Mafia And Girl Roam Coffee

Tape scissors

Coffee land development went smoothly, within a month was completed in the wake. Today, is the opening day of coffee processing starting with tape scissors. Attended by the villagers of Pasir reungit and Pak Camat and Lurah local along with Rt and Rw.

Cempaka smiled, his eyes twinkling staring in admiration towards Bagas. Lilis who was beside him, elbowed Cempaka's arm.

"Liat it!" point Lilis towards Ferro, using her chin.

Cempaka turned to Lilis' directions. He smiled and nodded his head, towards Ferro who had been watching him.

"From that moment I saw you, champaka." Lilis Whispe.

"Sst, just this. Do not make this blister.." replied Cempaka, again pay attention to Bagas who was talking in front of the citizens.

"Lis, don't be a whimper. There's akang, who cares about Lilis." Said Udin who was behind the cempaka and Lilis. "Later to sell the rice field of the abah, let the face akang goodloking."

Lilis and Cempaka put on a smile listening to Udin's chattering in the back.

"Where is anu rek sold?" ask Komeng.

"Whoever wants to be sold." Answer Udin accordingly.

"Basic ulcers!" komeng Sahut.

"Sst, noisy!" sela Cempaka turned towards Udin and Komeng.

They refocused on listening to Mr. Camat's remarks, then Bagas. After that the tape scissors are done by Mr. Camat. Residents applauded happily, the whistling of Komeng and Udin deafened Cempaka and Lilis. The two of them gained a look of horror, only to stop whistling.

Before long, Mr. Lurah and Birawa announced that tomorrow there is an earth alms event, which is held every one year in the village. As a form of gratitude to the Almighty.

Shortly after, the opening ceremony of coffee processing for residents was completed, one by one the residents left the place.

"Trease!"

Cempaka, Komeng, Udin and Lilis turned their heads towards the source of the sound. Ferro ran over to them.

"What's kang?" ask Cempaka.

Ferro looked confused, he did not understand what Cempaka said.

"Well, even dumb." Sela Komeng's.

"Getting the power of Meng." Udin Whisper.

Comic nodded his head, then smiled widely. "What's up!"

Ferro was getting confused, not knowing what to answer. Luckily Bagas came to them and asked Cempaka. Bagas understood, then he asked Ferro using a foreign language.

Ferro explained to Bagas, if he wanted to learn Indonesian, and learn about the customs of the Sundanese tribe to Cempaka.

"Cempaka, Ferro asks you to teach us the Indonesian language, the customs of our village." Clear Bagas long wide.

Cempaka nodded his head.

"Of course you can, I'm." Cempaka.

Ferro smiled widely, nodding his head. Then say thank you to Cempaka. After that, Ferro rejoined Vino.

***

Tradition Seren taun or nampa taun, better known again ‘Sedekah Bumi’ held in Girijaya Village Cidahu Kab Subdistrict. Sukabumi, this alms-giving event of the earth is held once a year with the calculation of the Hijri year.

This tradition has a characteristic, all the produce, both the food crops on earth, especially those in Pasir Reungit and Girijaya, every citizen has a culture of necessity to bring food crops, and every community has a culture of necessity, as well as placed on a stretcher or dongdang with various variations of decoration, no less than 200 dongdang brought by the community to be shared or be a contest of participants present.

Chairman of the Earth Alms Committee, Abah Birawa explained that the event is an ancestral cultural heritage related to the arrival of the early robiul moon or commonly called muharram.

Seren Taun is hereditary, his purpose is as gratitude to the Creator who has given this extraordinary life. Seren taun event attended by participants outside the village. Even people from the city who already knew of the seren taun in the village, came to attend the event.

In the series of earth alms rituals there are three tree events. First, pray and pray for the ancestors. Second, eat and eat together. Third, the nayub tradition, which is dancing together in pairs to build togetherness and harmony. In this series of rituals the community simultaneously visited the tomb of the village, in the middle of which there is another tomb, namely persemayam an dhangyang or pepunden villagers.

Breeding of ancestors and nature is a cosmic picture of the life of rural people who live mostly as farmers. They trust the myth of ‘father space mother pertiwi’, ‘kaki-dhanyang’ and ‘nini dhanyang’, as well as ‘mbok sri’ as part of wulu wetu prosperity.

That the produce of the earth is the manifestation of the prosperity of the village community. The great cosmic which overshadowed the life of the rural peasant community is expressed in the language of the natural fertility symbol of the binary opposition of the celestial father mother earth. The rain from space soaked the mother earth, growing all the plants. Rain is a great hope for farmers to provide fertility for the fields they cultivate. The rice (pulp sri) is a marker for the adequacy of food needs, which indicates the prosperity of peasant society.

The availability of fields, rice fields, and peaceful villages has never been separated from the services of the ancestors who have pioneered the existence of the village. It is believed that the dhangyang were the first people to open the forest and create the village as a place of residence for the community today. Dhangyang, great-grandfathers, and their ancestors who had lived in the eternal realm ‘goodness’ deserve to be glorified because of their great merit bequeathing a prosperous fertile village.

Joget pedhanyanganThat is the time for tayuban or nayub. This tradition is a dance tradition that is rooted in the spirit of togetherness and harmony of life. Tayub mataya kanthi guyub is a dancing guided spirit guyub get together as sedulur. This dance begins with a sacred dance that is served sindhir (dancers).

This joget is called joget pedhanyangan. Previously, sindhir nyekar (flower sow) first on the punden, guided by a caretaker. This Nyekar as a form of his ability to carry out his duties as a sindhir in the alms network of the earth. Sindhir usually says his greetings, then sprinkles flowers at the punden site.

Joget pedhanyangan preceded by chanting Gending Eling-Eling. The meaning of Gending Eling-Eling is the opening of human consciousness created in the world to coexist with nature, environment, family, father, mother, brother, and live with the wider community (great bebrayan).After chanting Gending Eling-Eling, Sindhir danced a jogging pedhayangan.  

The dance is preceded by sampak gending, which signals the sindhir to enter the besa room (dancing room). In this besa room, Sindhir began to present the core dance with diringi gending bendrong, which is a variety of dances that are presented very similar to the Gambyong joget in general.

This joget also ends with sampak gending as a signal that the dance has been completed. When jogging, the main facing direction is the punden site. In this sacred tradition, the taboo when the dancer turns his back on the punden.Joget pedhanyangan site is over. Soon the first gedog began, that is, the early part of the village and hamlet officials began besa, dancing in pairs with the officials present.

The standing dancer starts her dance to deliver sampur on the head/village. Next, Sindhir approached them by taking a sampur salam and sitting next to the lurah. Some officers put up microphones for Sindhir.

This first gedog is often called ndarandara because it is specifically reserved for dignitaries and guests of honor. Sindhir began chanting Sinom songs to start ngungrum. Lurah immediately took the wallet and issued Rp50,000 and two sheets, given to each sindhir.

After the day, the officials stood in line carrying their own sampur and stood at a regular distance from each other. The flight attendant stood up and circulated the talam. Each official who had poured the sampur then put some money on the tray.

The money by the dancer is handed over to the clerk to be counted and put into a place made of a sizable pot of earth covered with white cloth.

The gamelan players are guided by a dancer starting the first gedog. The village officials stood face to face, draping sampur on the shoulder and both hands chatted.

The sindhirs have stood in the middle, ready to chant Mother Earth Gending. Gending Ibu Pertiwi is a gending that is played to accompany village officials who mbesa (dancing) for ancestors and village pepunden. Syair Gending Ibu Pertiwi contains about breeding mother earth who has provided boards, clothing, and food that is beneficial to the village community.

Ferro as the guest of honor, Adhiguna and Vino, followed the event from start to finish. But Ferro prefers to be with Cempaka, and his best friend.

Although the language that becomes Ferro's obstacle to communicate with Cempaka. Sometimes, Cempaka misinterpreted Ferro's intentions. However, their hospitality at that time, brought Cempaka closer to Ferro and wanted to further introduce the culture and customs of the Sundanese tribe.

The closeness of Ferro and Cempaka, invites jealousy in the hearts of Bagas and Vino. Apparently, they both equally liked the figure of Cempaka the village flower.