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KERIS (INDONESIAN TRADITIONAL WEAPON)
Keris is a stabbing weapon of a cluster of daggers which belongs to one of the typical cultures of the archipelago. Although there are many sources regarding its origin, the majority of history says that the keris originated in Java.
Having a pointed and sharp tip, the shape of the kris is very distinctive and easy to distinguish from sharp weapons in other areas. Keris are not symmetrical in shape because often the blades are winding, and have bright metal-coating fibers on the blade strands.
The famous kris are those that have waves and are winding or jagged. Generally, a kris has three parts, namely the blade (knife), hulu (handle), and warangka (scabbard). Meticulously carved, these kris parts have their own artistic significance.
Denys Lombard, world historian in his book Nusa Jawa: Silang Budaya, writes that the use of kris appeared since the late days of Majapahit.
To quote Tome Pires, "Every Javanese, rich or poor, should have a kris at home, as well as a spear and a shield".
An expert on Javanese literature and Indonesian culture, Zoetmulder, said that the island of Java is thought to have known keris since the 6th or 7th century. Some early forms of kris from that period are still recognizable, but many have yet to be identified.
Although Javanese ancestors were mainly Hindus and Buddhists, evidence that the keris culture originated in India or other countries is still uncertain. There is also no evidence of a direct link between these traditional weapons and the two religions.
Indeed, the prototype of keris has been found in several temples of the archipelago, where in temples in India or other countries, similar forms of keris have never existed.
In Indonesia, keris reliefs can be found in Borobudur Temple in the 8th century, Prambanan Temple in the 9th century, or statues of Javanese men with keris in the baths of Letha Temple in the 15th century.
In general, the shape of the design is also somewhat different from the current design of the kris.
Meanwhile, the form of keris known today has appeared since at least the 10th century, estimated to spread from the island of Java to the rest of Southeast Asia. Some areas of keris distribution such as in Madura, Nusa Tenggara, Sumatra, parts of Sulawesi, to Malaysia, Brunei, Southern Thailand, Southern Philippines, and others.
Keris in each region has its own uniqueness in appearance, function, arable techniques, and terms.
In addition, keris is believed to increase courage and confidence for its owner. This tool can also prevent disease outbreaks, disasters, and plant pests.
Some people also believe that kris can get rid of or ward off the interference of spirits.
Apart from the magical side, there are several other functions of kris for society.
First, the kris in the past was used as a traditional weapon. In the royal era, every soldier carried a kris tucked around the waist. As a staple weapon in war, kris can be found in the stories of Ken Arok, Amangkurat II, and others.
Keris is also often used by heroes such as Imam Bonjol, Hasanudin, Pangeran Diponegoro, and so on.
Second, as an heirloom inherited from the ancestors. This reason makes kris made and stored with great care. Keris is also widely stored in museums or palaces such as Surakarta and Yogyakarta.
Furthermore, the keris also became a symbol or symbol, especially for Javanese residents. These symbols or symbols are paintings, sayings, badges, and others that contain certain meanings. Keris symbols include to express the legitimacy of office or power, status symbols, identity, and philosophy of Javanese society.
Then the kris is also a tool for various activities. For example, puppet performance equipment, village clean ceremony equipment, traditional clothing equipment, and so on.
Finally, the function of kris as an art object. If you pay attention, kris with its warangka is a harmonious unity made with a high level of imagination.
These various functions certainly affect the cultural values and spirituality of people who adhere to certain beliefs.
Keris is a stabbing weapon of a cluster of daggers which belongs to one of the typical cultures of the archipelago. Although there are many sources regarding its origin, the majority of history says that the keris originated in Java.
Having a pointed and sharp tip, the shape of the kris is very distinctive and easy to distinguish from sharp weapons in other areas. Keris are not symmetrical in shape because often the blades are winding, and have bright metal-coating fibers on the blade strands.
The famous kris are those that have waves and are winding or jagged. Generally, a kris has three parts, namely the blade (knife), hulu (handle), and warangka (scabbard). Meticulously carved, these kris parts have their own artistic significance.
Denys Lombard, world historian in his book Nusa Jawa: Silang Budaya, writes that the use of kris appeared since the late days of Majapahit.
To quote Tome Pires, "Every Javanese, rich or poor, should have a kris at home, as well as a spear and a shield".
An expert on Javanese literature and Indonesian culture, Zoetmulder, said that the island of Java is thought to have known keris since the 6th or 7th century. Some early forms of kris from that period are still recognizable, but many have yet to be identified.
Although Javanese ancestors were mainly Hindus and Buddhists, evidence that the keris culture originated in India or other countries is still uncertain. There is also no evidence of a direct link between these traditional weapons and the two religions.
Indeed, the prototype of keris has been found in several temples of the archipelago, where in temples in India or other countries, similar forms of keris have never existed.
In Indonesia, keris reliefs can be found in Borobudur Temple in the 8th century, Prambanan Temple in the 9th century, or statues of Javanese men with keris in the baths of Letha Temple in the 15th century.
In general, the shape of the design is also somewhat different from the current design of the kris.
Meanwhile, the form of keris known today has appeared since at least the 10th century, estimated to spread from the island of Java to the rest of Southeast Asia. Some areas of keris distribution such as in Madura, Nusa Tenggara, Sumatra, parts of Sulawesi, to Malaysia, Brunei, Southern Thailand, Southern Philippines, and others.
Keris in each region has its own uniqueness in appearance, function, arable techniques, and terms.
In addition, keris is believed to increase courage and confidence for its owner. This tool can also prevent disease outbreaks, disasters, and plant pests.
Some people also believe that kris can get rid of or ward off the interference of spirits.
Apart from the magical side, there are several other functions of kris for society.
First, the kris in the past was used as a traditional weapon. In the royal era, every soldier carried a kris tucked around the waist. As a staple weapon in war, kris can be found in the stories of Ken Arok, Amangkurat II, and others.
Keris is also often used by heroes such as Imam Bonjol, Hasanudin, Pangeran Diponegoro, and so on.
Second, as an heirloom inherited from the ancestors. This reason makes kris made and stored with great care. Keris is also widely stored in museums or palaces such as Surakarta and Yogyakarta.
Furthermore, the keris also became a symbol or symbol, especially for Javanese residents. These symbols or symbols are paintings, sayings, badges, and others that contain certain meanings. Keris symbols include to express the legitimacy of office or power, status symbols, identity, and philosophy of Javanese society.
Then the kris is also a tool for various activities. For example, puppet performance equipment, village clean ceremony equipment, traditional clothing equipment, and so on.
Finally, the function of kris as an art object. If you pay attention, kris with its warangka is a harmonious unity made with a high level of imagination.
These various functions certainly affect the cultural values and spirituality of people who adhere to certain beliefs.
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