ASSALAMUALAAIKUM WR.

WB

SESAJEN ART

Although only a few durable materials are used, such as coins, cloth and wooden masksparticular, offerings are usually made from materials that are easy rusah, organic material.Not only material, but the function of these objects are temporary. Once dedicated to the god, an offerings / offerings can not be used again and offerings / offerings similar to be prepared every day. Preparation of offerings is one of the tasks performed by women of Bali. Within the household, women from several generations working together, and in this way, skills are handed down to younger generations. In certain cases, men also give konntribusi,because the slaughter of animals and preparation of most of the meat offerings is the duty of the male animal. In fact many Balinese women who live with income earned as a handyman offerings. Their main task is to direct people in large numbers which is jointly offering for major events at home or in temples. They are able to coordinate this work because they know the typesand materials necessary for the offerings for different events. With more and more Balinese women who work outside the home, in offices or hotels,they have less time to prepare their own offerings. These conditions spurred strong

Offerings Ceremony For each ceremony is performed, it takes its diverse offerings, and in large quantities.There are hundreds of types of offerings - the name, shape, size and materials used are so diverse. In addition, there are also differences between the offerings are powered by a single region and other regions, and even from one village to another. The basic form of offerings is much different. Rice, fruits, pastries, meats and vegetables are arranged in a container in such a way that dialas with coconut leaves and adorned with decorations from coconut leaves, called sampian, who also serves as a container for betel nut and flowers. Certain offerings are used in many rituals, while others are specific to a particular ceremony. Basic offerings form groups (Soroh) surrounds the core offering, and as the ceremony can be performed with a degree of elaboration varies depending upon the occasion and the means and social status of the participants, the size and content of this offering groups also differ according to the elaborateness of the ceremony. Size of the offering may be enlarged or reduced to fit the occasion. For example, ordinary pula gembal contains, among other things, dozens of

rice dough served in a palm leaf. At the higher ceremonies, offerings are made to order cakes colorful tower in spectacular form, which can reach several meters high. In addition to offering mass that is associated with certain ceremonies, each family brings their own offerings in the large size and colorful festivals in the temple. Rows and groups of women abuzz bring their offerings to the temple produced a spectacular sight. In the temple, the offering is put into place in accordance with the purposes and functions.Offerings to the gods and spirits of the ancestors are placed on the high altar, while the offerings to evil spirits placed at the base. An important difference is the offerings given to the evil spirits can contain raw meat, while the offerings to the gods and spirits of the ancestors could not contain raw meat. Specific offerings required for a ritual is placed in a pavilion or temporary platform. At the ceremony, a priest will purify the offerings by sprinkling holy water and recited prayers or mantras. The smoke of incense the essence of the offerings to their intended destination. The offerings are also performed at home daily offerings in the same way, namely by using holy water and fire. After the ceremony, and "core" of these offerings have been burnt, these offerings can be brought back home and consumed by those who do worship.

Symbolism
The elements that make life possible on earth is transformed in the form of offerings whichthus these elements are returned as an offering to the Creator of origin. But an offering not only consist of various types of fruit on earth, but also a reflection of its core structure decorative motifs often symbolize the various elements of the Balinese universe. The color and number of flowers and other materials, for example, refers to the gods whokeep the direction of the wind. Betel is placed on each of the offerings is a symbol of Hindu Triniti, as well as the three basic colors used - red is the symbol of Brahma, Vishnublack, and white for Shiva. Cone shape, both from the offering as a whole or the form of rice that are included in theseofferings, is a model of the mountain which is essentially connected with the natural lines of the underworld, the world of the middle and upper parts of the world - a symbol of the whole space and the source of life on earth. The cakes made from rice dough represent the contents of the earth: plants, animals, people, buildings or even the view from a marketor a small garden. Pairs of these cakes, like the sun and moon, mountains and oceans,earth and sky, a symbol of universal order in

which multiple elements that complement each other can not stand alone. The unity of male and female, necessary for the continuation of life, in many ways, expressed in the contents sesajenan compositi on.Penciptakan returned univ erse through art and media sesajenan, exp ected to be aguarantee of the continuation of life on earth

Meaning of Offerings The public view of the offerings that occurred around the community, especially those that occur in society which still contains a very strong tradition. offerings contain the meaning of offerings-offerings as a sign of respect or gratitude to all that happens in the community according to a whisper from the unseen paranormal or tetuah-tetuah. Offerings is a Hindu and Buddhist cultural heritage is usually done to worship the gods, a certain spirit or guardian places (trees, rocks, crossing) and others who they believe can bring good luck and bad luck rejected. Such as: The ceremony before the harvest which they dedicate to Dewi Sri (the goddess of rice and fertility) which may still practiced in parts of Java, the ceremony Nglarung (throw away bad luck) to the sea that is still mostly done by those who live on the south coast of Java island exactly in Ocean Indonesia edge. These offerings have a value that is very sacred to the people who still believe in view, the purpose of giving offerings to seek blessings. Giving offerings is usually done in places that are considered sacred and have a high magical value.

These offerings have a value that is very sacred to the people who still believe in view, the purpose of giving offerings to seek blessings. Giving offerings is usually done in places that are considered sacred and have a high magical value. The procession was very long this happens, it could be said to have originated from our ancestors who believed in the existence of thought - that religious thinking. This activity is carried out by the community to achieve something or desires something worldly granted. When these people assume that the present offering is a polytheism. But there is actually a symbol or siloka in the offerings that we must learn. Siloka, is the submission of the form or image of a different modality (aphorisma). Local wisdom symbolized in the offerings need to be learned is not to blame because it is the cultural wisdom handed down by our ancestors. Here is THE MEANING AND THE MEANING OF THAT CONTAINED IN THE TEACHING OF SUNDA offerings written by Ki Demat Wangsafyudin (One of the current Cultural Sundanese settled in Yogyakarta):

1. Parukuyan and incense Parukuyan is: a charcoal / coal fire made from the ground = (place of starch / body sakujur) Red = symbolizes fire Yellow = represents the wind White = water symbolizes Black = ground symbolizes Meaning: that the essence of fire, wind, water and soil is the origin of body sakujur / sustainer of life. Cense / ngukus = ngudag Kusumaning Hyang Teak Meaning: Assessing and appreciate the nature of the seta browse values to deity. Menyan = Temen tour questions / nu enyana / sa-enyana enya Meaning: In search / review / penghayatannya must seriously and actually a point. Fragrant incense = Reparation wawangi = good deeds.

2. Amparan / Samak / Mat Its meaning: Kudu saamparan samaksud satujuan. all purpose and must in mat my intent: for deity, for human, for nationality, for justice. Its meaning: That we actually have one purpose, one goal was who all must on the underlying values: The deity, to humanity, to nationality, to justice. 3. Alas lawon Bodas (white cloth as a base) Lawon = Awon = bad Bodas = white = pure clean Meaning: the actions and words should be in landasi by probity mind. 4. Pitcher in the make HANJUANG eusi cai (pitcher in water content and the leaves give HANJUANG) Jug = Taneuh = Land Cai = Water Ing Juang Hanjuang = Hana (Hana = inhalational / aya, Juang = berjoang) Its meaning: kudu berjoang gawe pikeun weak cai babakti ka ka Nagri bebela nagara. Life must be fought devoted to homeland.

5. The Saka Dwi Color (Sasaka Heritage Buhun) = red and white flag Two dual-color = color = Red and White Beureum Bodas Beureum = Goon / motherland Bodas = Father / Rama sky The saka = Soko = main pole = Standard Heritage = Pupuhu Saka-Beh/Cikal-bakal Buhun = conservative / Materials Its meaning: That a duty we appreciate the parents who have given birth and take care of us, also against the homeland who have given kehidupan.Itu hrs on the make who lives within the main (Must be made in the pillar / benchmark) 6. Seven Arts Flower Seungit nu (7 yg fragrant flowers) Seven = Seven psngswasa self-nu na aya (Kawasa, Kersa, Uninga, Breathe, Tingali, Ngarungu, Ngandika) = TEACHER Hyang SEVEN = Seven imaginable pd power comes from God himself who

Flowers fragrant flowers seungit = meaning: Geura kembangkeun / mekarkeun / kakuatan upayakeun eta nu pangawasa my seven road successive good smell for all breathe. Power had developed seven with path of compassion to fellow beings. 7. Seven Arts salad (seven kinds of salad) Salad = salad (taste: sweet, bitter, sour, mats etc.) Poe's seven-way = seven / seven days Its meaning: Dina tujuh Poe Panggih Jeung jalan - hiji jalan kahirupan. within seven days of life kt experience a variety of flavors

8. Pait coffee, coffee fishy with watter in place to shell Meaning:

9. rice cone
10. Bakakak Hayama Meaning : Resighed for god 11. Peak beads (in luhurna aya nu congcot endog Hayam) meanings : inn the life must have a good behavior 12. Teak Leaves tilu underlayer

13. Lemareun / seupaheun meaning: if we say will, so we must do what we said before its all Looking for a symbol / The bottom line is there is virtue in the offerings of local wisdom guiding philosophy of lifethat we are not wrong in stepping.

Saturday dated January 3, 2009 two days after New Year I happened to walk together to the area Papah Solo with the main objective to the Temple on the slopes of Mount LawuCetho, that day is a day of celebration of Goddess Saraswati, the Goddess of Knowledgefor Hindus that is celebrated every 210 days all. Celebration location is located in the Court of Saraswati is located above the TempleMonkey Temple Cetho below, followed by the majority of villagers Cetho Hindu. At first I thought there's only Hindu society in Bali and Bromo course, turns on Chetonuances of Hindu society feels great there. The ceremony which began Hours 10:00 Mountain time Mr. Panditta term began with last Pendet Prayer Ceremony, Pemercikkan Holy Water, Division of Interest and ending withtwo Balinese dances one and the other with Java Costume (Hanuman etc.). A unique ceremony was held in Javanese and Balinese language is not like in Bali, just a glimpse of the Hindu community there costumes similar to the one in Bali.

Offerings with incense billowing always accompanies the customary ceremony. In belak & tg looks drummers tarawangsa and Jentreng. Ceremony To Farming Bandu -; g, known as the City harr'a not Know dae-red but there are lots of folk art that has not been known to outsiders. This folk art in the

Symbols - Symbols in Art Tarawangsa Each group of people or any ethnic culture and art has its own distinctive and tend to be different with other communities. In daily life, every ethnic group or nation, both in communications, relationships, especially in the implementation of rituals there is always a use of symbols in order to express their culture. An artwork can also serve as a medium for the delivery of a feeling, mood, thoughts, messages or message which is believed by its creator to penghayatnya. It is expressed through symbolic forms that they use on the work of art. Tarawangsa art is one type of artistic traditions that kept many symbols in it. We can see the use of these symbols include the manner of presentation, ceremonial equipment, musical instruments, songs, dances and others. Symbols of their meaning must be open to the public can find out the meanings contained therein. Because there is such an impression that the meaning of symbols is just a mere property of the elders. Symbols as if they were considered sacred so that ordinary people or young taboo to figure it out.

The meaning of a symbol must be disclosed, since these symbols contain messages or advice that can be recognized and internalized so that it can take positive values. Just as the meaning of the forms of symbols contained in the presentation of art in the District Rancakalong tarawangsa below: 1. Form and Meaning of Symbols on equipment offerings and ceremonies. Already a provision that prior to carrying out a ritual ceremony should provide a variety of offerings as well as the tools they needed. Offering is a symbol of a form of offerings to the gods, spirits or ancestors, as well as the accompaniment to the prayers of deities and ancestral spirits happily accept their prayers while enjoying the scent of flowers and incense smoke. It is also intended that they get the smoothness and safety in performing the ceremony. Offerings offerings are also a form of human communication with God Almighty. Ancient eastern cultures including in relation to the archipelago to teach balance 3 things, namely: 1. Vertically upward between man and God. 2. Horizontally between man and fellow man. 3. Vertically downwards between man and nature as well as animals and plants. That said, offering a form of teaching respect for nature, not just a theory but the execution of the ritual so that if a place is sacred to the end that people do not ruin it. It is also a form of gratitude for the blessings given by God through the place or object, so it was not equating the object or place with God. Humans who have limited need a symbol or a mark in expressing his feelings.

All forms of symbolic activity in the community is also an effort of human approach to God Almighty, who has been creating, animating and also determine death. So these symbols in addition to having the messages to the next generation, is also associated with religion. Believed that the concomitant increase in human consciousness, the physical form of offerings and so on will be increasingly ignored, because it is only a tool only. Because if it explored the meaning of the provision of equipment offerings and ceremony, then we will be amazed with the way teaching and understanding the past our ancestors at that time. In a cultural perspective, an offering may be viewed as customs and traditions are full of meaning. In it there is a value which if understood would make man more wise and wise attitude toward God, others, nature and the environment. Things like the above can take a look at some of the offerings and ceremonies tarawangsa following equipment. a. Parupuyan Parupuyan the container for burning incense. Parupuyan described as a form of human being who has a passion symbolized by the coals, and purity are symbolized by the smoke from burning incense. The smoke from burning incense has any sense as a symbol of interlinked human world with the world or the world of the spirits of ancestors. Parupuyan have the notion that humans should be able to eliminate all his desires so that it can achieve holiness to be towards the top of the world.

b. Incense Distinctive scent of smoke produced from burning of incense is considered as a medium for the delivery of messages, in this case the man tried to invite the spirits or the spirits of the ancestors to be able to attend the ceremony that they will perform. It has the objective to honor the spirits of the ancestors by way of inviting him to "participate" rejoice, because the service of the community leluhurlah Rancakalong now get a better life. Frankincense is commonly used types durame frankincense or myrrh, black (Styrax Benzoine). In addition to the above, in the rural communities in general there is limited knowledge about nature. Everything appears to be their identification are all things that are not visible or beyond the ability of his wits, they connect with the things supernatural. For that they believe that there is something that is beyond anything in the world where it is located. To influence the supernatural forces of nature, they use certain ceremonies, such as offerings, sacrifices and so forth. In the balance of nature they have certain beliefs, which are associated with the supernatural, and they do not realize the meaning of what is behind the belief that if based on logic. Although the belief that passing is superstitious and does not make sense, but when we contemplate it has a specific purpose, which is not realized by most people. For example the belief some people when cutting down large trees near the cemetery, treat or something heirloom items. They believe in the existence of supernatural powers that would harm if the ban was violated, so that it is often given for offerings, incense, place flowers (flower setaman) and so

c. White cloth White cloth was used as the foundation of all offerings. The white color is a symbol of good, white is associated with spiritual light (King Gunawan, 2004:34). Neutral white color is also significant, but not only meaningful neutral, white can mean light, bright, and clean. If related in terms of dress, white is often the choice in office dress because it makes the wearer feel cool and comfortable. White also symbolizes innocence and cleanliness. It also explains the principals of medical uses to represent a clean white uniform and free of germs. In connection with the use of white cloth as a base offerings at a ceremony tarawangsa is that depict white purity, which implies that every man in doing something that should be constituted with a pure heart and clean. d. Pitcher of water, leaves HANJUANG, and hihid The above is a symbol of the four elements that are needed by humans. Jug depicting the earth, hihid describe wind or air, the leaves HANJUANG as a picture of life, and water as a source of life. The fourth element is a unity that can not be separated and have an important role in the lives of all mankind. We would not be possible to live without one of these elements. Humans in their daily life in dire need of all these elements, therefore people are obliged to keep and maintain it.

e. Tampolong Tampolong is a container for spitting, especially by those who chew tobacco. Also known as a cuspidor, although this name is also used to place the spit at the dentist. Cuspidor still produced today, mainly found in places near where sports drink. Similar container has been used in southwest Asia for centuries. Tampolong known in the United States and Britain more or less around the 1840s (http://id.wikipedia.org). Tampolong has a flat base, usually given a weight that are not easily reversed. Use of tampolong considered progress in terms of cleanliness and decency, because people do not spit carelessly on the ground, roads and side roads. The point is that tampolong is a container or a place that is made of metal to remove impurities. The object contains an understanding that the man must be strong in the face of all trials, even though humans are treated like human beings tampolong but still must have a purpose. Tampolong the ceremony tarawangsa used as a container to remove excess water rinse his mouth before the elders reciting mantras or prayers.

f. Pot Teapot is a place for drinking water. Existing water in the pot is used to rinse his mouth with the aim to clean the mouth. The activity implies that humans must keep the things he would say so as not to say dirty words or words that may hurt others. Their main guidelines lies in careful and measured, especially in speaking. This is to avoid misunderstanding.While in daily life, every citizen supposedly able to do good, responsible, and keep their promises. Activity is usually done by rinsing elders or elders before starting the ceremony tarawangsa ie at the time before reading the spells. g. Shawl Scarves are used in the ceremony has four different colors: red, yellow, green, and white.Each color depicts the characters possessed by humans, namely:

1. The red color illustrates intemperance, bold, and insolence. 2. Illustrates the yellow color of honesty, dignity, and responsible attitude. 3. The green color describe the peace and tranquility. 4. The white color describes the nature of the knight, holy, and defend the truth. h. Kris Keris is a kind of typical stabbing weapon originating from Indonesia, or perhaps more appropriately the archipelago. Based on ancient documents, a dagger in the initial form has been used since the IX century. Strong likelihood that the dagger has been used before this period Keris, the sense of departing from the language of the Java language "mengker kerono aris" which means to wisdom, to the All-Wise, who became a symbol of rank of human life and relationship with God. Not only as a symbolic form, the keris is also a spiritual work that has the beauty values, aesthetic values and of course the value of the moral messages. Kris on tarawangsa art symbolizes wisdom, intelligence, tenacity, and agility in the face of all challenges of life winding. To be safe from all guile man should have a sharp mind, can face all sorts of situations, then act fast, precise, agile and resilient.

i. Rice

Rice has a very deep meaning for the community as a source of life Rancakalong ie. Once it meant rice, making people Rancakalong always giving thanks to God Almighty for all the graces and blessings that they have earned. Rice is believed to be incarnation of Dewi Sri, the goddess of prosperity. In order to achieve the prosperity of human life, each person must be able to ngreksa Dewi Sri in a sense to be willing to cultivate agricultural land can produce staple food for everyday needs. The Nyi Pohaci or goddess of rice is the main support of life. "Euweuh sangu mah urang moal breathe," so they said in the language. Without rice we will not live, so more or less meaningless. In philosophical rice has more ducking the older properties. As with humans, are increasingly getting older should cultivate the mind to subject themselves to the Creator and has the nature of humility toward others.

j. Water Community Rancakalong describe water as a symbol of cleanliness and life. They always use water to clean themselves so as to get closer to the Creator. Net has two senses, first clean the physical body of stains and dirt (unclean) and both spiritual and soul clean of everything that could interfere with sincerity in the service (worship) to God. Net in the first meaning the physical body clean of all stains and dirt is what needs clean water, water in this sense is the water that falls from the sky or out of the earth that has not been tainted by the stains and dirt (unclean). For example: rain water, river water, sea water, well water, snow, dew, and water from the spring. The presence of water they are very appreciated as one of life support, because humans can not live without water, and water use to irrigate their farmland. k. Young coconut Young coconut implies that every act of man must be useful and beneficial, both for himself, family, community, religion or nation. People should be useful as palm fruit, because all parts of the coconut can be used by humans, ranging from the husk, shell, until the contents and the water.

l. Fruits and vegetables Is a form of sacrifice as a symbol that will remind them to always be grateful for what they have earned (harvest). Another meaning is that the results of fruits and vegetables is a complete work of God through man, that man planted, God gives life. In this case implied the gift of God to man so that man must be grateful. m. Rurujakan (7 kinds of salad) Figures 7 (seven) are shown in the number of kinds of salad illustrate that within one week of seven days to be filled with activities that are positive. Number 7 is symbolic of the number of days that govern human life. Salad-salad consists of several types, namely tamarind salad, bread salad, banana salad, salad oil, salad flowers, salad sugar cane, coffee and salad. n. Money. Money described the fortune that was to be sought by every person in life. Money, it was not just "things" that are used as the unit of value in buying and selling. Money has become part of the completeness of an offering in ritual or ceremonial. In other words, the ceremony, as an act which bound customs and beliefs, basically can not be separated with the money. Because of money, the whole ceremony needs, both spiritual nor Mr material can be met: ceremonial objects, custom clothing, offerings, ceremonies, ceremony facility, food, the number of animals slaughtered and others. Money can be a symbol of social status, rank, prestige, or self-esteem.

As an offering, money that powered their nominal value usually varies. Also, procedures for the presentation was different intercultural society. There is a form of money Kepeng, fractional coins, paper money whose value up to thousands to hundreds of thousands of dollars, but some are wearing counterfeit money. Likewise with the procedure presented it, there are mixed with rice, there is also wrapped in paper or handkerchief that sprayed perfume, but not the least being burned or grown in soil. In presenting art that is used tarawangsa money is money bump. Maybe later in its development, the type of money will be replaced by coins in the form of dollars. o. Eggs Eggs are a symbol of life that will give fertility or longevity. It is connected with the resurrection or "reincarnation" of the universe after the "death", and also with some of the myths that portray the creation of an egg as early kehidupan.yang has meaning that every man must have reborn or born again.

2. Form and Meaning of Symbols in Art Presentation Procedures Tarawangsa In tarawangsa art, manners and procedures for presentation should begin with the completeness and offerings offerings and ask permission to the spirits of the ancestors.Presentation tarawangsa is a procession of the core and more inward. Presentation tarawangsa art is usually done at the time after harvest, ngalaksa, rayagungan, Ruwatan, and so on. Presentation tarawangsa art was held on the evening at around 19:30 pm until 04.00 pm. Implementation of the art tarawangsa led by saehu saehu consisting of a male and a female saehu. Presentation tarawangsa art can not be done haphazardly. There are several provisions that must be performed and complied with, among which are: a. Must provide offerings and request permission from the ancestral spirits. b. Implementation should be done at night. c. Must be performed indoors or in the home. d. Dancers must be someone who has grown up. e. Women who are menstruating are not allowed to participate.

If these conditions are met and all had adequate supplies of this ceremony, the ceremony to begin. Implementation of the ceremony is divided into several stages, namely: 1. Ngukus Ngukus [1] is usually performed by a Kuncen [2] or the elder community leaders.Frankincense is burned previously been given the magic spells that aims to invite the spirits of ancestors to come to attend the ceremony which will be implemented. After the incense burned, followed by application of coconut oil in the next dagger smoked over burning incense them. 2. Ijab Kabul After doing the above, then execute Ijab saehu Kabul, which is an introduction delivered by saehu as master of ceremonies devoted to all participants of the ceremony, it suggests the intent and purpose of the ceremony, the expression of gratitude to Almighty God, and also pray for spirits of the ancestors who at the same time as the declaration ceremony will soon be implemented.

3. Lulungsur Lulungsur [3] is a procession that aims to pick up or inviting the holy spirits to "present" on the implementation of the ceremony. In this procession, ineban excluded from the padaringan or paniisan [4] to the ceremony. 4. Nema Nema turn implies connect. Nema also means accepting. A panema obliged to continue the task that has been implemented by executing the first. In the ceremony there are two saehu NEMA, namely women and saehu saehu men. Both saehu will be dancing in turn correspond to specific cues. If both saehu is already approaching a state of trance and dance, the next event is a celebration NEMA, in this event all participants of the ceremony are allowed to dance in turn.

5. Nyumpingkeun Nyumpingkeun [5] is an effort to invite and collect the spirits of the ancestors, especially the spirit in his day had been instrumental to the area tarawangsa Rancakalong to the ceremony will be held. This session also addressed to the Goddess Sri to come to the ceremony. This section saehu headed by women, which is equipped with beauty supplies.

6. Nginebkeun Nginebkeun a procession past the dance form to bring back Dewi Sri from the ceremony headed into padaringan or paniisan. Ineban which amounts to nine containers were then taken one by one in order to be moved. How to move it should not be haphazard, but by gently cuddled-buckle and smooth. Nine container describing that in human life began to be introduced on the number nine before his presence in the world, the human evidence must pass nine months in the womb before the mother able to contemplate the beauty of a colorful world. After starting to recognize the world and the various objects around him, on a month to nine people begin to learn menjejakan feet without the aid of other people's hands, because in nine months was a child begins to learn to stand on two feet. When familiar with education, people began to learn the essence of life, start a search for identity even begin to learn about the religion which he believes. Muslims in Indonesia recognize nine guardian (wali Songo) as figures propagator of Islam in Indonesia. Number nine will lead to the perfection of the 99 names of Allah are summarized in asmaul Husna. uningan in Sydney October 24, 2009 Adnyana under Temple in Australia Simple Celebration Full of Meaning

It seems like only yesterday that such witnessed the festive feel of Bali in the yard Old Darlington School, Sydney University. Apparently that time has passed 210 days. Last week, the same atmosphere is present again in the midst of the Community of Bali (Balinese Community, BC) in News South Wales (NSW), Australia. Visit Old Darlington School at Sydney University again enlivened by a very strong feel of Bali. On Saturday (24/10/2009) and the Balinese in NSW again celebrate Galungan and Brass in an atmosphere of intimacy. This is the Galungan and Kuningan second and last in the year 2009, which falls on the 14th and October 24th, 2009. Is a tradition that Brass memorial done at the time because it falls on a Saturday (day off), while Galungan always falls on a Wednesday which is not a holiday. Since at 09.00 Sydney time, people began to arrive that was pioneered by BC officials to prepare everything. Ider-Ider installed, umbrella / tedung banners erected and installed to give the impression of lively around the site. Gamelan was removed and the neatly arranged on the edge of the page. Meanwhile in the northeast corner of the table was placed a cloth decorated with Balinese prada. On the left side of his right stood two tedung, suggesting that not only beautiful but also sacred. Not long after, a table with a length of about 2 meters and even then full of offerings (cymbals, gebogan result of a combination of flowers and fruit variety) are taken by members of the BC. Incense smoke billowing spread distinctive aroma.

Appear in various places men and women familiar converse while wearing traditional Balinese dress. Women berkebaya and wearing a cloth while the lelaku dressed and wearing udeng safari, traditional Balinese headbands. Meanwhile, the children dressed in colorful while playing on a broad lawn. There is also a play about a pond not far from the field. Around 11 am, about 150 people sat quietly on the lawn overlooking the table where the offerings. Pretty scorching heat is not a barrier for them to pray. As per tradition Brass, worship must be completed before 12 noon when the sun is directly overhead. Jero Mangku who was asked to lead worship with merafalkan begin his prayers and mantras, sitting cross-legged in front of solemn offerings. Mom Made Sudarta serve Jero looks eagerly lap. A moment later berkumandanglah Tri Sandya Mantram is sung with reverence by the members of the BC 150an large and small. Their eyes were closed merafalkan worship and praise to Hyang Widhi. A moment later, Jero Mangku led five worship, namely the five ritual worship performed with a different purpose and intent. Vaguely heard chanting Jero Mangku different for the fifth phase of worship it. The last process is nunas Tirta (holy water) and bija, rice is placed on the forehead and the forehead. This is a sign of grace and blessings from the Creator to his people.

Consul General (Consul General) of the Republic of Indonesia in Sydney, came in the midst of today's society are finished praying. Consul General Sudaryomo Hartosudarmo who initially claimed was unable to attend because they have to perform another task, it can still be present even if a little late. Sudaryomo is known to be close to the community and have a high awareness of the activities of the Indonesian community in NSW and other states also auspices of Consul General in Sydney. Consul General who came with my mother soon mingled and congratulated everyone who encountered. The layout and arrangement of events is made in such a way that no exclusive place for an officer or a particular party. Consul General along with the mother were humble blend into one with the Balinese who are happy to celebrate Brass.Meanwhile, the Balinese percussion sounds into the background, sounded both directly and from the electronic media. At different times, there is also another consulate officials shane and Siuaji Mighty King. At around 1 pm, a meal was ready to eat. Form of-way kind of Balinese dishes are provided, either by the committee as well as those brought by each member of the BC. All eager to enjoy the cuisine of Bali which certainly can not be enjoyed every day in Sydney.All the fun and eat a meal with enthusiasm.

Consul General joined its mother also enjoy dishes are available, showing enthusiasm and high appreciation. In percapakannya on the sidelines enjoying the meal, along with Mother Sudaryomo convey the feeling of pleasure and pride to the harmony of the people of Indonesia that cut across ethnic, tribal and religious. "This is the wealth of our nation," commented Sudaryomo. Not just praying and Balinese food can be found in the celebration of Galungan and Brass this time, dance Balipun gives its own color. Rejang Gods is the first dance performed by six exquisite Balinese women face and motion: Kadek, Asti, Dyah, Dwi, Dana and Nita. It is a sacred dance is an offering and a welcome that is pleasing to God is present to receive puja mankind. Clothes that are predominantly white and bright yellow glow as bright splash of sunshine. Weather is very sunny, although a little hot. The second dance is performed by Made Paradise Murjiati and Beautiful. Interestingly, these two are mother and daughter who brought dance very well. Consul General and First Lady gave a special appreciation for this one sign of success bequeath art and culture to younger generations. Dance Paradise describes the behavior of birds of Paradise that are making love. The next dance is performed by Hard Mask Made Sudarta, Bali residents who have settled in Australia for decades. Hard mask tells a member of the army who trengginas.Although there are visible in garakannya stationary or moving at a minimum, each movement represents a minimum of energy. After Mask Hard, Dance Jauk then dipertontokan by Wayan Sujina (Yanjin) and bring vibrant atmosphere and also hilarious. This dance describes an interactive relationship between the dancers and drummers. Both affect each other and both can give a specific signal which can produce movements of different dance. Both dancers are wearing clothing depicting an authoritative figure and wearing a mask. The last dance is Manuk Swamp displayed that describes the behavior and movement of hordes of waterbirds that play with comfort and peace in the lake in the woods. Swamp Manuk dance is performed by Asti and Dyah who perform dances with lively and cheerful, festive atmosphere mengadirkan under the hot sun getting stung.

Darling Old School On the page that day seems a lot of newcomers in addition tomembers of the BC. They enjoy serving Balinese gamelan and dance with enthusiasm. In addition to celebrating religious holidays, such activities also serve to introduce andpopularize the Indonesia and Bali in particular for the international community. In the midst of incessant claims of art and culture and advocacy efforts by Indonesia, this kind of activity abroad is expected to be a 'soft diplomacy' effective to maintain the culture of the Indonesian nation with an elegant and dignified manner. Similarly, I Ketut GedeSrijaya, who was born in the village of Indigenous Kemoning Klungkung is more familiarly called Ode, chairman of the BC, give an explanation. Although done with a simple, Galungan and Brass celebration this time was verymeaningful. After all the ritual is complete, people are still gathered while swapping storiesand enjoying the dessert of cake and tape. Jokes and small talk like this that brings theatmosphere of intimacy and tighten the brotherhood. With positive expectations, andBrass Galungan cele bration ended at around 16.30. Information on BC can be

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