Kronologis Sejarah Indonesia Moderen

Kronologis Sejarah Indonesia Moderen

• 7 April 1944 – Jepang menyampaikan janji kemerdekaan bagi Indonesia diwakili oleh Jenderal Koiso. Karena posisinya yang sudah terdesak dalam perang Pasifik Raya.
• 1 Maret 1945 – Letnan Jendral Kumakici Harada, pimpinan pemerintah pendudukan Jepang di Jawa, mengumumkan pembentukan Badan Penyelidik Usaha-usaha Persiapan Kemerdekaan Indonesia (Dokuritsu Junbi Cosakai). Pembentukan badan ini bertujuan untuk menyelidiki hal-hal penting menyangkut pembentukan negara Indonesia merdeka.
• 28 April 1945 – pengurus dalam tubuh BPUPKI dibentuk yang kemudian mengangkat dr. Radjiman Wedyodiningrat sebagai ketua.
• 29 Mei 1945 – sidang pertama untuk membentuk dasar negara. Moh. Yamin mengutarakan rumusannya yang terdiri dari 5 peri. Terdiri dari:

1. Peri Kebangsaan
2. Peri Kemanusiaan;
3. Peri Ke-Tuhanan;
4. Peri Kerakyatan;
5. Kesejahteraan Rakyat.

• 31 Mei 1945 – Mr. Soepomo mengajukan rumusannya, yakni:

1. Persatuan
2. Kekeluargaan
3. Keseimbangan
4. Musyawarah
5. Keadilan sosial

• 1 Juni 1945 – Ir. Soekarno mengajukan rumusannya yang dikenal sebagai pancasila. Isi rumusannya:

1. Ke-Tuhanan Yang Maha Esa.
2. Kesejahteraan sosial.
3. Mufakat atau demokrasi.
4. Internasionalisme atau peri-kemanusiaan.
5. Kebangsaan Indonesia.

• 22 Juni 1945 – dibentuk panitia 9 yang bertujuan untuk merumuskan dasar negara dan kemudian menghasilkan Jakarta Charter. Panitia 9 beranggotakan:

1. Ir. Sukarno
2. Drs. Moh. Hatta
3. Muh. Yamin
4. Mr. Ahmad Subardjo
5. Mr. A.A. Maramis
6. Abdulkadir Muzakkir
7. K.H. Wachid Hasyim
8. K.H. Agus Salim
9. Abikusno Tjokrosujoso.

• Isi Jakarta Charter:

1. e-Tuhanan, dengan kewajiban menjalankan Syari’at Islam bagi pemeluk-pemeluknya
2. (menurut) dasar kemanusiaan yang adil dan beradab
3. Persatuan Indonesia
4. (dan) kerakyatan yang dipimpin oleh hikmat kebijaksanaan dalam permusyawaratan perwakilan
5. (serta dengan mewujudkan suatu) keadilan sosial bagi seluruh rakyat Indonesia.

Ir. Soekarno & Anggota-anggota BPUPKI

• 10 Juli 1945 – rapat BPUPKI untuk merumuskan Rencana UUD termasuk preambule-nya oleh panitia perancang UUD, diketuai Ir. Soekarno dengan 21 anggota
• 11 Juli 1945 – rapat memutuskan bahwa panitia Perancang UUD menyetujui isi preambule diambil dari Jakarta Charter.
• 14 Juli 194 – sidang kedua BPUPKI yang menerima laporan hasil kerja Panitia Perancang UUD. Hasil kerja tersebut adalah:

1. Pernyataan Indonesia Merdeka
2. Pembukaan Undang-undang Dasar
3. Undang-undang Dasar (batang tubuh)

• 16 Juli 1945 – diadakan Kongres Pemuda Seluruh Jawa yang diprakarsai Angkatan Muda Indonesia. Kongres pemuda itu dihadiri oleh lebih 100 utusan pemuda, pelajar dan mahasiswa seluruh Jawa diantaranya Djamal Ali, Chairul Saleh, Anwar Tjokroaminoto, Harsono Tjokroaminoto serta sejumlah mahasiswa Ika Daigaku Jakarta. Kongres menghimbau para pemuda di Jawa hendaknya bersatu dan mempersiapkan diri untuk melaksanakan proklamasi kemerdekaan yang bukan hadiah Jepang.
• 6 Agustus 1945 – terjadi pengeboman di  Hiroshima, Jepang
• 7 Agustus 1945 – BPUPKI dibubarkan. Sebagai gantinya, dibentuklah PPKI sebagai kelanjutan dari BPUPKI yang panitianya ditunjuk langsung oleh Jepang dan Jend. Terauchi.
• 9 Agustus 1945 – terjadi pengeboman di Nagasaki, Jepang. Dan 3 orang (Soekarno, Hatta, dan Radjiman Wedyodiningrat) berangkat ke Dallat, Vietnam untuk menemui Jenderal Terauchi.
• 11 Agustus 1945 -- Jepang melalui Terauchi mengatakan bahwa proklamasi dapat dilakukan dalam beberapa hari kedepan
• 14 Agustus 1945 – Jepang diserang oleh Uni Sovyet di Manchuria yang kemudian menyebabkan mereka menyerah tanpa syarat.
• 15 Agustus 1945 – Jepang menyerah tanpa syarat pada sekutu dan 3 pimpinan Indonesia yang dipanggil ke Dallat kembali ke Indonesia. golongan pemuda mengadakan rapat kembali dan mereka sepakat untuk menjauhkan bung karno dan bung hatta dr pngaruh jepang ke luar kota
• 16 Agustus 1945 – terjadi peristiwa Rengasdengklok yang dipelopori oleh para pemuda. Terjadi akibat perbedaan pendapat untuk menentukan proklamasi Indonesia. Ir Soekarno dan Moh. Hatta diasingkan ke Rengasdenklok.
• 17 Agustus 1945 – proklamasi kemerdekaan Indonesia diumumkan.

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Mosques and Architecture

The mosque is the place of worship of Muslims. Masjid means a place prostration. In addition to places of worship mosques also a Muslim community living center. Activities - celebration activities, discussion, religious studies, lectures and study of the Qur'an are often held in mosques. Even in Islamic history, the mosque helped play a part in social activities until the military.

Viewed from etymology Masjid means a place of worship. The root word of the mosque is sajada which means sajada prostrate or bow. The word mosque itself rooted in Aramaic. The word masgid (msgd) found in an inscription of the 5th century BC. The word masgid (msgd) means "sacred pole" or "place of gods".
The towers, as well as a large dome of the mosque, it was as a prime witness how medieval Islamic period. The mosque has been through a series of years the longest in history until now. Starting from the Crusades to the Gulf War. For more than 1000 years anyway, mosque architecture began to slowly adjust the mosque building with modern architecture.
The first mosque was established when the Prophet Muhammad arrived in Medina, he decided to build a mosque, now known by the name of the Prophet's Mosque, which means the Prophet's Mosque. Prophet's Mosque is situated in the center of the medina. Prophet's Mosque was built in a large field. In the Prophet's Mosque, there is also a pulpit that is often used by the Prophet Muhammad. Masjid Nabawi into the heart of Medina at that time. The mosque is used for political activities, urban planning, determining military strategy, and to have an agreement. In fact, in the area around the mosque is used as a temporary shelter by the poor people. Currently, the Grand Mosque, Masjid Nabawi and Masjid al-Aqsa is the third holiest mosque in the world.
Then outside the mosque was built in the Arabian Peninsula, as the Muslims living outside the Arabian Peninsula. Egypt became the first area occupied by the Muslim Arabs in 640. Since then, the capital of Egypt, Cairo is filled with mosques. Therefore, Cairo dubbed the city of a thousand minarets. Some mosques in Cairo serves as an Islamic school or madrassa even as a hospital. Mosques in Sicily and Spain do not mimic the architectural design of the Visigoths, but mimicked Moorish architecture. Scientists then estimated that the pre-Islamic form of the building was transformed into a form of Islamic architectural style Andalus and Maghreb, as an example of a horseshoe arch in the mosque doors

  Great Mosque Ponorogo
After Islam spread throughout the region and is growing rapidly ponorogo then established a mosque in the west of the city center is the Great Mosque Roxburgh Roxburgh. The mosque is located to the west of the square. Great Mosque stands very sturdy and majestic mosques and functions until now have not changed from the past until now, actually stood there before the mosque is one of the mosques that are still associated with this mosque, the mosque Tegalsari before standing over the Grand Mosque of Ponorogo, but in this book will discuss ponorogo grand mosque. The location of the mosque is right in the center west kotoa together are like in other cities, the mosque has always been in the west the town square, it can be inferred from the similarity of the cities in Indonesia showed that the mosque is located in the west to indicate the direction. Great Mosque Ponorogo always exploited and used as necessary, founder ponorogo grand mosque is the son of the seven Bathoro Katong which used to be the duke in ponorogo around the year 18 .. This mosque is built like the other mosques, the building of this mosque using wooden poles to support a large and sturdy. The first building ponorogo grand mosque has similarities to the mosque tegal sari in Jetis ponorogo also bertinag wood. Ponorogo grand mosque at the center of the Muslim congregation in the area of ​​good ponorogo Friday prayers, the feast, and Eid al-Adha, and the five obligatory prayers. Back in front of the mosque is teradapat a terminal bus stops in the city or town anatar. Once the terminal is considered disturbing presence for worshipers in the mosque ponorogo, eventually terminal evicted and moved 2km east of downtown. And the former is used as a parking station for pilgrims ponorogo grand mosque. Thus, proving that Islam entered ponorogo

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Periodization According to Empire Emporium

In this book Sartono Kartodirdjo reconstruct the history of Indonesia as a national history. History is written in this book is a history of total or comprehensive development of society that sees Indonesia as a whole. In this book the key word is someone "interaction" is of course the process of interaction that follow the patterns of communication within a certain period leading to the integration between regions or between social elements. Interactions between units occurs through communication from marital relations, war, robbery, slavery, to shipping, trade, diplomacy, and fellowship.Of the communications network grows in the process of integration between regions and social elements. As in the early 1500s the archipelago are undergoing proliferation of power, which many emerging port cities as a buildup of merchandise, including the ongoing trade intenasi onal (Emporium). The communication between both nations with western and northern pose a great flow that brings cultural ideology, belief systems, political systems, and a variety of other cultural elements such as literature, art, philosophy and so on.During the great kingdoms like Aceh, Mataram, Banten and Makassar, communication networks it creates ecological-political-historical individual. Which in a unit element of the interaction of social economic, social, political and cultural boundaries that transcend the local unit but otherwise the scale "National". Besides, it is also through the process of interaction between the archipelago nation in the early 16th century, many large incoming streams which then influences people's lives at the time, like when Islam arrived in Aceh and South Sulawesi. Then Islam spread to many other parts of the archipelago and the supporting factors contributed to the process of interaction between the regions of the kingdoms that existed at that time.Besides this, the penetration of colonialism by VOC and the Dutch East Indies government in the nineteenth century directly or indirectly unite the archipelago that later after the official proclamation of August 17, 1945 to the Homeland.

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Candi Cetha

Indeed Cetha temple can not be grouped into the temples in East Java because it is in Hamlet Cetha, Gumeng Village, District Jenawi, Karanganyar regency, Central Java Province. However, because historically the Temple Cetha more closely related to the Majapahit Empire, then in this web site is inserted into the temple Cetha temple in East Java.
Cetha temple is one of the temple that was built in the days of the Majapahit Empire, which in the reign of King UB V. It is said that the name Cetha, which in Javanese means clear, is used as the name of the village where the temple is located because of the hamlet Cetha people can clearly different directions. To the north looks sights Karanganyar and Solo with background Merbabu and Merapi and, furthermore, the peak of Mount Cleft. To the west and east look green hills stretching, while to the south looks back and Lawu children.
Cetha temple complex was first discovered by Van der Vlis in 1842. Furthermore, the historic building is a lot of attention as the archaeologist WF Sutterheim, K.C. Crucq, N.j. Krom, A.J. Bernet Kempers, and Riboet Darmosoetopo. In 1928 the Department of Antiquities conducted research through excavation to find materials more complete reconstruction. Existing buildings, including buildings of wood of the hall, is the result of restoration was undertaken in the late 1970's. It is unfortunate that the restoration or rather called rebuilding is done without regard to the archaeological aspects, so the authenticity of the form can not be justified scientifically.
From the writings found at the temple, it is known that the temple was built around the year 1451-1470, ie during the end of the Majapahit Kingdom. Cetha Temple is a Hindu temple built for purpose 'ruwatan', ie ruwatan or rescue from disaster and other forms of pressure due to the ongoing turmoil at the time. The fact that the temple is a Hindu temple is very interesting, because the Majapahit kings embraced Buddhism. 'Irregularities' is alleged to have close links with development objectives. At that time the kingdom of Majapahit is undergoing a process of collapse with mounting social unrest, political, cultural and even religious procedure before total collapse in the year 1478 AD Cetha temple building is a group consisting of 11 terraces that extends east-west direction. The first terrace is located on the east side, the west higher. Each terrace connected by a door and path that seems to divide into two sides of the courtyard terrace. On the eastern side of the patio at the bottom there is a gate which is the gate of the temple complex Cetha. In front of the gate there is a stone statue called the statue Nyai Gemang Arum.
On the south side of the first terrace there are no walls standing building on the foundation height of approximately 2 m. Inside the building there is a stone structure that seems to often be used to put offerings. At the western end of the trail that crosses the first page there is a gate stone patio with a stone. The stairs leading to the next terrace is flanked by a pair of statues Nyai Agni. Only one of the two statues that are still somewhat intact, which still has a head.
On the second page there is a stone structure terrace that lay on the lawn, forming a picture of a flying eagle with wings spread. In the back there is a stone structure eagle depicting a turtle. Just above the eagle's head are sun-shaped stone structure, and isosceles triangle Kalacakra (male). At the end of each wing eagle, there are two other forms of sun.
Garuda is the vehicle of Vishnu bird that symbolizes the world over, while the turtle was an incarnation of Vishnu is a symbol of the underworld. Turtles are considered sacred animals that can dive into the ocean to get the water of life (tirta amerta). The presence kalacakra on this page Candi Cetha causing temple called 'lanang' (male).
The sun was shining 7 (seven) symbolizes the Sun are believed to be the source of life force. Isosceles triangle symbolizes guidance for a world that is sinking into the sea of ​​darkness. In the middle of isosceles triangle is a circle containing three frogs, each facing a different angle.
In every triangle there is the painting of a lizard. In the heavy line that divides the east side there is a form of eel crowned with a crab on the south side of the picture and mimi (a type of sea animal) on the north side. The overall shape is a picture of hope for fertility, good soil fertility and human. Triangle with a male form at the top symbolizes the unity of men and women, two being opposite nature but can not be separated from each other as a symbol of a small universe (microcosm) in man. On the west side of the second terrace, one each in the left and right of the stairs next to the patio, looking two rooms were only a foundation course. The stairs leading to the next terrace is an arrangement of andesite composition are not neat. On the left and right are the ruins of a stone staircase no apparent original form.

The third terrace is a page that is not too broad. As found in previous terrace, the terrace on the west side there are also a couple of rooms that flank the path to the stairs to the upper terrace. In the room there is a stone structure form a rectangle lengthwise from north to south. On the wall of stone structure looks moldings people and animals. It is said that the relief is an excerpt from Song of Sudamala. Relief that the theme is also present in the Song Sudamala Sukuh. Relief that reinforce the notion that Cetha temple built for the purpose of 'Ruwatan'. The stairs next to the patio made of andesite stone very neat arrangement, is graded intervals (landing) is quite wide at every level. The cliffs on the right think and stone staircase supported by a plaster compound. No information on whether the household obtained is the result of restoration ever done before or is the original staircase.
On the side of the (western) are a pair of fourth terrace Bima statues guarding a stone staircase to the terrace fifth. The fifth is a courtyard patio with a roofed building, called the gazebo outside. The building without walls flanking the staircase leading to the terrace to six. According to information obtained from the caretaker, an outdoor gazebo lounge area for guests who will be facing the King UB.
On the west side of the patio to six, at the foot of the stairs, there is a statue Kalacakra and a pair of statues of Ganesha. The stairs leading to the seventh terrace is also very neat arrangement and made 3-storey. The cliffs on both sides reinforced with plaster stone staircase. At the top there is a gate which is the entrance to the seventh terrace, a courtyard surrounded by stone walls. Similar to the gazebo outside, on the porch of the hall there are also a pair of roof with no walls. The terrace is called pendapa inside. On the west side of the hall there are stairs leading to the terrace next.

Eighth porch is a room used for worship. In front of the room there are two stone statues with Java script that shows the building of the Temple Cetha year. On the west side, at the back of the room, there are stairs to the porch ninth.
On the left and right side of the room there is nine west terrace facing east. The second room serves as storage space artifacts. On the east side, opposite each supports two storage buildings. Building on the north side and the statue Sabdapalon on the south side contains a statue Nayagenggong. Both are clown figures (caregivers as well as royal adviser) at the time.
The western side of the ninth terrace bounded by stone walls that serve as a gate into a stone staircase hallway leading to a room on the terrace tenth.
On each side of this room there are three wooden buildings facing each other. In each building there is a statue. One of the row of statues located in the north is a row of statues of King UB. In the southern row, again, there are statues Kalacakra. South western end of the row is a master Supa heirloom storage. Supa is a master craftsman masters (heirloom weapon makers) are well known and respected in his lifetime. The western side of the tenth terrace bounded by a stone wall that serves as a gateway into a hallway stone steps leading to the terrace eleventh.
At the top of the hallway there is a high stone wall around 1.60 meters insulate stairs to the main room, a building without a roof, surrounded by high stone walls nearly 2 m, with an area of ​​about 5 m2. The main room is King UB guesthouse is located higher than all the other room, so out of place can be seen clearly in the spaces below.

The main building Cetha temple located in the rear yard and on the highest terrace and overlooks the mountain top. This reflects the belief that the sanctity of the temple is part of the surrounding nature. Cetha temple architecture is based on the concept that the gods and not dwell in the sky, but at the top of the mountain. Mountains are the source of energy that appear or not appear. Whereas the main temple building is actually located at the top of the page and the rear, unlike the concept of the temple in general, which puts forward the subspace As with the center of all activities, similar to those found in the temple Panataran, Blitar. Far to the west of this temple, on a plateau a bit high, there is a 'spring' or concubines bathing pool where the king and his ladies-in-waiting. Too bad that the spring is not maintained, unlike the temples always cleaned at least once a year.
Until now Cetha temple is still used as a place of worship and visited by Hindus, especially on Tuesdays and Fridays seitap dated 1 Sura (Javanese calendar). Every 6 months in this temple held Wuku Medangsia warning. Besides Hindus, many tourists who visit this temple, both men and women. There is a taboo for women visitors, the wearing skirts. It is recommended for women who visit in order to wear trousers. Maybe abstinence is related to the belief that the temple is a temple Cetha lanang (male temple), which describes the many temples that sensitive body parts.
The temple has a close relation with the Cetha Sukuh are located relatively close together. Sukuh established in the year 1440 AD is located on the lower ground than the temple Cetha.

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Robustness of the Temple Cetho Religious Communities in the Middle Diversity in Karanganyar

Abstract: The temple is located in the district Cetho Karanganyar, Java Tenggah. This temple is a prehistoric relic temple, Hindus, and even today the temple is still in use as a place for the Hindu Religious ritual, whether that is around temples or people from outside the area who just want to enjoy and feel the beauty that exists around the temple. 

Preliminary The temple is a place of worship of Hindus. Hindu religion is one religion in Indonesia. Indonesia is a plural society the state so natural that many religions that can be encountered here. The arrival of Hindu religion to the archipelago and gave India its influence when it comes to the archipelago nation and spread its influence into the aquatic area around the 4th century. This allegation was strengthened by the temukannya 7 yupa fruit in the form of inscriptions. The inscription reads letters Pallawa and Sanskrit language (Soekmono; 1973: 35). 7 pieces of this inscription is the monument that is used for sacrificial ceremonies. Of ceremonies that can be undertaken at the conclusion that in the Kutai pull any real hindu influence. Then the influence of Hindu religion spread throughout the archipelago, and that gets the most influence is the area of ​​Java. Relics of ancient historic sites, especially in the kingdoms of the Hindu character of many scattered throughout the archipelago. But in Java Tenggah is where we meet most temples are Hindu or Buddhist-style. Temples Buddhist heritage hindu kingdom is still awake and still preserved as a tourist tujan and also as a religious ritual for Hindu and Buddhist faiths. In its development the temples this one started buying into the damaged and some are affected by natural disasters like earthquake in Yogyakarta to knock down the order of the temples there.

The location of the Temple Cetho Cetho temple is situated at an altitude of 1470 m above sea level. This temple was built on sloping land next to the slope of 150 o .. Cetho temple is oriented towards the east building. Cetho temple-shaped building terraces, totaling thirteen terrace and patio-terrace arrangement of an array of our porch. Until now, the temple complex is used by locals as a Hindu shrine and popular as a hermitage for the original religion of Java or Javanese (Saringedyati, 2008: 20). Location is the location of the temple is at the foot Cetho Lawu. the administrative area is located on the border between Karanganyar district which is the province of Central Java with Magetan, East Java Province. While the summit itself Lawu measured from Greenwich is located on 111 090 and 70 390.2. Lawu peak can be climbed via passage through, among others who entered the temple Cetho kecamtan Jenawi located on the western path, or road through the district Cemoro sewu Tawangmangu on the south track. Another trajectory through the District Ngrambi Ngawi, and Sarangan Magetan. Cetho temple is located at almost the top of the mountain Lawu. Lawu today is one of the famous mountain as a place that is used for meditation for most of the cult followers. Cetho temple is located enshrinement area located at higher elevations. The surrounding of the temple there are pohoh Cetho fir trees and tea plants owned by local people. Access to the temple Cetho was a little hard, sharp twisty winding roads. Background On Candi Bangunya Cetho Background on the rise and the core of this temple is a place for religious rituals, especially followers of Hindu religion. Temple Cetho (Javanese spelling: cethå) is a Hindu temple-style relics of the end of the 15th century Majapahit. Ceto temple built by King UB in 1451. The first scientific report of him was made by Van de Vlies in 1842. A.J. Bernet Kempers also do some research about it. Excavation for the purpose of reconstruction was first performed in 1928 by the Archaeological Department of the Dutch East Indies. Under the circumstances when the ruins began to study, this temple has not aged that much with Sukuh. Location of the temple is located in the hamlet of Ceto, Gumeng Village, District Jenawi, Karanganyar district, at an altitude of 1400m above sea level (http://id.wikipedia.org/wiki/Candi_Ceto). The background is another reason why the temple was built above the height Cetho namely the mountain Lawu. The concept of god because they Mountains (Parwatarajadewa) Sources of Hindu India illustrates that the universe consists of a circular continent, called Jambudwipa, which is home to humans and many other animals. Jambudwipa is surrounded by seven oceans and seven series of mountains interspersed intermittently. Circle of the universe is centered on Mount Mahameru (Meru), the cosmic mountain diedari by the sun, moon, and stars. At the peak of Mount Mahameru lies the abode of the gods. While in the eighth Mount Mahameru guarded by the gods Asta-dikpalaka. According to Buddhism was a picture of the universe almost identical to the description of the cosmos in Hinduism. Mount Mahameru the center of the universe. The difference is outside the chain of mountains and the ocean there are seven in all four directions of the winds there are four continents. Located on the southern continent is Jambudwipa, human habitation and various other animals. While the three other continents live in a variety of magical creatures. The universe is also surrounded by a horizon line. Located on the slopes of Mount Mahameru lowest heaven, the fourth king of the residence as a guardian of the world (Geldern 1982: 4-5). At the time of ancient Java, there is a picture of the universe in a literary work and Brahmandapurana Bhismaparwa (10th century AD). Basically the picture of the cosmos in the literature is not much different from the source of Hindu India. World in the literature are described based on the Jambu-Dwipa. Jambudwipa Lawanasagara and surrounded by towering in the middle Mount Mahameru as the central point of the universe. In the north-south axis there are six other large mountain, which is Nilawarsa, Swetagiri, and Srngawan the north; and Nisadha, Hemakuta, and Hima in the south. In between there are seven mountain areas of residence. East-west axis of a row after the mountain there Gandhamadana, Ketuman, and Tasik Kulwan the west; and mountain Malyawan, Bhadraswa, then Purwasagara (Gonda 1932: 129-39; 1936: 1) Candi Ceto is divided into several courts. From court to court the next one to be separated by several steps. The higher the court the more sacred place. In the first courtyard, some people perform religious ceremonies. On the third terrace there is a stone structure that forms a giant turtle that is said as a symbol of Majapahit. In front of the head of a turtle are symbols phallus (male genitalia) along the 2 meter equipped with a decorative piercing (piercing) of type ampallang. Turtles are the symbol of the creation of the universe while the penis is a symbol of human creation. darii suryasengkala Saka dates to 1373, or 1451 BC (photo 2), (Http://napak-tilas-sejarah-di-candi-cetho.html). Environmental harmony Cetho What Have The Temple Religious Diversity
 Candi Ceto is a relic of Hindu civilization to the 14th century Majapahit empire end. This temple has the same function as the other temples as places of worship and meditation. If Entering the second ladder after the gate, encountered a statue of Ki Ageng Krincingwesi (an ancestor figure Ceto), which remains a place of meditation for people who were Hindus Karanganyar to this day. Cetho temple is located around housing residents was predominantly Hindu religion and local beliefs such as Javanese. But at the bottom of the temple Cetho predominantly Muslim. But living in harmony despite their different beliefs. They can coexist with each other even melengkapai one another. Looks like a sense of empathy in the community there has been firmly entrenched. Not emerge until the views of fascism which is completely can lead to conflict among religious. Integration can be seen from the award and an empathy for the statues - statues that surround the temple. You see statues - statues in this Cetho enshrinement for the people who lay very fulgar. The majority of the existing statue is the embodiment of the linga yoni. Lots of replica or statues shaped vagina pallus and everywhere.
If only the people inside are not embedded mukin empathy and fandalisme destruction will occur, because the assumption that these statues he considered vulgar. But in fact behind the making of these statues have meanings that are stored. As a symbol of the vagina pallus and symbolizes fertility and strength.

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PANJI SITE IN THE VILLAGE GAMBYOK-KEDIRI THE PURA MAJAPAHIT

HISTORICAL BACKGROUND SITE IN THE VILLAGE GAMBYOK PANJI-KEDIRIThe site is located in the village of Flag-Kediri Gambyok the former building of the golden age of pure Majapahit. Dutch people who had studied the site is the Stutterheim (1935), argues that the site should Bannerman was built in 1400 AD is precisely in the heyday or golden Majapahit. During this period a lot of cult figure Flag as a highly venerated figure or believed to be the incarnation of God. While these functions are Panji site as a place of worship of the character. Because in Hinduism filososis, making the temple as a place of worship background and also as an element mikrocosmos. Stutterheim statement is apparently nothing to do with the discovery of new sites of former settlement that is based on artifacts that have been found to originate from the Majapahit period. While based on the shape, Site Banner has been difficult to identify because the fence around the site was severely damaged, and only the inside of the fence that still survive although only slightly. New in 2002, by residents of a fence around the site was built a new fence will be created with the goal of business with the claim that the tomb is the legacy of Islam, so that there is a conflict between the parents who do not agree on that. This site is located outside the door is on the right-hand corner or at the southwest corner. Although the situation is difficult to identify its original form, pure from the Majapahit and the spatial layout is still clearly recognizable.From the standpoint of its orientation, Mandaragiri Semeru Agung temple to the sacred mountain or to the north, the Mount Semeru. This is very different from the site is located in the Village Banner Gambyok. Due north of the site there are no mountains. Because in the lowlands. Based on the layout of the pages, it can be identified with the temples kontestual Bekasih origin of deforestation is then distributed to followers MPU Markandya. It is based on a synopsis of the panel berelief Panji story found in the fence in the site indicate the origin of the temple built in the Flag. Meanwhile, according to archaeological findings around the site Bannerman, many found artifacts of the former parts of a large building, namely: Threshold Doors, Beams Andesite Stone large and small that are in people's homes, ornate tendrils spiraling pattern of andesite naturalist (the corner of the building). Based on andesite artifacts indicate that before the temple was built during the Majapahit, previously site Flag is never built using stone base material. The layout of the site in the village Gambyok Flag this can be expected to do with the arrival of a character who is none other than Bannerman. Because when viewed from the position where the Gambyok village located in the west of the river and the capital of Daha in the past is in the east of the river Brantas, it can be sure the area west of the river as a place to hunt. Because based on the story in literature Flag, Flag when hunting deer chasing their prey into the villages Pengapiran (Pengampiran?), Which comes from the word "I almost ', and synonymous with the word" coming "means to come. Toponimi name refers to the name of the village in the south of the site is Datengan. Whereas Community action is abuzz (Ombyok-ombyokan) mangkap Flag deer is now a name Gambyok toponyms. Because according to Purbatjaraka, Flag figure is actually the Sri Maharaja who ruled the kingdom Kadhiri Kameswara between the years 1185 ± 1182 to ± M. It was written behind Kakawin Smaradahana essay that describes the MPU Darmaja love story of King as the incarnation of god Kama Kameswara. The influence of the XII century in the village of Gambyok in the history of the classical stage, also evidenced by Maling Sentono site located 300 meters east of Site Banner. This site is a brick structure whose size is very large and this brick structure under the existing tunnel or sebua called Whitewater.Contextually, it can be likened Mandaragiri Semeru Agung temple which can be recognized even though only have two pages, but does not eliminate the philosophical meaning as well as the Pura Gambyok Flag on it. Philosophical meaning of the two pages is a symbol of the subconscious Associate Mandala (dhah) the Earth or the Earth. While the President is a natural upper Mandala (urdhah) that space. While Nistha Mandala, formally in Mandaragiri Semeru Agung temple can not be realized, because at the moment wedge surang or temple is Senduro Highway. However, when referring to the composition of the area following the Medieval Mandala PMSA letter U. It is also the same as the spatial Flag sites use the same concept of Hinduism is growing rapidly in the Age of Majapahit. Philosophical concept of spatial structure in the temple building is not much different from the philosophical concept of the temple. Because identifying the shape of the mountain which has three parts: foot, slopes and peaks. So is the part of the philosophical significance of each temple above the building layout (Lestari, 2004).
SITE LOCATION PANJIThe site is located in the Village Gambyok Flag, District Grogol, Kediri western part of the Brantas River. When we look at the Village Gambyok southern part of Google Earth, this region would be in the middle of rice fields. Gambyok Village area geographically coordinates are 7 ° 44 '6 "(7735 °) south, 111 ° 59' 28.68" (111.9913 °) east. And an altitude of 106 meters above sea level. Thus the height of land Gambyok Village are among the lowest in the height of land on the map classification Kediri. In addition, the distance of the Brantas River Village Gambyok only 2.275 Km to the west. Gambyok Village area north and east is surrounded by rivers and river Bendo Mlinjo Mongal very supportive of people's lives now and the past. While the south adjacent to the Village Datengan still one district.Flag Gambyok administratively sites located on the border between the Village and Village Gambyok Datengan, and the astronomical coordinates are S 07 ˚ 44 '15.1'' / E 111 ˚ 59' 26.1'' in elevation or a height of 80 meters above sea ​​level. Location of the site is very unique, because it is between two villages. It is that factor into obscurity Flag Site ownership between the two villages, which in turn is not maintained and had been stolen. Flag Site location is not far from the surrounding sites and each still has a historical association in the past. So it can be concluded, between the Village and Village Datengan Gambyok have the same history in the past.
Views Of The Flag Of SiteBased on the results of field interviews, the people who inhabit the southern village of Gambyok most are descendants of people Grobokan-Solo or better known as the Mataram which is approximately in the 1830s migrated to the region because of the political situation in Central Java has been in control of the failure due to post-war Dutch Java, led by Prince Diponegoro. The residents of the Village Gambyok when the author interviewed many argue that these people were former army Mataraman Diponegoro. Of migration is done by people Mataraman is the negative impact of the existence of a war that resulted in the suffering of the people. Because of the war will inevitably drain energy and property, in addition to the fields and abandoned fields, and then led to famine. Factors that led to a shift into new areas and safe from a war. Mataram people managed to make interaction with the locals in the village and surrounding Gambyok. They managed to build a new life with a successful livelihood as farmers. And it is also building a boarding school located in the Hamlet-Village Bonto Gambyok. This success is based on the story of Mr. Slamet, that people Mataraman Solo or it did well in his new territory, namely Gambyok and surrounding villages. With these successes, some of them were able to go on Hajj. In addition to their Hajj can also form a system of government in this Gambyok village. As Mbah Abdul Karim who, after success in the areas of refuge, he then went on a pilgrimage with some friends. Setela returning from Mecca, he was appointed head of the first village in Gambyok.Mataram people who are strong in the field of religion and government is making a native of the village and surrounding Gambyok difficult to recognize. Because it has been a blending or mixing of groups of people in one system. This is what also lead author of the data difficult to obtain data about the original inhabitants before the arrival of the Village Gambyok people Mataraman to uncover the historical sites according to the Flag of spatial form is a Hindu religious shrine, or temple called. According to Stutterheim (1935), the banner of the site should be built around 1400 AD Opinion was accompanied by a sense of doubt because in the Flag panel walls Mandala Madhya were not in the context of materials with existing buildings in the vicinity. By the time people around the site excavated soil for making bricks in the east of the site, they have found a lot of artifacts. However, when these are left only four of Dalat met, namely: large doorway, a garnish of andesite tendrils patterned naturalist and andesite blocks berukutan one small and one large elongated.View of the history of the site is located on the border Panji both villages have become a little fuzziness. According to people around the site, the place is owned by the Datengan. This is because most people around the Village Gambyok are descendants of the solo. While the solo in that area is also very dense Datengan up descendants to the present. In this case, the authors argue that in fact local residents Datengan area existed before the people of Solo arrived in the region. Then because of the influence of his new Solo in the region is stronger, then the local culture will be eroded after a long time. However, not all the legends and myths of the Site Flag is lost. Sebagain because there are still people who keep the story from the previous people who know about the legends and myths Flag site as a result of interaction with the local population on arrival in their new land. So far by generations to make an assumption that people sanctify the place, and every month of Suro held a prayer meeting held in the space within the site. Society's view of the most common site is the myth that the site is maintained by the subtle intangible makhaluk white tiger. Tiger is trusted by the population as a guard two villages, and at the second village will be affected the tiger is roaring to warn. That assumption related to the myth of the Banner site watchman in the form of a tiger. According to Mr. Mulyono as adat Gambyok Village, White Tiger penuggu named Joko Lelono site. He is a good person at heart and turned into a White Tiger moksa. Joko is the youth of the era Lelono Kadhiri and still have something to do with Goa Selomangkleng. Joko Gambyok Lelono came to the village only to drop it, and then come back in its place is Sentono Gedong. Joko Lelono is still something to do with Princess Flower afternoon.Mr Mulyono can only tell you briefly about Joko Lelono. However, when the author asked about the strange man who was buried at the Banner site, he replied that it is actually not a man who is buried there, but the legacy of King Angling Darma before attaining moksha in the region Sewu Suko (A place in the southern village of Wonoasri now). He told about the origins of the village and Datengan Gambyok Angling Darmo also from traveling to Karachi from Bojonegoro region. Said Mr. Mulyono, at Angling Darmo through an area, Angling Darma find mojo trees that line of three and fruits and leaves clustered (Ngombyok) and therefore the area is called Gambyok. While a place where there are tree lined mojo is until now named three telu mojo. Around the tree, according to Mr. Suroto mojo as Head of Government Affairs, there was once a pundung (mound) which are unloaded at the ancient bricks in abundance and size as that on the site Sentono Maling (alleged site of the whitewater century XII). This indicates that the area around the tree where the mojo is consecrated in the past. However, this interpretation is in contrast to Mr. Wahab, a former village chief Gambyok who said that the name is taken from the leaves of the tree Gambyok cacil the Flocking (Ombyok-Ombyokan). Based on information about people's views about the site in the Village Gambyok Flag-Kadiri, the authors know well that each party's interpretation is different, and also poses a different pendangan. Since most public areas and Datengan Gambyok today are descendants of those immigrants from the Grogokan-Solo. So it is understandable if there was a diversity of views on each side.Not finding a definite view, then between the years 2001-2002 there are problems related to the origin of the Pani site. There are a bunch of parties who claim that the site is the tomb of Sheikh Ali Sheikh Khasan Syamsudin and Malik, to be used as a commercial enterprise. Groups that want to convert the site is identified the trees cacil Flag located on the Site Flag is the one in Spring Tirtokamandanu-ceiling, which is believed to be the bathing place of Sri Aji Joyoboyo. They thought that Sheikh Ali Syamsudin who had met with Sri Aji Joyoboyo was buried at the Banner website. However, the actual sources that they use is very ridiculous to compare that is not obvious just by business interests as at the tombs of Muslim saints. So a group of party building site debris fence with new fence. And also build a second tomb to tomb concept of length. The action gets harsh criticism from parents groups, initiated by Mr. Mulyono. Because the site is the Hindu heritage, and not uncommon when Islamicised granted. Fence posts and the various attributes that mentions that the site is the tomb of Islam all destroyed by a group that supports the rejection of the notion that the site is the tomb of Islam. Until the end now derelict and unkempt.Based on the above information, the at least connect with the history of the site is the story of Johnny Lelono Flag is just coming to the region Gambyok just stop by and directly back to Sentono Gedong. In this case you should note that if a name meaning Joko Lelono Couple who like traveling, none other than the Flag. Because the literature is told that Java Banner Flag often travel to find love. [There is a beast when he was hunting in a forest. Then while chasing deer, he entered the village Pengapiran (Pengampiran?) And in the village all the inhabitants of a gang (in the sense of Java: Ombyok-ombyokan) to surround and capture the deer he loves the son of a village chief named Dewi Martalangu. And in that night, carrying Flag Martalangu go to town. The scene is depicted on the reliefs in the Site Banner Flag it. Flag Martalangu met in the afternoon. Because in the story, because it was afternoon the troops Flag memerintakanan named Prasanta seeking to bring Martalangu train went to the city that night. Thus it certainly is a Princess Flower Afternoon on the story above, none other than the Martalangu. In the story Semirang Flag, was eventually killed by her mother Martalangu Flag as presumed to be a barrier engagement with Candra Kirana Flag. According Purbatjaraka (1968: XI) Flag story actually is younger than King Kadhiri experience that reigned between ± 1182 to ± 1185 M is called Sri Kaweswara and his wife named Sri Kiranaratu. This is according to the authors site on which to base the construction of Flag on the border between the two villages. Because the Village Pengapiran (Pengampiran) derived from the word I almost / stop, which means Come, now refers to the name of the village Datengan. Whereas Community action is abuzz (Ombyok-ombyokan) mangkap Flag deer is now a name Gambyok toponyms.

Daftar Pustaka

Poerbatjaraka. 1968. Cerita Panji dalam Perbandingan. Jakarta: Gunung Agung

Lestari, 

Febrian Ika. 2000. Gaya Arsitektur Pura Mandaragiri Semeru Agung Di Lumajang.(Online).http://fis.um.ac.id/blog/2010/09/07/gaya-arsitektur-pura-mandaragiri-semeru-agung-di-lumajang. Dikutip: tanggal 1 Oktober 2011 pukul 13.04 WIB.

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