Soooo proud of my Pandavvasona for the #pandavvarna tag on twitter! 🥰✨
Her name is Ajeng the dhole spirit! (Dholes in Sundanese are called “Ajag” which sound similar to “Ajeng” so I thought it was a funny pun to call her Ajeng the Ajag Spirit basically)
She’s a siluman, which are shapeshifter spirits that appear as animal/human hybrids. While typically they have the same number of limbs and appendages as normal animals, sometimes they can have multiple of those appendages too. So I thought it would be fun to make something inspired by nine-tailed fox spirits from East Asia, but SEA version because Indonesia doesn’t have them! Unlike kitsune, siluman they are not trickster spirits but guardians of nature. Often territorial and refuses to interact with humans.
Ajeng has been around since the very first kingdoms appeared in the island of Java and has passed on her wisdom and knowledge of traditional medicine and magic to the royal families of old. Because of this, she is revered and given high status by the ancient kings, who often seek her advice in times of conflict or disease. As time went on, the kingdoms fell to colonization which introduced western medicine, slowly but surely replacing the old ways of traditional healing.
Nowadays, Ajeng resides beyond the mists of Mount Padang, still offering her services to those who are brave enough to seek her…
You And Idol Precure Episode 6 Review - Purirun Is Precure Kyubey
Purirun’s crimes are at an all-time high in this episode. Here’s another updated list:
Mooching off of Uta
Uploading a video of Cure Idol
Sneaking into school grounds and exposing herself to Nana.
Uploading a video of Cure Wink.
Suffocating Tanaka twice.
The entirety of Episode 6 (NEW)
This episode showcases Kokoro Shigure, the first-year junior high school student who is the president of the Cure Idol and Cure Wink Idol Research Club. She’s a talented dancer who’s obsessed with the Idol Precures because they make her heart move in a way she hasn’t felt before. Girl, maybe you’re just gay?
What’s interesting is that Kokoro is usually seen as bubbly in her brief appearances, but here, she’s more standoffish. I also liked learning more about her in that she’s an only child with a working mom and grandparents while her father passed away. She’s also a huge Idol Precure fan that she makes fan merch like badges and acrylic stands—she even brings them to school. Though, I think that I’d love to know more about why she likes dancing instead of having an entire episode of being persuaded to become an Idol Precure by Precure Kyubey. She did reject an offer to join the dance club from her senpai, Sunda (Dansu/Dance backwards), despite him trying to get her to join since elementary school. This means that she has been a very talented dancer, yet why? Why does she love dancing? Like we know Uta loves singing because she likes seeing people smile when doing so. Nana likes playing piano because it makes others happy. Why does she like dancing? Will it be explained in the next episode?
Speaking of Purirun, I’m always surprised that the story is not punishing her for her antics. She’s been told to not expose herself or the identities of the Precures to strangers, yet she keeps doing so. To be fair, Uta’s terrible at keeping secrets too. Like, I won’t be surprised if the villains find where their main base is because of how loose-lipped Uta and Purirun are… While it’s funny to see them getting into shenanigans because of this, I would like to see them get consequences for their actions as sort of a give-and-take sort of thing.
I do get why Kokoro hasn’t turned into a Precure in this episode because she assumed they were just regular idols singing and dancing on stage. No one told her she’d be fighting giant monsters. She didn’t sign up for this! Girl, better run before you get scammed by the gremlin!
One interesting note, the three Precure girls have names pertaining to nature and their respective colors. Uta’s surname is Sakura, which means cherry blossom which are pink flowers. Nana’s surname is Aokaze, which means blue (ao) wind (Kaze)—she’s the Blue Cure. The kanji used in Kokoro’s surname means Purple (shi) rain (gure); though, ‘shigure’ normally means rainfall.
Kokoro’s voice actress is Natsumi Takamori, who you might know as Kome-Kome from Delicious Party Precure. Takamori actually uses a different vocal range when voicing Kokoro, so it was surprising when I remembered they shared the same voice actress. She has really good range!
Also, shoutout to the random gardener man for being the first male victim. I thought Sunda senpai was going to be the victim, but maybe that’ll be next episode? Speaking of Sunda, I liked how he did a split and keeled over when Kokoro rejected his offer. Not only that he ran to her via break dancing. This guy should be a recurring character—he’s hilarious! There is no episode this weekend due to a sporting event held on television in Japan, so I’ll see you guys next week for Cure Kyun-Kyun’s debut and to see what other crimes Purirun will commit. What are your thoughts on this episode?
Jangkep yuswa 25+7 jumlahna mah étang baé sorangan. Dina umur anu geus sawawa munggaran rék ngucap syukur ka Hyang Niskala Jati anu geus maparin asih ka kuring, nuhun kana sakumna bagja, lara, cimata anu tumiba ka kuring. Taun kamari mah bagja nambahan, bingah teu kurang-kurang, kasedih cukup, kapeurih meueusan. Deudeuh ka diri awaking geus sakitu kuatna nyiar kipayah keur maraban diri sorangan, keur kabungah sorangan. Asa egois. Mémang enya. Tapi keur saha deui? Kapan geus paheut rék nyorangan. Mugia ieu berkat téh manjang dugi ka lana. Saban taun kuring ngadunga sing janglar lahir batin, jadi mangpaat keur balaréa ngan anu jadi harepan mah nun gusti ulah dipaparin teuing panjang yuswa, cekap baé bilih teu kiat nandang tunggara.
The Sundanese are an Austronesian-speaking ethnic group native to the western third of the Indonesian island of Java whose identity is built from a long history, distinctive language and script, rich arts, and a strong regional culture that remains visible in both villages and cities. Geographically they are concentrated in what today is West Java (and parts of Banten), with major urban centers such as Bandung serving as cultural and economic hubs; historically they trace their roots through pre-modern polities such as the Sunda Kingdom and centuries of interaction with other Javanese and maritime Indonesian societies. Linguistically they speak Sundanese (a language in the Austronesian family) in a number of regional dialects; while everyday writing now commonly uses the Latin alphabet, an indigenous Sundanese script survives in historical inscriptions and has seen cultural revival efforts. Religion is predominantly Sunni Islam, but local adat (customary) practices and pre-Islamic beliefs have left durable marks on social rituals, life-cycle ceremonies, and village governance. Sundanese social values emphasize harmony, modesty, and mutual care—expressed in sayings and communal forms of assistance—and family and neighborhood networks remain important, even as many Sundanese move to cities for education and work. Their material culture and economy are mixed: traditional livelihoods center on rice and vegetable agriculture, tea and coffee in highland plantations, and small-scale crafts, while modern Sundanese increasingly work in industry, services, and the creative sectors (textiles, design and culinary businesses) especially around Bandung. The arts are a particularly visible trait—Sundanese music uses bamboo instruments (most famously the angklung), the plucked zither (kacapi) and bamboo flute (suling), and gamelan degung ensembles; dance forms such as jaipongan and theatrical traditions like wayang golek (rod puppetry) are both popular local entertainment and vehicles for storytelling and social commentary. Cuisine leans toward fresh, vegetable-forward dishes and bold condiments: salads like karedok and lotek (raw or blanched vegetables with peanut sauce), nasi timbel and simple grilled meats such as sate maranggi, plus fermented snacks like peuyeum reflect local tastes and agrarian ingredients. Architecturally and aesthetically there are vernacular building styles, bamboo and weaving crafts, and a visual culture that prizes understated elegance. Contemporary Sundanese identity is dynamic—rooted in village adat and regional language yet adaptive in urban, national, and transnational contexts—so you’ll find traditional ceremonies and folk arts thriving alongside modern education, political participation, and cultural entrepreneurship, making the Sundanese a living, evolving people whose local customs and creative expressions continue to shape Indonesia’s broader cultural landscape.
Another great week of writing down. Almost finished with ghost boys. This week I have the opening to a new fic, featuring my first crack at the Y7 crew.
“Uh, it looks pretty bad,” Ichiban said, peering into the small bathroom of Shichifuku.
“How bad?” Adachi asked behind him, trying to peer over Ichiban’s broad frame.
“Like, the-walls-are-leaking bad,” Ichiban said, stepping out of the way to reveal the sopping drywall next to the toilet. Adachi peered closely, reaching a hand out to touch the wall. His hand came away wet.
“This may be out of our area of expertise,” Nanba commented from where he leaned against the bar.
“We can’t give up that easily,” Ichiban argued, but Adachi shook his head.
“Nah, this is definitely beyond me. They teach you about waterworks in prison?” he asked.
Ichiban’s face fell. “Well, not really,” he admitted. He raised his chin. “But we gotta help Hamako-chan out.”
“We’ll just have to call an expert,” Saeko said with a shrug, picking up her phone. “You can be helpful by covering his fees.” Ichiban looked alarmed by the suggestion, but readily agreed nonetheless.
“I know just the guy,” Hamako said. “He’s done other work for me before. Fair price.” She held her hand out for Saeko’s phone, and she surrendered it. Hamako dialed the number from memory and waited for the other side to pick up.
Peluncuran Aplikasi SundaDigi bersamaan dengan Dies Natalis Unpad ke-66
Universitas Padjadjaran telah meluncurkan sebuah aplikasi bernama SundaDigi bersamaan dengan Dies Natalis UNPAD yang ke-66, melalui Pusat Digitalisasi dan Pengembangan Budaya Sunda. Aplikasi ini dapat diakses oleh siapa saja melalui situs web https://sundadigi.com. SundaDigi hadir untuk mempromosikan budaya Sunda ke seluruh dunia.
Profesor Ganjar Kurnia, yang menjabat sebagai Ketua Pusat Digitalisasi dan Pengembangan Budaya Sunda (PDP-BS) di Unpad, mengatakan bahwa SundaDigi adalah upaya untuk menghormati budaya Sunda dan meningkatkan daya saing internasional universitas. Ini sesuai dengan peraturan universitas yang menekankan pentingnya melestarikan warisan budaya Sunda.
Selain itu, SundaDigi juga bertujuan untuk mendukung Undang-Undang No. 5 tahun 2017 yang mendorong perlindungan, pengembangan, dan pelestarian kebudayaan di Indonesia. Saat ini, banyak aspek budaya Sunda yang telah hilang atau rusak, dan Sunda Digi berupaya untuk mengumpulkan dan melestarikan berbagai informasi dan arsip terkait budaya Sunda.
Aplikasi SundaDigi adalah hasil kerja sama antara Pusat Digitalisasi dan Pengembangan Budaya Sunda Unpad dengan Pustaka Jaya. Aplikasi ini menawarkan berbagai fitur dengan 13 fitur utamanya antara lain Tanya pr bahasa Sunda, pelajaran Bahasa, practical grammar, mengenal tokoh, bacaan, fiksimini, majalah, kursus budaya, peperenian, kamus, kamus media, tubuh kita, dan aksara Sunda.
Profesor Ganjar berharap bahwa SundaDigi akan menjadi bagian integral dari Universitas Padjadjaran, sesuai dengan peraturan universitas dan undang-undang yang berlaku. Selain itu, ia berharap aplikasi ini akan membantu melestarikan budaya Sunda dan mencegah hilangnya jejak warisan budaya yang berharga.
Kunjungi kami di www.sundadigi.com atau download aplikasi SundaDigi melalui playstore. https://play.google.com/store/apps/details?id=com.sundadigi.android
