New Zealand photographer David Metcalf https://asianitinerary.com/author/david-metcalf/ Travel, Holiday, Adventure Wed, 17 Apr 2024 12:49:50 +0000 en-US hourly 1 Kalimantan Ma’anyan death ceremony: Ijame https://asianitinerary.com/kalimantan-maanyan-death-ceremony-ijame/?utm_source=rss&utm_medium=rss&utm_campaign=kalimantan-maanyan-death-ceremony-ijame Thu, 11 Jan 2018 13:48:12 +0000 http://asianitinerary.com/?p=29717

“We believe that the human body is inhabited by a life giving spirit. We call this an amirue. When a person dies, his or her spirit becomes an adiau, just for the time of its journey to the place where the amirue resides. During the nine days of the Ijame ceremony we help the adiau make its way.” These words were spoken to me by Ibu Nyupur, a wadian (shawoman) from Murutuwu. This village is located six hours by road from Palangkaraya, Central Kalimantan, and lies deep in the heart of Dayak Ma’anyan country. The Ma’anyan are one of approximately 200 Dayak tribes, the original inhabitants of the large island of Borneo. In July this year Murutuwu Village played host to an Ijame, or death ceremony, which I was fortunate to attend. The Wadian There are two types of wadian in the Dayak Ma’anyan culture. Some preside over “life ceremonies”, such as healing, purification and thanksgiving. Others preside over “death ceremonies” and are experts in the afterworld. “Death ceremony” wadians play a critical role during the Ijame, as they are responsible for dealing with the bad spirits who may try to intervene and prevent the adiau from making its passage to the world of spirits where it belongs. The wadians do this by making special food offerings (pisarakan) and performing ancient chants throughout the night. The Ijame Ceremony The Ijame death ceremony has been conducted for hundreds of years, but only in Paju Epat, an area including four villages in East Barito. It is the only ceremony that the entire village community participates in and plays an important role in keeping the Ma’anyan culture alive. Ijame is conducted in an area of the village where the cemetery and the village assembly hall, or balai, are located. A cremation structure (papuian) is erected in the area. This is where the bones of the deceased are placed for burning on the final day. There is also a large coffin-like box made from ironwood (tambak), which is a repository for family ashes. Digging up of the Bones The Ijame I attended began with the digging up of the bones of a local villager, who had died two years previously. Bones from three others were brought from neighbouring villages, and they were all placed in a temporary small wooden repository in the assembly hall. On the first day of every Ijame, special offerings are placed in four areas on the outskirts of the village to keep the bad spirits away. This is also the time that the idiran is constructed. Daily rituals are then performed during the ceremony, including the slaughter of at least one pig. Each evening the wadian perform endless chants, offering food, supplies and guidance to the adiau spirits. Cockfighting On the second day cockfights and gambling begin and are performed in the morning and afternoon. The losing (dead) cock from each fight is then hung up on a post, as an offering for the spirits and later made into soup. I was asked to share a bowl with the village cultural leader (kapala adat) and I can vouch for its tasty flavour! Preparations and Animal Sacrifice During the following days, the men focus on constructing the papuian, while in the assembly hall the women prepare baskets, rice and other items considered of use in the spirit world. Day eight attracts officials and others from neighbouring villages to join in the feast. This is the day of slaughter when pigs and buffalo are sacrificed, speeches are delivered and a festive mood takes over. The Burning The ninth and final day is the busiest. It begins with the wadians’ chanting, then the idaran is dismantled and the wood used as a platform on which the ashes will be raked after burning. Various other rituals are performed until the bones are ready for burning. After burning, the ashes are retrieved by the families of the deceased and placed in the tambaks. Then a chicken is released as a symbolic gesture of the soul’s journey to freedom. In the evening the best orator in the village delivers a final speech. It always includes some local history and traditional stories. The Preservation of Ijame So what of the future of Ijame? In the past, there were sometimes hundreds of deceased cremated at one time at these ceremonies. Back in those times almost all the people in the Paju Empat villages were animist. However, missionaries started making their way into these areas in the 50s and have been very successful in their conversion efforts. Today, most of the Dayak Ma’anyan do not follow their ancient ways. There are only a few hundred that are truly animist. The search is on for the younger generation to fulfil the role of wadians. The Future of Ijame As Pak Batarius, the kepala adat and “wisdom keeper” of the village explained, “It seems the younger generation are losing their culture, and this is of great concern to those of us who are responsible for passing on the wisdom and knowledge of the ancestors. Ijame is an important ritual, and we hope it will continue. This year the tourism office of the local government helped fund the ceremony and we hope other foreigners like you will come and witness this special event. This will help us get funding to have more death celebrations like this in the future. The high cost can sometimes be a barrier”. As the first foreign visitor to come to Murutuwu in many years, I was welcomed with genuine hospitality and immediately included as part of the village family. It was such an honour to witness the Ijame. Many young people attending the Ijame seemed to marvel at this expression of their original culture. They enthusiastically watched and took part in the rituals. I had the distinct feeling that, in participating, they were gaining a better understanding of their identity and appreciation of their culture. In the end, I was left thinking that the future was in good hands. Published in Hidden Heritage October...

The post Kalimantan Ma’anyan death ceremony: Ijame appeared first on Asian Itinerary.

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“We believe that the human body is inhabited by a life giving spirit. We call this an amirue. When a person dies, his or her spirit becomes an adiau, just for the time of its journey to the place where the amirue resides. During the nine days of the Ijame ceremony we help the adiau make its way.”

Wadian peoplke from Murutuwu Village

These words were spoken to me by Ibu Nyupur, a wadian (shawoman) from Murutuwu. This village is located six hours by road from Palangkaraya, Central Kalimantan, and lies deep in the heart of Dayak Ma’anyan country. The Ma’anyan are one of approximately 200 Dayak tribes, the original inhabitants of the large island of Borneo. In July this year Murutuwu Village played host to an Ijame, or death ceremony, which I was fortunate to attend.

The Wadian

There are two types of wadian in the Dayak Ma’anyan culture. Some preside over “life ceremonies”, such as healing, purification and thanksgiving. Others preside over “death ceremonies” and are experts in the afterworld. “Death ceremony” wadians play a critical role during the Ijame, as they are responsible for dealing with the bad spirits who may try to intervene and prevent the adiau from making its passage to the world of spirits where it belongs. The wadians do this by making special food offerings (pisarakan) and performing ancient chants throughout the night.

The Ijame Ceremony

The Ijame death ceremony has been conducted for hundreds of years, but only in Paju Epat, an area including four villages in East Barito. It is the only ceremony that the entire village community participates in and plays an important role in keeping the Ma’anyan culture alive. Ijame is conducted in an area of the village where the cemetery and the village assembly hall, or balai, are located. A cremation structure (papuian) is erected in the area. This is where the bones of the deceased are placed for burning on the final day. There is also a large coffin-like box made from ironwood (tambak), which is a repository for family ashes.

Digging up of the Bones

Digging up of the bones of a local villager during Ijame

The Ijame I attended began with the digging up of the bones of a local villager, who had died two years previously. Bones from three others were brought from neighbouring villages, and they were all placed in a temporary small wooden repository in the assembly hall. On the first day of every Ijame, special offerings are placed in four areas on the outskirts of the village to keep the bad spirits away. This is also the time that the idiran is constructed. Daily rituals are then performed during the ceremony, including the slaughter of at least one pig. Each evening the wadian perform endless chants, offering food, supplies and guidance to the adiau spirits.

Cockfighting

On the second day cockfights and gambling begin and are performed in the morning and afternoon. The losing (dead) cock from each fight is then hung up on a post, as an offering for the spirits and later made into soup. I was asked to share a bowl with the village cultural leader (kapala adat) and I can vouch for its tasty flavour!

Preparations and Animal Sacrifice

Cockfights and gambling are performed in the morning and afternoon during Ijame

During the following days, the men focus on constructing the papuian, while in the assembly hall the women prepare baskets, rice and other items considered of use in the spirit world. Day eight attracts officials and others from neighbouring villages to join in the feast. This is the day of slaughter when pigs and buffalo are sacrificed, speeches are delivered and a festive mood takes over.

The Burning

The ninth and final day is the busiest. It begins with the wadians’ chanting, then the idaran is dismantled and the wood used as a platform on which the ashes will be raked after burning. Various other rituals are performed until the bones are ready for burning. After burning, the ashes are retrieved by the families of the deceased and placed in the tambaks. Then a chicken is released as a symbolic gesture of the soul’s journey to freedom. In the evening the best orator in the village delivers a final speech. It always includes some local history and traditional stories.

The Preservation of Ijame

Today, There are only a few hundred Dayak Ma’anyan that are truly animist

So what of the future of Ijame? In the past, there were sometimes hundreds of deceased cremated at one time at these ceremonies. Back in those times almost all the people in the Paju Empat villages were animist. However, missionaries started making their way into these areas in the 50s and have been very successful in their conversion efforts. Today, most of the Dayak Ma’anyan do not follow their ancient ways. There are only a few hundred that are truly animist. The search is on for the younger generation to fulfil the role of wadians.

The Future of Ijame

As Pak Batarius, the kepala adat and “wisdom keeper” of the village explained, “It seems the younger generation are losing their culture, and this is of great concern to those of us who are responsible for passing on the wisdom and knowledge of the ancestors. Ijame is an important ritual, and we hope it will continue. This year the tourism office of the local government helped fund the ceremony and we hope other foreigners like you will come and witness this special event.

Ijame is a death celebrations, heritage of the wadian people

This will help us get funding to have more death celebrations like this in the future. The high cost can sometimes be a barrier”.

As the first foreign visitor to come to Murutuwu in many years, I was welcomed with genuine hospitality and immediately included as part of the village family. It was such an honour to witness the Ijame. Many young people attending the Ijame seemed to marvel at this expression of their original culture. They enthusiastically watched and took part in the rituals. I had the distinct feeling that, in participating, they were gaining a better understanding of their identity and appreciation of their culture. In the end, I was left thinking that the future was in good hands.

Published in Hidden Heritage October 2017 – Text and Photos: David Metcalf

David Metcalf runs photography and cultural tours in Bali, Asia, and the USA. David operates the Taksu Photo Gallery in Ubud, Bali. He supports education and health programs in Bali and Kalimantan. Read about David HERE !

https://www.davidmetcalfphotography.com

E-mail: davidmetcalf3@mac.com

TAKSU Photo Gallery Centre for creative photography Jl. Wenara Wana (Monkey Forest) Road 11A 80571 Ubud / Bali / Indonesia

Website: www.taksuphotogallery.com
Phone:  +62 811 1331 255 / +62 812 5388 1385 / +62 361 972 500

The post Kalimantan Ma’anyan death ceremony: Ijame appeared first on Asian Itinerary.

]]> The Osing of East Java https://asianitinerary.com/osing-east-java/?utm_source=rss&utm_medium=rss&utm_campaign=osing-east-java Wed, 03 Jan 2018 18:52:41 +0000 http://asianitinerary.com/?p=29691

“It’s a very tough life for us sulphur quarry workers,” Ali said, “I had to stop quarry work at Ijen crater when I was just 35 years old as my back was in bad shape and the pain in my legs was giving me too much trouble.” Ali is now a porter and has given up hauling 90 kgs of sulphur every day, preferring the easier task of 20 kg backpacks. He lives in a small village near Ijen crater, close to the small city of Banyuwangi, East Java. Ali is from the Osing tribe. There are 400,000 Osing tribal people who live in the Banyuwangi Regency. The Osing have a colourful past and are descendants of the Hindu Blambangan Kingdom. These days however, most of the Osing have converted to Islam but still recognise some of their original heritage, and this is celebrated in traditional ceremonies. The Osing are very superstitious and in the more traditional villages their belief systems still hold to pre-Islamic traditions, conducting rituals honouring the spirits, deities and black magic. Today, most Osing live a life based on a blend of the three belief systems; Islam, Hindu, and Buddhism.  Their adat or traditional law also incorporates animism. They share strong ties with their Balinese neighbours as they were all part of the Blambangan Kingdom. Known for their warrior spirit and strength, they resisted aggressive attacks from the Demak and Mataram long after the rest of Java succumbed to Islam. The kingdom was finally defeated in 1640, however, 370 years later they still hold onto their strong Hindu belief. The Osing language is a mix of Javanese and Balinese and is still widely spoken today. I was very fortunate to be invited to an ancient Islamic rite of passage while visiting the Osing people.  It was a circumcision ceremony, and my guide told me all Muslim males have to experience this rite and go through circumcision before the age of 11. When I entered the village, there was a colourful festival already in full swing. There were a series of loud banging of drums combined with traditional Javanese music, boisterous singing and people dressed in creepy costumes who took great delight in scaring the life out of the kids as they chased them along the village roads, thinking they were monsters and evil spirits. The pervading atmosphere at the ceremony was a happy and joyous affair for the whole community, albeit not for the celebrated boy. On this particular occasion, there was just one boy, six years old, who was to undergo the circumcision. He was treated like a prince and was paraded through the village on a golden chair, accompanied by two princesses (on motorbikes) who were assigned to protect him throughout his special day. I was eagerly ushered along the procession line and was told I would be an honoured guest.  I was spontaneously invited by the family to partake in a slametan, which is a feast of traditional Javanese village food consisting of cones of rice, meat from cows and pigs sacrificed for the occasion, and an assortment of delicious side dishes. The slametan is taken very seriously, and it is believed this custom appeases the spirits, brings good fortune to the village and protects those that are circumcised, as well as a good excuse for a party! Normally, a village circumcision ritual involves many boys, however, if the family is wealthy and can afford the high cost, the complete ceremony will take place for just one boy, which was the case at this particular ceremony. Lucky for me I was visiting Banguwangi on a full moon, which Ali explained is when circumcision and many other auspicious ceremonies are scheduled. The Banguwangi area and eastern tip of Java is a region of stunning natural beauty with lush terraced rice fields, towering volcanos, and beautiful beaches to the south.  It is the least populated area in Java, an island packed with 145 million people, and it’s worth having a week or so to discover the five National Parks and reserves. The rich volcanic soils and high rainfall produces a bounty of food, and some of the best coffee in Java is grown in this area. Around the town Kalibaru, there is a huge plantation area where hundreds of workers are involved in the production of rubber, cloves, tobacco, coconuts and sugar cane.  Even the famous Rafflesia, the largest flower in the world, can be found around these parts. It is not difficult to see why the Osing people are so happy living off the land of their ancestors, blending their traditions and mystical beliefs with modern influences. They live in harmony with their Madurese neighbours that have settled in the area as well. The Madurese are mostly involved in the fishing trade and their culture seems to mix in well with the Osing people. The local government in Banyuwangi is very keen to attract tourists, and there is a calendar of events including regular dances, music performances and traditional cultural festivals.  In order to attract more visitors, Blimbingsari Airport, near Banyuwangi, opened in December 2010. The Osing people honour their ancient cultural ways, living in harmony with their environment. They have an open, generous, hospitable nature and genuinely welcome guests and travellers to experience their culture. It is a lesser-known place to visit in Java, and I would highly recommend it for a wonderful taste of Javanese magic. Text and Photos: David Metcalf David Metcalf runs photography and cultural tours in Bali, Asia, and the USA. David operates the Taksu Photo Gallery in Ubud, Bali. He supports education and health programs in Bali and Kalimantan. Read about David HERE ! https://www.davidmetcalfphotography.com E-mail: davidmetcalf3@mac.com TAKSU Photo Gallery Centre for creative photography Jl. Wenara Wana (Monkey Forest) Road 11A 80571 Ubud / Bali / Indonesia Website: www.taksuphotogallery.com Phone:  +62 811 1331 255 / +62 812 5388 1385 / +62 361 972 500

The post The Osing of East Java appeared first on Asian Itinerary.

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Ali is from the Osing tribe

“It’s a very tough life for us sulphur quarry workers,” Ali said, “I had to stop quarry work at Ijen crater when I was just 35 years old as my back was in bad shape and the pain in my legs was giving me too much trouble.” Ali is now a porter and has given up hauling 90 kgs of sulphur every day, preferring the easier task of 20 kg backpacks. He lives in a small village near Ijen crater, close to the small city of Banyuwangi, East Java. Ali is from the Osing tribe.

There are 400,000 Osing tribal people who live in the Banyuwangi Regency. The Osing have a colourful past and are descendants of the Hindu Blambangan Kingdom. These days however, most of the Osing have converted to Islam but still recognise some of their original heritage, and this is celebrated in traditional ceremonies.

A Osing ritual honouring the spirits

The Osing are very superstitious and in the more traditional villages their belief systems still hold to pre-Islamic traditions, conducting rituals honouring the spirits, deities and black magic. Today, most Osing live a life based on a blend of the three belief systems; Islam, Hindu, and Buddhism.  Their adat or traditional law also incorporates animism. They share strong ties with their Balinese neighbours as they were all part of the Blambangan Kingdom.

Known for their warrior spirit and strength, they resisted aggressive attacks from the Demak and Mataram long after the rest of Java succumbed to Islam. The kingdom was finally defeated in 1640, however, 370 years later they still hold onto their strong Hindu belief. The Osing language is a mix of Javanese and Balinese and is still widely spoken today.

Osing people share strong ties with their Balinese neighbours

I was very fortunate to be invited to an ancient Islamic rite of passage while visiting the Osing people.  It was a circumcision ceremony, and my guide told me all Muslim males have to experience this rite and go through circumcision before the age of 11.

When I entered the village, there was a colourful festival already in full swing. There were a series of loud banging of drums combined with traditional Javanese music, boisterous singing and people dressed in creepy costumes who took great delight in scaring the life out of the kids as they chased them along the village roads, thinking they were monsters and evil spirits.

The pervading atmosphere at the ceremony was a happy and joyous affair for the whole community, albeit not for the celebrated boy. On this particular occasion, there was just one boy, six years old, who was to undergo the circumcision. He was treated like a prince and was paraded through the village on a golden chair, accompanied by two princesses (on motorbikes) who were assigned to protect him throughout his special day.

Osing people in colorful procession

I was eagerly ushered along the procession line and was told I would be an honoured guest.  I was spontaneously invited by the family to partake in a slametan, which is a feast of traditional Javanese village food consisting of cones of rice, meat from cows and pigs sacrificed for the occasion, and an assortment of delicious side dishes.

The slametan is taken very seriously, and it is believed this custom appeases the spirits, brings good fortune to the village and protects those that are circumcised, as well as a good excuse for a party! Normally, a village circumcision ritual involves many boys, however, if the family is wealthy and can afford the high cost, the complete ceremony will take place for just one boy, which was the case at this particular ceremony. Lucky for me I was visiting Banguwangi on a full moon, which Ali explained is when circumcision and many other auspicious ceremonies are scheduled.

Young Osing kids participate in the festivals

The Banguwangi area and eastern tip of Java is a region of stunning natural beauty with lush terraced rice fields, towering volcanos, and beautiful beaches to the south.  It is the least populated area in Java, an island packed with 145 million people, and it’s worth having a week or so to discover the five National Parks and reserves.

The rich volcanic soils and high rainfall produces a bounty of food, and some of the best coffee in Java is grown in this area. Around the town Kalibaru, there is a huge plantation area where hundreds of workers are involved in the production of rubber, cloves, tobacco, coconuts and sugar cane.  Even the famous Rafflesia, the largest flower in the world, can be found around these parts.

Osing drummer

It is not difficult to see why the Osing people are so happy living off the land of their ancestors, blending their traditions and mystical beliefs with modern influences. They live in harmony with their Madurese neighbours that have settled in the area as well. The Madurese are mostly involved in the fishing trade and their culture seems to mix in well with the Osing people.

The local government in Banyuwangi is very keen to attract tourists, and there is a calendar of events including regular dances, music performances and traditional cultural festivals.  In order to attract more visitors, Blimbingsari Airport, near Banyuwangi, opened in December 2010.

The Osing people honour their ancient cultural ways, living in harmony with their environment. They have an open, generous, hospitable nature and genuinely welcome guests and travellers to experience their culture. It is a lesser-known place to visit in Java, and I would highly recommend it for a wonderful taste of Javanese magic.

Text and Photos: David Metcalf

New Zealand photographers David Metcalf

David Metcalf runs photography and cultural tours in Bali, Asia, and the USA. David operates the Taksu Photo Gallery in Ubud, Bali. He supports education and health programs in Bali and Kalimantan. Read about David HERE !

https://www.davidmetcalfphotography.com

E-mail: davidmetcalf3@mac.com

TAKSU Photo Gallery Centre for creative photography Jl. Wenara Wana (Monkey Forest) Road 11A 80571 Ubud / Bali / Indonesia

Website: www.taksuphotogallery.com
Phone:  +62 811 1331 255 / +62 812 5388 1385 / +62 361 972 500

The post The Osing of East Java appeared first on Asian Itinerary.

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