At the beginning of its development, Semarang Batik motifs did not reflect the special character of batik that developed in other regions. At that time, Semarang Batik tended to show coastal motifs and many were influenced by the Dutch and Chinese.This article highlights the development of Semarang Batik which helped shape the identity of the city of Semarang, moreover with the acknowledgement of UNESCO in 2006 which also had an impact on the development of batik motifs in each region, including Semarang. The contemporer Semarang Batik motifs are in the form of city and cultural icons, such as Tugu Muda, Blenduk Church, Marabunta Building, Blekok Srondol, Wewe Gombel, Warak Ngendok, and even food motifs such as Lumpia, Tahu Gimbal, and so on. Historical method was used in this study, includingheuristics (source collection), criticism, interpretation, and writing facts. The results of this study can be concluded that, the present Semarang batik motif developing metamorphosis from traditional motifs to contemporary ones with more varied innovations.

Key words : traditional ceremonies, pregnancy period, Javanese society PendahuluanDalam kehidupan sehari-hari masyarakat Jawa tidak lepas dari upacara-upacara, baik yang terkait dengan daur hidup maupun yang terkait dengan fenomena alam dan peristiwa-peristiwa penting. Masyarakat Jawa sangat mempercayai hal-hal gaib dengan mempraktekannya dalam berbagai upacara tradisi, seperti upacara tradisi tentang asalusul daerah atau suku, upacara tradisi daur hidup, upacara tradisi yang berkaitan dengan kesuburan pertanian dan mata pencaharian (Suseno, 2001: 86-87).Upacara tradisi daur hidup adalah upacara peralihan tahap (rites of passage) yang digambarkan seperti busur panah, mulai dari peristiwa keseharian yang sederhana, dari tahap kelahiran sampai pada perhelatan-perhelatan besar yang diatur lebih rumit, seperti sunatan atau khitanan, perkawinan dan kemudian berakhir pada upacara kematian yang hening (Geertz, 1989: 48, 104).Upacara-upacara tradisi ini sarat dengan simbol-simbol yang maknanya berkisar antara harapan-harapan baik dan unsur-unsur pendidikan moral. Masyarakat Jawa dalam semua aspek kehidupannya selalu menerapkan dua falsafah yang berkaitan dengan simbol dasar, yaitu bentuk piramida dan kerucut. Bentuk dasar tersebut dalam pandangan masyarakat Jawa memiliki unsur-unsur yang bersifat vertikal dan horisontal. Unsur-unsur yang bersifat vertikal meliputi hubungan makrokosmos, hubungan dengan alam atas atau

Known as sea tribe, Bajo tribe is foreigners in Karimunjawa. As a sea tribe, they are nomadic and live on boat before settling in Karimunjawa. The encouragement to settle in Karimunjawa is due to the fact that the island has a lot of fish and they exploit it to make their living. At the beginning they live on boat, but sometimes they move to the land. Later on they build houses on stilts at coastal areas.The process experienced by Bajo tribe from sea to land tribe is caused by some factors, from the effort to adapt with local people, decreasing number of the captured fish, the government program to make Bajo tribe becomes the land settlers and the change of their livelihood.This research is aimed to study the social change occurring to Bajo tribe as a sea tribe that was formerly nomadic into land tribe dwelling in Karimunjawa. Moreover, this research also intended to study the push factors and the impact from the social change toward the live of the settled Bajo society. In line with the problem and the objectives of this research, qualitative method with the anthropological and sociological approach was used. These two approaches were applied in order to give a better understanding about the social change of Bajo tribe that had already settled in Karimunjawa.The result of the research shows that there is a social change in Bajo society living permanently in Karimunjawa that is, the change of daily behavior in the society, social interaction with other tribes, values held by the society and social institution, structure and social classes. Social change occurring to Bajo society in Karimunjawa brings positive influences. The social changes among others are awareness towards the importance of education, Bajo society has new jobs other than fisherman, the increase of income, living standard, also modernization in fisheries system. The negative impact as a consequence of the social changes is faded culture, changes in life orientation and views of life, and consumerism in the society.

Chinese temples of kelenteng in Pecinan Semarang area resemble Chinese temples in Fujian and Guangdong provinces in Southern China. As the building to worship of Budha, Tao, and Confucius, kelenteng is built by applying “feng shui” principles as tradition in arranging space pattern. The application of “feng shui” in Chinese kelenteng constitutes the choice of location, site plan, the placement of God and Goddess statues and the usage of color in the ornamentation. Since its establishment until now the application of “feng shui” in Chinese kelenteng seems unchanged. As the asset of Semarang City, kelenteng is expected to remain eternal because kelenteng can show a characteristic identity or an image of Pecinan or China town complex; as well this complex can be tourism destination in Central Java.

As one of many ethnics in Indonesian, Bugis ethnic posses much uniqness compared to other Indonesian ethnics. Bissu  as one of Bugis traditions is gender spisification that does not exist either in man or woman. Indonesian society generally acknowledge man and woman gender. This is different from gender qualification in Bugis society. In Bugis society gender  has five categories: Oroane is man either  physically or its role in every day live; makkunrai is a woman either  physically or its nature as woman; calalai is a woman behaves as a man; calabai is a man behaves  as a woman. Bissu is a group does not belong to the four above genders. The  performance of Bissu is very special because of its costume. This group wear neither man  or woman costumes.Traditional Bugis society consider  Bissu as combination of the four above gender. Not all Calalai or Calabai can become a Bissu. Being a Bissu is gods gift. Bugis society respect higly to Bissu, because Bissu has knowledge about tradition, family root, social life,  traditional  mystical cure and the life of gods. Bissu is able to communicate with the deaths and gods. Because Bisu is considered  as a holy creature, they have an exlusive life. At present, the number  and activities of Bissu is decreasing  because of the changing of the   government sytem: from monarchy to republic,  the DI/TII rebellion in 1950, that wanted to abolish Bissu existence due to the abuse of Islamic law.