TVRIN — broadcast
20260920 123000 UTC
269 transcript segments
Google Cloud Speech-to-Text API (Chirp) + Gemini 2.5 Flash Non-Thinking
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[00:00:14] swung, swung why is the language swung?
[00:00:18] if we call it
[00:00:21] because the rice will be taken to the granary and that's where
[00:00:24] Nyai rests before resting, like a baby,
[00:00:28] it's nice to be rocked first, swung
[00:00:31] that's the language of the elders, so
[00:00:35] it becomes a unique exoticism when
[00:00:39] the sound comes out and then swings, has meaning and
[00:00:43] finally enters the granary and then is accompanied
[00:00:47] by 569 village chiefs and chiefs of the
[00:00:51] rendangan there
[00:00:54] are also acts and musical
[00:00:57] performances in the kasepuhan and that... Enlivens
[00:01:00] the festivities,
[00:01:03] a procession before the ngadiukeun ceremony in kasepuhan. ready
[00:01:28] that's why it is
[00:01:50] to get the arrival of the py before commencing
[00:01:54] sacred and eagerly anticipated ceremony known
[00:01:57] as
[00:02:16] the traditional ceremony called ngadiukeun, if he says it,
[00:02:18] Abah ngadiukeun is setting
[00:02:21] the provisions, yes, the rice itself
[00:02:25] in the rice barn in
[00:02:26] its place.
[00:02:30] there it is that this is the harvest
[00:02:33] now from the people of kasepuhan,
[00:02:36] especially its symbol is only one that is in the liit si
[00:02:39] jimas, but especially for those who are in
[00:02:42] all the people, Abah prays there, there is a traditional
[00:02:46] procedure that has been regenerated from ancient
[00:02:49] times until
[00:02:50] now.
[00:03:41] ceremony with a special ceremony that we usually
[00:03:43] perform and then the old line makes
[00:03:47] a fence, just say
[00:03:50] that it shows that we respect
[00:03:54] and honor so that this elder
[00:03:57] remains protected,
[00:04:00] then 569 village
[00:04:03] heads form a line so that
[00:04:07] the elder can more easily go through and
[00:04:10] pass from
[00:04:11] each ritual process that
[00:04:17] witnessing how abah ugi put the party down, it becomes
[00:04:21] nothing is clear that party holds a truly special place
[00:04:25] in their lives. this message is conveyed not
[00:04:28] through words. the true actions and the half
[00:04:32] prayers offered to the
[00:04:34] creator.
[00:04:38] few minutes pass slowly abah steps away
[00:04:42] from loit sijimatt after offering a prayer to the
[00:04:46] creator and praying his respects to the
[00:04:50] ancestors.
[00:05:04] One of the characteristics of Cipta Gelar kasepuhan,
[00:05:07] which we call the central pillar of marriage,
[00:05:11] is liit jimat. Liit jimat is not found anywhere
[00:05:14] else, this liit jimat is also extraordinary, it is
[00:05:18] a community rice barn, but its substance comes
[00:05:20] from the community, this is what forms a sacred bond between
[00:05:24] the community and their ancestors, then
[00:05:27] it is locked in such a way that it becomes a unified
[00:05:29] rice barn.
[00:05:36] For them, spirituality, if we can say in the current
[00:05:40] era, is a religion. Yes, because it is part of
[00:05:44] spirituality, it must be performed, if it is not
[00:05:46] performed, then for them, that spirituality will be lost, so
[00:05:50] whether they want to or not, it must be done, so the point is that if the community does not
[00:05:54] perform it, it will disappear, but if the community performs it, it will
[00:05:57] remain, it becomes part of their
[00:06:01] spirit, part of their religion, this is what we probably need to emphasize,
[00:06:05] so, actually, from there we can say that
[00:06:08] the community, the community here actually also has its own religion.
[00:06:18] is not just a stable food needed by living
[00:06:21] beings, it represents something far more
[00:06:25] meaningful than a mere bundle of
[00:06:28] patty.
[00:06:34] Rice itself is the primary
[00:06:37] staple food for the elder,
[00:06:41] protected. It's a provision for
[00:06:44] our lives, rice, that's why we protect
[00:06:48] rice, it's the same as protecting ourselves,
[00:06:51] the basis is there, so this is
[00:06:54] preserved, and if it's our staple food,
[00:06:58] then we are based
[00:07:01] on that, so from
[00:07:04] there we get our food supply to
[00:07:08] survive. When we want the best food
[00:07:12] for... us, then we must maintain the procedures
[00:07:14] from planting until it can
[00:07:18] be eaten, it must be like protecting ourselves.
[00:07:35] So there is a principle that because this is our
[00:07:38] sustenance, it should not be traded.
[00:07:42] But in what form is it traded, that's already
[00:07:46] regenerated, how do we maintain
[00:07:49] our staple food to survive
[00:07:53] so we don't starve. One of them
[00:07:56] is not to trade our own staple food.
[00:07:59] That's one way to maintain
[00:08:03] food security so it lasts, right? So
[00:08:07] we shouldn't exchange our staple food for
[00:08:11] something else. We're afraid that if it's exchanged
[00:08:14] for money, the money can be gone
[00:08:17] in an hour. If it's rice, it will be eaten
[00:08:21] by 10 or 20 people and so on, there will definitely be leftovers.
[00:08:24] That's why from generation to
[00:08:28] generation, one of the keys is that if
[00:08:31] we have enough rice supply, don't
[00:08:33] trade it.
[00:08:48] Rice must be cherished but not
[00:08:51] deified. So we must
[00:08:55] protect, respect, and
[00:08:59] place rice, but not worship it,
[00:09:02] because rice received a mandate from
[00:09:05] God, Allah Subhanahu wa Ta'ala has given
[00:09:08] a mandate to rice, to provide energy and strength for
[00:09:12] life, so then respecting
[00:09:16] rice means respecting ourselves, that's
[00:09:18] in the kasepuhan.
[00:09:26] Sampurasun role goes beyond merely continuing the practices of his
[00:09:30] ancestors from hundreds of years
[00:09:33] ago, it is not just about
[00:09:36] protecting the party, it is heavy
[00:09:39] responsibility.
[00:10:55] planting rice which is different from indigenous communities in
[00:10:58] general, so Abah
[00:11:00] focused on what is most important
[00:11:03] first. This tradition of planting rice from
[00:11:07] ancient times until now must be preserved as traditionally
[00:11:11] as possible.
[00:11:26] "the challenges that arise are like the winds of change,
[00:11:30] unable to deter Abaugi and the people of
[00:11:34] Alam. Preserving their heritage,
[00:11:37] the priceless treasure of hundreds of years is their
[00:11:41] mission. In fact, these
[00:11:44] challenges act as a light, strengthening their
[00:11:47] bonds and uniting them even
[00:11:50] more.
[00:12:03] Kupira Sumuhun, Kasepuhan Sumuhun
[00:12:19] In the beginning, it was
[00:12:22] just selling small souvenirs using
[00:12:25] cardboard.
[00:12:29] The capital for a business like
[00:12:33] this was initially only hundreds of thousands of rupiah.
[00:12:35] I started producing one
[00:12:37] item item.
[00:12:39] item
[00:12:46] And more importantly, from all of this, is human
[00:12:50] resources.
[00:13:51] even though sin thown has finished, it doesn't mean.
[00:15:04] Don't go far, we will send you.
[00:15:25] ceremony attended by the wives of the
[00:15:27] community, this marks the beginning of
[00:15:30] life returning to
[00:15:32] normal.
[00:15:37] This Taubat Rasulan, in my opinion,
[00:15:41] is actually a procession to
[00:15:44] how to send back
[00:15:47] life to be lived by
[00:15:50] a person from our community in Kasepuhan, sent to live
[00:15:53] life for the next year, also the animals are sent
[00:15:57] to accompany human life,
[00:16:00] the plants and vegetation are also part of that
[00:16:04] life itself, including perhaps, in a broader sense,
[00:16:08] the earth, water, fire, and air are also sent to
[00:16:10] sustain
[00:16:14] to live together, to be lived for the next
[00:16:17] year, so this Rasulan procession is quite significant.
[00:17:07] So it's interesting for those who ask why nine, why
[00:17:11] ten, we analogize it to nine
[00:17:14] walis who live life, some people
[00:17:17] call them wali songo, right, but we prefer to
[00:17:21] analogize it to walis who we must
[00:17:24] realize are the origin of the way of life lived
[00:17:28] in this
[00:17:29] body.
[00:19:01] The person who will cook must also be clean, so they bathe cleanly, that's the language, then
[00:19:04] they clean themselves.
[00:19:08] And all the water is also called
[00:19:10] that which has been prepared to clean everything.
[00:19:38] and then mother leads, followed by the wives
[00:19:41] who are in charge of their fields, they
[00:19:44] will then carry out the process of cooking
[00:19:48] rice with the tapata topobroto
[00:19:51] ritual, if Javanese people say,
[00:19:54] it is to meditate and fast during the cooking process,
[00:19:58] said, no talking, this is done by
[00:20:02] mother.
[00:20:07] Good.
[00:20:21] when we are in the process of
[00:20:23] mothers, for example, mothers use a kemben
[00:20:27] as a symbol of siti hawa, whose
[00:20:30] chest is then covered with white cloth, later
[00:20:34] the sign is that the host is accompanied by
[00:20:37] the rororo, who also wear white
[00:20:40] cloth, and what mother uses is
[00:20:43] a kapan boeh cloth,
[00:20:46] because what is done in cooking rice is
[00:20:50] like an analogy of life, rice of life, because for us,
[00:20:54] the concept between life and death is very
[00:20:57] small, so in living this life,
[00:21:01] we must always remember
[00:21:03] that this boeh is a symbol of a futuristic future,
[00:21:07] where after this life, we will surely experience what is called
[00:21:11] death.
[00:21:27] Thanksgiving and rituals are inseparable for the people
[00:21:30] of Alam reflecting their commitment
[00:21:33] to nurturing a harmonious relationship
[00:21:37] with both the universe and their ancestors who have granted
[00:21:41] them.
[00:21:45] At every event, Aba Ugi always takes his
[00:21:48] place at the front. to lead the prayers during these
[00:21:52] gatherings, taking the time to offer heartfelt
[00:21:56] supplications alongside his community.
[00:22:09] the series of events concluded with joy and
[00:22:12] celebration as the entire community
[00:22:16] prepared to embark on the rice planting season.
[00:22:30] The tradition of Kasepuhan is one
[00:22:33] of those that maintains
[00:22:37] the continuity of this life, keeps it rolling, and even
[00:22:40] then prepares
[00:22:43] for life tomorrow. This is the farming process we
[00:22:47] do, planting rice once a year.
[00:22:50] Then the farming pattern
[00:22:53] follows the star constellations, guided by
[00:22:56] the sky. Then we respect Mother Earth who
[00:23:00] gives birth only once a year.
[00:23:03] That's the star,
[00:23:06] Orion, it's quite clear, there's Orion Belt, there's Orion,
[00:23:10] going downwards, and that's the kite star, people
[00:23:13] call it. Then the what's-it-called, the
[00:23:17] Pleiades, that is the star of stars.
[00:24:02] Initially, I didn't learn, I just followed the craftsman,
[00:24:06] I never had a job like this, so I
[00:24:09] just watched and observed.
[00:24:12] Like me, I'm the one who has a job like
[00:24:16] this. That boat.
[00:24:20] The important thing is
[00:24:23] first, first, the three piles
[00:24:26] are all able to.
[00:25:02] for Abah ugi, Seren Town is not merely an expression of
[00:25:06] gratitude and a cultural celebration,
[00:25:10] rather, it embodies the balance of life between
[00:25:13] nature, ancestors and humanity
[00:25:16] that must be upheld at all times, not,
[00:25:52] This is the brow of aba ogurding
[00:25:55] the traditions and mandates that have guided the
[00:25:59] way of life for centuries.
[00:27:07] For them, farming is a teaching from their ancestors,
[00:27:10] tata, titi, akik, nenek, yes, so that is a
[00:27:14] representation, some people say it is
[00:27:18] a teaching from a representation of
[00:27:21] God in the world, right? So, it must
[00:27:24] be done, it must be performed, if it is
[00:27:26] done, then I am sure that spirituality and then
[00:27:30] the spirit of traditional rice culture will still
[00:27:34] be preserved as long as it is not carried out or then
[00:27:37] abandoned or deviates from what should be taught,
[00:27:41] that will certainly become a kind of potential for
[00:27:45] not being able to perpetuate those teachings.
[00:28:13] in the warm embrace of nature and the simplicity of
[00:28:16] life, abah is long journey to uphold the
[00:28:20] legacy of his ancestors
[00:28:22] unfolds pass down through
[00:28:25] generations.
[00:30:41] Hello, I'm Siska Becker and you're watching World Highlights.
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