Even if this is true, this does not mean that the gendhing necessarily contain an anti-colonial message because, as Anoegrajekti 35 points out, verses like Seblang-Seblang, Cengkir Gadhing, Podho Nonton and Pudhak Sempal were old songs lagu kuno even at the time of Semi's illness.
In attempting to reconstruct or at least gain some insight into the gendhing, I began by assuming that since these verses were sung in the context of the seblang ritual, their content must have some relationship to the aims of that ritual, namely the promotion of community welfare through both agricultural and human fertility.
Penninga, P. Penganten anyar in the third line refers to newlyweds of either sex. The Gendhing Seblang of Banyuwangi.
Singodimayan 33 writes sak pecute yo kuwung 'I whip them [with] the rainbow'. The next verse dealing with male-female relations is Kembang Menur. Murgiyanto and Munardi n. Wolbers renders the last word in the second line as ngalurung, while Murgiyanto and Munardi n.
I have chosen for 'a bunch' -e. Some say that the marriage between male and female stalks happens when these seven are bundled. In brief, during the seblang ritual an a-sexual i.
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Singodimayan : 33 writes iringan dada kursi 'accompaniment of chair breasts'. Emping emping, lare cilik manjer kiling ya mudhuna, wis polahe wong kena guna. Ben Arps comments that it may be a passive verb based on dhuyung 'mermaid' or ' dugong ' , giving us 'mermaided' or 'dugonged'.
It is not clear why he did not consider this when he translated pudhak sempal in the second line as broken slaves , which seems influenced by the anti-colonial interpretation of some of these verses. A comparison of the small set of gendhing I obtained in from Mr. Having been sorted out, the verses are then returned to the context of the seblang ritual and its aims of securing agricultural success and prosperity.
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