The Secrets of Borobudur

The heavens suddenly open directly above Borobudur and the jungles that surround it. Sheets of torrential rain whip this ancient temple complex, ensuring I have it to myself for 20 very wet minutes. Then the rain stops, the sun shines and the queue grows.

No matter. I’m well ahead of the crowd.

A couple behind me whispers. They sound mighty impressed. They have, I overhear, just been to Prambanan. I mean, have you even heard of Prambanan?

But Borobudur – itself deserving more visitors than it gets – overshadows Yogyakarta’s other prime attraction, Prambunan. Borobudur, it must be said, is – even through early morning mists – every bit as wondrous as Cambodia’s Angkor Wat, Burma’s Bagan ruins, the ancient cities of Sri Lanka or Peru’s famed Macchu Pichu. But it’s also much less visited. Worth noting, too, is the fact this vast Buddhist relic is proudly exhibited in an Islamic country.

Ninety minutes away is another of Indonesia’s historic gems, honouring one more of the world’s great religions: Hinduism. Prambanan, a sprawling ninth-century temple complex, is – in the eyes of many who behold it – every bit as awesome as nearby Borobudur.

Prambanan is all but a secret. So great is foreigners’ awareness of Borobudur that Prambanan is unfairly overlooked. According to Indonesian tourism officials, many visitors arrive not even knowing it exists. This, however, is slowly changing. These two complexes – monuments to two faiths that together held local sway before Islam gained its following – are commonly accessed as side-trips from Bali.

In central Java, Yogyakarta is one of Indonesia’s major cities. It has numerous good hotels (keep Phoenix, Novotel and Ibis in mind) and restaurants, modern shopping malls and traditional markets.

The main drag, Jalan Malioboro, is a busy city street with malls and hundreds of shops selling some of Southeast Asia’s cheapest fashions and other items.

Footpaths are cluttered with stalls hawking much the same stock but bargaining is expected. Tempting aromas waft from restaurants, including many selling spicy nasi Padang fare that is nationally celebrated. Major attractions in the city include the Kraton, the 250 year-old palace compound of Yogyakarta’s sultans, where tours take visitors through a succession of exhibitions and pavilions.

Pivotal in Indonesia’s independence struggle, Yogyakarta and nearby areas also are the heartland of Javanese culture. Batik and silverware workshops and galleries dot the city (though, conveniently, they’re often grouped together).

Traditional wayang puppets are in demand as souvenirs (with the best at the city’s puppetry schools).Performances of shadow puppetry, gamelan music and classical dance, including Ramayana ballet, are diversions included on many an itinerary.

However, it is Borobudur – as well as, increasingly, Prambanan – that lures most visitors here. Each is about an hour’s drive from the city, with hotel cars and taxis plentiful. Routes pass through farmland and pretty rural villages.

Borobudur – on a 200 square metre base – is the world’s largest Buddhist stupa. Built between about 750 AD and 850 AD, it is about 300 years older than many of Angkor Wat’s structures. Throughout the pyramid-like structure’s five levels, symbolising three spheres of Buddhism, are elaborate carvings along with bas reliefs. These create a virtual guidebook-in-stone to Mahayana Buddhism.

In the shape of a mandala (a circular Buddhist design symbolising the universe) Borobudur’s construction required an army of thousands of labourers (and, some contend, slaves). Carvers and other skilled craftsmen worked for decades on ornate artwork.

On upper terraces are numerous stupaswithin-a-stupa, shaped like inverted lotus blossoms.

Borobudur was all but forgotten, largely buried under volcanic ash, until the 19th century. A series of restoration projects brought it to its present state using similar techniques to those employed at Angkor Wat: strewn stones were numbered and cleaned before reconstruction of collapsed areas. To avoid damage during tropical storms, a reinforced foundation with adequate drainage has been placed in modern times under much of Borobudur.

Prambanan’s temples, in a different direction from central Yogyakarta, are no less impressive. Experts believe some may still lie buried beneath nearby farmland on the surrounding Prambanan Plain. According to some archaeologists, the dominant and central Shiva Temple, soaring 47 metres high, is the world’s best example of Hindu art – including multitudinous examples in India. The Brahma and Vishnu temples flank the Shiva Temple with an abundance of smaller but richly decorated temples – about 250 in all – scattered nearby.

Getting There
From Kuala Lumpur, Air Asia (airasia.com) flies direct to Yogyakjarta; Malaysia Airlines (malaysiaairlines.com) and Garuda (www.garuda-indonesia. com) serve Jakarta with domestic onnections. For more information, visit indonesia-tourism.com
Where to Stay:
Losari Spa Retreat & Coffee Plantation is a restored Dutch colonial plantation, where you can stay in one of 24 luxury villas reconstructed from original native architecture. Losari’s excursion program to cultural and historical sites of Java include watching the sunrise at Borobudur and a ride through rice fields and mountains on a cog steam train.
Visit www.losaricoffeeplantation.com for more information.

FINDING ON GARUT PYRAMID VERIFIED

The phenomenon of “Garut Pyramid” found on a mount in Garut, West Java, has encouraged the Ancient Catastrophic Disaster Team to conduct verification.

The verification is carried out to determine the existence of a man-made structure that formed Mount Putri in Garut using Superstring geo-electric instruments. The geo-electric instruments were used to scan geological layers on the hill by measuring its resistivity.

In a written statement received by VIVAnews, Monday, Dec 19, a member of the Ancient Catastrophic Disaster Team, Iwan Sumule, said that the results of the geo-electric instruments within 20 meters and 10 meters electrodes showed that there was a horizontal unconformity on the intrusion (red) rocks within around 120 meters from the summit.

The finding shows that the right-side intrusion branch seems to form a terrain morphological base that has similar topographical elevation with Cirahong valley. Then, the 120 meter-limit seems to coincide with the base of a steeper ascending topography, where the rocks turn red.

Moreover, the results of the geo-electric instruments within 5 and 3 meters stretch East-West and North-South confirmed the conclusion that the structure is highly unlikely to be of natural formation.

The result of a 3D contour plot topographical digital data with 5 meter resolution IFSAR has supported the hypothesis that there exists an anomaly formation made of sinder cone hill geological process located on a horizontal unconformity intrusion base. Moreover, the excavation material source comes from Cirahong valley which was located 1-2 kilometers from the summit of Mount Putri. It is proven that the material volume from Cirahong valley is similar to the material volume from Mount Putri.

The C14 carbon testing result showed that the age of the ancient top soil layer that has been tested by carbon dating C14 in BATAN is 6000 BC. Meanwhile, the age of the harder soil layer underneath is 7500 BC. If there is any hard soil structure underneath the layer, then the age would be older.

Divination seventh Joyoboyo

Divination seventh Sri Aji Joyoboyo (1145's): Tikus pithi anoto baris interpretation line up rows of red rat! Red when still a baby not yet grown feathers, and later became black by the fur itself. The main properties of rat phiti include: agile, arbitrarily own, unruly, and funny. Rat phiti good at hiding themselves but have not been able to make their own hideaway, which form holes in the ground, or raise a nest of existing materials in the vicinity. Humans without the tools hard to catch and hunt this one creature.

Mice that this one really ranks up when the leader of the (parent) were killed or escaped since pursued. If ordinary circumstances without interruption so he moves without the formation of disorganized alias without the goal of all his movements.

Tikus Pithi arrange rows when they're starving great, because a bad season or nest ransacked and demolished, and also turned aggressive when they get easy prey.

During his reign in Kediri Sri Aji Joyoboyo tikus pithi as a nickname the children teen growing up, no longer red but was faintly dusky. Rats in the context of predictions can be as a symbol of youth, the younger generation, or youth center within the kingdom of Kediri. Sri Aji Joyoboyo desperately needed naval forces primarily served as a soldier and most reliable of the local youth and in addition their votes really counted in the political arena of the kingdom.

Kingdom centered in inland sea but it includes the effect of local control of Jambi on the island of Sumatra, Kalimantan, Bali, and Tidore, so always reinforce naval forces for the purposes of maintaining the royal authority in the area of influence. The younger generation to get more servings accepted as servant of the state. With such a strategy provides opportunities for youth, no youth movement which seeks to mobilize the power to undermine the unity of the King Joyoboyo.

History later noted in 1222, one hundred years since the rule of Sri Aji Joyoboyo where the younger generation not receiving a share in the government, suddenly from an area approximately fifty miles east direction to the kingdom of Kediri, Arok drill a youth movement led his troops to storm Kediri. Commander of the Kediri kingdom war Mahesa Walungan younger brother of the king Krtajaya or Dandang Gendis so troops were killed in Ganter Kediri defeat in the battle against the forces Arok.

Arok was recorded as the first man who led the revolt or a coup with brilliant results in the history of the archipelago.

Back in 2010, the forecast tikus pithi anoto baris interpreted as an armed uprising of the people from all over the archipelago is impossible, unless done by the military element that controls the weapons. Masses clearly do not have firearms in sufficient quantities to conduct large-scale rebellion.

Young people had started to organize themselves however fragmented and oriented in different directions, each struggling within their own group. Those ideals have colored red, green, blue, yellow, and pink and in classifications as left, center and right. Like a puppet in a row so they are easily pitted opposite each other set against.

The younger generation always appear in every goro-goro in the government of Indonesia, and the success they always changed hands and taken over by another party. Role of them returned just a cheerleader who can not afford follow up result of a successful movement. Looks like they started to realize such a case, and began installing the new strategy. Peaceful demonstration that turned anarchic easily crushed, or take the parliamentary road that requires a long time in the victory. Until the end of the most easy for the younger generation by way of collecting opinions mass use of digital social networking.

So "tikus phiti anoto baris" means preparing a young generation of the line. It's not an armed uprising row, not anarchy demo. And not wait for the time the older generation to hand over power to the younger generation. So that the young generation becomes older generation. Another young forward still has a small force in support of systemic change movement, in the idealism that their choices have not been able to unite the strengths of the various elements. Idea-a unifying idea that is already available, among others, Unity in Diversity, the Pancasila, or Nasakom, since the era of the Majapahit to Independence and post-independence. Now that last idea is lame, because one leg stump. While the idea of another distorted by the interests of their own rulers. Is the duty of the younger generation and raise a whole return to normal purify all the ideas, which is proposed and taught by the leaders according to Archipelago's contemporaries.

Later, with the success of the young generation line up together for the common goal of uniting and purifying all the ideas can turn into action, then the true meaning Joyoboyo seventh prophecy proved true.

***

Indonesian version

Ramalan ketujuh Joyoboyo

Tikus Pithi Anoto Baris

Ramalan ketujuh Sri Aji Joyoboyo (1145-an): Tikus pithi anoto baris interpretasinya tikus merah menyusun barisan! Merah tatkala masih bayi belum tumbuh bulu, dan kelak menjadi hitam oleh bulunya sendiri. Sifat utama tikus phiti antara lain: gesit, semau sendiri, susah diatur, dan lucu. Tikus phiti pandai menyembunyikan diri akan tetapi belum mampu bikin persembunyian sendiri, yakni berupa lubang-lubang dalam tanah, atau membikin sarang dari bahan yang ada di sekitarnya. Manusia tanpa alat bantu susah untuk menangkap dan memburu makhluk yang satu ini.

Tikus yang satu ini benar-benar menyusun barisan bila pemimpin besarnya (induknya) dibunuh atau melarikan diri karena diuber-uber. Jika keadaan biasa tanpa gangguan maka ia bergerak tanpa formasi alias kocar-kacir tanpa tujuan semua gerakannya.

Tikus-tikus pithi menyusun barisan bila mereka sedang kelaparan hebat, karena musim paceklik atau sarangnya diobrak-abrik dan digusur, dan juga berubah agresif tatkala mereka mendapat mangsa empuk.

Semasa Sri Aji Joyoboyo memerintah di Kediri tikus pithi sebagai julukan pada anak-anak remaja yang beranjak dewasa, tidak lagi merah tapi sudah bersemu kehitaman. Tikus dalam konteks ramalan bisa sebagai perlambang kaum muda, angkatan muda, atau pemuda dalam lingkup pusat kerajaan Kediri. Sri Aji Joyoboyo sangat membutuhkan pasukan laut terutama bertugas sebagai prajurit dan paling dapat dipercaya tentu pemuda setempat dan di samping itu suara mereka benar-benar diperhitungkan dalam percaturan politik kerajaan.

Kerajaan laut tapi berpusat di pedalaman itu menguasai daerah pengaruh meliputi Jambi di pulau Sumatra, Kalimantan, Bali, dan Tidore, sehingga selalu memperkuat pasukan laut demi keperluan menjaga wibawa kerajaan di wilayah pengaruhnya. Angkatan muda mendapat porsi lebih untuk diterima sebagai abdi negara. Dengan strategi sedemikian rupa membuka peluang bagi pemuda, maka tidak ada gerakan pemuda yang berusaha untuk menggalang persatuan merongrong kekuasaan sang Prabu Joyoboyo.

Sejarah kemudian mencatat pada 1222, seratus tahun sejak kekuasaan Sri Aji Joyoboyo di mana angkatan mudanya sudah kurang mendapatkan porsi dalam pemerintahan, tiba-tiba dari suatu daerah kurang lebih limapuluh kilometer arah ke Timur kerajaan Kediri, gerakan pemuda pimpinan Arok membariskan pasukannya menggempur Kediri. Panglima perang kerajaan Kediri Mahesa Wulung adik dari raja Dandang Gendis atau Krtajaya tewas di Ganter sehingga pasukan Kediri menelan kekalahan dalam pertempuran melawan pasukan Arok.

Arok tercatat sebagai orang pertama yang memimpin pemberontakan atau kudeta dengan hasil gemilang dalam sejarah Nusantara.

Kembali ke tahun 2010, adanya ramalan tikus pithi anoto baris ditafsirkan sebagai pemberontakan bersenjata rakyat dari segenap penjuru Nusantara adalah mustahil, kecuali dilakukan oleh unsur militer yang menguasai senjata. Rakyat jelata jelas tidak punya senjata api dalam jumlah cukup untuk mengadakan pemberontakan skala besar.
Kaum muda memang mulai mengorganisir diri akan tetapi terpecah-pecah dan berorientasi ke berbagai jurusan, masing-masing berkutat di dalam kelompok sendiri. Mereka berwarna-warni idealismenya ada merah, hijau, biru, kuning, dan merah jambu serta mengelompokkan di sebagai kiri, tengah, dan kanan. Ibarat dalam jejer wayang mereka saling berseberangan sehingga mudah diadu-dombakan.

Angkatan muda memang selalu tampil dalam setiap goro-goro dalam pemerintahan RI, dan keberhasilan mereka selalu berpindah tangan dan diambil alih pihak lain. Peranan mereka kembali cuma penggembira yang tidak mampu memfoloup hasil gerakannya yang berhasil. Sepertinya mereka mulai menyadari hal demikian, dan mulai memasang strategi baru. Demo damai yang berubah anarkis mudah sekali ditumpas, atau mengambil jalan parlementer yang memerlukan waktu panjang dalam meraih kemenangan. Hingga pada akhirnya yang paling mudah bagi angkatan muda dengan jalan mengumpulkan opini massa menggunakan jejaring sosial digital.

Jadi "tikus phiti anoto baris" berarti angkatan muda menyusun barisan. Bukan barisan pemberontakan bersenjata, bukan demo anarchi, dan bukan menunggu waktu generasi tua menyerahkan kekuasaan kepada angkatan muda. Sehingga angkatan muda menjadi angkatan tua. Pemuda maju lain lagi masih memiliki kekuatan kecil dalam mendukung gerakan perubahan sistemik, dalam pada itu idealisme pilihan mereka belum mampu mempersatukan kekuatan dari berbagai elemen. Idea-idea pemersatu yang sudah tersedia antara lain Bhinneka Tunggal Ika, Pancasila, atau Nasakom, sejak era Majapahit hingga Kemerdekaan RI dan pasca kemerdekaan. Sekarang idea terakhir itu sudah pincang, karena salah satu kakinya buntung. Sedangkan idea yang lain diselewengkan menurut kepentingan penguasa sendiri. Adalah tugas angkatan muda membikin utuh dan memurnikan kembali seperti sediakala semua idea yang dicetuskan dan diajarkan oleh para pemimpin Nusantara sesuai jamannya itu.

Kelak dengan berhasilnya angkatan muda menyusun barisan bersama untuk tujuan bersama memurnikan semua idea pemersatu dan mampu mewujudkannya dalam aksi, maka makna sesungguhnya ramalan Joyoboyo ketujuh itu terbuktilah kebenarannya.

****

Navy Secrets Majapahit

A famous literary manuscripts have been lost Pramoedya Ananta Toer indeterminate shady titled "Mata Pusaran" and has never issued any party tells the Majapahit period before the collapse, and it seems like the actual story on this day in the middle of the stage performances take place at the political map of Indonesia.

1440 AD

"People began to gather at the courthouse near the port of Gresik, the main port of Majapahit, forming the trial judge who is considered guilty of being dragged into the building. The judges of the people began to try and give the death penalty to corrupt the leaders of Majapahit. Majapahit, a famous military leaders from his corrupt mainly from the navy in tatters due to start Paregreg dragged one by one, indiscriminately, heroes and losers are also taxable part of the people brought to justice.

Majapahit who was then ruled by powerful women Maharatu Suhita is busy dreaming of contemplation in the palace of national unity for the kingdom of Majapahit who begins to crumble and split it.

Supreme power especially in the military field have been given to Ni Ken Supraba.

Majapahit state reserves to become thin by the war in the country serve Blambangan. And the occurrence of desertion among Majapahit naval forces. Each commander finally in his home town to bring military equipment to maintain each his own territory. At that time Majapahit one large shipyard in southern coastal areas of Bali.
Maharatu Suhita husband, Aji Ratna Pangkaya return to ancestral lands: the Malay Peninsula. With the help of China's forces are rampant with their soft power undermine political power of the Majapahit kingdom of helping political opponents Suhita especially subordinate kingdom of Majapahit.
China deployed a talented officer Sam Po Kong, or San Pao Ma to destroy Majapahit subtle manner, and act on personal name Dampo Awang aka San Po Toalang. With shrewdness of China on this one then unplug the Majapahit kingdom in Palembang, West Kalimantan, and Singapore, the country also Campa.
Human Majapahit at the time according to Pramoedya's manuscripts are still having self-perfection and can not be analogous with the modern man who has slithered under the domination of the white people for centuries. Even though their alleged independence in 1945 its leaders try to rebuild the nation and character building. Human rebuild the nation free from the term coolie among nations.

Ni Ken Supraba a woman from the bottom up to the top of power head the whole military force to bring order majapahit sea navy began to act alone and difficult to control by the central power in the palace. Supposedly confidential sea power since the days of the Majapahit Gadjahmada namely terletaknya leadership held by mpu Nala as commander in chief.

Mpu Nala in building the famous naval forces at that time, he discovered a kind of giant trees undisclosed location, to build ships in the large size of the Majapahit period.

Majapahit ships weaponry such as cannons Java. It is said that the creation of small Gadjahmada never raised by the Mongol armies of Kublai Khan invaded Java shipped to reply to an insult made by King Krtanegara streak-streaked face of China's delegation demanded that Singosari subject under the rule of China. Gadjahmada taught by the Mongols was their caregivers about the principle of a simple firearm. Furthermore Gadjahmada develop the weapon arming warships mpu Majapahit creation Nala I was special, to be able to dominate the region in the waters of the South (Nan Yang).

Mpu Nala descendants continue the military leadership of Majapahit. Mpu Nala II does not brights predecessor military let alone the sea was so severe in doing acts of corruption in their respective territories, so that people no longer respect the authority of the central government. And lowered the prestige of Majapahit kingdom among his conquests. In the destruction was not brightness mpu Nala II predecessor. So as happened later, the famous naval forces in Nan Yang had fought each other in a vessel with another vessel.

That is Pramoedya's manuscripts that have not been published by anyone, worth noting here an important point of the script is that if Homeland collapse was caused by rampant and large-scale corruption among the military especially in remote areas of the navy, or dark backing efforts in the form of what cost the state anything, or even scrape a small tribute from the people in remote areas. Then the people would drag them into the front court commoner forms.

Hopefully this is not going to happen in this regard especially the military and police in modern times was even defending the weak, and want to eradicate corruption within their own internal body so as to keep Homeland glorious.

“Soekarno, Founding Father of Indonesia 1901-1945”

It is no mere coincidence that in his quote on the back-flap of my recent book, “Soekarno, Founding Father Of Indonesia 1901- 1945”, Harry Poeze asserts that the book “ is the culmination of Hering’s almost life-long study of Soekarno”. In “Lasting Fascination”, the Liber Amicorum presented to me by Harry Poeze’s and my wife Netty on the occasion of my seventieth birthday, my well known and enduring fascination for Soekarno is stressed several times. Allow me to state here how all that came about.

First of all, I need to mention my parents’ views about Soekarno during the 1930s and 1940s. Back in those days, I accompanied my father, who was a donating member of Pasoendan, to several Soekarno rallies in the Soekabumi area near the rubber and tea estate he administered. During the Japanese occupation, my mother administered a Dutch agribusiness enterprise, and she was often moved by Soekarno’s speeches. My high school friends from the KW-III, Sri Sastromoeljono and the sons of Dr Arifin, went with me to Gambir Square to hear Soekarno speak after he had just arrived from his exile in Bengkulen. A week after that first memorable encounter, I was rounded up by the Japanese and interned with my fatter in ADEK, a Jakarta neighborhood not far from Menteng. ADEK was located close to Soekarno’s home at Pegangsaan Timur 56. There, whenever we prisoners were forced to cut the grass along the railway just north of ADEK, we were always met by some of Soekarno’s servants who offered us tea and cookies, a gesture of kindness which us tawanan kept in our minds forever. After one and a half years, the ADEK internees were transported to the Bandung-based Cikudapateuh camp, and there my father, wasted by dysentery, died on 24 January 1945.
Exactly one month after the Japanese surrender, I took a train to Jakarta on 15 September 1945, and found the city of my birth transformed; Jakarta was festooned with red and white banners, and the trams and public buildings were spray-painted with nationalist and anti-colonial slogans.
On 19 September 1945, together with Sri Sastromoeljono and Mochtar Loebis, I went to Ikada square to hear Soekarno entreat the huge crowd to go home and nurture their faith in the strength of the fledgling Indonesian Republic. A week after that event, I enlisted as a RAPWI Motor Transport Service truck-driver while also enrolling myself at the evening KW-III school. Two years later, I got my KW-III high school diploma and left for Bandung to become an Andir-based aircraft controller. After six months I was enrolled as an officer candidate at the Houtmanstraat military academy in that city.
As a second lieutenant just after the second police actions started, I met Soekarno face to face at Maguwo Air Force Base when he was about to be transported by the Dutch to yet another place of exile. He shook my hand before he boarded the plane, and I was so stunned by that gesture that I found myself asking him if he had any wishes. Responding in fluent Dutch, Soekarno said, “Yes, a family reunion as speedy as possible”. That comment was proved to have shown remarkable foresight, since a mere six months later, Soekarno was back in Jogyakarta, and on 28 December 1949 I witnessed him addressing an immensely huge crowd at the portals of the Istana Merdeka at Gambir.
A few months after that grand event, I became a staff member at the Netherlands Military Mission (NMM) to Indonesia and was positioned as a paratroop-instructor to tbe Indonesian Air Force in Bandung, where I also was enrolled as an evening law student at Krisnadwipajana University. During my legal studies I became acquainted with Marcel Koch, an outspoken progressive Dutch socialist, who was living near my Kenarilaan boarding house. Meeting Soekarno at Koch’s home prompted me to stay on in Indonesia since the country was in need of the Belanda Indo as well. However, soon after events like the aborted Westerling/Sultan Hamid coup, the equally abortive Andi Assiz Makassar coup and the secessionist ‘Republic of the South Moluccas’ movement, made the Netherlands Military Mission become increasingly suspect in Indonesia.
In my case, after being made a regular Dutch Army officer my NMM career came to an end, and I sailed to Holland on 24 January 1952. During 1954-1955 I was fortunate to be trained as a Dutch Air Force flight observer at Henderson Airforce Base, located just outside the Canadian city of Winnipeg. These new experiences in Canada prompted me to terminate my military career upon my return to Holland, and to then migrate to Toronto, Canada where I enrolled as a history student. From 1957 through 1962, I was enrolled at the University of Toronto, where I received my BA and MA degrees in European Modern History and Southeast Asian Sociology.
During those student years in Canada, I published a number of essays about Soekarno and Indonesia in the Canadian press and in some scientific periodicals, too. My fervent engagement with Indonesia was further stimulated by my membership of the New Democratic Party (NDP, Canada’s only socialist party). In Sault St. Marie (Ontario), at the onset of 1963, I started my first career as a university lecturer. For the next three years, I was the chairman of the local NDP, in Sault St. Marie. The NDP championed Soekarno, Mandela, Martin Luther King Jr., Malcolm X, and Patrice Lumumba, and posited that viewed historically, those remarkable men were far more than merely five separate individuals. They were connected to a common goal, and they represented a powerful option, an alternative, and above all, a far reaching counter movement which sought a just solution to the grotesque exploitation, suppression and degradation of brown and black. The vested power structure at that time saw those five men are a threat, much the way the West viewed Soekarno himself. As to my academic career, I was back at the University of Toronto during the summer of 1966 as an associate professor. That summer, just after I gained Canadian citizenship, I was given a five-year appointment by the Canadian Department of Foreign Affairs to serve as a UNESCO professor in the West Indies. So, in the autumn of that year I arrived in Barbados and worked for three years in the history department of the University of the West Indies. This was then followed by teaching in Jamaica and in Trinidad in the same capacity during the 1970 and 1971, respectively.
During the West Indies period I continued to focus again on Soekarno and his beloved Indonesia. I was soon to move again, this time to Australia, where I was first as a senior lecturer and later an associate professor at the Townsville-based James Cook University of North Queensland.
During the hectic next twenty years at that northern Australian university, and through my chairing the Centre of Southeast Asian Studies and the Yayasan Soekamo, as well as through editing the periodical Kabar Sebrang, a flood of novel insights about Soekarno and his métier did find their way throughout the academic world. After getting my pension in 1992 and living in Stein, Holland, while still chairing the Yayasan Soekarno, I worked on my PhD dissertation, which analyzed Mohammad Hoesni Thamrin and his quest for lndonesian Nationhood during the years 1917-194. Through my work, I was fortunate to inform my readers about the symbiotic relationship that had existed during the 1920s and 1930s between Thamrin and Soekarno.
My recent book, “Soekarno: Founding Father of Indonesia 1901-1945” was published on October 28, 2002 and I dedicate it, dengan rendah hati, to the Rakyat Indonesia, everywhere they are. I hope this book will be a junction for reconciliation, for it is about time to convey our sincere regret for what we had done in the past to the Indonesian people and yoSoekarno.
I am very pleased to know that my good friend Joesoef Isak, through his beloved Hasta Mitra, will soon edit the Bahasa Indonesia edition of the book. He was also the one paying his respects to the Leiden-based KITLV for making available to the world a work on Soekarno written from a different perspective than those reflected in earlier biographies.
I have already begun work on the second volume of Soekarno’s biography, which will focus on Soekarno’s presidential years. Again, I feel very fortunate indeed that it will also be published by the Indonesian-oriented scientific establishment, KITLV. God willing, part two of my Soekarno biography will be presented at the next Sumpah Pemuda Day, October 28, 2003!

Stein, December 20, 2002

****

PROLOG
Sukarno
Founding Father of Indonesia

On June 6, 1901 Soekarno was born, the man who more than anyone else came to embody the Indonesian struggle tor independence. This biography describes Soekamo’s life from his early formative years crowned with a degree in architecture from the Dutch East Indies College of Technology in Bandoeng with him however hardly ever practising thai trade. Instead, he applied bis political skilIs of attempting to undermine the colonial power in a long verbal struggle against Dutch colonialism. With him so earning the support of the Indonesian urban masses but also in\iting stern reprisals trom the Dutch East Indies authorities who sent him to jail and into exile tor close to ten years. The Japanese occupation of the Dutch East Indies during 1942-1945 opened up new opportunities tor Soekarno to further bis cause through cooperating with the Japanese. Together with Mohammad Hatta he thus utilised every possible means to advance the Indonesian struggle towards a future national independence.
With the Japanese authorities allowing a so-called Poesat Tenaga Rakjat (or Poetera, Central People’s Party) with Soekarno as chairman and Hatta as vice-chairman. With both leaders then hoping that it would create a bridge to self-determination only to find out that it was merely a means by which Indonesians would be used more effectively tor the Japanese war machine.
Even so, Japanese authorities did occasionally become involved in working on a possible future design tor self-determination. So in October 1943 Soekarno was made chairman of a Central Advisory Committee, a consultative institute however without any real influence or power. Shortly thereafter, in November 1943, Soekarno, Hatta and Ki Bagoes Hadikoesomo were sent to Tokyo as delegates to thank Tenno Heika for this rather insubstantial first step towards self- determination. So the three leaders returned home with high Japanese decorations but without any concrete promises concerning independence.
Another low point in the history of Indonesia during these occupation years was the heartless sacrifice of ten thousand romusha, who were recruited under false pretences and put to work as forced labourers tor the Japanese war machine. Even Soekarno made himself quite eagerly available for romusha recuitment campaigns, which would prove a bitter memory to him –- as well as for Hatta in charge of romusha affairs.
As to Soekarno’s attempts of striking a compromise between Japanese wishes and Indonesian ideaIs that resulted in the establishment in OctOber 1943 of the Soekarela Tentara Pembela Tanah Air (or Peta). These Peta were trained by Japanese army officers, but the Peta were put onder Indonesian commanders up to and including the battalion level. Therefore,Soekarno and other Poetera leaders focused a great deal of attention on the Peta, which they perceived as an incipient Indonesian army. In the meantime the Japanese occupational authorities pressured by deteriorating military developments in the Pacific Ocean and concemed about the Poetera’s pro-Indonesian mentality, abolished Poetera and replaced it with a socalled Djawa Hokokai (Java Union of Service). All population groups organized in neighbourhood and block communities were now placed under the head of the Japanese military mie and mobilized to ward off a possible Allied invasion.
Soekarno was thus forced to take a step backward since in the Djawa Hokokai he was made a mere advisor. When it became clear ,however, thai Japan was facing military defeat, more concessions were made to Soekarno. On April 29, 1945, the Japanese created the Badan Penjelidikan Kemerdekaan lndonesia (BPKI, Forum to Prepare Indonesia’s Independence) with Soekarno and Hatta as members. Soekarno was quick presenting bis faith in this BPKI on June 1, 1945 when he in a long impassioned address announced the Pantja Sila (Five Principles) on which a future Indonesian state would have to be established such as nationalism, international brotherhood, democracy, social justice and a quite tolerant confession of an eternal God. In his entire speech no mention was made to the Japanese, since Soekarno wished the impending freedom to be entirely determined by the Indonesians themselves and Dot led by Japanese principles, even though he knew that Japan would be still indispensibIe tor achieving lndonesia Merdeka.
The latter proved to be true with the formation of a Panitia Persiapan Kemerdekaan lndonesia (PPKI, Committee to Prepare tor Indonesia’s Independence) on August 7,1945, with Soekarno and Hatta serving as chairman and vice-chairman respectively. In the end, the form taken by the proclamation of Indonesian independence was determined by Japan’s sudden capitulation on August 15, 1945.
Fear of a blood bath prevented Soekarno and Hatta trom making the proclamation public without Japanese endorsement, a decision which led radical pemoeda on August 16 to abduct Soekarno and Hatta to Rengasdengklok, a village just outside east of Jakarta. Due to the clever machinations of Maeda, a high ranking Japanese naval officer, both leaders were tracked down and taken back to Jakarta which led to the brief declaration of independence being drafted during the early hours of August 17 at Maeda’s home.
At ten o’clock in the morning in the front garden of Soekarno’s home Soekarno read out the declaration. The next day, Soekarno was appointed president and Hatta vice-president of the new Republic of Indonesia. On August 19 a Constitution was adopted which confirmed a republican form of government on democratic principles with a cabinet accountable to Soekarno. General elections were to determine tbe composition of the parliament. Until those elections were held a Komite Nasionallndonesia Poesat (KNIP, Central Indonesian National Committee), appointed by Soekarno, would assume the parliamentary role as representatives of tbe various Indonesian social groups.
This authoritarian structure met with a great deal of criticism, especially trom the pemoeda, the young people who had made no secret of their radicaI, anti-Japanese sentiments during the last months of tbe Japanese occupation. They and their leaders, Soetan Sjahrir and Amir Sjarifoeddin among them, called for democratic reforms in which the cabinet would be responsible to tbe KNIP and more parties would be permitted.
In November 1945 they got their wish. Soetan Sjahrir, leader of tbe Partai Sosialis lndonesia became prime minister of the first parliamentary cabinet. However with the steady build up of British and Netherlands forces taking place the cabinet as well as Soekarno and Hatta on January 4, 1946 moved to Yogyakarta leaving prime minister Soetan Sjahrir and some of bis staff in Jakarta to deal with the British and Dutch authorities for reaching a modus vivendi.
As to the hijrah (arabic lor migration) to Yogya soon seemed to have been a wise and rather clever decision with Yogya henceforth being called the kota perjuangan (the city of armed struggle). A perjuangan already quite encouraged by the stiff Indonesian perjuangan efforts the British experienced during their ratber disastrous disembarkments in Soerabaja and Semarang.

Divination Joyoboyo "negarane ambane saprawolon"

Java is the most tolerant nation in the archipelago in 1928 youth oath would not require Java language as a language of unity. Though more than fifty per cent population of the archipelago using the Java language. Why? That excess nation Java in a matter of tolerance. Yet other nations in the archipelago nation is often mocked as the nation's Java-so, this and that.
The only royal Javanese people who simply exist until the beginning of the third millennium in the unitary state of Indonesia is Ngayogyokarto Hadiningrat Kingdom or the Sultanate of Yogyakarta. It had been predicted by the astrologers Joyoboyo famous with his poem as follows:

Banjur ana Ratu duwe pengaruh lan duwe prajurit
Negarane ambane saprawolon
Tukang mangan suap saya ndadra
Wong jahat ditampa
Wong suci dibenci
Timah dianggep perak
Emas diarani tembaga

A later period there was a king who has the charisma and warrior but only one-eighth part of its territory only. Preview age at the time it happened bribery heavily in all areas. People who received bad character everywhere and people who are honest even hated by everyone. Tin is considered to be a silver shiny white, instead of glittering gold and precious look just assessed the extent of copper.
Sultanate of Yogyakarta which is now in terms of total area is thus exactly the same since the Dutch colonial period in 1755, when it signed the agreement Gianti by the colonial and the palace Ngayogyokarto Hadiningrat. And a total area of Yogyakarta province was compared as a whole broader Java then obtained the number one in eight or Yogyakarta broad saprowolon Java, thus forecast Joyoboyo already proved for the umpteenth time.
Services Keraton of Yogyakarta on the proclamation of independence and maintain independence during the unquestioning support of the Republic of Indonesia which is still full of red baby.
Back at the nation's tolerance of Java that is very unusual, it likewise be done by the Sultanate of Yogyakarta in support of the Republic of Indonesia to this day. Even for the sake of tolerance that is also Yogyakarta Sultanate of armed soldiers old and also personnel have on the elderly and do not regenerate anymore. That is a form of cultural symbol of loyalty Sultanate to the Unitary, and Java for that nation has never felt the need to ask respected by other peoples of the archipelago.

The secret route Majapahit troops war

Temple Penataran since 1200 AD was the lighthouse's Hindus in the eastern parts of Java Island. The temple was built Queen Srengga of Kediri in 1190, they nevertheless can be reached from four departments namely: Wates path, the path of Kediri and Majapahit; lane Selorejo reservoirs, Ngantang, track the Majapahit and Singosari Malang; Rambut Monte line, track the Singosari; and last lines of local residents.

Temple Penataran located in northwest corner of the city of Blitar. From the tomb of Bung Karno 8 km straight course to the North.
Kediri troops coming from North-west direction must choose a route through Wates, Pasar Pathok, Nglegok to reach the Temple Penataran, this is a very exclusive lines and can be reached within a half-day trip Cikar (ox cart) of Kediri. This path also taken by the Majapahit troops who come from Mojokerto, Jombang, Kediri in order to reach through the temple Penataran to hold a religious ceremony that is always done before Majapahit attack ground troops eastward, the kingdom Blambangan. Also, to conquer other parts of the archipelago, is always started ceremony from the temple Penataran. The temple Penataran from the beginning beside the pastor of Kediri also used in the next period used various parts of the kingdom in eastern Java: Songosari, and Majapahit. In every period of time for a royal master and have sovereignty over the temple is a symbol of victory and upgrading the power of the king who is recognized by the entire eastern part of Java. After Majapahit troops held a ceremony in the temple Penataran will move to the East through the Rambut Monte and continue to the East via the Waduk Karangkates and onwards to Malang. Months so the new troops will come back and take the same route back to the temple Penataran to hold a ceremony once again as a form of gratitude after the completion of royal duties. And some troops would return after visiting Penararan to Trowulan through reservoir Selorejo, Ngantang, and continue to Jombang and Mojokerto.
The visitors of today can wash themselves with water from a pond to be efficacious in the eastern corner of the temple, said the pool had been used since ancient times for purification.

The temple Penataran in Blitar and Goa Selomangleng in Kediri having an identical relief in the form of spheres with diameter of 30 cm, in the form of a circle painted flowers. The difference in age both of these ancient sites roughly half-century the first Goa Selomangleng.