Keris have emotions ? Pasikutan, tangguh and contemporary keris masters.
Pasikutan ( roman ) is emotion impression that raised the keris form. Personification pinned on the keris that looks “bent”, “not enthusiastic”, “cheerful”, “unbalanced”, and so on. The ability to read pasikutan is an advanced stage to explore the keris science, which lead someone to keris panangguhan.
Keris-making style is influenced age, residence and masters maker taste. The term tangguh ( keris estimating follow the style of a particular era or place ). Keris penangguhan usually do to inheritance keris. Description of any tangguh could overlap, because libraries have not strong agreement about the masters tangguh category. Science padhuwungan ( before 20th century ) using the oral tradition. The oldest of Javanese keris tangguh is tangguh Buda ( Buda keris ). The oldest of heritage modern keris came from Pajajaran tangguh ( when part of Central Java’s affected Galuh Kingdom ). The youngest of heritage keris is from the Pakubuwana X periode ( ending in 1939 ). In Surakarta ( 1940s ), there is no good keris maker that can survive with declining quality.
Resurrection of keris art in Surakarta was resumed in 1970, by K.R.T Hardjonagoro ( Go Tik Swan ), supported by Sudiono Humardani, through Bawa Rasa Tosan Aji association. Keris science, then, became one course, ISI Surakarta. Now, the keris made by these master makers is called keris Kamardikan ( independence keris ). They are wong Solo ( Surakarta ) : KRT. Supawijaya, Pauzan Pusposukadgo, STSI keris master team ( ISI ) Surakarta, Harjosuwarno ( work in the KRT Hardjonagoro’s studio studio ), Suparman Wignyosukadgo, etc.
In Javanese philosophy ( Hindu ), the unity of lingga and yoni symbolizes fertility, immortality ( sustainability ) and strength. Blade position to ganja is skew, symbolizing Javanese’s character ( also other ethnic groups in Indonesia ) who remained crouched, respect for God and human being, as tall as any science, rank and position.