Kalimantan Dayaks

"Kalimantan Dayaks" includes several groups of indigenous peoples in southern and western Kalimantan in both Malaysian and Indonesian parts of the island. They may be distinguished from the Malay population by the fact that they are not Muslim, and from the Penan (or Ot) by the fact that they are settled rather than nomadic. They are further characterized by their practices of living along river banks; growing rice in swiddens; gathering forest products; bilineal inheritance and bilateral kinship reckoning; uxorilocal residence; political unity rarely above the level of the village; absence of social stratification (although slavery is or was practiced by some groups) ; multifamily dwellings (often including longhouses); and, in most cases, secondary burials. The Dayaks speak a number of related Austronesian languages, and there are, in addition, many more dialects. Owing to great linguistic and cultural variation, as well as to the political autonomy of the large numbers of villages, the categorization of Dayak peoples by culture and by social group has been problematic, and there are differences of opinion as to how this should be done; we rely here on linguistic, cultural, and geographic factors. In addition to the four ethnic groups discussed below, there are others, including the Lawangan, Tundjung, Tamuan, Lamadau, Arut, Delang, Mamah Darat, and Kebahan (an Islamic Dayak or Orang Melayu group). Distinctive or salient features of four major groups follow; all groups are linguistically united, with the exception of the Land Dayaks.

The Ngadju Dayaks are the largest central Kalimantan group; they live in the area from the B arito drainage to Kotawaringin, and from the south coast to the Mahakam Valley. This group lives along the larger rivers, and uses two or three family houses rather than longhouses. The Ngadju regard the Ot Danum as their cultural ancestors. They rely a great deal on fishing, and less on hunting. Ngadju villages are sometimes politically united as subtribes under chiefs. Slavery is practiced, and slaves are killed at the funerals of chiefs. Ngadju culture includes tattooing and tooth filing.

The second ethnic group is the Ot Danum Dayaks, who live on the headwaters of rivers, and who speak dialects of the same language, which is closely related to Ngadju. The Ot Danum number approximately 30,000. They gather or raise fruit, rubber, and lumber for sale, and make dugout canoes that they trade downriver. The Ot Danum raise dogs, pigs, and chickens; cattle are raised for celebrations. Iron forging is important, and is done with bamboo double-piston bellows. Land is owned individually, but may be sold only to another member of the village.

A third ethnic group is known as the Maanyan Dayaks, a society of approximately 35,000 people who live in the Patai river drainage and share a single language. They had lived in a single village until external influences caused their society to fragment. Presently, the Maanyan Dayaks live as distinct subgroups each having a name and a common set of cultural rules (adat), and residing in a group of several villages. The Maanyan do not have longhouses; their dwellings are built to house one nuclear or extended family. Each nuclear family has its own swiddens and field house, in which they live while tending crops. Ambilineal descent groups (bumah) hold usufructory rights in village lands. Shamans cure through spirit possession and trance, function as priests at funerals and entertain as dancers. They also act as repositories of group knowledge; they memorize creation myths, history, and the genealogies of important families. One of the subgroups of the Maanyan, the Padju Epat, cremates the bones of its dead; this practice was once followed by all Maanyan.

The fourth group is known as the Land Dayaks (or Bidayuh), and this very heterogeneous group of people inhabits western Kalimantan and southern Sarawak. They had a population in southern Sarawak of 104,885 in 1980, and in western Kalimantan of approximately 200,000 in 1942 (more recent figures are not available). Though Land Dayak villages are large by comparison to other Dayak villages, often containing 600 or more people, the population lives in just one or a few longhouses. In contrast with the other groups, the Land Dayaks speak more than one language. This largest Dayak group is also the most culturally distinctive; though they now live alongside streams, they once lived on fortified hilltops. That feature which most distinguishes the Land Dayaks from other Dayaks is their long and pervasive contact with the Chinese, who came to trade, and with the Dutch and the Malay, who came as both traders and colonizers. Another distinctive feature is the headhouse, which serves as a men's house, a council house, and a ceremonial facility; it gets its name from the fact that the heads of captives are stored beneath it.

Megalithic Monuments and Wandering Mystics

For millennia, Ubud and the areas immediately surrounding it have been "centre stage" for the fascinating drama of Balinese history. During the Bronze Age (from 300BC), the Ubud area was already a wellspring of culture. This is evidenced by numerous archaeological finds in the area, including megalithic ruins and stepped pyramids, some of which are now the
foundations of active Hindu temples. Remarkable Bronze Age artifacts around Ubud include the enormous bronze gong known as "The Moon of Pejeng." It is still displayed in Pura Panataran Sasih in Pejeng, east of Ubud.
Nearby at the archaeological museum in Bedulu are a collection of stone sarcophagi unearthed in the area, which give mute testimony to the death rituals of the its people's ancestors.

In the 8th Century, a Javanese mystic, called Rsi Markandya came to Bali from Java on pilgrimage with a group of followers. He meditated where the East and West Wos Rivers meet in Campuan, on the edge of Ubud, and declared the place holy. Accordingly, a shrine was built, and later expanded by Nirartha, the Javanese priest who is regarded as the father of Bali's religious institutions and practices. This temple is now known as Pura Gunung Lebah or Pura Campuan.

With the spread of Hindu-Buddhist culture in Bali in the 10th to 12th Centuries, Shivaite holy men established hermitages and teaching monasteries near Ubud, at the bequest of local rulers. The temple-memorial complex at Gunung Kawi and the cave temples at Goa Gajah (east and northeast of Ubud) are undoubtedly the most impressive architectural remains from this period. By this time, the people of the Ubud area already practiced sophisticated wet rice farming, kept a variety of livestock and employed techniques of stone and woodcarving, metalworking and thatching that are still very much alive. Many of the dances, dramas, puppet plays and elaborate rituals and superstitions that animate Ubud culture today originated in these early kingdoms nearby.

The Balinese legend of Rangda the witch originated in the Ubud area at this time, when the half-Balinese King Airlangga ruled Java and Bali, with its capital located then in Batuan, southeast of Ubud. The Barong and Calonarong dances which visitors still enjoy derived from the story of Airlangga's struggle against the plagues and evil spells cast by Rangda, who is purportedly buried in a tomb near Kutri, southeast of Ubud.

The "Golden Age" of the Majapahit Kingdoms
Airlangga's sons divided his empire, and Bali was ruled by Anak Wungsu, who established a flourishing kingdom between the Petanu and Pakerisan Rivers, east of Ubud. This strip of land is regarded as the richest archaeological and architectural region in Bali, and is best explored by making Ubud one's home base and renting a car or motorbike for explorations by day.

The Javanese Majapahit dynasty "conquered" Bali in 1343, when its military forces led by the great hero, Gajah Mada subjugated the Pejeng Dynasty, based in Bedulu, just east of Ubud. According to Majapahit reports, the "vile, long-haired Balinese princes were wiped out," and more refined models of Javanese culture were adopted. Indeed, a great flowering of Balinese culture took place under the Majapahit rulers, who were chosen from the military leaders of the Javanese incursion. Balinese genealogies, known as babad, which were written at this time on palm leaves, document the Majapahit ancestry of Bali's aristocratic families, who still inhabit the palaces of Ubud.

Facing the Islamisation of Java and the subsequent decline of the Majapahit Empire in the 16th Century, many scholars, dancers, craftsmen, intellectuals and priests migrated to Bali, bringing along their skills and sacred texts. Many settled in the small kingdoms in and around Ubud, among them Nirartha, the "super-priest" who is regarded as the progenitor of all of Bali's pedanda Siwa high priests and their prominent Brahmana families. The seat of the Majapahit overlord of Bali was moved from Samprangan near Gianyar, to Gelgel, and Bali entered a cultural "Golden Age" under the Gelgel kings.

Competing Rajadoms Rise and Fall and Rise Again
When Gelgel fell, and its remnants regrouped in Klungkung, secondary kingdoms arose throughout the island and engaged in ongoing power struggles. In the early 18th Century, a palace was established in Timbul, south of Ubud, by a descendant of the Gelgel line. His ambition to create a dream kingdom, based on the ideal of Majapahit Java was more or less fulfilled, as he drew to his court the finest musicians, dancers, carvers and artisans, and built a splendid palace filled with lavish gardens. As the story goes, his cultural accomplishments were so great that upon witnessing them, people could not help but exclaim, "My heart's delight!" In Balinese, "sukahatine." The word evolved into "Sukawati," which is now the name of this visionary king's line of descendants, and the town where he built his palace.

Throughout the 18th Century, control of the areas around Ubud and Gianyar passed back and forth between the Sukawati Dynasty whose princes are called "Tjokordas" and the Gianyar Dynasty, with its "Anak Agungs" and "Dewas". Ultimately, the region became a patchwork of small dominions ruled by princes from one faction or the other, or the scion of an intermarriage between them. This is still the case, and while Ubud's palaces house a core line of the Sukawati family, other palaces in the region belong to Gelgel-Gianyar stock or a separate royal line from Blahbatuh.

During the 19th Century, Ubud became an important court under its Sukawati feudal lord, owing allegiance to Gianyar. In 1884 Gianyar was overthrown by Sukawati princes from the nearby town of Negara, and after ten years of conflict, a Sukawati from the palace in Ubud sided with Gianyar and cooled the conflict. Perhaps the experience of centuries of adept politicking between these two dynasties gave them both the ability to understand the value of diplomacy and compromise when the Dutch asserted their power in Bali.

Ubud as a Darling of the Dutch Colonists
At the end of the 19th Century, the Dutch began to involve themselves in Balinese internal affairs, fueling conflicts among rival kingdoms, which collectively were referred to as "The Wars of the Rajas." The raja of the kingdom of Gianyar, and associated feudal lords, including the Sukawatis who established the royal palace of Ubud, capitulated to the Dutch and benefited by their protection. To escape prevailing turmoil elsewhere, artists, musicians and literati took refuge in Ubud, and were welcomed by eager patronage from the palace and the Dutch colonial administrators who stood behind and beside it.

During the latter part of the 19th Century and the first decade of this one, Bali's kingdoms fell one by one to the Dutch, following bloody battles, and in some cases, ritual mass suicides called puputan (meaning "finishing"). The Gianyar region was spared from large-scale tragedy, which in part accounts for its cultural wealth and consistent prosperity, not to mention the survival of its royal bloodlines. Under Dutch colonial controllers, Ubud was favored as a cooperative and exemplary Balinese community, and the palace was given relative autonomy to preserve and develop traditional arts and culture with the encouragement of its colonial overseers. During the 20s and 30s, Ubud was heralded as a cultural hotspot, and became a chic destination for
adventurous foreign writers, anthropologists, artists and other creative spirits and culture vultures. Tjokorda Gede Agung Sukawati opened the main palace of Ubud to foreigners by creating within its walls, Ubud's first hotel (still in operation under the management of Tjokorda Putra, a son of the last king).

Yet Another Era of Battle, International and Internal
With the Japanese occupation from 1942 to 45, however, the celebration of a new bohemian paradise was temporarily suspended. Ubud's rulers both struggled against and cooperated with the Japanese in efforts to preserve their cultural heritage and their sphere of influence. When the Japa nese were defeated on the global battlefield, the Dutch tried to regain control, but on 17 August 1945 Indonesia declared its independence under Sukarno. Four years of fighting with the Dutch ensued, and many Ubudians were imprisoned, including members of the royal family, who took a leading role in the Dutch attempt to establish an alternative government in Bali.

In 1949 the Dutch capitulated to the new Republic of Indonesia, and once again Ubud became very chic with those in the know as the government of Bali slowly opened its doors and its bank accounts to tourists. In 1965-66, a coup in Jakarta and its repercussions led to a chaotic campaign to cleanse Bali of "communists," and at least 5% of its population was massacred methodically or by mobs run amok. Ubud was not excluded from the bloodbath, which at times ran along class and caste lines, and in certain interpretations, reflected a consolidation of power among the Balinese "of caste," in response to the threat of a people's movement demanding land reform and the revocation of hereditary privilege.

The World Sends Its Curious to Call
Beginning in the 1970s, a young generation of backpackers began to arrive in Ubud as they scoured Asia looking for inspiration, mystical experience and a good place to hang out. Ubud responded by providing an increasing number of services to accommodate the wishes of their western guests. Cafes, bungalows and bars began to appear, and young Balinese from Ubud started to hang out with their foreign friends, learn English, learn business, and adopt whatever aspects of western culture appealed to their aesthetic sensibilities. In more than a few cases, these Ubudians married their foreign friends, and founded all manner of businesses and other projects together -- not to mention families. As a consequence of the easy mixing of locals and foreigners for decades, Ubud seems to have become one of the most socially integrated places in Southeast Asia.

The Prognosis for Paradise
The challenge for Ubud now, is to avoid becoming a victim of its own popularity; of being loved to death. It is undergoing rapid development, and has been "discovered" by a tide of jetsetters and successful business people and glamour from around the world, and from the increasingly unpleasant Indonesian capital in Jakarta. Land development is largely without planning. Commercial forces hold sway in most arenas. In reaction to the rapid influx of foreign ways, there is a strong current of reactionary neo conservatism, leading the retreat into an accumulation of increasingly expensive rituals and their innumerable concomitant tasks and responsibilities. Those who have prospered from tourist dollars continue to do so, and social and economic inequalities are becoming uncomfortably apparent.

Brand new BMWs park alongside rice fields sprouting "For Sale" signs, where women are bent double, cutting crops by hand for about ten cents a day. Elite, high-caste ladies wear silk, French brocade and solid gold jewelry to the temples. While they sip coffee, gossip, and complain about their husbands' alleged indiscretions with foreign lovers, the men in question
huddle in dark corners to answer hand phones which are pressed tight to their ears to shut out the sound of the gamelan, their hands lavishly adorned by Rolex watches and enormous rings.

How Ubud's future takes shape will be partly determined by the wider economic and political milieu . Far more influential will be the actions of its leaders, many of whom are descendants of the Sukawati royal family who still control vast tracts of land and exercise various hereditary privileges, not all of them uncontroversial. These leaders have taken it upon themselves to serve as the custodians of Ubud's cultural integrity, and as such are the preservers of much of its value. Their sensitivity and their potential for benevolent and humanitarian leadership will make or break this town.

The Javanese are an ethnic group native to the Indonesia island of Java. They are predominantly located in the central to eastern parts of the island. At 90 million people (as of 2004^[update]), it is the largest ethnic group on the island, and also in Indonesia..

The island of Java is located northwest of Australia. It is part of the East Indies chain of islands south of Borneo. Java has a long history of human activity dating from 800,000 years ago. Agriculture has been practiced since 2500 BC. In the first century, trading began with the Indians. The Shailendra dynasty ruled in south-central Java in the eighth century AD. At Borobuur, Mendul, and other sites were great Buddist monuments by the ninth and tenth centuries. From 1019-49 arts and literature evolved through the culture and Hinduism reached the common people

The Javanese exhibit many cultural traits that define the people on the island. Perhaps the most obvious characteristics are intense spirituality, and intimate family relationships. Conventional Javanese families are made up of a set of parents and reliant children. Many couples are married due to decisions made by the parents; however divorce is socially accepted. Javanese parents generally do not punish their young children. Instead, they use degrees of disgrace or guilt to control behavior. For young children the parents display a high proportion of permissiveness. When the child grows closer to adulthood he or she is harshly transitioned into obedience and self-control even with use of punishment. Overall, children are guided to conformity as self-control and obedience are highly valued. The reason for these kinds of values is to create adults who can survive in the agricultural society they live in.

When it comes to religion, the belief in spirits and mysticism dominates. They believe that a spiritual force produces all life and all natural objects contain souls. Early Javanese believed in what they call Shamans, meaning medicine man. The medicine man was believed to have special powers from nature. Islam has also influenced Java.

Their language of the Javanese, spoken by more than 71 million people, belongs to the Austronesian (Malayo-Polynesian) family, as do those of neighboring but different groups such as the Sundanese of southwest Java and the Madurese of northeast Java. This language family is spoken throughout most of Indonesia, the Phillippines, most of the islands groupings of the central and south Pacific, scattered areas of southeast Asia including Cambodia, Vietnam, Laos and Taiwan. The Austronesian language family is certainly among the largest in the world.

The Javanese have different styles of speaking: informal, polite, extremely polite, and others. These styles depend on social status. Javanese people live in small, compact villages. Their homes are structured like huts, which they call Kampongs. Rice is the most common food type. Soybeans, peanuts, and corn are also among the main foods in Javanese culture. The Javanese people have strict values, unique language, and an interesting history This culture is rapidly emerging into modern society while the higher-class holds on to tradition.

Cakalele Dance in Haruku Island, Central Maluku District

Cakalele dance is a traditional dance from Maluku Province that is performed by 30 people either male or female. Male dancers wear war clothes dominated by red and yellow color. Not only that, they also hold parang (swords) on the right hand and salawaku (shields) on
the left hand and don aluminium hats decorated with slipped feather on it.

Female dancers wear white dresses while holding handkerchiefs – in local language called lenso. During the performance, they play in groups consisting of two dancers while keeping dancing followed by the music of tifa (percussion), flute, and bia (flute made of big sea
shell).

Tari Kebesaran, another name of Cakalele Dance is commonly performed to welcome honoured guests such as religious scholars, and government officials visiting Maluku. Tari Kebesaran means the pride dance.

Distinctive Features

Some of the distinctive features of the dance are the clothes, the swords, and the shield (salawaku). Each of them has its meaning such as red clothes symbolizing heroism, bravery and patriotism of Maluku people. Likewise, the swords symbolize the dignity of Maluku people that must be kept. The last one is the shield (salawaku), the symbol of protest againsts injustice government.

Location

Cakalele Dance can be watched in Haruku Island, Central Maluku District, Maluku Province, Indonesia.

Access

Accessing the island from Ambon City, you can take public transportation passing by Tulehu with IDR 7500 for its cost. Then the trip must be continued by taking speedboat wading across Tulehu Strait to Haruku Island for about 30 minutes with IDR 30000 per person for
its cost.

Accommodation and other Facilities

Around the location, in Haruku Island, you can surely find some hotels or guesthouses and food stalls offering local cuisine of Central Maluku District.

Borobudur Temple Compounds

Borobudur was built on a small hill in the Kedu Basin, a rich, fertile valley surrounded by spectacular volcanoes. To the east lie Merapi and Merbabu and to the north lies Sumbing and Sindoro. The unusual jagged Menoreh Hills encircle the temple to the South and West. The temple is also located near the meeting place of two rivers, the Elo and the Progo. These rivers are believed to be symbolic of the Gangga and Yamuna, the two rivers feeding the Indus valley in India. The location was most likely chosen for its central location and expansive views.

Borobudur lies directly south of Tidar Hill, a small knob on the valley floor which according to myth nailed the island of Java in place. We get a sense of the grandness of the landscape when we rise to the final terrace of the monument which opens up into a 360 degree view of the magnificent valley. This feeling of freedom and openness evokes the sense of spiritual release that occurs in Buddhist philosophy when one enters the Arupadhatu, the sphere of enlightenment which is manifested on the final terrace of the monument.

This famous Buddhist temple, dating from the 8th and 9th centuries, is located in central Java. It was built in three tiers: a pyramidal base with five concentric square terraces, the trunk of a cone with three circular platforms and, at the top, a monumental stupa. The walls and balustrades are decorated with fine low reliefs, covering a total surface area of 2,500 m2. Around the circular platforms are 72 openwork stupas, each containing a statue of the Buddha. The monument was restored with UNESCO's help in the 1970s.

About Tari Pendet

Unlike another performing dance that require intensive training, Tari Pendet could be danced by everybody, man and woman, children and adult people. This dance is taught simply by following the move from the leader usually is an elder or senior woman.

Tari Pendet is performed in groups or pairs. This dance is used to play after the Tari Rejang in a Pura's (Hindu Temple in Bali) yard and generally facing the direction of the sacred (Pelinggih) with ceremonial dress and each dancer brings sangku (Balinese traditional religious equipment), jars, bowls and another equipment of offerings.

Another varian of Tari Pendet is Tari Baris Pendet. If Tari Pendet usually performed by woman dancer, the Tari Baris Pendet is performed by man dancer that dances while carrying offerings (gifts to the gods). Tari Pendet is not just a traditional dance but more than that it is a Balinese life style. It's a part of Balinese cultural and religious life.

Balinese people used to learn Tari Pendet since young and wherever they are in the world, they could dance the Tari Pendet.

General Information about Indonesian

History

Ancient Indonesia saw the reign of hundreds of ancient kingdoms all over the archipelago. This gave birth to various traditional customs, arts, and culture, as well as historical sites and relics. For instance, by the Seventh Century, the powerful Buddhist Kingdom of Sriwijaya was expanding and it was during that period the spectacular Borobudur sanctuary was built in Central Java. The Thirteenth Century witnessed the rise of Hinduist Majapahit Empire in East Java, which united the whole of what is now modern day Indonesia and parts of the Malay Peninsula. The great empire fell after two centuries, leaving Indonesia back to separate, small kingdoms, which were easy prey for European invasions.

First, the Portuguese arrived in 1509, seeking for spices, and monopolized the trade route by force. Then, in the middle of 16th century, Dutch took over the occupation for about 350 years. The riches of Indonesian natural resources were brought over to Europe and traded for national funding. The Dutch East Indies, as it was known at the time, fell under British rule for the period of 1811-1816. Lastly, Japanese took over for three and a half years, until Indonesia proclaimed its independence at August 17th, 1945.

People
Indonesians consist of 45% Javanese, 14% Sudanese, 7.5% Madurese and 26% other ethnic groups. Natives of the island and immigrants from Asia are living here and were called Indonesian after the independence of Indonesia in 1945.

There are about 583 languages and dialects spoken in the archipelago. They normally belong to the different ethnic groups of the population. Some of the distinctly different local languages are: Acehnese, Batak, Sundanese, Javanese, Sasak, Tetum of Timor, Dayak, Minahasa, Toraja, Buginese, Halmahera, Ambonese, Ceramese, and several Irianese languages. To make the picture even more colorful, these languages are also spoken in different dialects.

Bahasa Indonesia is the national language, which is akin to Malay, written in Roman script and based on European orthography. In all tourist destination areas English is the number one foreign language fairly spoken and writer, whereas some Dutch is till spoken and understood in the bigger cities and French increasing in its popularity at the better hotels and restaurants.

Culture

Though the legal system is based on the old Dutch penal code, social life as well as the rites of passage are founded on customary or "adat" law which differs from area to area. "Adat" law has a binding impact on Indonesian life. Religious influences on the community are variously evident from island to island.

Many regions still have traditional villages you can visit. Check Cultural Tourism section in each region for more info.

Indonesian ancestors were born with talent for crafting things out of trees, metal, mud and rock. This led to the beauty and artful Indonesian handicrafts. Our love towards the beauty of rhythm and movements gave births to many performing arts, as well as traditional music and dances.

Fauna
Indonesia contains one of the world's most remarkable geographical boundaries in its distribution of animals. This dates back to the glacial period when sea level fell all over the world. During this period the islands of Java, Sumatra, Kalimantan and Bali on the Sunda Shelf were joined together with one another and the Asian mainland, but Irian Jaya, Aru and the Australian continent of the Sahul Shelf were separated. This early geographical separation explains why the tropical animal species of Java, Sumatra and Kalimantan do not exist in Irian Jaya. For the same reason, the kangoroo of Irian Jaya is missing in the other region. Maluku, Sulawesi, and the Lesser Sunda Islands, which lie between the Sunda and Sahul shelves, have a strikingly different fauna. Most of the eastern fauna do not exist in Sulawesi even though this island is close to Kalimantan, being just across the Makassar Strait. One possible reason for this is that Kalimantan and Sulawesi might have been separated by a deep straight at one point, while the great depth of the Banda Sea kept them apart during the glacial period. Some scientists have attributed the phenomenon to three faunial lines. ALFRED RUSSEL WALLACE (1823-1913) wrote in his book, "The Malay Archipelago", that Nusantara was separated into the Oriental ecological area and the Australian ecological area by a Wallace L line that runs from the South to North, passing the Lombok and Makassar Straits and ending in the south eastern part of The Philippines.

Flora
The rich flora of Indonesia includes many unique varieties of tropical plant life in various forms. Rafflesia Arnoldi, which is only found in certain parts of Sumatra, is the largest flower in the world. The parasitic plant grows on certain lianas but does not produce leaves. The myriad of orchids in rich in species, varying in size from the largest of all orchids, the tiger orchid of Grammatophyllum Speciosum, to the tiny and leafless species of Taeniophyllum which is edible and taken by the local people as a medicine and is also used in handicrafts. On June 5, 1990, in a ceremony to mark the World Environment Day, President Soeharto declared three flowers as Indonesia's national flowers: the melati (small white sweet smelling flower), the angrek bulan (moon orhid) and the Raflesia Arnoldi, named after Sir Thomas Stamford Raffles and Dr. Arnold. About 6,000 species of plants are known to be used directly or indirectly by the people. A striking example in this modern time is the use of plants in the production of traditional herbal medicine or "Jamu". Flowers are indispensable in ceremonial, customary and traditional rites.