Dewi Dewi Wikipedia

Early life and education

She received her Ph.D from Monash University.[3]

From Wikipedia, the free encyclopedia

Queen of the Western Palace

Maha Dewi (Burmese: မဟာဒေဝီ, pronounced [məhà dèwì]; Pali: Mahādevī) was a principal queen consort of King Mingyi Nyo of Toungoo Dynasty.[1] She was also known as Wadi Mibaya (ဝတီး မိဖုရား). On 11 April 1511,[2] Mingyi Nyo held his coronation ceremony, in which he bestowed her the title of Maha Dewi.[3] She had no children.[4]

Regent of Hanthawaddy

Maha Dewi (Burmese: မဟာဒေဝီ, pronounced [məhà dèwì]; c. 1322 – c. 1392) was princess-regent of Hanthawaddy for about ten weeks at the end of her brother King Binnya U's reign. She was also governor of Dagon from 1364 to c. 1392.

Prior to her brief reign as regent, she had been a close adviser of her brother since 1369, and the de facto ruler of the kingdom since the early 1380s. But she never gained the support of the court. Powerful factions of the court used her alleged long-term affair with her much younger nephew-in-law Smin Maru to undermine her influence. When her nephew and adopted son Binnya Nwe raised a rebellion in 1383, Chief Minister Zeik-Bye secretly sided with Nwe.

Her ailing brother formally handed her power in October 1383. She could not defeat Nwe's rebellion. After Binnya U's death two months later, the court chose Nwe, who ascended the throne with the title of Razadarit. The new king reappointed his adoptive mother to her old post at Dagon but purely in a ceremonial role.

She was born Mwei Na (Mon: မောံန,[1] Burmese: မွေ့န) to Princess Sanda Min Hla, and Prince Saw Zein. Her parents were first cousins.[2] At birth, she received the title Wihara Dewi because she was born during the construction of a monastery donated by her father.[3] Na had two full siblings: an elder sister Mwei Ne, and a younger brother Binnya U.[4] Since her younger brother was born in 1323/24,[5] Na was born in or before 1322. Shortly after her birth, her father became king of Martaban. Na became the king's eldest surviving child as Ne died young. The king gave Na the title "Maha Dewi", the name by which she would be known.[4]

The two siblings became fatherless in 1330 when Saw Zein died.[6] The young royals remained important as their powerful mother placed two successive kings and made herself their chief queen until 1348.[7]

The princess remained unmarried well into her mid-twenties. In 1348, Binnya U ascended the Martaban throne, and made his sister marry Bon La, son of the powerful minister Than-Daw in a marriage alliance. The new king also made Bon La governor of Dagon (modern central Yangon) with the title of Bya Hta-Baik.[8] In the following years, her husband became an important ally of her brother. In 1362, Binnya U raised the Shwedagon Pagoda in Dagon to 20 meters (66 feet).[9]

It was also the last year of peace in the kingdom. In 1363, while the king and his retinue were away from the capital Martaban (Mottama), a rival faction led by Prince Byattaba seized the throne. Byattaba's brother Laukpya also raised a rebellion in the Irrawaddy delta. The king sent Bya Hta-Baik with an army to retake the capital. But the commander was killed by poison by Byattaba's wife and Maha Dewi's younger half-sister Tala Mi Ma-Hsan during truce negotiations.[10]

Maha Dewi had little time to mourn. Her brother quickly married her off to Zeya Thura, governor of Hmawbi, whom he had appointed as the next commander-in-chief. But Zeya Thura died in action soon after in the subsequent attack on Martaban. After Zeya Thura's death, Binnya U appointed her governor of Dagon.[11]

Maha Dewi proved an able governor. She became a much needed ally to her brother, who was now based out of Donwun, about 100 km north of Martaban. Her effective control of Dagon provided a backstop to Laukpya's forces from coming into the central Pegu province (modern Yangon Region and southern Bago Region). Smin Than-Byat, a brother of Byattaba and Laukpya but loyal to Binnya U, successfully defended the Pegu province from Laukpya's attacks from the west.[12] But things turned for worse in 1369/70. That year, Byattaba's forces drove out Binnya U from Donwun. Binnya U's territory was now reduced to the Pegu province alone. He moved the capital to Pegu (Bago), about 60 km northeast of Dagon.[9][13]

Her power grew even as her brother's domain shrank. The king, after the death of his trusted chief minister Pun-So in 1369, came to rely on his sister for advice.[14] When Gov. Than-Byat of Syriam switched sides, it was Maha Dewi that planned the counterattack. She appointed Gen. Yawgarat and Smin Maru to retake Syriam, across the river from her fiefdom of Dagon. The operation was successful, and Binnya U held on to the Pegu province.[15][note 1]

Her rise however was not universally accepted. A court faction led by Chief Minister Zeik-Bye surreptitiously opposed her. The opposition became stronger about three years later when the princess, now in her 50s, allegedly became involved with a much younger Maru, who was the husband of Binnya U's daughter (and her niece) Tala Mi Thiri. The affair became public, and the people of Pegu began ridiculing her. The chronicle Razadarit Ayedawbon reports two supposedly contemporary verses which in vivid language strongly disparage the princess for having a scandalous "home-wrecking" affair at an old age with a younger married man.[16] The affair reportedly is the source of the Mon proverb: "The old peahen climbs up a tree to lay a clutch of eggs; the old woman brazenly steals another woman's husband."[17]

At any rate, she retained her brother's trust. He handed her more power over the years as his health continued to deteriorate.[18] Jockeying for power became more fierce. More factions now allied themselves with the princess and Maru.[19] The Maha Dewi–Maru faction was firmly in power by the early 1380s when the king's health rapidly declined. By 1382, she was the de facto ruler.[20] The main opposition to her rule would come from her nephew and adopted son Binnya Nwe in 1383.[21]

Welsh rugby union player

Dewi Lake is a Welsh rugby union player currently playing for United Rugby Championship side Ospreys and the Wales national side as a hooker. Lake made his international debut against Ireland in the 2022 Six Nations Championship.

Before focusing on rugby, Lake participated in gymnastics, representing Wales as a schoolboy.[1] Lake first played for Bridgend Ravens and Neath RFC at youth level, before joining the Ospreys academy as a back row. Shortly after his arrival, Lake was converted to hooker.[2]

Lake made his Ospreys debut in 2018 against Zebre.[3] Lake scored his first Ospreys try in the Round 6 meeting with Munster on 15 November 2020,[4] before scoring his second try against Benetton the following week.[5]

On 1 March 2021, Lake signed a new two year deal to remain with the Ospreys.[6]

On 20 January 2023, Lake scored the Ospreys first try against Leicester Tigers as they secured their place in the knockout rounds of the 2022–23 European Rugby Champions Cup. He suffered a knee injury during the match, which ruled him out of the 2023 Six Nations Championship.[7]

Lake made his return to fitness in time for the round of 16 match against the Saracens, coming off the bench in the 35–20 loss.[8]

Capped at Wales under-20 level for the first time in 2018, Lake was selected to captain the side at the 2019 World Rugby Championship.[9] During the tournament Lake captained Wales to an 8-7 victory over New Zealand, only the second under-20 victory over the age grade All Blacks.[10]

Lake received his first call to the senior Wales squad for the 2020 Six Nations,[11] although he would not make any appearances at the tournament. Lake would next be called up ahead of the 2022 Six Nations.[12] Lake made his senior debut in the opening test against Ireland, appearing as a replacement in the second half.[13] Lake would appear in all 5 games of the tournament, including a start in the final game, a defeat to Italy at the Principality Stadium. During the match, Lake scored his first test try.

Lake featured off the bench in all three of the tests during the 2022 Wales rugby union tour of South Africa, scoring a try in the first match, and contributing to the historic win in the second test.[14]

A shoulder injury ruled Lake out of the 2022 end-of-year rugby union internationals, while he missed the 2023 Six Nations with a knee injury, before returning for the World Cup and being named co-captain.[15][7]

Hindu Goddess of rice and fertility in Indonesia

Dewi Sri or Shridevi (Javanese: ꦢꦺꦮꦶꦱꦿꦶ, Balinese: ᬤᬾᬯᬶᬲ᭄ᬭᬶ, Dewi Sri, Sundanese: ᮑᮄ ᮕᮧᮠᮎᮤ ᮞᮀᮠᮡᮀ ᮃᮞᮢᮤ, Nyai Pohaci Sanghyang Asri) is the Javanese, Sundanese, and Balinese Hindu Goddess of rice and fertility, still widely worshiped on the islands of Java, Bali and Lombok, Indonesia.[1] She is often associated or equated with the Hindu goddess Lakshmi, the shakti (consort) of Vishnu.[2]

The cult of the primordial rice goddess has its origin in the prehistoric domestication, development and propagation of rice cultivation in Asia, possibly brought by Austroasiatic or Austronesian population that finally migrated and settled in the archipelago. Similar but slightly different rice spirits and rice deity mythologies are widespread among Indonesian ethnicities and also in neighbouring countries e.g. in Thailand and Cambodia.

The name "Sri" was derived from Sanskrit (श्री) which means wealth, prosperity, health, beauty, good fortune and also the other name of the Hindu goddess Lakshmi.[3]

Denys Lombard in his book Le Carrefour Javanais. Essai d'Histoire Globale argues that the mythological character of Dewi Sri was originated from India.[4] In Hinduism, the goddess Sri is known as Lakshmi, the shakti or consort of Vishnu. However, the cult of the rice goddess in Indonesian Archipelago, which associated with Dewi Sri, has widely spread even in the areas that was not exposed to Indian influences.

Titi Surti Nastiti, a researcher of Pusat Penelitian Arkeologi Nasional however, suggests that the cult of the goddess of rice has older origin, the rice goddess has been worshipped from the prehistoric period prior of Hindu-Buddhist influence in the archipelago. Several statues made from stone and bronze identified as "Dewi Sri" (goddess Sri) was found in Indonesia, more specifically from ancient Java. Examining the mudra (hand positions) and lakshana (attributes) of the statue, Indonesian Dewi Sri iconography are different from the murti of goddess Sri Lakshmi found in India. In India the depiction of Lakshmi often shows her holding padma (red lotus) in her hands. The depiction of Dewi Sri in Indonesia has always been related as the goddess of rice. The practice of paying homage to the goddess of rice or the goddess of fertility had already existed prior to Hindu-Buddhist influences to the archipelago.[5]

Therefore, the siplin (sculptor or statue maker) of ancient Java often depicting goddess Sri as the goddess of rice. The siplin in ancient Java has a different concept of goddess Sri as the shakti of Vishnu. The depiction of goddess Sri is inseparable from the concept of her as the goddess of rice that has been worshipped from the prehistoric period. Therefore, Dewi Sri has a distinctive attribute that depicts this, which is her left hand holding a sprig of rice. In Indonesian society, the veneration of the goddess of rice is very closely related to the fertility cult and its important role in agriculture.[5]

The mythology of Dewi Sri is native to Java, among Javanese and Sundanese populations, also linked to Hinduism in the archipelago since early as the first century. She was equated with the Hindu goddess Shri Lakshmi, and often regarded as an incarnation or one of her manifestations. The goddess is also associated with wealth and prosperity.[2]

In Java, the oldest Javanese manuscript that mentioned about the legend of Dewi Sri is Tantu Pagelaran. Tantu Panggelaran is a Javanese literary work in medieval Javanese language, which is a transition language between ancient Javanese and modern Javanese. It is estimated was written in the Majapahit era circa 15th century.[4]

In West Java Dewi Sri is known as Nyai Pohaci Sanghyang Asri. Sundanese manuscripts that mentions the legends of Nyai Pohaci among others are Wawacan Pohaci, Cariyos Sawargaloka, Wawacan Sanghyang Sri, Wawacan Puhaci Dandayang, Wawacan Dewi Sri, and Wawacan Sulanjana.[4]

Meanwhile in Central Java, one of the legends related to Dewi Sri is Sri Sedana. In Madura island, the figure of Dewi Sri is identified as Ratna Dumilah. In Bali, Dewi Sri is also known as Sri Sadhana, Rambut Sadhana, Dewi Danu, or Dewa Ayu Manik Galih. In North Sumatra, the mythological figure of Dewi Sri appears in the Daru Dayang story.[4]

The Buginese of Southern Sulawesi has a myth about Sanging Serri written in the ancient manuscripts Sureq Galigo.[6] The main theme of Sangiang Serri story is actually almost the same as the story of Dewi Sri in Java. As in Ende, the story of Dewi Sri is present in the story of Bobi and Nombi. Dewi Sri is also known as Ine Pare or Ine Mbu. There is also a story that refers to Dewi Sri on Kei Island, Maluku, through a story about a young man named Letwir. Javanese and Balinese influences are believed to be behind the existence of this story, because paddy and rice are not the staple food of the Kei people.[4]

Attributes and legends

Dewi Sri is believed to have dominion over rice, the staple food of Indonesians; hence life and wealth or prosperity;[2] most especially rice surpluses for the wealth of kingdoms in Java such as Sunda, Majapahit and Mataram; and their inverse: poverty, famine, hunger, disease (to a certain extent). She is often associated with the rice paddy snake (ular sawah).[7]

Most of the stories regarding Dewi Sri are associated with the mythical origin of the rice plant, the staple food of the region. Examples of this can be found in the "Wawacan Sulanjana":[8] [9]

Once upon a time in heaven, Batara Guru (who in ancient Javanese Hinduism was associated with Shiva), the highest god commanded all the gods and goddesses to contribute their power in order to build a new palace. Anybody who disobeyed this commandment would be considered lazy and would lose their arms and legs. Upon hearing the Batara Guru's commandment, one of the gods, Antaboga (Ananta Boga), a Nāga god, became very anxious. He didn't have arms or legs and he wasn't sure how he could possibly do the job. Anta was shaped like a serpent and he could not work. He sought advice from Batara Narada, the younger brother of Batara Guru. But unfortunately, Narada was also confused by Anta's bad luck. Anta became very upset and cried.

As he was crying, three teardrops fell to the ground. Miraculously, after touching the ground the teardrops became three beautiful shining eggs that looked like jewels or pearls. Batara Narada advised him to offer these "jewels" to the Batara Guru, hoping that the gift would appease him and he would give a fair judgment, taking into account Anta's disability.

With the three eggs in his mouth, Anta went to the Batara Guru's palace. On the way there he was approached by an eagle who asked him a question. Anta kept silent and could not answer, as he was holding the eggs in his mouth. Because of his perceived unwillingness to answer, the bird thought Anta was being arrogant and it became furious, and began to attack Anta. As the result, one egg fell to earth and shattered. Anta quickly tried to hide in the bushes, but the bird was waiting for him. The second attack left Anta with only one egg to offer to the Batara Guru. The two eggs that had fallen to the earth became the twin boars Kalabuat and Budug Basu.[10]

At last, he arrived at the palace and offered his teardrop in the shape of a shiny egg to the Batara Guru. The offer was graciously accepted, and the Batara Guru asked him to nest the egg until it hatched. Miraculously, the egg hatched into a very beautiful baby girl. He gave the baby girl to the Batara Guru and his wife.

Nyai Pohaci (sometimes spelled "Pwah Aci") Sanghyang Asri was her name, and she grew up into a beautiful princess. Every god who saw her became attracted to her, even her foster father, Batara Guru started to feel attracted to her. Seeing the Batara Guru's desire for his foster daughter, the gods grew worried. They feared that this scandal might destroy the harmony in heaven, so finally, they conspired to separate Nyi Pohaci and the Batara Guru.

To keep the peace in the heavens and to protect Nyi Pohaci's chastity, all the gods planned for her to die. She was poisoned, and her body was buried somewhere on earth in a far and hidden place. However, because of Sri Pohaci's innocence and divinity, her grave showed a miraculous sign; for at the time of her burial, some plants grew from the ground that would forever benefit mankind. From her head grew coconut; from her nose, lips, and ears grew various spices and vegetables, from her hair grew grass and various flowering plants, from her breasts grew various fruit plants, from her arms and hands grew teak and various wood trees, from her genitals grew Kawung (Aren or Enau: sugar palm), from her thighs grew various types of bamboo, from her legs grew various tuber plants, and finally from her belly button grew a very useful plant that is called padi (rice). In some versions, white rice grew from her right eye, while red rice grew from her left eye.

All of the useful plants, essential for human needs and well-being, are thought to come from the remnant of Dewi Sri's body. From that time on, the people of the Island of Java venerated and revered her as the benevolent "Goddess of Rice" and fertility. In the ancient Sunda Kingdom, she was considered the highest goddess and the most important deity for agricultural society.

Most Dewi Sri myths involve Dewi Sri (also known as Dewi Asri, Nyi Pohaci, among others) and her brother Sedana (also known as Sedhana, Sadhana, Sadono, and others), set either in the kingdom of Medang Kamulan (corresponding to the historical Medang Kingdom) or in Heaven (involving gods such as Batara Guru) or both. In all versions where Sedana appears with Dewi Sri, they end up separated from one another, through either death, wandering, or a refusal to be married.

Some versions make a correlation between Sri and the large Rice Paddy Snake (ular sawah) and Sadhana with the paddy swallow (sriti).

The nāga or snake, particularly the king cobra is a common fertility symbol throughout Asia, in contrast to being considered representative of temptation, sin or wickedness as in Judeo-Christian belief.

Dewi Sri is always depicted as a youthful, beautiful, slim yet curvaceous woman, with stylised facial features idiosyncratic to the respective locale, essentially a woman at the height of her femininity and fertility. In Javanese iconography, Dewi Sri is usually depicted wearing green, white or golden yellow clothes with regal jewelry attire, similar to Hindu goddess Laxmi, and holding a rice plant with full rice grains in one of her hands as her attribute (lakçana). High Javanese culture reflecting the wayang aesthetic dictates she be depicted with a white face, thin-downward cast eyes and a serene expression. There is much cross-pollination between the qualities, aesthetics and so forth between the deity Dewi Sri and the wayang character Sinta in the Javanese version of the Ramayana and the same for Rama with Sedhana.

The loro blonyo (two "pedestals" or foundations) statue also have some overlap with Dewi Sri and Sedhana. Balinese people have certain rituals to rever Dewi Sri by making an effigy as her representation from janur (young coconut leaf), lontar leaf, or from cakes made of rice flour.

Dewi Sri remains highly revered especially by the Javanese, Balinese, and Sundanese of Indonesia though there are many regional analogues or variations of her legend throughout Indonesia. Despite most Indonesians being observant Sunni Muslims or Balinese Hindus, the indigenous underlying animist-era beliefs, notably of Sunda Wiwitan and Kejawen, remain very strong, are worshiped parallel to Islam, Buddhism, Hinduism and Christianity without conflict; and are cultivated by the Royal Courts, especially of Cirebon, Ubud, Surakarta and Yogyakarta, which are also popular local and international tourist attractions. The Javanese harvest ceremony is called Sekaten or Grebeg Mulud which also corresponds to Maulid Nabi; the birth of Muhammad.

Traditional Javanese people, especially those who are observant Kejawen, in particular have a small shrine called Pasrean (the place of Sri) in their house dedicated to Dewi Sri, decorated with her bust, idol or other likeness of her alone; or with Sedana and possibly with a ceremonial or functional ani-ani or ketam: a small palm harvesting knife, or arit: the small, sickle-shaped rice-harvesting knife. This shrine is commonly decorated with intricate carvings of snakes (occasionally snake-dragons: naga). Worshipers make token food offerings and prayers to Dewi Sri so she may grant health and prosperity to the family. The traditional male-female couple sculpture of Loro Blonyo is considered as the personification of Sri and Sedana or Kamarati and Kamajaya, the symbol of domestic happiness and family harmony.

Among the rural Javanese, there is the folk-tradition if a snake having entered a house it will not be chased away. Instead, the people in the house will give it offerings, as the snake is a good omen of a successful harvest. Additionally, a ceremonial or auspicious keris will be employed by a folk-healer, sooth-sayer, paranormal or shaman in a winding, circum-ambulatory ceremony to bless and protect the villagers, the village, their shrines and the seeds of rice to be planted.

The Javanese and Sundanese has a traditional ceremony called mapag Sri prior to rice harvest. Mapag Sri literary means "to pick up Sri", or to be precise "to call or invite Sri." The ceremony means to invoke the spirit of Sri to come to their village and also as a thanksgiving for a coming successful harvest.

The Sundanese people, especially those who are observant Sunda Wiwitan, have their own unique festival dedicated to her, such as the Seren Taun annual rice harvest festival, a tradition dated back to the ancient Kingdom of Sunda era. During the blessing of rice seeds ceremony before planting the seeds or during the harvest ceremony, Sundanese and also Baduy people, sing certain song such as Pangemat and Angin-angin. These songs were meant to call and invite the goddess to come down to earth and bless the rice seeds, bless the farmers, and ngaruwat or tolak bala; to ward off bad luck and to prevent all misfortune befell upon the people.

The Balinese provide special shrines in the rice fields dedicated to Dewi Sri. The effigy of the rice goddess is often made from carefully weaved janur (young coconut leaf), lontar or pandan leaf, or colored sticky rice and is called "Cili". In current Balinese Hindu belief, Dewi Sri corresponds to an amalgamation of the Hindu goddesses Lakshmi, Devi, and Shri. Dewi Sri is venerated in certain Balinese water temple that connected to Subak system, which managing the water allocation for rice agriculture. Shrines were built and dedicated for her, such as in Pura Beji Sangsit of Northern Bali. She also associated with rice, fertility, successful harvest, and family prosperity and harmony.

Similar rice goddesses also can be found in other Asian countries such as Mae Po Sop; Siamese rice goddess in Thailand, and Khmer Po Ino Nogar; rice goddess of Cambodia.

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From Wikipedia, the free encyclopedia

in Wiktionary, the free dictionary.

Maha Dewi (Mahādevī) was a Burmese royal title.

Topics referred to by the same term

Dewi Dewi adalah sebuah grup vokal wanita Indonesia yang dibentuk pada tahun 2007 oleh pentolan Dewa 19, Ahmad Dhani, dan saat itu beranggotakan Tata Janeeta, Purie Andriani, dan Inna Kamarie. Mereka bertiga berhasil terpilih melalui audisi dalam sebuah paket acara realitas bertajuk Obsesi Dewa 19 Mencari Dewi Dewi di SCTV. Dewi Dewi bergabung dalam Republik Cinta Management (RCM) pimpinan Dhani dan merilis sebuah album studio berjudul Recycle + (2007). Dua lagu hit muncul dari album ini, yaitu "Dokter Cinta" dan "Begitu Salah Begitu Benar. Album ini berhasil terjual lebih dari 150.000 keping pada saat itu dan memperoleh penghargaan platinum.[1]

Grup ini dibubarkan secara resmi pada Desember 2008 setelah diawali dengan keluarnya Inna. Dua personel tersisa, Tata dan Purie, kemudian membentuk grup baru bernama Mahadewi pada tahun 2009. Pada tahun 2013, Dhani menghidupkan kembali Dewi Dewi dengan merekrut dua peserta X Factor Indonesia yang gagal di tahap seleksi, yaitu Nurul Fadhila dan Yaya Fara.[2] Baby Niken, penyanyi yang sudah bergabung dengan RCM sejak 2010, juga direkrut untuk melengkapi trio ini. Formasi ini tidak begitu berhasil dan hanya melahirkan satu singel berjudul "Jauh Semakin Jauh".

Upaya Dhani untuk mengibarkan kembali Dewi Dewi berlanjut dengan digelarnya audisi bertajuk Dewi Dewi Mahadewi di MNCTV pada akhir tahun 2015.[3] Melalui program tersebut, terpilihlah Nara Syahvira dan Tika Pagraky untuk mengisi Dewi Dewi dalam format duo. Mereka merilis singel berjudul "Aku Bukan Cabe-Cabean" pada tahun 2016. Dua personel asli Dewi Dewi, Inna dan Purie, melakukan reuni dengan grup ini pada tahun 2018 dan Dewi Dewi merilis singel berjudul "Lelaki Penipu" dalam format kuartet (empat vokalis). Dewi Dewi kembali bubar untuk selamanya pada tahun 2019.

Setelah berhasil mengorbitkan grup musik wanita Ratu (1999–2007) yang berformat duo penyanyi-pemusik, musikus Ahmad Dhani bermaksud ingin membentuk grup vokal murni seperti TLC dari Amerika Serikat.[4] Grup tersebut dinamakan Dewi Dewi dan direncanakan terdiri dari tiga sampai empat penyanyi yang akan menyanyikan lagu-lagu Dewa 19 dengan aransemen baru. Dhani bekerja sama dengan stasiun televisi SCTV untuk menggelar program acara realitas pencarian bakat dengan judul Obsesi Dewa 19 Mencari Dewi-Dewi. Audisi diselenggarakan pada bulan Februari-Maret 2007 di Jakarta dan Bandung. Tujuh finalis terpilih kemudian dilibatkan sebagai model dalam video musik Dewa 19 untuk singel berjudul "Dewi" dari album Kerajaan Cinta.

Dari proses audisi tersebut, terpilihlah tiga wanita untuk mengisi Dewi Dewi yaitu Tata Janeeta, Purie Andriani, dan Inna Kamarie. Masing-masing vokalis memiliki karakter yang sangat berbeda satu-sama lainnya, yakni Tata bergenre rock dengan vokal raspy (serak) dan powerhouse (bertenaga), Purie bergenre pop murni dengan vokal yang lembut dan girly (keperempuanan), dan Inna bergenre jazz dengan vokal yang husky dan breathy (berdesah). Meskipun perbedaan karakter yang menonjol, Dhani berhasil mengaransemen ketiganya untuk bernyanyi selaras dalam satu kesatuan harmoni. Dewi Dewi merupakan salah satu artis pertama yang diproduksi oleh Republik Cinta Management (RCM) milik Dhani yang diresmikan pada 14 Maret 2007.[5]

Pada bulan Mei 2007, Dewi Dewi merilis album pertama mereka berjudul Recycle +. Album tersebut sebagian besar berisi lagu-lagu lama milik Dewa 19, serta dua lagu baru yaitu "Dokter Cinta" dan "Begitu Salah Begitu Benar". Dalam album yang berisi 12 lagu ini, setiap personel mendapat kesempatan bernyanyi secara merata. Ketiga personel sama-sama mengisi vokal utama (lead vocals) secara bergantian pada tiga lagu ("Dokter Cinta", "Begitu Salah Begitu Benar", dan "Separuh Nafas"), kemudian masing-masingnya mendapat tiga lagu untuk dinyanyikan secara penuh (solo lead vocals) dimana personel lain hanya mengisi suara latar (backgroud vocals). Tata mengisi vokal utama secara penuh pada lagu "Cukup Siti Nurbaya", "Elang", dan "Ini Gila, Ini Cinta"; Purie pada lagu "Roman Picisan", "Tak Kan Ada Cinta yang Lain", dan "Kasidah Cinta"; serta Inna pada lagu "Love of My Life", "Satu Hati (Kita Semestinya)", dan "Dansa".

"Dokter Cinta" dilepas sebagai singel perdana Dewi Dewi, dengan video musik yang terinsipirasi dari "No Scrubs" milik TLC. Singel tersebut berhasil menjadi hit di Indonesia, disusul oleh lagu balada "Begitu Salah Begitu Benar" yang juga sukses diterima publik. Album perdana Dewi Dewi ini sukses terjual lebih dari 150.000 keping per November 2007 dan memperoleh penghargaan Platinum dari EMI Music Indonesia.[1] Selain berhasil secara penjualan, grup ini juga rutin menerima tawaran tampil di atas panggung serta kontrak iklan dari produk televisi Sharp dan produk kecantikan Dewi Bulan.[6] Dewi Dewi juga menjadi salah satu nominator dalam ajang penghargaan SCTV Music Awards 2008.[7]

Formasi pertama Dewi Dewi dianggap membawa angin segar dalam industri musik Indonesia dan diprediksi mengulang kejayaan AB Three di era 1990-an.[8][9] Namun grup ini malah berumur pendek dengan keluarnya Inna dari Dewi Dewi secara resmi mulai tanggal 1 Juni 2008. Menurut Dhani, penyebab mundurnya Inna adalah karena konsep musik Dewi Dewi yang tidak sesuai dengan idealismenya yaitu jalur musik jazz.[10] Inna meneruskan kariernya sebagai penyanyi jazz dan merilis album solo pertamanya, Inna Kamarie (2010).[11] Ia kemudian memenangkan satu piala pada Anugerah Musik Indonesia 2013 dalam kategori Karya Produksi Lagu Berbahasa Daerah Terbaik untuk lagunya "Hujan Gerimis".[12]

Selepas ditinggal Inna, Dewi Dewi yang kini hanya beranggotakan Tata dan Purie merilis singel berjudul "Sakit Bukan Main" secara kolaborasi dengan penyanyi Mulan Jameela. Meski singel ini kembali berhasil mendulang sukses, Dhani merasa dengan hanya dua personel Dewi Dewi sudah tidak cocok dengan konsep awalnya. Ia mengajukan beberapa kandidat pengganti untuk mengisi kekosongan Inna, namun ditolak oleh Tata dan Purie. Akhirnya Dewi Dewi dibubarkan oleh Dhani secara resmi pada 23 Desember 2008, dalam jumpa pers di The Rock Cafe, Jakarta Selatan.[13]

Tata dan Purie, yang masih terikat kontrak dengan RCM sampai tahun 2012, ditawari oleh Dhani apakah membentuk grup baru atau menjadi penyanyi solo. Keduanya memilih untuk berduet dalam sebuah grup baru dengan nama Mahadewi yang mengusung konsep berbeda dengan Dewi Dewi. Album perdana Mahadewi bertajuk Dewi Cinta dirilis pada 27 Februari 2009. Sejumlah lagu-lagu hit berhasil dihasilkan oleh duo ini, seperti "Sumpah I Love You", "Ayang-Ayangku", "Lakukan Dengan Cinta", dan "Satu-Satunya Cinta". Setelah kontrak lima tahunnya dengan RCM selesai, Tata keluar dari Mahadewi pada tahun 2012.[14]

Lima tahun setelah dibubarkannya Dewi Dewi, Ahmad Dhani berniat untuk menghidupkan kembali grup ini pada tahun 2013. Dhani yang saat itu menjadi salah satu juri untuk musim pertama ajang pencarian bakat X Factor Indonesia merekrut dua kontestan dari kategori Girls arahan Rossa yang gagal di babak Judges' Home Visit, yaitu Nurul Fadhila dan Yaya Fara. Untuk melengkapi formasi trio yang baru, Dhani juga mengajak Baby Niken, penyanyi solo yang sudah bergabung dengan RCM sejak 2010. Generasi kedua Dewi Dewi ini tampil untuk pertama kalinya di hadapan publik pada 28 Juni 2013 dalam acara A Sound Sations di kafe The Tee Box.[15] Formasi ini tidak bertahan lama dan hanya menghasilkan satu singel berjudul "Jauh Semakin Jauh" yang tidak berhasil bergema di pasaran.[16][17] Menurut Niken, kegagalan Dewi Dewi generasi kedua adalah konsep dan promosi yang kurang, dan ia merasa bahwa masa jaya Dewi Dewi sebagai sebuah produk sudah habis.[18] Nurul sendiri sebenarnya terlebih dahulu hengkang dari Dewi Dewi generasi kedua pada akhir 2014. Sepeninggal Nurul, posisinya digantikan oleh Dinda Meicistaria, mantan personel girlband Queenera. Pasca kontrak mereka habis, Nurul kembali membentuk sebuah duo bernama Ulrika, bersama Frischa Putri Yulisa, yang merupakan mantan personel Mahadewi Dangdut.

Pada penghujung tahun 2015, Dhani menggelar audisi bertajuk Dewi Dewi Mahadewi di lima kota besar yaitu Semarang, Surabaya, Denpasar, Bandung, dan Jakarta.[19] Acara pencarian bakat ini disiarkan oleh MNCTV dan diikuti oleh para perempuan dengan persyaratan usia 17-25 tahun, berpenampilan menarik, dan memiliki kemampuan bernyanyi. Dari ajang ini terpilihlah Nara Syahvira dan Tika Pagraky untuk mengisi Dewi Dewi dalam format duo. Pada tahun 2016, mereka merilis sebuah singel berjudul "Aku Bukan Cabe-Cabean". Nara keluar dari grup ini setelah kontraknya berakhir pada tahun 2017.[20]

Tika selanjutnya disandingkan dengan dua personel asli Dewi Dewi, yaitu Inna dan Purie, serta aktris Luthya Sury, sehingga grup ini berubah format menjadi kuartet dengan tajuk Dewi Dewi All Stars pada tahun 2018. Formasi ini merilis singel berjudul "Lelaki Penipu".[21][22] Tak lama kemudian, Tika dan Inna juga keluar dari grup ini. Dengan ketiadaan Dhani yang saat itu menjalani masa tahanan di penjara pada tahun 2019, Dewi Dewi kembali bubar untuk selamanya.[23]

From Wikipedia, the free encyclopedia

Indonesian academic professor

Dewi Fortuna Anwar (born 22 May 1958 in Bandung)[1] is an Indonesian scientist, professor, and the Deputy Secretary for Political Affairs to the Vice President of Indonesia.[2]

Rebellion by Binnya Nwe

The princess had adopted Binnya U's son Binnya Nwe since his birth. (The mother Queen Mwei Daw died soon after giving birth to him.)[22] Maha Dewi had raised him like her own son who was never his father's favorite. Indeed, the king deemed him "ruthless", and once told his sister that Nwe was not to ascend the throne.[23] (The king had chosen the younger son Baw Ngan-Mohn as heir-apparent.[23]) Nwe responded in kind. In 1382, he eloped with his half-sister Tala Mi Daw much to the chagrin of their ailing father. The young couple was soon caught and Nwe was imprisoned. Maha Dewi had to repeatedly plead with her brother to free Nwe, and allow the young couple to be married. Her brother finally relented; she wedded the young couple.[23]

It was all for naught. By then, Nwe as well as Ngan-Mohn had come to consider Maha Dewi as the enemy, believing that she would put her lover on the throne instead.[20][17] Zeik-Bye had been instigating; he had warned Nwe that Maha Dewi and Maru were plotting to arrest him.[21] By 22 April 1383, Nwe had decided to revolt.[note 2] In the wee hours of 5 May 1383, Nwe and his 30 men fled to Dagon, and seized the governor's residence at Dagon.[note 3]

At first, she did not make much of the "rebellion". The ailing king was more annoyed, and asked his sister to handle the situation. She thought about sending a battalion. But Zeik-Bye advised against it, characterizing the insurrection as a harmless exercise by a restless teenager.[24] She agreed and instead sent a delegation to Dagon, asking Nwe to come back. Nwe sent back a conciliatory letter, saying that he still regarded her as his mother, and that he would soon return by August.[25]

But he never planned to. He went on recruiting local governors around Dagon to come over to his side. On 18 August 1383, she sent another delegation.[note 4] Nwe again told the envoys that he would soon return. Shortly after, she received news that Nwe had sent missions to enlist help from Martaban and Myaungmya. She rushed her own delegations to the nominal vassals.[26] On 27 August 1383,[note 5] she decided to use force at the end of the rainy season.[27]

Meanwhile, Binnya U's health deteriorated markedly. He could not even attend meetings with the court anymore. In October, he officially handed power to his sister, giving her the right to raise the white umbrella, a symbol of Burmese sovereigns.[note 6] The act formalized what had been the reality for sometime. She was now referred to as Min Maha Dewi ("Queen Maha Dewi").[28] However, she continued to refer to her brother as the sovereign in her official edicts.[29]

Her first order was to retake Dagon. She had appointed Maru to lead the vanguard force, and Zeik-Bye the rearguard. On 28 October 1383, three armies—from Pegu, Martaban and Myaungmya—left for Dagon.[note 7] Martaban and Myaungmya, which were nominal vassals, sent their armies mainly to monitor the situation. Nwe had already made several defensive preparations based on Zeik-Bye's reports. The three armies set up camp outside Dagon but could not agree on a coordinated plan. Meanwhile, Nwe sent envoys to Myaungmya and Martaban camps that the fight was strictly between him and Maha Dewi. The missions worked. The Myaungmya army first turned back, followed by the Martaban force a few days later.[30] On 19 November 1383,[note 8] Nwe moved in on Maru's vanguard army. With Zeik-Bye's rearguard staying clear of the fight, Maru was driven back.[31]

Suddenly, it was her regime that was in trouble. She could not comprehend how Nwe's small band of men could have defeated the Pegu army. But she also realized from the open bickering between Zeik-Bye and Maru that she was in no position to organize another attack.[31] She ordered an immediate upgrade of Pegu's moats and fortified walls. Zeik-Bye meanwhile kept Nwe apprised of the developments.[32] By then, her authority was too weak. When Nwe and his small army appeared outside Pegu's walls on 10 December 1383,[note 9] she could do nothing other than hunker down inside the city walls.[33]

The stalemate ended with Binnya U's death on 2 January 1384. Maru tried to rally the court but found no support. When he and his wife tried to flee, they were captured.[34] On 4 January 1384,[note 10] the Zeik-Bye-led court handed the power to Nwe. The next day, Nwe ascended the throne with the title of Razadarit.[5] The new king decided not to punish his adoptive mother. He reappointed her to her post at Dagon but strictly in a ceremonial role.[35]

Maha Dewi lived out her last years at Dagon. She was not part of Razadarit's regime. In the next seven years, she saw her adopted son not only reunite the three Mon-speaking regions by force but also successfully withstand three invasions by the northern Ava Kingdom.[36][37]

She died c. 1392.[note 11] In 1394, Razadarit gave his newborn daughter Shin Sawbu the title of Wihara Dewi, the same title his adoptive mother was given at birth over seven decades earlier.[38]

Below is her ancestry according to the chronicle Razadarit Ayedawbon.

Maha Dewi of Hanthawaddy

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