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My presence from birth until now always breathe on land pinggirin Jakarta area, which some friends call betawi periphery. So the behavior of my life was almost unaffected by the culture betawi periphery. To know the meaning of the betawi periphery, allow me to invite friends to dive into it.
A research on the years 1989-1990 and 1991-1992 indicate that the native city of Jakarta, which used to be called as Betawi people can be divided into various groups. They are quite different in terms of socio-economic background and location of distribution as a result of different historical journey. For the term that is often imposed on these groups, we classify them as Middle Batavia, Betawi Betawi Sidewalk and clownish. It should be noted that this division sermata-eye for the benefit and ease of analysis, the reality is the existence of these groups Betawi noted and emphasized in conducting research. The existence of these groups Betawi itself is not new. The problem is very few observers are aware of it, and even fewer of them who cares. One reason is that these observers assume that one group is typical Betawi Betawi while the others are not. Betawi people who live in urban areas are called "Betawi City", they call themselves as indigenous people of Jakarta. Betawi people who exist in the suburbs of Jakarta called 'Betawi Ora'. In my point of view, the "Betawi Ora" is that supposed to be "as the original inhabitants of Jakarta because they are strictly and consistently carry Betawi tradition, while the Betawi city heavily influenced by outside keBetawian tradition so that their way of life different from" Betawi Ora ". Written sources that there is no question about Betawi Betawi group where they were saying. Consequently the conclusions drawn are generalizations though they are actually looking at are specific groups of Betawi. Yet our research has proven that overlook the Betawi groups, has led to conclusions that are not representative of actual Betawi, which in turn leads to negative stereotypes about these groups is not surprising that the conclusions drawn are less acceptable by the Betawi people themselves because they do not happen to come from the population studied. Until some time ago among the Betawi people are still very limited perception keBetawiannya. As a traditional Betawi, which is also included Betawi tradition since this tradition is used by people as an expression of diversity Betawi their daily lives, but this is the view that different observers of the Betawi people view themselves often do not want to admit it as part of the Betawi tradition. MisaInya Middle Betawi people do not recognize the tradition of the Betawi Sidewalk and vice versa.
In this regard keBetawian, it is felt necessary to describe briefly the various groups of Betawi are there so keBetawian picture of diversity must be clear. Thus if the conclusion of the Betawi it must be clear to which group they were talking, so that their conclusions are relevant only to the group wrote. The following description of the Middle Batavia, Betawi Betawi Sidewalk and hicks trying to give opportunity to the reader to understand these groups in the sense keBetawian. This map tries to give the location of distribution groups Betawi in Jakarta and surrounding areas. Even here we make a classification-classification on the Betawi Betawi not mean broken down or in different differentiated nor deny the existence of Batavia as a whole. This classification is merely intended to clarify the issue when talking about the Betawi so it does not carry over to the conclusion that is not representative. The classification of a group of people is common. MisaInya, people can be distinguished on the Batak Karo Batak, Batak Toba, Batak Mandailing and so on so well with the Minangkabau who also can be distinguished on the coast, the land and so forth. The Javanese are often distinguished by observers in the scientific world as well as the layman on the Java students, Java and Java priyayi abangan. The same thing happened to other tribes in the world. Grouping is caused due to lifestyle or they have different cultures so that this grouping will be very helpful in understanding the tribal question.
CENTRAL Betawi
Betawi indigenous population residing in urban areas is currently very little. Most of them live in groups of one offspring or relatives.Currently they are still visible in the Great Wetland areas, a small part in Taman Sari, Gang Ketapang, Kebon Jeruk, Krukut and Pekojan area. Some of them still adhere to some past lifestyle. This can be seen on special occasions wedding, Lebaran, circumcision, or in the life of their society. Although there is a shift in the younger generation Betawi culture, both men and women in the matter of religion but they still hold firm, as the Koran to children teens, Majlis study groups for mothers and tadarusan for men. The language often used by them is the Middle Betawi dialect. Those that included Middle Betawi are those who in the history of the Betawi people began settling section of Jakarta city formerly called the residency of Batavia, and now including Central Jakarta.This location is part of the city's most urban in character. These sections in the preliminary stages of the city hit by urbanization and modernization of the most high. One result is the Betawi people who live in this area is the tallest man marries campurnya level when compared with the Betawi people who live in the suburbs of Jakarta or other tribes in Jakarta.
Based on their economic level, the Betawi people who live in the middle of Jakarta could be distinguished, one gedong or as a villager. Giving the term is apparently based on their residence. In a sense, the existence of gedong keBetawian realize it or not will not be recognized by the villagers. But not so the villagers, because of his lifestyle led to their presence as an ethnic Betawi is perceived as part of the tradition. Another consequence of the process of modernization and urbanization in the center of Jakarta, the Betawi people who sold their home town and move to the higher edge of the city that still has cheap land prices. This area is actually the domicile of the Betawi Pinggir. Therefore, now many people are there in the Middle Betawi Betawi Pinggir area. Even some of those moving into the area Betawi hicks. Many of the people and the Betawi Betawi Sidewalk these hicks do not know that their new neighbor is also the Betawi people but because they bear patterns and a different lifestyle, people think they are hicks Betawi (Batavia pendatang.red.) As the Betawi culture that contrasts with the image that there are about Betawi people, then people of Central Betawi (people gedong) highly educated. Many of our respondents even from the older generation has a higher education. The present generation not only achieve a university education but even many of their children studying abroad. And they are classified as Betawi hicks in our opinion is a native in the vicinity of Jakarta, including Bo-ta-defender. Formerly this area include administrative region of Batavia, but now they include administrative region of West Java (Iihat the light on the Map of Batavia). Therefore they are culturally Betawi people but because of changes in administrative boundaries so now including people who live in the administrative area of West Java.
Betawi hicks
There are two types of Betawi hicks, to those who live in the northern part of Jakarta and West Jakarta and Tangerang, they are heavily influenced by Chinese culture. And others are they the left on the east and south of Jakarta, Bekasi and Bogor A very influenced by the Sundanese culture. They generally come from lower economic classes in general the convergence in agriculture. Their educational level is very low when compared with the stage of education achieved by the people of Central and Betawi Betawi Pinggir. The role of Islam in daily life hicks Betawi people are different from the role of Islam among the people of Central and Betawi Betawi Edge of where in the last two groups of Betawi the Islamic religion holds an extremely important role and determine the behavior patterns of their daily lives days. It should be noted that now there have been changes in employment and education among the Betawi hicks where gradually the level and pattern of their work closer to the pattern of employment and educational patterns Betawi Betawi people in Central and Sidewalk.
Betawi edge
While the Middle Betawi people are more superior in terms of socio-economic background clibandingkan with other Betawi group, the Betawi Sidewalk superior in terms of religious education. From the first, Middle Betawi people tend to send their children to public schools as their formal education, then the Edge of the Betawi people send their children to boarding schools as their formal education. That's why the Betawi refuse when they are deemed disadvantaged in terms of education when compared with other groups in Indonesia, the truth is they have a different form of education with other tribes. Although the Middle Betawi formally educated in Public Schools, religious education according to them is a very important part in their lives. The process of societal Middle Betawi people can not be separated from the pattern of religious life. This socialization process has established a religious life as part of their daily lives. So although the Betawi Edge of giving attention to religious education when compared with the Middle Betawi, religious education remains a very important role in the lives of Middle Betawi. Differences in perceptions between non-Betawi Betawi people's perceptions about the Betawi is because knowledge of the non-Betawi is a picture of people who live dipinggiran Betawl Jakarta and generally come from lower socio-economic layers. Very little written about the Betawi people are in the middle of Jakarta. If anything, the writing is generally about people from lower classes Betawi (Batavia Central - a villager, red) and the best of our knowledge there is no inscription on the upper middle class or upper class Betawi (Batavia Middle - people gedong.red). Apparently this is because they are interested in or writing about people keBetawian Betawi Betawi people do not realize that the Middle, especially those gedong, is Ora Betawi (Batavia ora.red), or the Middle Betawi people are not interesting to write because of their lifestyle by outside is not considered Betawi; or those who hide keBetawian their own, my own opinion that they might be less attractive to be written by analysts Betawi but this did not mean that they do not represent the Betawi group. This fact often causes the renderer problem - the problem keBetawian less attention to the fact that there Betawi groups, each of which in some ways quite different from each other. The following quantitative data give an idea about the difference in numbers of people of Central Batavia, Betawi Betawi Sidewalk and hicks in the sense of background work and their education.
1. Gantar Dance Dance depicting the movement of people to plant rice. Sticks describe pounder while bamboo and wood grain rice seed described therein and recesses.
This dance is quite famous and is often expressed in welcoming guests and events lainnya.Tari is not only known by the Dayak tribe Tunjung but also known by the Dayak tribe Benuaq. This dance can be divided into three versions of the dance Gantar Rayatn, Gantar Busai and Gantar oppressed / Gantar Kusak.
Dance War
2. Dance Kancet Papatai / Dance War This dance tells the story of a hero of the Dayak Kenyah war against his enemies. The movement of this dance is very agile, nimble, energetic and sometimes followed by cries of the dancers.
In Kancet Pepatay dance, dancers use traditional clothing Dayak Kenyah equipped with tools of war such as saber, shield and armor. This dance is accompanied by song Sak Paku and only use the instrument Sampe.
Dance Kancet Ledo 3. Ledo Kancet Dance / Dance Gong If Dance Kancet Pepatay depict male virility and strength Dayak Kenyah, otherwise Dance Kancet Ledo describe the gentleness of a girl like a rice snaking gently blown by wind.
This dance is performed by a woman wearing traditional clothes Dayak Kenyah and on both hands holding a series of tail feathers hornbills. Usually the dance is danced on a gong, which is also called Dance Kancet Ledo Gong.
4. Dance Kancet welds Describes the daily life of hornbills, birds that glorified by the Dayak Kenyah tribe because it is considered as a sign of greatness and heroism. Dance is a dance single weld Kancet Dayak Kenyah women the same motion and its position as Dance Kancet Ledo, but the dancers did not use a gong and hornbill feathers and also the dancers use a lot of humble position and squatting or sitting with knees touching the floor. This dance is more emphasis on movements when flying hornbills and perch perched on a tree branch.
5.Tari LELENG This dance is about a girl named Utan Along that will be married by force by her parents with a young man who was loved. Utan Along eventually fled into the forest. Dance of Dayak Kenyah tribe girls danced to the accompaniment of singing this song LELENG.
Dance Hudoq
6. Dance Hudoq This dance is performed by using a wooden mask that resembles a wild animal and using banana leaves or coconut leaves as cover the dancer's body. This dance is closely connected with religious ceremonies of the Dayak ethnic groups and Modang Bahau.Dance Hudoq intended to gain strength in overcoming the destructive pests of plants and expects to be given fertility yields a lot.
7. Hudoq We Dance ' Dance of Dayak Kenyah tribe is in principle similar to Dance Hudoq from Bahau and Modang Dayak tribe, namely for the ceremony to welcome the year of planting and to express gratitude to the god who has given a good harvest. The contrast between Hudoq We Dance 'and Dance Hudoq on costumes, masks, dance movement and accompaniment music. Dancer costume Hudoq We 'use the long sleeves of plain cloth and wearing sarongs, while ordinary people face-shaped mask that many decorated with carvings typical of Dayak Kenyah. There are two types of masks in dance Hudoq We ', which is made of wood and that a veil made of beads with ornaments Dayak Kenyah.
8. Dance Serumpai Benuaq tribal dance is performed to reject the outbreak of the disease and treat people who are bitten by mad dogs. Called Serumpai dance because the dance accompanied by musical instruments Serumpai (a type of bamboo flute).
Tari Belian Bawo 9. Tari Belian Bawo Belian Bawo ceremony aims to resist disease, cure the sick, pay vows and so forth. Once transformed into dance, this dance is often served on special occasions receptionist and other art events. This dance is a dance of Dayak Benuaq.
10. Dance Kuyang A dance of the Dayak tribe Belian Benuaq to expel the ghosts that keep large trees and tall so as not to disturb people or people who cut down the tree.
11. Dance of Little Kina This dance describes the movement of Dayak Kenyah tribe who move from the Apo Kayan region (Kab. Bulungan) to the Long Segar (Kab. Kutai Barat), which takes many years.
12. Dance Datun This dance is a dance with the girl Dayak Kenyah with an uncertain number, perhaps 10 to 20 people. According to history, dance together was created by a tribal chief in the Apo Kayan Kenyah Dayak named Nyik Selung, as a sign of gratitude and joy over the birth of a grandson. Later this dance developed throughout all the provinces of Dayak Kenyah.
13. Dance Ngerangkau Dance dance Ngerangkau is customary in the case of death of the Dayak tribe Tunjung and Benuaq. This dance uses the tools of rice pounder who rammed-knock on a regular basis in a horizontal position, giving rise to a certain rhythm.
14. Baraga Dance 'Bagantar Originally Baraga 'Bagantar is belian ceremony to treat infants with begging for help from Nayun Gantar. Now that this ceremony has become a dance composed by the Dayak tribe Benuaq.
Village Tenganan or Tenganan Pegeringsingan known, is one of a number of ancient villages on the island of Bali. The pattern reflects the cultural life of their society and customs of Bali Aga village (pre-Hindu) different from other villages in Bali. Therefore Tenganan Village developed as one of the objects and cultural attractions.
Location Pegeringsingan Tenganan Village is located at Manggis district, approximately 17 km away from the City Amlapura - the district capital -, 5 km from the tourist area of Candidasa, and about 65 km from Denpasar City.
For cultural attractions, the Village Tenganan has many unique and interesting peculiarities to be seen and understood. From the social system that was developed, that the village of Tenganan consists of a native village. This is because the mating system adopted is the parental system in which women and men in the family have the same degree and the right to be heir.
This differs from the kinship system adopted by the people in Bali on umumnya.Di addition, they also adopted the system in which the local community endogamy bound in awig-awig (customary law) which requires that marriages performed by the Village Tenganan fellow citizens, because if it is violated then citizens are not allowed to become etiquette (people) villages, meaning that he must get out of the village of Tenganan. Another attraction is owned by Village Tenganan Mekaré ritual tradition-kare or better known as the "pandanus war." Mekaré-kare is the top part of the procession series Sambah Ngusaba ceremony that was held in June each lasting for 30 days.
For 1 month, Mekaré-kare lasts 2-4 times and each time held will dihaturkan offerings to the ancestors. Mekaré-kare or "pandanus war" followed the men from the age of children to old people. As the name implies, the tool used is pandan leaves are cut into pieces along the ± 30 cm as a weapon and a shield that serves to fend off attacks from the cigarette lighter opponent pandanus thorns. Injuries caused by a cigarette lighter will dibalur with pandanus thorns made from the herb bidder tubers, such as laos, turmeric, and others.
Mekaré-kare is essentially the same meaning with the usual red drum ceremony performed by Hindus in Bali when it creates a religious ceremony. In a ceremony Mekaré-kare is always accompanied with a typical village tetabuhan Tenganan, namely Selonding gamelan.
Another uniqueness is owned by Village Tenganan not shared by other areas in Bali in Indonesia is even double ikat weaving craft cloth Gringsing. Gringsing word itself comes from the word "gering" which means sickness or accident, and "sing" which means no, then the whole gringsing interpreted as against disaster. The process of making cloth gringsing is unique and requires a long time (up to 3 years), so that its presence became scarce and the price is quite expensive.
Gringsing fabrics must be owned by citizens of the Village Tenganan perlengkapn because it is part of the ceremony, as in the ceremony Ngaben (burning the bodies) in which the fabric is placed on top gringsing Bade (place carrying the corpse). In addition to the ceremonial cutting of teeth, gringsing also used as the base cushion. Many stories in society that says that human blood is used in giving the yarn color transform and obtain the desired color. This is because the fabric gringsing was dominated by red color. But the truth is that the coloring materials in the manufacture of cloth gringsing derived from the sap of certain wood-sap and walnut seeds are mixed in such a way that it can function as a dye.
Not many people know that the natural beauty of the village of Tenganan potential as an alternative tourist trekking route by passing through villages, hills, and also a paddy field population.Short Route trekking paths can be taken within ± 3-4 hours.
Category: Cultural Tourism Indonesia is often referred to as the sleeping giant of Southeast Asia, and the epithet was indeed appropriate. With more than 18 thousand islands, this archipelago has a remarkable diversity of what you can see or do while on vacation there.
Modernization brings a wide range of development (some say excessive development) to Jakarta, while the Bali tourism back to life after being destroyed when a bomb blast 2002. There are also mountains such as Borobudur Bromo and the mystical to search various types of attractions, as well as the 6000 inhabited islands.
Not surprisingly, Indonesia offers the festival a very distinctive feature of their culture, reflecting the ethnic diversity and traditions from various parts of the archipelago. You'll find this diversity in Indonesia is typical of six festivals, ranging from the celebration of art, batik, dance and ceremony. If possible, you can witness one of the festival during his visit to Indonesia!
Krakatau Festival
Krakatau Festival is an annual festival held in Lampung, was held to celebrate the volcanic island of the same name, Krakatoa.Mount Krakatoa erupted in 1927, the eruption was then produce a new small islands, named Anak Krakatau.
During the festival, visitors can enjoy variety shows like Carnival Tuping (Carnival Mask Lampung), elephant and various dances from Lampund and surrounding cities. End of series of events is a visit to the volcanic island, was still active but was sleeping soundly. For a while!
Bali Arts Festival
One of the largest annual celebration of art and culture in Indonesia, Bali Arts Festival is always packed. During the month, various art performances, exhibitions, and other cultural activities will take place in Bali, offering dance, music and beauty of their culture.
Celebrations famous attractions such as traditional dances that have been almost forgotten, traces of the remote areas of Bali, food, handicrafts, as well as new creations from dance schools in Denpasar and contemporary choreography of national and international artists.
Solo Batik Carnival
Since time immemorial, batik tradition has always had very strong roots in Solo. Kotadi Central Java has made it even batik as an icon and identity, an accurate picture of a city famous for its beauty and subtlety of his kingdom behavior. Solo Batik Carnival was held to reinforce that tradition, and to promote batik on national and international scale.
This event is a combination of ceremonies, fashion shows and carnivals, all using batik as a theme. There will also bazaar that offers a variety of unique batik and souvenir Solo.
Solo International Ethnic Music Festival
One of the latest festival of Solo is the Solo International Ethnic Music (Siem) Festival, which focuses on performances and celebration of ethnic music. This event is a unique platform for collaboration between modern and ethnic music, local artists and international.
The long list of performers including artists Minangkabau, Riau, Yogyakarta, Surabaya, Papua, Kalimantan, and even foreign artists from Japan, Australia, India, New Zealand and many others.
Gerebeg Mulud
In the Java language, meaning gerebeg Mulud crowd and is one calendar month name in Java. The celebration, also known as Sekaten, to celebrate the birth of the Prophet Muhammad. The procession lasted all day and 'featuring' two gamelan performances which paraded toward the grand mosque.
In the evening there will be a market in the northern city to add a festive city, the perfect place to try different foods Java and Yogyakarta as well as to hunt for souvenirs.
Baliem Festival
Papua typical festival has its roots in the beliefs of local tribes that the war not only conflict keuasaan and interests, but also a symbol of fertility and prosperity. Since 20 years ago, local governments have stressed the importance of peace between the tribes who fought to prevent retaliation and prolonged loss of life. So Baliem Festival is an event that was held to replace the war between the tribe.
As you may have guessed, the main event is a war between tribes.Imagine more than 20 different tribes each with 30 to 50 people wearing traditional clothing, carrying spears, bows, arrows and machetes! There are also performances and a host of other attractions, such as local traditional games, dances, as well as local cuisine.
Category: Cultural Tourism 1.Ritual tiwah
The ritual is a procession to deliver tiwah ancestral spirits relatives who have died to heaven by way of purifying and move the rest of the body from the grave into a place called stumbled. Ritual tiwah become a tourist attraction unique and distinctive karen many foreign tourists are interested in this ceremony is only done by the Dayak people in Central Kalimantan
2.Kebo-Keboan
The traditional ceremony Kebo-keboan conducted every year by Village residents Alasmalang. At first ceremony was held to invoke the rain downs during droughts, with rainfall this means farmers can grow crops soon. The climax of the procession is plowing fields and planting rice seedlings in paddy fields. People who behave like the buffalo was to trance and pursue anyone who tries to retrieve the planted rice seeds. Village residents tried to scramble Alasmalang rice seeds, as is believed to be used as a starting-custody maupununtuk profit 
3.Adu Buffalo (Mapasilaga Tedong)
Adu buffalo buffalo begins with Caucasians. Party buffalo fights interspersed with a procession of buffalo-style cuts Toraja, Ma'tinggoro tedong, namely with a machete and cutting buffalo with a single slash. Getting late, the party fights the more crowded because buffalo is a buffalo that pitted males who already have experience of fighting dozens of times. Before pitted, conducted parade buffalo. There is a Caucasian or an albino buffalo, others have dark patches on his back called salepo and black on the back (lontong boke). The last type is the most expensive price, can be above USD 100 million. There is also a buffalo-neutered male who had allegedly tastes more savory meat
4.Rambu Solo
Signs Solo is a party or a ceremony of grief / death. Customs which have been inherited by the Toraja people for generations.For the families left behind must make a party as a mark of respect to the deceased who have been the last to leave. After passing a series of events, the deceased on the stretcher using Tongkonan (a kind of typical Toraja traditional house) to the tomb in the cliffs in the cave. The name of the cemetery his grave is Londa. Beacon's unique solo ceremony is making wooden dolls made very similar to the dead and placed in tebing.Uniknya more ...supposedly he said, the doll's face increasingly similar as the deceased
5.Pasola Sumba
This is part of a series of traditional ceremonies performed by people of Sumba. Every year in February or March a series of traditional ceremonies conducted in order to ask the blessing of the gods for the harvest year so successful. The culmination of a series of traditional ceremonies conducted several days earlier is what is called Pasola. Pasola is 'at war' conducted by two groups of horsemen. Each group consisting of more than 100 youth bersenjakan spears made of wood about kira1 diameter, 5 cm in the left blunt ends
6.Dugderan
Duderan is a ceremony that marked the month of fasting has come. Dugderan executed exactly 1 day before the month of fasting. Dugder words, taken from dugdug sound mix, and the sound of cannon which follow later assumed by Derr.
These activities include public market that began a week before Dugderan, carnival, followed by merahputih troops, bands, troops traditional clothes "Unity in Diversity", cannons, and various potential ngendok warak arts in the city of Semarang. Typical feature of this event is a kind of animal Ngendok warak custom bodied dragon-headed goat skin golden scales, visualization warak ngendok made of paper colors - colors. The event starts from 08.00 until maghrib on the same day also held festivals and Jipin Blantenan warak
7.Tabuik
Derived from the word 'ark', from Arabic that means parading, Tabuik ceremony is a tradition on the west coast, West Sumatra, which was held very day. The ceremony was held at the Asura day that falls on the 10th of Muharram, the Islamic calendar.
On the appointed day, since 0600, all participants and completeness of the ceremony in the square getting kota.Para government officials also attended the ceremony's most colossal implementation in West Sumatra.
One Tabuik appointed by the bearers, which accounted for 40 people. Behind Tabuik, the group of people of traditional dress carrying a variety of percussion instruments drums, helped fill the ranks. Occasionally the procession stopped and dozens of people who play a typical martial arts into action as she accompanied Minang tetabuhan.
As the sun sets, the procession came to an end. Both Tabuik brought to shore and then floated out to sea. This is done because there is confidence that this Tabuik thrown into the sea, may dispose of bad luck. In addition, this moment is also believed to be the time Buraq fly to the sky, carrying all kinds arakannya 
8.Ngaben
Ngaben is burning or cremation ceremony Hindu Bali. In Ngaben procession, when the fire started ignited, the flames gradually be enlarged and began to flare ignited the figure's body.Over time the flames began to scorch jazadnya believed to waive any bond worldliness of the dead man. When earthly ties have been released, the more it opened the opportunity to see the truth and immortality in the divine sanctity of nature there. A few days before the ceremony Ngaben carried out, the family of the deceased assisted by the community to make "Bade and Ox" a very stately made of wood, colored paper and other materials."Bade and the Ox" is a place which later burned corpse
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