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The Healing Circle Book Chapter Blog: Chapter 4 – Opening Circle

By Healing and Cancer Foundation March 10, 2015

HealingCircleBookJoin us by reading one chapter per week of our book The Healing Circle which includes inspiring true stories and teaching from the ‘Skills for Healing’ Cancer Weekend Retreats. Each week we will post the next chapter of our book, links to related video, and a blog about the chapter. Learn about recent scientific advances in the body-mind-spirit connection, updates of the people featured in our book, and our reflections on each chapter. Read the whole book for free by accessing the previous blog posts. Please send us your comments and questions! Deep peace and healing,Rob Rutledge, MD and Timothy Walker, PhD.

Read chapter four:  Opening Circle

Watch the Video:  Opening Circle  During the opening circle we ask the attendees, both those with a cancer diagnosis and their loved ones, to say a little about their diagnosis, what has been most difficult on their cancer journey, and their hopes for the weekend. Warning: Listening to so many stories at once can bring up many emotions. However, like the participants, we encourage you to stay with whatever emotions come up as this is an essential step in the healing process.

Dr. Rob RutledgeBlog by Dr. Rob Rutledge

After fifteen years and 43 retreats, the opening circle remains a mystery to me. The design is simple enough. Tim and I create a safe atmosphere by sharing our stories, speaking from the heart, and asking the attendees to be authentic to themselves and their deepest emotions. After our introductions and a short group meditation, we ask each person to share what’s been most difficult on their cancer journey. We are deliberately going to the darkest places, where people are suffering most, because this is the ground where the roots of profound healing begin to take hold. We know the attendees will be stretched to the edge of their tolerance listening to forty strangers sharing intimate details of their lives, many crying through their sentences, releasing grief they have held for too long.  We are purposely creating a very intense bonding experience to begin the weekend retreat.

But there is something more happening here. When we as individuals slow down and just listen closely to another human being talk about their greatest difficulties, an inner warmth automatically begins to shine from within. When forty people open their hearts at the same time, it’s as if a glow from each person begins to meld with the spirit of every other person in the room.  Within an instant of the first person speaking on Friday evening the circle seems to be enveloped by this vibrant and loving energy.

But what is this energy?  How is it related to our spiritual life or our higher consciousness?  Is this a doorway to experiencing the presence of a higher power?  Is this the energy into which the remarkable cancer survivors release themselves that facilitates the deepest healing in their lives?

I don’t know the answers nor do I feel a need to explain this mystery. However, I feel that there is a shift happening in our human evolution. We are becoming more conscious of the ‘spiritual’ aspect of our lives.  Even within the cancer world over the last three decades I have seen the medical system go from focusing exclusively on conventional physical care, to promoting healthy life choices, to addressing the emotional impact cancer has on most everyone’s life.  But we now are on the cusp of a new revolution. We are collectively beginning to experience something bigger. Something that can hold all of our experience in a warm and loving embrace. The light we can see in the opening circle is shining through, showing us the way home.

Dr. Rob Rutledge is a Radiation Oncologist in Halifax, Nova Scotia, specializing in breast, prostate and pediatric cancers. He is also an Associate Professor in the Faculty of Medicine at Dalhousie University.

In 1999, Rob co-created the ‘Skills for Healing’ Cancer Weekend Retreats. These weekend support groups teach a powerful and integrated approach to the cancer diagnosis and ways to heal at levels of body, mind and spirit. To date, more than 1,600 people have attended the retreats in over 20 cities across Canada and abroad.

Rob also leads the Healing and Cancer Foundation, a Registered Charity, that freely offers educational videos, documentaries, and webcasting seminars – and he is co-author of a book called The Healing Circle, which captures the teachings and inspirational stories from the weekend retreats.

In 2010, Rob received Cancer Care Nova Scotia’s Award for Excellence in Patient Care and, in 2006 Doctors Nova Scotia presented him with the Health Promotion Award in recognition of his contribution to physician health and health promotion in cancer patients.

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How a Modern Diet Affects Childbirth

These days, childbirth interventions are being used on a regular basis at an alarming rate. More and more women seem to be unable to have healthy, natural births, and the C-section rate in the United States is somewhere around 1/3 of births! While we know that modern medicine does sometimes save the lives of women who, a hundred years ago, may have died in childbirth, surely 1/3 of those women would not have died a hundred years ago without medical interventions!

What is it, then, that's making birth more arduous even while it's becoming less life threatening for moms and babies? The book Healing Our Children makes the argument that the modern diet and lifestyle is actually what's making our birth situation change so much.

Here's the problem: Our modern diet, which is full of processed foods, generally fails to nourish the human body properly. Not only that, but all the toxins in our diets can actually make things worse instead of better, gradually eating away at our health. While this is obvious when we look at things like obesity rates and heart attack statistics in modernized countries, the effects of the modern diet can also be seen when we look at the shapes of our women.

It sounds a little strange at first, but it makes sense. Women used to be thought beautiful when they had round, childbearing hips that were broad enough to easily accommodate a baby for an easy, less painful birth experience. Now, though, we think narrow-hipped women are more attractive and beautiful.

Why is this the case? It's certainly not because women with narrow hips are able to bear children easily! The truth is that our modernized diet has made women narrower and leaner through the hips, and only after this has happened have we come to value this thinness as beauty.

To see that a modernized diet has an effect on the overall shape of a woman's body, you have only to look at photos from cultures where older siblings were fed a traditional and natural diet while younger siblings were fed an increasingly modernized diet. In the photo below, for instance, you'll see that the girl on the far right, the eldest, was raised on her culture's native diet, and her body is obviously more suitable for bearing children. The younger girl on the left, though, has spent her life taking in modernized foods, and her narrower, elongated hips will give her much trouble in childbirth.How a Modern Diet Affects Childbirth

The only difference between these girls is a few years of age and their diets. From the time she is conceived, a future mother's body is developing according to the nutrients she gets. When she gets bone-nourishing nutrition from a natural, wholesome diet, her bones develop fully, resulting in a wide pelvic brim and wide hips that are suitable for childbirth!

Difficulties in birth these days are put down to many things, but the real truth, according to Healing Our Children is that "birth complications and birth difficulties are not normal aspects of the human condition. They are only normal to the imbalanced conditions that humans have made with their 'modern' lifestyle."

While there is nothing you can do as an adult woman about the size of your hips or pelvic brim now, it's vital that mothers understand that the nutrients they are taking in during pregnancy with a little baby girl will forever affect that little girl's bone development, and, thus, the ease or difficulty with which she births her babies. For the sake of your future daughters and grandchildren, read Healing Our Children, which will teach you what you need to know about eating a healthy, wholesome diet to give your children the best possible start in life.

Learn more information about fertility, a healthy pregnancy, a safe birth, and natural parenting.

Cure Tooth Decay Mini If you have enjoyed this website, then the published book which this website is based upon, Healing Our Children, is a must read. A vibrant and healthy child can be yours. Even your doctor or midwife do not know the vital information revealed in this book. Give your best to your children and future children...

Published book Healing Our Children will teach you how to have happy and vibrant baby today.

Feedback From Readers Who Have Nurtured Their Offspring with advice from Healing Our Children

This truly is a book to heal our future generation of children! - Hally Cuttner

Ramiel Nagel's book "Healing Our Children", lovingly provides holistic perspectives on the many facets of parenting and family life. Through the guidance of this book we have become more aware and enlightened parents. Overall, this book exudes an energy of life and honesty. It is a refreshing addition to the run of the mill parenting guide. Thank you Rami! - Jamie Busch, New Jersey

This book is a treasure for new families, for all those who are planning on having children or already have young kids. - Olga

In this book Rami explains the basics of how nutrition is linked to so many of these so-called "incurable" diseases. At the end of the day, there are no shortcuts. We do need to take full responsibility of raising our children properly. - Sandeep Agarwal

Healthy Pregnancy & Parenting Book

Pregnancy Books Healing Our Children

Healing Our Children reveals that each disease of pregnancy and childhood can be prevented naturally. The secrets of having a vibrant, bright-eyed baby are explained in easy to grasp terms.

Learn how to:
·substantially reduce your child's risk for disease.
·reduce your risk of birth defects by 1602%, miscarriage by 640%, and premature births by 315%.
·reverse infertility with 78.4% success eating real food.
·raise your child so they feel loved, honored and cherished.

Natural Birth Resources:

Notes From Readers:

  • Healing Our Children will serve as an important tool in reversing the now obvious trend to physical degeneration and restoring vibrant health to all children.

    Sally Fallon, President,
    Weston A. Price Foundation

  • I've read over 12 books on this topic and this is my number one book to the extent that it's become my bible, in that I've read it over 5 times and my husband has also read it. Ramiel's book really helped us along this journey and I can't recommend this book enough. It's truly is life changing!! If you are going to buy a diet / nutritional / lifestyle book for pre-pregnancy, pregnancy or for children, this book would be my number one choice.

    Jena Morris - Australia

  • My daughter just turned 5 and we adopted the recommendations you mention in the book. I have to say that I have never seen her that happy. Always in a good mood and I've never seen a baby that smiley.

  • If you are planning to have a child, be sure to read the book, "Healing Our Children."
    "Healing Our Children" will help you prepare for a healthy pregnancy and also contribute to the health and wellness of your entire family.

    Pam Killeen,
    NY Times Best selling Author

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Frizzy Hair No More – Check Out Gwyneth Paltrow’s Secret to Glossy Locks

Guess what’s the secret to Gwyneth Paltrows glam tresses – one of those costly shampoos or Brazilian blowout? In reality, neither of them, acc. to coiffeur D. Babaii due credit is to be given to the loofah brushes.

When shooting for the cover-page of a famed glossy the stylist admitted to rolling Paltrow’s wet locks around loofahs prior to texture-adding heat blast been given, ensued by taming unruly locks with everyday use tongue cleaner.

Here are some of the most fascinating, unusual beauty secrets & hints from hair experts to tame frizzy hair and yield envious hair.

Aluminium Foils

The hair expert who gave Posh Spice her ‘Pob’ hairstyle, B. Cooke reveals just how he managed to do it.

  • For creating undulating hair sans curling tong, he used aluminium foil sheets.
  • Twisting fifteen of them to form eight centimetres length rods – more thin the wand is – more tight the curls.
  • Winding sectors of hair about the rods & twisting the tips of the foils together for securing them.
  • Blasting heated air from hair-dryers for 3-4 minutes on the hair for activating curls – the aluminium foils would remain heated for around 5 minutes.
  • No sooner have the rods cooled down, voila, incredible bounce and volume to your hair.

Anti-Static Sheets

Fabric conditioners are great for taking out any static in the locks subsequent to have blow-dried them. In a gentle manner, gliding the fabric-softener sheet on the hair from the roots to the tips – the outcome is gorgeous, non-static locks.

E45 Cream

For those dire situations when you are not having any shine sprays, mousses or serums, though want to transform from arid, frizzy hair to shiny & glam then go ahead and try massaging a pea size quantity of non-scented body butter onto the hair tips for instant softness & hydration to hair.

Tomato Sauce

In case you have gone for a dip in a swimming pool full of chlorine water & blonde locks has become a horrific greenish tone then use some tomato sauce on the hair pre-shampooing, leaving it on for a few minutes prior to washing it off with tepid water. The reddishness in the sauce would help in neutralizing the greenish shade and return your locks to their earlier colour.

Condensed Milk

Several eminent hair colourists mostly apply condensed milk on scalps while they do bleach highlighting since it averts that irritated feeling & has a soothing effect on the scalp that could experience some soreness when exposed to peroxide.

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Book IconSee all lessons >

It’s All in the Breathing

Young people learn how to breathe in a way that they can use anywhere at anytime to help their bodies and minds relax.

9-14 Years Old

20 Minutes

What You Need

  • Optional Activity: Soap bubbles with wand (e.g. Mr. Bubble® or Gazillion® brand)

Healthy Families Newsletter

English (pdf)

Spanish (pdf)

To find out how this lesson fits Physical Education and Health Education standards click here.

Lesson Overview

This lesson helps young people understand the link between their breathing and how they feel. The youth will practice focused breathing techniques to help their bodies and minds relax. Optional activities allow young people to further explore mindful breathing.

Instructor Notes

Before facilitating this lesson, you may want to review the following notes about mindful breathing. This information can be shared with young people during your discussions.

How you breathe can make a difference in how you feel. When you are stressed, nervous, frightened, worried or angry, you may notice that your breathing gets low and fast. Your breath will come from higher up in your chest when you are upset. In calmer times, your breathing will be slower and deeper. Your breath will come more from your stomach and underneath your ribs.

You can learn to slow down your breathing, making each breath longer and deeper. This will calm the rest of your body and your mind. If you practice doing this you can become good at staying calm or return to feeling calm quickly in very stressful situations.

Ask the youth this question: How are our bodies and our minds connected? Be patient if it takes a while for them to start answering. Younger people may have much simpler answers. You may want to start with an example of kicking a ball: If we want to kick a ball our minds have to send a signal to our legs telling them what to do. Young people may also be able to understand things like:

    • Our brains are inside our heads so our skulls can protect them.
    • If we think (or believe) we can do something we are more likely to be able to do it.
    • If we are worried or upset or unhappy our bodies might feel sick or tired or uncomfortable.
    • If our bodies are sick or hurt or very tired it might make us feel unhappy or frustrated.

Activity: Focused Breathing

Explain that breathing well is good for our bodies and can help us change negative things happening in our minds to more positive. In other words, we can learn ways to use our bodies to help us feel better in our minds.

  1. Ask the youth to get into a comfortable position. Explain that you are going to practice a type of breathing they can use any time they want or need to calm themselves down. Ask them to be quiet during the exercise. Then lead them through the following steps. For younger people you may want to simplify the instructions by jumping right to Step 2.
  2. Pay attention to your body. What are you feeling in your body? What are your different senses noticing: smells, sounds, sights, tastes? Are you comfortable? If you aren’t comfortable adjust your body so that you are.
  3. Notice what’s happening with your breathing? Is it fast? Slow? Moving through your nose or your mouth? Is there a noise when you breathe in or breathe out? Don’t try to change it…just notice.
  4. Practice a type of a breathing that can help ease your mind and calm your body: Begin breathing in through your nose and breathing out through your mouth. Breathe in twice as long as you breathe out (try counting to two as you breathe in and count to four as you breathe out). Keep breathing like this for several minutes.
  5. Now talk with the youth about the breathing they just did: What do you notice now after a few minutes of breathing like that? How do you feel? What do you see, smell, hear, taste? What is on your mind? What was that like to focus on your breathing?

Optional Activities

If time allows, try these breathing exercises with your class or group.

  • Mindful Breathing: Breathing is an automatic reflex. You don’t even have to think about it–it just happens! But being aware of your breath can help you feel more relaxed.  An easy way to be more mindful is thinking about when you smell your favorite scent.  Smelling is actually taking in a deep breath on purpose. Ask the youth to close their eyes and imagine smelling their favorite scent. Have them breathe in for the count of two and breathe out for the count of four.
  • Birthday Balloons and Candles: Sit with your legs crossed (feet flat on floor if you are sitting in a chair) and your back straight. Breathe in deeply through your nose, filling your lungs like a balloon. Imagine seeing your birthday cake with all of its bright candles. Blow them out by breathing out strongly through your mouth.
  • Breathe In, Bubbles Out!: Take a deep breath in through your nose. Fill your lungs full of air! Hold your breath for 1 to 2 seconds. Put the bubble wand up by your mouth and blow! Repeat 3 to 5 times, trying to blow more bubbles each time. After the exercise, ask the youth where in their bodies do they feel the stress or anxiety being released.

Remind young people that if they ever feel like they need to calm down, focused or mindful breathing is something they can do anywhere, at any time, and no one will even know that they are doing it.

Continuing the Conversation

Hand out the Healthy Families Newsletter in English or Spanish, including additional mindful breathing activities, so that families can continue discussing ways to manage stress at home.

Additional Instructor Resources from Allina Health

For other ideas about how to help kids management stress see these two books:

Fighting Invisible Tigers: Stress Management for Teens by Earl Hipp (Free Spirit Publishing, 2008)
The Stress Reduction Workbook for Teens by Gina M. Biegel (New Harbinger Publications Inc., 2009)

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Healthy Rowhouse Project

Sign On Twitter

Our Goal

Improve the health of Philadelphians and preserve critically needed affordable housing by using innovative strategies to improve housing conditions in thousands of rowhouses each year.

The Housing Challenge

Philadelphia’s stock of rowhouses is an extraordinary asset that allows the city to offer homeownership to more low-income homeowners than virtually any city in the country. Yet these rowhouses are deteriorating faster than their owners can repair them.

  • 70% of all housing units in the city are rowhouses.
  • 75% of those houses are over 50 years old.
  • 78% of Philadelphia seniors over age of 60 own their own homes.
  • 40% of all renters live in single-family homes.
  • 38% of owner occupied homes in 2012 were owned by households earning less than $35,000.

Substandard housing conditions due to deferred maintenance are literally making the people who live in these rowhouses sick. Substandard conditions like mold, mildew, lead paint, and pests create and perpetuate health conditions like asthma and lead poisoning in our most vulnerable populations.

  • 40% of asthma episodes are due to asthma triggers in the home, representing $5 billion lost annually in preventable medical costs.

Housing policy is health care policy. By repairing homes, dozens of studies have shown that we can dramatically improve the health of the families and individuals living there. At the same time, we can preserve affordable housing that we could never afford to build today.

  • Philadelphia Department of Public Health’s 2013-2014 pilot with St. Christopher’s Hospital, which removed asthma triggers from homes at an average cost of $3,500 apiece, found that hospitalizations dropped 70% within six months and school absences were cut in half.


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The Heekin Law Firm goes after liars and cheaters to get our clients the justice they deserve.

Our clients are typically driven, visionaries—real people who’ve either started a closely held business or furthered it. You’ve worked too hard, for too long, to have your rights infringed upon, and our respect for people like you goes too deep to let these injustices continue.


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 July 27, 2016 | Hejira

"For Boats, even the uglier ones, are among the loveliest creations of man’s hands, and though owning them brings a train of debts, hangnails, bruises, bad frights, and all kinds of worries not experienced by those who content themselves with more practical vices, the relation between man and his boat is as personal and intimate as the relation between husband and wife" - DESMOND HOLDRIDGE

July 27, 2016

Ballasted fenders

http://thegoddamns.com/2017/04/april-3-2017/ This letter appeared in the August 2016 Yachting Monthly:-

Atlantic Return

watch This article appeared in the August 2016 issue of Yachting World. Helen Fretter, the Deputy Editor interviewed crews in Horta for a feature on the ARC Europe rally which had not been featured before. The account of Hejira’s ‘chaperoning’ of… Continue Reading →

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Japanese Animated TV Series Mononoke (Overview)

May 15, 2018 // YT // DT

This short video presents an overview of the Japanese Animated TV Series Mononoke. A spin-off of 2006's horror anthology series Ayakashi: Samurai Horror Tales, Mononoke follows the character of the medicine seller as he continues to face a myriad of supernatural perils. Mononoke takes place during the Edo Period of Japan with the four class system, Samurai being the highest class and merchants (such as the medicine seller himself) being in the lowest class.

Now, It is your turn to Help Spread This
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Buffet breakfast

Welcome to Restaurant Bröd's delicious breakfast. Enjoy the whole buffet or choose the options of your liking from the additional products. Our buffet breakfast consists of fresh, quality products and includes the following delicacies.

See the breakfast hours.

  • A selection of fresh fruit
  • Fresh curd and yoghurts
  • Nuts and seeds roasted in our kitchen
  • A selection of dried fruit, berries and cereal
  • Cucumber and tomatoes and salad
  • Domestic cold cuts from a small farm
  • Fish and cheeses from Ahvenanmaa
  • Porridge slowly braised in the oven using grandma's recipe
  • Crispy bacon, mouth-watering sausages and soft scrambled eggs
  • Bread baked early in the morning and butter-flavored croissants
  • A selection of jams and marmalades from our own kitchen and churned butter
  • Fresh sweet pastries
  • Organic apple juice and fresh orange juice
  • Coffee and tea

And should you like something a bit more...

  • Boletus omelette spiced with truffle 8.00 €
  • Egg Benedict 9.00 €
  • Croque monsieur 9.00 €
  • French toast 8.00 €


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The Story of Art - 16th Edition (Paperback)

The Story of Art - 16th Edition Cover Image
On Our Shelves Now
1 on hand, as of Sep 21 9:31am

The Story of Art, one of the most famous and popular books on art ever written, has been a world bestseller for over four decades. Attracted by the simplicity and clarity of his writing, readers of all ages and backgrounds have found in Professor Gombrich a true master, and one who combines knowledge and wisdom with a unique gift for communicating his deep love of the subject.

For the first time in many years the book has been completely redesigned. The illustrations, now in color throughout, have all been improved and reoriginated, and include six fold‐outs. The text has been revised and updated where appropriate, and a number of significant new artists have been incorporated. The bibliographies have been expanded and updated, and the maps and charts redrawn.

The Story of Art has always been admired for two key qualities: it is a pleasure to read and a pleasure to handle. In these respects the new edition is true to its much‐loved predecessors: the text runs as smoothly as ever and the improved illustrations are always on the page where the reader needs them. In its new edition, this classic work continues its triumphant progress tirelessly for yet another generation, to remain the title of first choice for any newcomer to art or the connoisseur.

About the Author

Ernst Gombrich was one of the greatest and least conventional art historians of his age, achieving fame and distinction in three separate spheres: as a scholar, as a popularizer of art, and as a pioneer of the application of the psychology of perception to the study of art. His best-known book, The Story of Art – first published 50 years ago and now in its sixteenth edition – is one of the most influential books ever written about art. His books further include The Sense of Order (1979) and The Preference for the Primitive (2002), as well as a total of 11 volumes of collected essays and reviews.

Gombrich was born in Vienna in 1909 and died in London in November 2001. He came to London in 1936 to work at the Warburg Institute, where he eventually became Director from 1959 until his retirement in 1976. He won numerous international honors, including a knighthood, the Order of Merit and the Goethe, Hegel and Erasmus prizes.

Gifted with a powerful mind and prodigious memory, he was also an outstanding communicator, with a clear and forceful prose style. His works are models of good art‐historical writing, and reflect his humanism and his deep and abiding concern with the standards and values of our cultural heritage.

Praise For…

"Lucid and endlessly informative." – The Good Book Guide

"For everyone, not just for stuffed shirts." – The Mail on Sunday

"The country’s bestselling book on art, never out of print, still in demand" – The Times

"Gombrich’s voice is lively, opinionated, and almost conversational, yet his erudition shines through to make a book that is both accessible and informative." – Library Journal

"This comprehensive look at Western art from prehistoric times on up to the present has been completely redesigned and extensively revised and updated." – Booklist

"Enjoy the most famous book on art ever published. . . This has been revamped for the first time since 1972, offering larger illustrations, more color, and improved text and coverage. Highly recommended." – Midwest Book Review

Product Details
ISBN: 9780714832470
ISBN-10: 0714832472
Publisher: Phaidon Press
Publication Date: September 9th, 1995
Pages: 688
Language: English


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Srimad bhagavata by Krishna-Dwaipayana Vyāsa

Chapter Three Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi

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Chapter Three Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi

1. Sukadeva Gosvami continued to speak: Maharaja Nabhi, the son of Agnidhra, wished to have sons, and therefore he attentively began to offer prayers and worship the Supreme Personality of Godhead, Lord Visnu, the master and enjoyer of all sacrifices. Maharaja Nabhi's wife, Merudevi, who had not given birth to any children at that time, also worshiped Lord Visnu along with her husband.

2. In the performance of a sacrifice, there are seven transcendental means to obtain the mercy of the Supreme Personality of Godhead: (1) by sacrificing valuable things or eatables, (2) by acting in terms of place, (3) by acting in terms of time, (4) by offering hymns, (5) by going through the priest, (6) by offering gifts to the priests and (7) by observing the regulative principles. However, one cannot always obtain the Supreme Lord through this paraphernalia. Nonetheless, the Lord is affectionate to His devotee; therefore when Maharaja Nabhi, who was a devotee, worshiped and offered prayers to the Lord with great faith and devotion and with a pure uncontaminated mind, superficially performing some yajna in the line of pravargya, the kind Supreme Personality of Godhead, due to His affection for His devotees, appeared before King Nabhi in His unconquerable and captivating form with four hands. In this way, to fulfill the desire of His devotee, the Supreme Personality of Godhead manifested Himself in His beautiful body before His devotee. This body pleases the mind and eyes of the devotees.

3. Lord Visnu appeared before King Nabhi with four arms. He was very bright, and He appeared to be the best of all personalities. Around the lower portion of His body, He wore a yellow silken garment. On His chest was the mark of Srivatsa, which always displays beauty. He carried a conchshell, lotus flower, disc and club, and He wore a garland of forest flowers and the Kaustubha gem. He was beautifully decorated with a helmet, earrings, bangles, belt, pearl necklace, armlets, ankle bells and other bodily ornaments bedecked with radiant jewels. Seeing the Lord present before them, King Nabhi and his priests and associates felt just like poor people who have suddenly attained great riches. They received the Lord and respectfully bent their heads and offered Him things in worship.

4-5. The priests began to offer prayers to the Lord, saying: O most worshipable one, we are simply Your servants. Although You are full in Yourself, please, out of Your causeless mercy, accept a little service from us, Your eternal servants. We are not actually aware of Your transcendental form, but we can simply offer our respectful obeisances again and again, as instructed by the Vedic literatures and authorized acaryas. Materialistic living entities are very much attracted to the modes of material nature, and therefore they are never perfect, but You are above the jurisdiction of all material conceptions. Your name, form and qualities are all transcendental and beyond the conception of experimental knowledge. Indeed, who can conceive of You? In the material world we can perceive only material names and qualities. We have no other power than to offer our respectful obeisances and prayers unto You, the transcendental person. The chanting of Your auspicious transcendental qualities will wipe out the sins of all mankind. That is the most auspicious activity for us, and we can thus partially understand Your supernatural position.

6. O Supreme Lord, You are full in every respect. You are certainly very satisfied when Your devotees offer You prayers with faltering voices and in ecstasy bring You tulasi leaves, water, twigs bearing new leaves, and newly grown grass. This surely makes You satisfied.

7. We have engaged in Your worship with many things and have offered sacrifices unto You, but we think that there is no need for so many arrangements to please Your Lordship.

8. All of life's goals and opulences are directly, self-sufficiently, unceasingly and unlimitedly increasing in You at every moment. Indeed, You are unlimited enjoyment and blissful existence itself. As far as we are concerned, O Lord, we are always after material enjoyment. You do not need all these sacrificial arrangements, but they are meant for us so that we may be benedicted by Your Lordship. All these sacrifices are performed for our fruitive results, aid they are not actually needed by You.

9. O Lord of lords, we are completely ignorant of the execution of dharma, artha, kama and moksa, the process of liberation, because we do not actually know the goal of life. You have appeared personally before us like a person soliciting worship, but actually You are present here just so we can see You. You have come out of Your abundant and causeless mercy in order to serve our purpose, our interest, and give us the benefit of Your personal glory called apavarga, liberation. You have come, although You are not properly worshiped by us due to our ignorance.

10. O most worshipable of all, You are the best of all benefactors, and Your appearance at saintly King Nabhi's sacrificial arena is meant for our benediction. Because You have been seen by us, You have bestowed upon us the most valuable benediction.

11. Dear Lord, all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world. Thus they have attained Your qualities and are self-satisfied. Yet even for those who feel spiritual bliss in chanting Your attributes, Your personal presence is very rare.

12. Dear Lord, we may not be able to remember Your name, form and qualities due to stumbling, hunger, falling down, yawning or being in a miserable diseased condition at the time of death when there is a high fever. We therefore pray unto You, O Lord, for You are very affectionate to Your devotees. Please help us remember You and utter Your holy names, attributes and activities, which can dispel all the reactions of our sinful lives.

13. Dear Lord, here is the great King Nabhi, whose ultimate goal in life is to have a son like You. Your Lordship, his position is like that of a person approaching a very rich man and begging for a little grain. Maharaja Nabhi is so desirous of having a son that he is worshiping You for a son, although You can offer him any exalted position, including elevation to the heavenly planets or liberation back to Godhead.

14. Dear Lord, unless one worships the lotus feet of great devotees, one will be conquered by the illusory energy, and his intelligence will be bewildered. Indeed, who has not been carried away by the waves of material enjoyment, which are like poison? Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is working.

15. O Lord, You perform many wonderful activities. Our only aim was to acquire a son by performing this great sacrifice; therefore our intelligence is not very sharp. We are not experienced in ascertaining life's goal. By inviting You to this negligible sacrifice for some material motive, we have certainly committed a great offense at Your lotus feet. Therefore, O Lord of lords, please excuse our offense because of Your causeless mercy and equal mind.

16. Sri Sukadeva Gosvami said: The priests, who were even worshiped by King Nabhi, the Emperor of Bharata-varsa, offered prayers in prose [generally they were in poetry] and bowed down at the Lord's lotus feet. The Lord of lords, the ruler of the demigods, was very pleased with them, and He began to speak as follows.

17. The Supreme Personality of Godhead replied: O great sages, I am certainly very pleased with your prayers. You are all truthful. You have prayed for the benediction of a son like Me for King Nabhi, but this is very difficult to obtain. Since I am the Supreme Person without a second and since no one is equal to Me, another personality like Me is not possible to find. In any case, because you are all qualified brahmanas, your vibrations should not prove untrue. I consider the brahmanas who are well qualified with brahminical qualities to be as good as My own mouth.

18. Since I cannot find anyone equal to Me, I shall personally expand Myself into a plenary portion and thus advent Myself in the womb of Merudevi, the wife of Maharaja Nabhi, the son of Agnidhra.

19. Sukadeva Gosvami continued: After saying this, the Lord disappeared. The wife of King Nabhi, Queen Merudevi, was sitting by the side of her husband, and consequently she could hear everything the Supreme Lord had spoken.

20. O Visnudatta, Pariksit Maharaja, the Supreme Personality of Godhead was pleased by the great sages at that sacrifice. Consequently the Lord decided to personally exhibit the method of executing religious principles [as observed by brahmacaris, sannyasis, vanaprasthas and grhasthas engaged in rituals] and also satisfy Maharaja Nabhi's desire. Consequently He appeared as the son of Merudevi in His original spiritual form, which is above the modes of material nature.

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Grumpy Old Women

Grumpy Old Women

Forced out of retirement by a world in turmoil, the Grumps are back with a new and no-holds-barred take on modern life. Perrier Award-winning comedian, writer and ‘godmother of feminist comedy’ (London is Funny) Jenny Eclair is joined by Dillie Keane (Fascinating Aida) and stand-up Lizzie Roper for a night of glorious grumpiness and “growing old disgracefully” (Guardian).

Tickets: £26.88 incl. booking fee

Age guidance: 16+

1 attendees (None invited)

Colston Hall
Colston Street


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Download Festival

About Download Festival

Download Festival is the home of rock and metal and takes place on the sacred grounds of Donington Park, which has been associated with rock since the 80's. The festival attracts icons of to its main stage, plus some of the best and hottest new acts in the world. AC/DC, KISS, Metallica, Aerosmith, Guns N’ Roses, Rage Against The Machine, Slipknot, Linkin Park and many more have all headlined its main stage.

Download '17 9 - 11 June, Donington

Download Festival's previous events


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Crime Passionnel

14, Hyskenstræde
Situated in the heart of Copenhagen , Denmark, Crime Passionnel offers wide range of exclusive niche perfumes from beauty capitals all around the world. Amouage, Jovoy, Nasomatto, LM Parfums and many more for your sensual affair. A crime of passion, or crime passionnel, in popular usage, refers to a violent crime, especially murder, in which the perpetrator commits the act against someone because of sudden strong impulse, such as sudden rage rather than as a premeditated crime. Fragrance Crime Passionnel embodies the affect state of mind creating a new sensation, the unique world of mystic aroma. Crime Passionnel creates the ultimate universe connecting together five bodily senses of hearing, sight, touch, taste, smell combining them into one sensual affair, overwhelming experience, that equals the one of the state Affect. Crime Passionnel is more than perfume, it’s an image, style, it’s the mood and tone, it’s a point of view. Crime Passionnel.


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Sep 14, 2018

Cardiff's Victorian barrage plan

More than 120 years before the Cardiff Bay barrage was completed, businessman John Batchelor proposed an embankment between the same points to create a giant harbour. His plan depended on rival vested interests ...

Category: General
Posted by: RhodriC

joining together to transform Cardiff's docks with 15 times more wharf space. His antics as a Liberal campaigner had upset powerful Conservatives, including the Bute family, and the plan was ignored. His statue in The Hayes was defaced repeatedly when new, but the inscription "The Friend of Freedom" explains how he was regarded by many Cardiffians. For more about this larger-than-life character, use your mobile to scan the HistoryPoints QR codes on the low, modern plinth of the statue. Or click here


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Category:Wikipedia articles with SBN identifiers

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Cirebonese people

From Wikipedia, the free encyclopedia
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Urang Cirebon / Wong Cherbon
Tahu Gejrot Cirebon vendor.jpg
A Cirebonese Tahu gejrot vendor.
Total population
circa 1.9 million (2000 census)[1]
Regions with significant populations
 Indonesia (West Java)
Cirebonese language (mixture of Javanese language and Sundanese language), Indonesian language
Related ethnic groups
Sundanese people, Javanese people (especially Banyumasan people)

The Cirebonese or Cirebonese people are an Austronesian ethnic group native on the city of Cirebon and its immediate surrounding area, located in the northern part of the island of Java in Indonesia. Numbering approximately 1.9 million, the Cirebonese are mostly Muslim. Their language, Cirebonese, is a mixture of Javanese and Sundanese language, with a heavier influence from Javanese, and as such is variably classified as either a dialect of both of those languages or as an independent language.

A recognized ethnic group

Javanese dance in a backyard in Cirebon.

At first, the existence of the Cirebonese ethnic group of people have always been associated with the presence of Sundanese and Javanese people. However, its presence later led to the formation of its own culture, ranging from a variety of coastal batik that does not really follow the standards of the Javanese palace style or commonly known as interior batik, until the emergence of traditional Islamic patterns that came about in accordance with the construction of the Cirebon palace in the 15th century, which was fully based on Islam. The existence of the Cirebonese ethnic group that does not consider themselves as Sundanese or Javanese people was finally answered in the 2010 population census whereby a column that specifically mentions Cirebonese was made available. This meant that the existence of Cirebonese ethnic group has been recognized nationally as a separate tribe, according to Erna Tresna Prihatin:-

Burokan, a traditional performing arts in Cirebon.

In the past, Cirebonese language was used in coastal trade in West Java from Cirebon which was one of the major ports, particularly in the 15th century until the 17th century. Cirebonese language is influenced by Sundanese culture since the Cirebonese are located adjacent to the Sundanese cultural region; especially Kuningan and Majalengka, and also influenced by Chinese, Arab and European culture. This is evident in words such as "Taocang" (pigtail) which is a loanword from Chinese language (Hokkien language), the word "Bakda" (after) which is from Arabic language, and then the word "Sonder" (without) which is the absorption of European languages (Dutch language).[3] The Cirebonese language also maintains ancient forms of the Javanese language such as phrases and pronunciation, for example "Ingsun" (I) and "Sira" (you) are words that are no longer used by the Baku Javanese language.

The question about Cirebonese language as an independent language from the Sundanese and Javanese language has been a fairly long debate, and has involved political government, cultural and linguistic factors.

As a Javanese dialect

Studies made by using questionnaires as a benchmark to indicate vocabulary and basic culture (eating, drinking, and so on) based on Guiter's method showed differences in Cirebonese vocabulary with Javanese language in Central Java and Yogyakarta was up to 75 percent, while differences with the Javanese language dialect in East Java was up to 76 percent.[4]

Although linguistic research to date suggests that Cirebonese language is "only" a dialect (for according to Guiter's observation, it is said that to be a separate language it must have as much as 80% differences from its closest language), but to date the 5th Regional Regulation of West Java Provincial, 2003 still recognizes Cirebonese as a language of its own and not a dialect. According to the Head of Language Bandung, Muh. Abdul Khak, it is legitimate because the regulation is based on political assessment. In the world of language according to him, a language can be recognized on the basis of three things. First, on the basis of the recognition by its speakers, second on the basis of the political, and the third on the basis of linguistics. Language on the basis of political, other examples can be seen from the history of Indonesian language. Indonesian language which stems out from the Malay language, should be named Indonesian dialect of the Malay language. However, on the basis of political interests, eventually development of the Malay language in the country of Indonesia by the Indonesian government that it was claimed and named as Indonesian language. In addition to political reasons, the recognition of Cirebonese as a language can also be viewed from within its geographical borders. Abdul Khak mentioned that Cirebonese is regarded as a dialect if viewed nationally with the involvement of Javanese language. Which means, when regulations was first made only within the area of West Java, Cirebonese language was not regarded as significant in comparison to the Javanese language. What more if compared with Betawi Malay and Sundanese language, Cirebonese is indeed different.[5]

As an independent language

With the revised legislation it has actually allowed various linguistic arguments. However, a greater interest of which is considered from the political standpoint are the Cirebonese speakers, who do not want to be regarded as Javanese or Sundanese people. Chairman of the Institute of Cirebonese Language and Literature, Nurdin M. Noer said, Cirebonese language is a mixture of Javanese and Sundanese language. Although in conversations, Cirebonese people can still understand some of the Javanese language, he said Cirebonese vocabulary continues to develop and does not only "depend" on the vocabulary of the Javanese nor the Sundanese language. He mentioned:

If revision were to be made on the regulations mentioned, there will most likely be a protest from the speakers of the Cirebonese community. Linguistic expert, Chaedar Al Wasilah assessed that with the native speakers being more vocal, changes to the recognition should not be done. Therefore, what is needed is to protect the Cirebonese language from extinction.[5]

Most of the original vocabularies of this language have nothing in common with the standard Javanese language (Surakarta-Yogyakarta region) neither morphology nor phonetics. Indeed, the Cirebonese language used in Cirebon and with those in Indramayu, although are part of the Javanese language; have huge differences with the "standard Javanese language", which is the language taught in schools that held to the Solo Javanese language. Thus, before the 1970s, textbooks from Solo can no longer be used because it was too difficult for students (and perhaps also, the teacher). Therefore, in the 1970s, textbooks were replaced with Sundanese textbooks which are considered to be easier to understand because speakers of Sundanese language are "closer". However, it turns out that the idea was a misconception (of the Cirebonese language) until movement was emerged to replace the textbook in the language used in the region, namely Cirebonese dialect of the Javanese language.[6] Nevertheless, publishers that supported of regional language to be taught in schools did not include the word "Javanese language of the Cirebonese dialect" again in the following year, but instead used the word "Cirebonese language". It has also been done on published books by supporters of Cirebonese language as a teaching subject in 2001 and 2002. "Cirebonese Language Dictionary" written by Sudjana had not put words "Javanese language of Cirebonese dialect" but only "Cirebonese Language Dictionary". So it was with the publishing of "Wyakarana - Cirebonese Grammar" in 2002 which no longer shows the existence of Cirebonese language as part of the Javanese language, but instead as an independent language itself.

Vernacular Cirebonese language

Following is a comparison between Cirebonese language with other languages that are considered cognate, such as Serang Javanese language (Bantenese), Tegal and Pemalangan dialect of the Javanese language, as well as Baku Javanese language (Surakarta-Yogyakarta dialect) of the Bagongan (vernacular) style.

Cirebonese & Dermayon[7] North Banten Banyumasan Tegal-Brebes Pemalang Surakarta-Yogyakarta Surabaya Indonesian English
kita / reang / isun kyta inyong / nyong inyong / nyong nyong aku aku aku / saya I
ira sire ryka koen koe kowe koen kamu you
pysan pisan banget nemen / temen nemen / temen / teo tenan men sangat very / truly
kepryben / keprywe keprimen keprywe kepriben / priben / pribe keprimen / kepriben / primen / prime / priben / pribe piye / kepriye yaopo bagaimana how
ora / beli ore ora ora / belih ora ora gak tidak no
rabi rabi kawyn kawin kawin kawin kawin kawin / nikah married
manjyng manjing mlebu manjing / mlebu manjing / mlebu mlebu mlebu masuk enter
arep / pan arep arep pan pan / pen / ape / pak arep katene akan will
syng sake sekang sing kadi / kading seko teko dari from

Cirebonese dialects

According to Mr. Nurdin M. Noer, chairman of the Institute of Cirebonese Language and Literature there are at least a few Cirebonese dialects, some which are Cirebonese Dermayon dialect or also known as Indramayuan dialect, Cirebonese Jawareh dialect (Sawareh Javanese) or Javanese Separuh dialect, Cirebonese Plered dialect and Gegesik dialect (northern region of West Cirebon; today it is divided into Kedawung and Tengah Tani districts).

Jawareh dialect

The Jawareh dialect or also referred to as Sawareh (meaning "partial", or literally "half") Javanese is a dialect of the Cirebonese language that is used around the borders of Cirebon Regency and Brebes Regency, or around the borders of Majalengka Regency and Kuningan Regency. The Jawareh dialect is a combination of part Javanese language and part Sundanese language.[8]

Dermayon dialect

The Cirebonese Dermayon dialect is widely used in the area of Indramayu Regency, according to the Guiter's method, the Dermayon dialect have about 30% differences with the Cirebonese language itself. The main characteristic of Dermayon dialect speakers is to use the word "Reang" as a term for the word "I" instead of using the word "Isun" as those used by Cirebonese language speakers.

Plered dialect

The Cirebonese Plered dialect that is used in the west side of Cirebon Regency, is known its strong use of "O" characteristic. For example, in standard Cirebonese language the word "Sira" in western Cirebon Regency dialect is translated as "Siro", which means "You". The word "Apa" in Cirebonese language becomes "Apo" (means, "What") in western Cirebonese dialect, likewise the word "Jendela" becomes "Jendelo" (means, "Window"). For instance, "anak saya masuk teka" will be translated as "anak kita manjing ning teko". Besides that Cirebonese Plered dialect has its own unique accent such as the usage of additional words like "jeh" or "tah" in any conversation. Dialect speakers who occupies the western region of Cirebon Regency tend to express themselves with the title "Wong Cirebon", which is very much different from the standard Cirebonese language (Sira) used by the residents of Cirebon city to refer to themselves as "Tiyang Grage"; although both "Wong Cirebon" and "Tiyang Grage" have the same meaning that is "Cirebonese".[8]

Gegesik dialect

Gegesik dialect is a dialect that is spoken in the northern region of West Cirebon and around Gegesik district, the Cirebonese Gegesik dialect is often used as the intermediary language in Pewayangan from Cirebon by the Dalang (puppet master) himself and there is a possibility that this is a finer dialect compared to the dialect of the "Wong Cirebon" itself.[9]

Comparison of dialects

Standard Cirebonese language Indramayu dialect Plered dialect Ciwaringin dialect Indonesian language English
Ana (vernacular) Ana Ano Ana Ada There is
Apa (vernacular) Apa Apo Apa Apa What
Bapak (vernacular) Bapak Mama' / Bapa Bapa / Mama Bapak Father
Beli (vernacular) Ora Beli Beli / Ora Tidak No
Dulung (vernacular) Dulang Dulang Muluk Suap (Makan) Feed (To eat)
Elok (vernacular) Sokat Lok Sok Pernah Ever / Did before
Isun (vernacular) Reang Isun Isun / Kita Saya I
Kula (loosed) Kula Kulo Kula Saya I
Lagi apa? (vernacular) Lagi apa? Lagi apo? Lagi apa? Sedang apa? What's up? / What are you up to?
Laka (vernacular) Laka Lako / Langko Laka Tidak ada Don't have
Paman (vernacular) Paman Paman Mang Paman Uncle
Salah (vernacular) Salah Salo Salah Salah Wrong
Sewang (vernacular) Sewong Sawong - Seorang (Masing-masing) Alone (Each one)

Family system

Below are the terms used by Cirebonese people to address members of the family:-

Cibrebonese Dialects Father Mother Son Elder Brother Younger Brother Daughter Elder Sister Younger Sister Grandfather Grandmother Uncle / Aunty Greatgrand Parents
Lor sub-dialect of Plered dialect (Depok) Mama / Mamo Mimi Lanang Aang / Kakang lanang Kacung / Adi lanang Wadon Yayu / Kakang wadon Nok / Adi wadon Mama tuwa / Bapa tuwa / Bapo tuwo Mimi tuwa / Mbok tuwa / Mbok tuwo Uwa Buyut
Kidul sub-dialect of Pleret dialect (Plumbon district) Mama / Mamo Mimi Lanang Aang / Kakang lanang Kacung / Adi lanang Wadon Yayu / Kakang wadon Nok / Ado wadon Mama gede / Mamo gede / Made Mimi gede / Mide Uwo / Uwa Buyut
Dermayu dialect Bapa Mak Senang / Enang Akang Adi Nok Yayu Nok Bapa tuwa Mak tuwa Wa / Uwa Yut / Uyut
Cirebonese (loosed) Rama Mimi Kacung Kakang / Raka ("Raka" is adopted from Javanese language) Rayi Nok Yayu Yayi Ki Nini Wa / Uwa Yut / Uyut
Bagongan Cirebonese (Vernacular) Mama Mimi Kacung Aang Ari Nok Yayu Nok Aki Nini Wa / Uwa Yut / Uyut

Royal Wedding

The Royal Wedding custom of the Cirebonese community is called Pelakrama Ageng in Cirebonese language. The customs of marriage attempts to elevate local traditions with the emphasis on Islam as the center of the ceremony. The customs of Cirebonese wedding has its own local moral values in the context of the simplicity in the Cirebonese community way of carrying out large celebrations. Such example is in the Cirebonese dowry customs which only requires tubers, vegetables and valuables (as in the form of jewelry or cash according to the groom's means), where in carrying out those requirements Cirebonese community will prioritize Islamic elements more than others; and among them is to avoid ria (the attitude of wanting to be praised).

Marriage proposal

A marriage proposal or in Cirebonese language tetali or njegog is the early stage of the Cirebonese Royal Wedding procession whereby the messenger of the man visits the parents of the woman's house and expressed his intention to marry their daughter. Then the woman's mother would ask her for her approval. The woman will then give her answer in the presence of the messenger as a witness. After receiving the answer, the messenger and the woman's parents will have a discussion to determine the wedding date. Once there is agreement, the messenger excuse himself to convey the message to the man's parents.

On the day of delivering the dowries, the woman's parents accompanied her immediate family members will receive the man's messenger as he arrives together with his envoy accompanied a group men carrying the dowry; among them are:-

  • Fruit bearers
  • Tubers bearers
  • Vegetables bearers
  • Mas picis bearers, which are dowries in a form of jewelries and cash that are to be handed over to the woman's parents.

According to Sultan Sepuh XIV Pangeran Raja Adipati Arief Natadiningrat, Siraman (meaning, "splashing of water" or "washing" and sometimes also referred to as Siram Tawandari) symbolizes purity. The Siraman procession is a tradition of bathing the bride with a certain traditional procedure takes place before proceeding with the solemnization ceremony. It aims to cleanse the body and soul of the bride before conducting the ceremony, which is the door to starting a new life with her partner.

Both the bride and groom will be brought to the place for Siraman, called cungkup by the makeup person, accompanied by their parents and elders. As they walk towards the place for Siraman accompanied with traditional musical instruments; the nablong, the bride will wear a batik sarong of Cirebonese style, namely the Wadasan cloth. Usually the color of the sarong is green which symbolizes fertility. Before Siraman, the chest and back of the bride will be given scrubs and after which the makeup person will then invite the parents and elders to wash the bride alternately. Once completed, the water that is used to wash the bride will be given to young girls and boys who were present as a symbolic meaning that they should follow the examples of the bride and groom. This ceremony is called Bendrong Sirat where the water used for the Siraman are sprinkled to the young girls and boys who attended the event.

To ornate or in Cirebonese language called Parasan is done by the prospective bride after the Siraman ceremony. One of the Parasan process called ngerik where the removal of fine hair done by the makeup person as the parents and relatives watch. This event accompanied by moblong, a karawitan music which means the fountain of water is like a full moon.

Visiting graves

Visiting of tomb (ziarah) is normally done to offer prayers for ancestors who have already gone. Usually if the bride is a descendant of the Cirebonese Sultanate, the bride will make a visit to the tomb of Sunan Gunung Jati tomb and the ancestral tomb of the Cirebonese sultans at the Astana Gunung Jati Tomb of the Cirebonese Kings Complex in Astana village, Gunung Jati district, Cirebon Regency to receive blessings before proceeding with the marriage ceremony.

Visitation of the Astana Gunung Jati Tomb of the Cirebonese Kings Complex begins by praying in front of the pasujudan gate. The door is the third of the nine doors leading to the tomb of Sunan Gunung Jati that seats at the top of the hill. Apart from praying in front of the pasujudan door, usually Sultan Sepuh of the Kasepuhan palace and the bride will also spread flower petals and offer prayer in the tombs of the elders of Kasepuhan palace; and among them are Sultan Sepuh Raja Sulaiman and Sultan Sepuh PRA Maulana Pakuningrat. The visitation ends at the time for Salat Zuhr prayer.[12]

Fetching the bride

When the wedding day arrives as agreed, representatives of the bride will send emissaries to fetch the groom. Once arrive at the home of the groom's family and the messenger delivers his message with the intention to bring the prospective groom to the bride's home for a wedding ceremony. Parents of the groom are not allowed participate in the marriage ceremony as it is forbidden for them to witness.

Once the consent has been granted by the parents of the bride (Ijab Kabul), the groom will be covered with a cloth belonging to the bride's mother. This signifies that the groom has become a son-in-law. After it has been done, the cloth will be taken back to indicate that the bride is no longer in the protection of her parents and now has to carry her own responsibility. Ijab Kabul in Royal Wedding or Pelakrama Ageng of the Cirebonese palace is usually conveyed in loosed Cirebonese language.[13]

Meeting the bride

Once the solemnization ceremony is completed, they will proceed with the meeting of the bride and the bridegroom ceremony which is referred to as Temon or Salam Temon. Both the bride and the bridegroom will be brought to the front porch or doorway of the house for a stepping on eggs event. The egg made up of shell, egg white and egg yolk bears its own symbolic meaning:-

Spreading of money

This event is held as a form of parents expressing their happiness for the marriage of their children. Coins that are mixed with yellow rice and turmeric are spread, or in Cirebonese language it is called Sawer, as a sign so that the bride and groom are given an abundance of fortune, attain mutual respect, live in harmony and are well-suited for each other. Normally when coins are sprinkled or spread, noises of excitement are heard of those that were rushing for the money, yellow rice and turmeric. Those noise of excitement is what is referred to as Surak.

Sprinkling of Pugpugan

In a squatting position, the head of the bride and bridegroom are sprinkled with pugpugan by the makeup person. The pugpugan is made of welit; which is either ilalang or fermented coconut leaves. The purpose of this ceremony is done for a long lasting marriage just as the welit are tied tightly until it is fermented, and for both of the bride and bridegroom to be able to make a full use of the sustenance that they are blessed with. Once the ceremony is completed by the makeup person, the bride and bridegroom are bought into the aisle. Parents of the bridegroom are then invited by relatives of the bride to accompany the bride and bridegroom in the aisle.

Partaking of yellow sticky rice

Partaking of the nasi ketan kuning (yellow sticky rice) by the bride and bridegroom ceremony is led by the makeup person. The nasi ketan kuning is arranged in a circle of 13 grains of rice. First, the parents of the bride feeds the bride and bridegroom with a total of 4 grains. Then, another 4 grains are fed to the bride and bridegroom by the parents of the bridegroom. Followed by the bride and bridegroom feeding each other with total of 2 grains. The remaining 1 grain of rice is to be contested and it symbolizes whomever manages to get the last grain of rice will be blessed abundantly.

However, the last grain of rice is not to be consumed but to be given to his or her spouse. During the event, both of the bride and bridegroom are seated in front as a symbol of a united husband and wife in building a happy family. Apart from that, this event; which is called adep-adep sekul, bears the meaning of harmony in the family among the couple, parents and parents-in-law.

Parental blessings

Both of the bride and bridegroom pays homage to their parents by kneeling as a reflection of their respect and gratitude to their parents for all the love and guidance that has been devoted to them. The bride and groom also ask for blessings to build their own household with their spouse. After this ceremony, a love song with advise in a form of macapat is played with the hope the bride and bridegroom are able to manage their household in agreement, in life and in death with one another.

After receiving the blessings of their parents, the bride and bridegroom are then congratulated by relatives that are present. Usually, entertainment such as dancing are held. For example, Cirebon mask dance, Cirebonese cultural dance and Tayub dance.

Relation to Sundanese culture

In relations with Sundanese people or culture, the existence of the Cirebonese people is marked in a form of the existence of the Cirebon palace; where the founders of the Cirebon palace namely Raden Walangsungsang, Nyai Rara Santang and Prince Surya are the Kuwu (Cirebonese term of head of settlement) in Kaliwedi district are the descendants of the Pajajaran kingdom of the Kingdom of Sunda.[14] However in the subsequent development of the Cirebon palace; which is the symbol of existence of Cirebonese people, chose its own path which is mostly patterned after Islam.

Relation to Javanese culture

In relation to Javanese culture, the existence of Cirebonese language has always been associated with the Javanese language due to the Cirebonese grammar that is similar to the Javanese grammar, as well as the existence of several words in the Cirebonese language also shares the same meaning in Javanese language.

For example "Isun arep lunga sing umah" in Cirebonese language means "I want to leave from home" where if translated in Javanese language it is "I arep lungo sing umah". Words obtained in both translations are almost similar but the variety of sentences in Cirebonese language is not limited to only from the absorption of Javanese language. An example of a variant dialect in Cirebonese language, "ari khaul mulae bakda magrib mah punten, isun beli bisa teka, ana janji sih karo adhine". The word "ari" that is found in the sentence is an uptake of the Sundanese language and the word "bakda" is an absorption of the Arabic language. Where if translated into standard Sundanese language or standard Javanese language, a different variety of vocabulary will be found from the Cirebonese sentences.[3][7]

See also

  1. ^ Indonesia's Population: Ethnicity and Religion in a Changing Political Landscape. Institute of Southeast Asian Studies. 2003.
  2. ^ Harthana, Timbuktu & Ignatius Sawabi (2010). "Suku Bangsa Ini Bernama Cirebon". Kompass. Retrieved 2014-12-10.
  3. ^ a b T. D. Sudjana (2001). Kamus Bahasa Cirebon. Humaniora Utama Press. ISBN 979-9231-38-8.
  4. ^ "Menimbang-nimbang Bahasa Cirebon". Pikiran Rakyat. 2009.
  5. ^ a b Amaliya (2010). "Alasan Politiklah Sebabnya". Pikiran Rakyat. Retrieved 2014-12-12.
  6. ^ Ajip Rosidi (2010). "Bahasa Cirebon And Bahasa Indramayu". Pikiran Rakyat. Retrieved 2014-12-12.
  7. ^ a b Salana (2002). Wyakarana: Tata Bahasa Cirebon. Humaniora Utama Press. ISBN 979-9231-57-4.
  8. ^ a b Nieza (2009). Jalan-Jalan Ke Cirebon Sega Jamblang Sampai Batik Trusmian. PT Gramedia Pustaka Utama. ISBN 979-22-4996-6.
  9. ^ Nurdin M. Noer. "Wayang Kulit Di Mata Matthew Isaac Cohen". Pikiran Rakyat.
  10. ^ Lilis Sri Handayani (2013). "Pagi Ini, Putra Mahkota Keraton Kasepuhan Jalani Siraman". Republika Online. Retrieved 2015-01-19.
  11. ^ Roh (2014). "Seusai Siraman Putri Sultan Ziarah ke Astana Gunung Jati". Tribun Jabar. Retrieved 2015-01-19.
  12. ^ Roh (2013). "Usai Siraman, Sultan Sepuh dan Putra Mahkota Berziarah ke Gunung Jati". Tribun Jabar. Retrieved 2015-01-21.
  13. ^ Mik (2014). "Putri Sultan Cirebon Nikahi Pemuda Biasa". JPPN. Retrieved 2015-01-21.
  14. ^ Rokhmin Dahuri, Bambang Irianto (R.) & Eva Nur Arovah (2004). Budaya bahari: sebuah apresiasi di Cirebon. Perum Percetakan Negara RI. p. 57. ISBN 97-937-4706-4.
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United States Senate election in California, 1988

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United States Senate election in California, 1988

← 1982 November 8, 1988 1992 →

Nominee Pete Wilson Leo T. McCarthy
Party Republican Democratic
Popular vote 5,143,409 4,287,253
Percentage 52.8% 44.0%

1988 California Senate Counties.png
County Results

U.S. Senator before election

Pete Wilson

Elected U.S. Senator

Pete Wilson

The 1988 United States Senate election in California took place on November 8, 1988. Incumbent Republican U.S. Senator Pete Wilson won re-election to a second term. As of 2018, this is the last Senate election in California won by both a Republican and a male.

Major candidates

  • Pete Wilson, incumbent U.S. Senator first elected in 1982

General election results[1]
Party Candidate Votes %
Republican Pete Wilson 5,143,409 52.8%
Democratic Leo T. McCarthy 4,287,253 44.0%
Peace and Freedom Maria Elizabeth Munoz 166,600 1.7%
Libertarian Jack Dean 79,997 0.8%
American Independent Merton D. Short 66,291 0.7%

See also

  1. ^ "Our Campaigns - CA US Senate Race - Nov 08, 1988". www.ourcampaigns.com. Retrieved 6 April 2018.
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This page is based on the copyrighted Wikipedia article "United States Senate election in California, 1988"; it is used under the Creative Commons Attribution-ShareAlike 3.0 Unported License (CC-BY-SA). You may redistribute it, verbatim or modified, providing that you comply with the terms of the CC-BY-SA


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HK JEBN Limited was established in 1998. It is the pioneer of upper floor shop. It sells a large variation of products in the form of self-service marts. Based on the philosophy of "customers and quality always come first", we try our best to provide high quality products and excellent sales service.

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Department Position
Accounting Dept. Finance / Accounting Manager
Dried Seafood Dept. 貨品處理員 / 倉務特勤員 / 初級品質控制員 / 物流管理人員 / 送貨司機 / 物流跟車
食品安全主任 (上班地點：廣州科學城)
IT Dept. Programmer / Analyst Programmer
Senior System Administrator
System Support
Marketing Dept. Multimedia Designer
Retail Shop [澳門分店] - 理貨及售貨員 / 理貨及售貨員 (中醫生、中藥房技術指導人員) / 收銀理貨員 / 店務助理
售貨員 / 收銀理貨員 / 店務助理 / 行李處理員 / Cafe 店務員(9月份招聘日)