine the system, as well as other forms of relationship. Social process is defined as the reciprocal influence of life together.
[5] In the context of stories told ruatan is expected meaning incarnate the story of people who diruat.