The keris is a dagger group stabbing weapon originating from the island of Java which has a variety of cultural functions known in the western and central parts of the archipelago.
The keris is a stabbing weapon belonging to the dagger group (pointed and sharp on both sides) originating from the island of Java which has a variety of cultural functions known in the western and central parts of the archipelago. It has a distinctive shape and is easy to distinguish from other sharp weapons because it is not symmetrical at the base which is wide, the blade is often winding, and many of them have prestige (damascene), which is visible fibers of a bright metallic layer on the blade. In the past, the keris worked as a weapon in duels or wars, as well as as a complement to offerings. In today’s use, the keris is more of an accessory (ageman) in clothing, has a number of cultural symbols, or a collection of objects that are judged in terms of aesthetics. The use of kris is spread among people living in areas that have been influenced by Majapahit, such as Java, Madura, Nusa Tenggara, Sumatra, the coast of Kalimantan, parts of Sulawesi, the Malay Peninsula, Southern Thailand, and the Southern Philippines (Mindanao).
The kris has been registered and recognized by UNESCO as a World Cultural Heritage of Non-Many Materials originating from Indonesia since 2005.
The origin of the keris
According to the book Keris in Scientific Perspective published by the Ministry of Culture and Tourism in 2011, the history of the keris is still considered unclear.
Denys Lombard, world historian in his book Nusa Java: Cross Culture, writes that the use of kris appeared since the end of Majapahit.
To quote Tome Pires, “Every Javanese, rich or poor, must have a dagger at home, as well as a spear and a shield”.
An expert on Javanese literature and Indonesian culture, Zoetmulder, said that the island of Java is thought to have known kris since the 6th or 7th century. Some of the earliest forms of kris from that period can still be identified, but many have not been identified.
Although Javanese ancestors were generally Hindu and Buddhist, evidence that the keris culture originated in India or other countries is still uncertain. There is also no evidence of a direct link between these traditional weapons and the two religions.
Indeed, the prototype of the keris has been found in several archipelago temples, where in temples in India or other countries, a keris-like form has never existed.
In Indonesia, kris reliefs can be found at Borobudur Temple in the 8th century, Prambanan Temple in the 9th century, or a statue of a Javanese man with a dagger in the bathhouse of Letha Temple in the 15th century.
In general, the shape of the design is also somewhat different from the current keris design.
Meanwhile, the shape of the kris known today at least has appeared since the 10th century, it is estimated that it spread from the island of Java throughout Southeast Asia. Some areas spread keris such as in Madura, Nusa Tenggara, Sumatra, parts of Sulawesi, to Malaysia, Brunei, Southern Thailand, Southern Philippines, and others.
Keris in each region has its own uniqueness in appearance, function, technique, and terms.
keris function
Today, kris have various functions and this is shown by the various forms of kris that exist.
The keris as an offering element as stated by inscriptions from the first millennium shows the keris as part of the offering. At this time, the keris is also still part of the offerings. Furthermore, the keris is also used in mystical or paranormal rituals/ceremonies. The kris for this kind of use has a different shape, with the pesi being the upstream of the kris, so that the upstream fuses with the blade of the kris. This kind of keris is known as the offering keris or “majapahit keris” (not the same as Majapahit’s tough keris)!.
Foreign expositions show the function of the keris as a weapon among the ordinary people of Majapahit. Keris as a weapon has a blade that is sturdy, hard, but light. Various legends from the Demak–Mataram period recognize several well-known weapon krises, such as the Nagasasra Sabukinten kris.
French reports from the 16th century have described the role of the keris as a symbol of the greatness of the Sumatran leaders (especially the Aceh Sultanate). Godinho de Heredia from Portugal wrote in his journal from 1613 that the Malay inhabitants of the Peninsula (“Hujung Tanah”) had poisoned the blade of the keris and decorated the sheath and head of the keris with gemstones.
The “refining” of the function of the keris seems to have strengthened from the 19th century onwards, in line with the easing of political turmoil in the archipelago and the strengthening of the use of firearms. In this development, the role of the keris as a weapon gradually diminished. For example, in Javanese idealism regarding a “perfect” man, it is often stated that the keris or suspicious is a symbol of holding knowledge/skills as a provision for life. The development of manners in the use of kris as well as variations in the shape of the keris sheath (warangka) which are known today can also be said to be a form of refining the function of the keris.
At present, Javanese krisses always see the keris as a tosan aji or “noble hard (metal) object”, not as a weapon. The keris is dhuwung, together with the spear; both are considered as “handle” objects (ageman) whose primacy was taken by taking the form of stabbing weapons in the past. In Malaysia, in a strong monarchical culture, the keris has become a Malay identity.
The procedure for using the keris is different in each region. In Java and Sunda, for example, the keris is placed on the back of the waist during peacetime but is placed in front during wartime. The placement of the kris in front can be interpreted as a willingness to fight. In addition, related to function, Javanese kris sarongs also have main variations: gayaman and ladrang. Meanwhile, in Sumatra, Kalimantan, Malaysia, Brunei and the Philippines, the kris is placed at the front in great ceremonies.
Sharp weapons with shapes that are thought to be the source of inspiration for making kerises can be found in perundagian relics from the Dongson Culture and southern China. The alleged influence of Ancient Chinese culture in the use of stabbing weapons, as the forerunner of the kris, is possible through the Dongson (Vietnamese) culture which is a “bridge” for the entry of Chinese cultural influences into the archipelago. A number of modern kris for serving purposes have a human-shaped hilt (not styled like modern kris), similar to Dongson’s dagger, and fused with the blade.
Respect for metallic objects can be traced to Indian influences, particularly Shivaism. The Dakuwu inscription (6th century) shows Indian iconography featuring “wesi aji” such as trident, kudhi, sickle, and sombro keris. Historians generally agree that the keris from the pre-Singasari period is known as the “Buda keris”, which is short and without grooves (straight), and is considered the initial form (prototype) of the keris. Some of the daggers found in the Dongson culture have similarities to the Buda kris and the sajen kris. The keris offering has a metal handle that is attached to the keris blade.
Kris base material
There are two basic metals used in making kris, namely iron metal and prestige metal, while the kris pesi is made of steel. To make it light, the Masters always combine this basic material with other metals.
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