The Tengger Tribe

 SUKU TENGGER

KEADAAN GEOGRAFIS 
Luas daerah Tengger kurang lebih 40km dan utara ke selatan; 20-30 km dan timur ke barat, di atas ketinggian antara 1000m - 3675 m. Daerah Tengger teletak pada bagian dari empat kabupaten, yaitu : Probolinggo, Pasuruan, Malang dan Lumajang. Tipe permukaan tanahnya bergunung-gunung dengan tebing-tebing yang curam. Kaldera Tengger adalah lautan pasir yang terluas, terletak pada ketinggian 2300 m, dengan panjang 5-10 km. Kawah Gunung Bromo, dengan ketinggian 2392 m, dan masih aktif .Di sebelah selatan menjulang puncak Gunung Semeru dengan ketinggian 3676 m.

WILAYAH ADAT
Wilayah Adat Suku Tengger terbagi menjadi dua wilayah yaitu Sabrang Kulon (Brang Kulon diwakili oleh Desa Tosari Kecamatan Tosari Kabupaten Pasuruan )dan Sabrang Wetan ( Brang Wetan diwakili oleh Desa Ngadisari,Wanantara,Jetak Kecamatan Sukapura Kabupaten Probolinggo ). Perwakilan oleh Desa T osari dan tiga Desa tersebut mengacu pada Prosesi Pembukaan Upacara Karo yang sekaligus membukla Jhodang Wasiat / Jimat Klontong.
Adapun Desa Desa yang merupakan Komunitas Suku Tengger adalah Sebagai Berikut:
Desa Ngadas, Wanatara, Jetak, dan Ngadisari ( Kecamatan Sukapura Kabupaten Probolinggo ), Desa Wanakersa, Ledokombo, Pandansari ( Kecamatan Sumber Kabupaten Probolinggo ), Desa Tosari, Baledono, Sedaeng, Wonokitri, Ngadiwono, Kandangan, Mororejo ( Kecamatan Tosari Kabupaten Pasuruan ), Desa Keduwung ( kecamatan Puspo Kabupaten Pasuruan ), Desa Ngadirejo, Ledok Pring ( Kecamatan Tutur Kabupaten Pasuruan ), Desa Ngadas ( Kecamatan Poncokusumo Kabupaten Malang),dan Desa Ranupani ( Kecamatan Senduro Kabupaten Lumajang).

KEADAAN TANAH DAN TANAM-TANAMAN
Keadaan tanah daerah Tengger gembur seperti pasir, namun cukup subur. Tanaman keras yang tumbuh terutama adalah agathis laranthifolia, pinus merkusii, tectona, grandis leucaena, dan swietenia altingia excelsa, anthocepalus cadamba. Di kaki bukit paling atas ditumbuhi pohon cemara sampai di ketinggian 3000 dpl yaitu lereng Gunung Semeru. Tumbuhan utamanya adalah pohon-pohonan yang tinggi, pohon elfin dan pohon cemara, sedangkan tanam-tanaman pertanian terutama adalah kentang, kubis, wortel, jagung,bawang prei(plompong tengger) dsb.

JENIS HEWAN 
Jenis hewan piaraan yang ada antara lain lembu, kambing, babi dan ayam kampung. Jenis binatang yang hidup secara liar di hutan-hutan adalah babi hutan (sus scrofa) rusa timur (cervus timorensis), serigala atau (muncak muntiacus), dan berkembang pula jenis macam tutul (panthera pardus), terdapat pula species burung-burungan, misalnya burung air.

IKLIM DAN CUACA 
Iklim daerah Tengger adalah hujan dan kemarau. Musim kemarau terjadi antara bulan Mei-Oktober. Curah hujan di Sukapura sekitar 1800 mm, sedangkan musim hujan terjadi pada bulan November-April, dengan persentase 20 hari/lebih hujan turun dalam satu bulan. Suhu udara berubah-ubah, tergantung ketinggian, antara 3 - 18 Celsius. Selama musim hujan kelembaban udara rata-rata 80%. Temperaturnya sepanjang hari terasa sejuk, dan pada malam hari terasa dingin. Pada musim kemarau temperatur malam hari terasa lebih dingin daripada musim hujan. Pada musim dingin biasanya diselimuti kabut tebal. Di daerah perkampungan, kabut mulai menebal pada sore hari. Di daerah sekitar puncak Gunung Bromo kabut mulai menebal pada pagi hari sebelum fajar menyingsing.

AGAMA SUKU TENGGER
Masyarakat Suku Tengger menganut empat agama dari lima agama yang diakui oleh Pemerintah Indonesia. Yaitu Agama Hindu , Islam ,Kristen dan Budha.

MATA PENCAHARIAN SUKU TENGGER
Penduduk di sekitar Taman Nasional Bromo kurang lebih sebanyak 128.181 jiwa dengan distribusi sebagai berikut: petani penggarap 48.625 orang (37,93%), buruh tani 10.461 orang (8,16%), karyawan dan ABRI 1.595 orang (1,24%), pedagang 3.009 orang (2,38%), pengrajin/industri kecil 343 orang (0,01%), dan lain-lain sekitar 64.140 orang (50,05%). Penduduk masyarakat Tengger pada umumnya bertempat tinggal berkelompok di bukit-bukit mendekati lahan pertanian. Mereka hidup dari bercocok tanam di ladang, dengan pengairan tadah hujan. Pada mulanya mereka menanam jagung sebagai makanan pokok, akan tetapi saat ini sudah berubah. Pada musim hujan mereka menanam sayuran seperti kentang, kubis, bawang, dan wortel sebagai tanaman perdagangan. Pada penghujung akhir musim hujan mereka menanam jagung sebagai cadangan makanan pokok.
Sejak zaman pemerintahan Majapahit, tingkat perkembangan penduduk Tengger tergolong lambat. Sejarah perkembangan masyarakat Tengger tidak diketahui dengan jelas, kecuali secara samar sebagai hasil penelitian Nancy (1985).
Masyarakat Tengger saat ini sudah ada yang membuka usaha Jasa ( Persewaan Home Stay dan Jeep Hard Top sebagai transportasi ke Bromo ),hal ini di lakukan semenjak Bromo di buka sebagai obyek wisata.

PEMIMPIN SUKU TENGGER
Masyarakat Suku Tengger tidak mengenal dualisme kepemimpinan ,walaupun ada yang namanya Dukun adat. Tetapi secara formal pemerintahan dan adat , Suku Tengger dipimpin oleh seorang Kepala Desa ( Petinggi ) yang sekaligus adalah Kepala Adat. Sedangkan Dukun diposisikan sebagai pemimpin Ritual / Upacara Adat.
Proses pemilihan seorang Petinggi ,dilakukan dengan cara pemilihan langsung oleh masyarakat , melalui proses pemilihan petinggi.
Sedang untuk pemilihan Dukun ,dilakukan melalui beberapa tahapan tahapan ( menyangkut diri pribadi calon Dukun ).yang pada akhirnya akan diuji melalui ujian Mulunen ( ujian pengucapan mantra yang tidak boleh terputus ataupun lupa ) yang waktunya pada waktu Upacara Kasada bertempat di Poten Gunung Bromo.

KESENIAN 
TARI SODOR DAN TARI UJUNG,PERALATAN MUSIK:GAMELAN ,MUSIK KETEPUNG & TEROMPET

MAKANAN KHAS
Nasi ARON ( nasi yang terbuat dar jagung tengger dengan masa tanam kurang lebih 8 bulan ).dan sambal Krangean bahannya terbuat dari bahan sambal terasi seperti biasanya,hanya saja di tambah buah Krangean ( hanya tumbuh di Tengger) bentuknya kecil seperti buah merica dan baunya harum seperti daun kemangi,wananya hijau masih segar (baru petik) dan hitam (klau sudah layu atau kering).

SISTIM KALENDER SUKU TENGGER

Suku Tengger sudah mengenal dan mempunyai sistem kalender sendiri yang mereka namakan Tahun Saka atau Saka Warsa., jumlah usia kalender suku tengger berjumlah 30 hari (masing-masing bulan dibulatkan),tetapi ada perbedaan penyebutan usia hari yaitu antara tanggal 1 sampai dengan 15 disebut tanggal hari,dan 15 sampai 30 disebut Panglong Hari (penyebutannya adalah Panglong siji,panglong loro dan seterusnya) . Pada tanggal dan bulan tertentu terdapat tanggal yang digabungkan yaitu tumbuknya dua tanggal. Pada tanggal
Perhitungan Tahun Saka di Indonesia jatuh pada tanggal 1 (sepisan) sasih kedhasa (bulan ke sepuluh), yaitu sehari setelah bulan tilem (bulan mati), tepatnya pada bulan Maret dalam Tahun Masehi (Supriyono, 1992). Cara menghitungnya dengan rumus : tiap bulan berlangsung 30 hari, sehingga dalam 12 bulan terdapat 360 hari. Sedangkan untuk wuku dan hari pasaran tertentu dianggap sebagai wuku atau hari tumbuk, sehingga ada dua tanggal yang harus disatukan dan akan terjadi pengurangan jumlah hari pada tiap tahunnya. Untuk melengkapi atau menyempurnakannya diadakan perhitungan kembali setiap lima tahun, atau satu windu tahun wuku. Pada waktu itu ada bulan yang ditiadakan, digunakan untuk mengadakan perayaan Unan-unan, yang kemudian tanggal dan bulan seterusnya digunakan untuk memulai bulan berikutnya, yaitu bulan Dhesta atau bulan ke-sebelas.
MECAK (Perhitungan Kalender Tengger ),istilah mecak biasanya digunakan untuk menghitung atau mencari tanggal yang tepat untuk melaksankan Upacara-upacara besar seperti Karo,Kasada maupun Upacara Unan-unan.

Setiap Dukun Sepuh telah mempunyai persiapan atau catatan tanggal hasil Mecak untuk tiap tiap Upacara yang akan dilaksanakan sampai lima tahun ke depan.

NAMA NAMA HARI SUKU TENGGER.

1. DHITE : MINGGU
2. SHOMA : SENIN
3. ANGGARA : SELASA
4. BUDHA : R A B U
5. RESPATI : KAMIS
6. SUKRA : JUMAT
7. TUMPEK : SABTU

NAMA NAMA BULAN SUKU TENGGER

1. KARTIKA : KASA
2. PUSA : KARO
3. MANGGASTRI : KATIGA
4. SITRA : KAPAT
5. MANGGAKALA : KALIMA
6. NAYA : KANEM
7. PALGUNO : KAPITU
8. WISAKA : KAWOLU
9. JITO : KASANGA
10. SERAWANA : KASEPOLOH
11. PANDRAWANA : DESTHA
12. ASUJI : KASADA

ADAPUN TAHUN YANG DIGUNAKAN ADALAH TAHUN SAKA ( CAKA ).

SIFAT DAN SIKAP SUKU TENGGER
Konsep tentang Manusia Menurut Falsafah Tengger
Sifat Umum
Di dalam kehidupan sehari-hari orang Tengger mempunyai kebiasaan hidup sederhana, rajin dan damai. Mereka adalah petani. Ladang mereka di lereng-lereng gunung dan puncak-puncak yang berbukit-bukit. Alat pertanian yang mereka pakai sangat sederhana, terdiri dari cangkul,sabit dan semacamnya. Hasil pertaniannya itu terutama adalah jagung, kopi, kentang, kubis, bawang prei, Wortel dsb. Kebanyakan mereka bertempat tinggal jauh dari ladangnya, sehingga harus membuat gubuh-gubuk sederhana di ladangnya untuk berteduh sementara waktu siang hari. Mereka bekerja sangat rajin dan pagi hingga petang hari di ladangnya.
Pada umumnya masyarakat Tengger hidup sangat sederhana dan hemat. Kelebihan penjualan hasil ladang ditabung untuk perbaikan rumah serta keperluan memenuhi kebutuhan rumah tangga lainnya. Kehidupan masyarakat Tengger sangat dekat dengan adat- istiadat yang telah diwariskan oleh nenek moyangnya secara turun-temurun. Dukun berperan penting dalam melaksanakan upacara Adat. Dukun berperan dalam segala pelaksanaan adat, baik mengenai perkawinan, kematian atau kegiatan-kegiatan lainnya. Dukun sebagai tempat bertanya untuk mengatasi kesulitan ataupun berbagai masalah kehidupan.

Kehidupan pada masyarakat Tengger penuh dengan kedamaian dan kondisi masyarakatnya sangat aman. Segala masalah dapat diselesaikan dengan mudah atas peranan orang yang berpengaruh pada masyarakat tersebut dengan sistem musyawarah. Pelanggaran yang dilakukan cukup diselesaikan oleh Petinggi ( Kepala Desa) dan biasanya mereka patuh. Apabila cara ini tidak juga menolong, maka si pelaku pelanggaran itu cukup disatru (tidak diajak bicara) oleh seluruh penduduk. Mereka juga sangat patuh dengan segala peraturan pemerintah yang ada, seperti kewajiban membayak pajak, kerja bakti dan sebagainya.

Bahasa Tengger
Bahasa daerah yang digunakan adalah bahasa Jawa yang masih berbau Jawa Kuno. Mereka menggunakan dua tingkatan bahasa yaitu ngoko, bahasa sehari-hari terhadap sesamanya, dan krama untuk komunikasi terhadap orang yang lebih tua atau orang tua yang dihormati. Pada masyarakat Tengger tidak terdapat adanya perbedaan kasta, dalam arti mereka berkedudukan sama.
Contoh: Aku ( Laki-laki) = Reang , Aku ( wanita ) = Isun , Kamu ( untuk seusia)= Sira , Kamu ( untuk yang lebih tua) = Rika, Bapak/Ayah= Pak , Ibu = Mak , Kakek=Wek , Kakak= Kang , Mbak= Yuk

Asal-Usul Manusia menurut Falsafah Tengger
Ajaran tentang asal-usul manusia adalah seperti terdapat pada mantra purwa bhumi. Sedangkan tugas manusia di dunia ini dapat dipelajari melalui cara masyarakat Tengger memberi makna kepada aksara Jawa yang mereka kembangkan. Adapun makna yang dimaksudkan adalah seperti tersebut dibawah ini.

h.n.c.r.k : hingsun nitahake cipta, rasa karsa,
d,t,s,w,l : dumadi tetesing sarira wadi laksana,
p, dh, j, y, ny : panca dhawuh jagad yekti nyawiji,
m, g, b, th, ng : marmane gantia binuka thukul ngakasa.

Apabila diartikan secara harfiah kurang lebih sebagai berikut: Tuhan Yang Maha Esa menciptakan cahaya, rasa dan kehendak pada manusia, (manusia) dijadikan melalui badan gaib untuk melaksanakan lima perintah di dunia dengan kesungguhan hati, agar saling terbuka tumbuh (berkembang) penuh kebebasan (ngakasa menuju alam bebas angkasa).

Pada hakikatnya manusia adalah ciptaan Tuhan, yang dilahirkan dari tidak ada menjadi ada atau dari alam gaib, untuk mengemban tugas di dunia ini melaksanakan lima perintah-Nya dengan menyatukan diri pada tugasnya, agar di dunia ini tumbuh keterbukaan dan perkembangan menuju kesempurnaan.

Masih ada lagi tafsiran tentang aksara Jawa yang dikaitkan dengan cerita tentang Aji Saka, yaitu bahwa ada utusan, yang keduanya saling bertengkar (berebut kebenaran). Keduanya sama kuatnya (sama-sama berjaya), yang akhirnya keduanya mengalami nasib yang sama, yaitu menjadi mayat. Hal ini mengandung makna bahwa baik-buruk, senang-susah, sehat-sakit, adalah ada pada manusia dan tak dapat dihindari. Kesempurnaan hidup manusia apabila dapat menyeimbangkan kedua hal itu.

Hubungan Badan dan Roh Menurut Falsafah Tengger
Masyarakat Tengger beranggapan bahwa badan manusia itu hanya merupakan pembungkus sukma (roh). Sukma adalah badan halus yang bersifat abadi. Jika orang meninggal, badannya pulang ke pertiwi (bumi), sedangkan sukmanya terbebas dari mengalami suatu proses penyucian di dalam neraka, dan selama itu mereka mengembara tidak mempunyai tempat berhenti. Cahaya, api dan air dari arah timur akan melenyapkan semua kejahatan yang dialami sukma sewaktu berada di dalam badan.

Masyarakat Tengger percaya bahwa neraka itu terdiri dari beberapa bagian. Bagian terakhir ialah bagian timur yang disebut juga kawah candradimuka, yang akan menyucikan sukma sehingga menjadi bersih dan suci serta masuk surga. Hal ini terjadi pada hari ke-1000 sesudah kematian dan melalui upacara Entas-entas.

Hubungan Antar-manusia Menurut Falsafah Tengger
Sesuai dengan ajaran yang hidup di masyarakat Tengger seperti terkandung dalam ajaran tentang sikap hidup dengan sesanti panca setia, yaitu:
i. setya budaya artinya, taat, tekun, mandiri;
ii. setya wacana artinya setia pada ucapan;
iii. setya semya artinya setia padajanji;
iv. setya laksana artinya patuh, tuhu, taat;
v. setya mitra artinya setia kawan.

Ajaran tentang kesetiaan berpengaruh besar terhadap perilaku masyarakat Tengger. Hal ini tampak pada sifat taat, tekun bekerja, toleransi tinggi, gotong-royong, serta rasa tanggung jawab. umpamanya menunjukkan bahwa pada umumnya mereka bekerja di ladangnya dari jam 6 pagi sampai jam 6 sore setiap hari secara tekun. Sikap gotong-royongnya terlihat pula pada waktu mendirikan pendopo agung di Tosari, adalah sebagai hasil jerih payah rakyat membuat jalan sepanjang 15 km dari Tosari menuju Bromo (tahun 1971-1976). Demikian pula tanggung jawab mereka terhadap lingkungan sosial tercermin pada kesadaran rakyat untuk ikut serta menjaga keamanan, serta merelakan sebagian tanahnya apabila terkena pembangunan jalan.

Sifat lain yang positif adalah kemampuan menyesuaikan diri terhadap perkembangan, yaitu kesediaan mereka untuk menerima orang asing atau orang lain, meskipun mereka tetap pada sikap yang sesuai dengan identitasnya sebagai orang Tengger.
Hubungan antara pria dan wanita tercermin pada sikap bahwa pria adalah sebagai pengayom bagi wanita, yaitu ngayomi, ngayani, ngayemi, artinya memberikan perlindungan, memberikan nafkah, serta menciptakan suasana tenteram dan damai.

Sikap dan Pandangan Hidup
Pandangan tentang Perilaku
Sikap dan pandangan hidup orang Tengger tercermin pada harapannya, yaitu waras (sehat), wareg (kenyang), wastra (memiliki pakaian, sandang), wisma (memiliki rumah, tempat tinggal), dan widya (menguasai ilmu dan teknologi, berpengetahuan dan terampil).
Mereka mengembangkan pandangan hidup yang disebut pengetahuan tentang watak yaitu:
i. prasaja berarti jujur, tidak dibuat-buat apa adanya;
ii. prayoga berarti senantiasa bersikap bijaksana;
iii. pranata berarti senantiasa patuh pada raja, berarti pimpinan atau pemerintah;
iv. prasetya berarti setya;
v. prayitna berarti waspada.

Atas dasar kelima pandangan hidup tersebut, masyarakat Tengger mengembangkan sikap kepribadian tertentu sesuai dengan kondisi dan perkembangan yang ada. Antara lain mengembangkan sikap seperti kelima pandangan hidup tersebut, di samping dikembangkan pula sikap lain sebagai perwujudannya.

Mereka mengembangkan sikap rasa malu dalam arti positif, yaitu rasa malu apabila tidak ikut serta dalam kegiatan sosial. Begitu mendalamnya rasa malu itu, sehingga pernah ada kasus (di Tosari) seorang warga masyarakat yang bunuh diri hanya karena tidak ikut serta dalam kegiatan gotong-royong.

Sikap toleransi mereka tercermin pada kenyataan bahwa mereka dapat bergaul dengan orang beragama lain, ataupun kedatangan orang beragama lain. Dalam keagamaan mereka tetap setia kepada agama yang telah dimiliki namun toleransi tetap tinggi, sebab mereka lebih berorientasi pada tujuan, bukan pada cara mencapai tujuan. Pada dasarnya manusia itu bertujuan satu, yaitu mencapai Tuhan, meskipun jalannya beraneka warna. Sikap toleransi itu tampak pula dalam hal perkawinan, yaitu sikap orang tua yang memberikan kebebasan bagi para putra-putrinya untuk memilih calon istri atau suaminya. Pada dasarnya perkawinan bersifat bebas. Mereka tetap dapat menerima apabila anak-anaknya ada yang berumah tangga dengan wanita atau pria yang berlainan agama sekalipun. Namun dalam hal melaksanakan adat, pada umumnya para generasi muda masih tetap melakukannya sesuai dengan adat kebiasaan orang tuanya.

Sikap hidup masyarakat Tengger yang penting adalah tata tentrem (tidak banyak risiko), aja jowal-jawil (jangan suka mengganggu orang lain), kerja keras, dan tetap mempertahankan tanah milik secara turun-temurun. Sikap terhadap kerja adalah positif dengan titi luri-nya, yaitu meneruskan sikap nenek moyangnya sebagai penghormatan kepada leluhur.

Sikap terhadap hasil kerja bukanlah semata-mata hidup untuk mengumpulkan harta demi kepentingan pribadi, akan tetapi untuk menolong sesamanya. Dengan demikian, dalam masyarakat Tengger tidak pernah terjadi kelaparan. Untuk mencapai keberhasilan dalam hidup semata-marta diutamakan pada hasil kerja sendiri, dan mereka menjauhkan diri dari sikap nyadhang (menengadahkan telapak tangan ke atas).

Masyarakat Tengger mengharapkan generasi mudanya mampu mandiri seperti ksatria Tengger. Orang tua tidak ingin mempunyai anak yang memalukan, dengan harapan agar anak mampu untuk mikul dhuwur mendhem jero, yaitu memuliakan orangtuanya.
Sikap mereka terhadap perubahan cukup baik, terbukti mereka dapat menerima pengaruh model pakaian, dan teknologi, serta perubahan lain yang berkaitan dengan cara mereka mengharapkan masa depan yang lebih baik dan berkeyakinan akan datangnya kejayaan dan kesejahteraan masyarakatnya.
Siklus Hidup Menurut Falsafah Tengger

Ada 3 (tiga) tahap penting siklus kehidupan menurut pandangan masyarakat Tengger, yakni:
1. umur 0 sampal 21 (wanita) atau 27 (pria), dengan lambang bramacari yaitu masa yang tepat untuk pendidikan;
2. usia 21 (wanita) atau 27 (pria) sampai 60 tahun lambing griasta, masa yang tepat untuk
membangun rumah dan mandiri;
3. 60 tahun ke atas, dengan lambang biksuka, membangun diri sebagai manusia usia lanjut untuk lebih mementingkan masa akhir hidupnya.
Pada masa griasta ada ungkapan yang berbunyi kalau masih mentah sama adil, kalau sudah masak tidak ada harga, yang dimaksudkan adalah hendaklah manusia itu pada waktu mudanya bersikap adil dan masa dewasa menyiapkan dirinya untuk masa tuanya dan hari akhirnya.

Pertunangan dan Perkawinan 
Pada umumnya masyarakat Tengger mempunyai pendirian yang cukup bermoral atas perkawinan. Poligami dan perceraian boleh dikatakan tidak pernah terjadi. Perkawinan di bawah umur juga jarang terjadi. Dalam pertunangan (pacangan), lamaran dilakukan oleh orangtua pria. Sebelumnya didahului dengan pertemuan antara kedua calon, atas dasar rasa senang kedua belah pihak. Apabila kedua belah pihak telah sepakat, maka orangtua pihak wanita (sebagai calon) berkunjung ke orangtua pihak pria untuk menanyakan persetujuannya atau notok. Selanjutnya apabila orangtua pihak pria telah menyetujui, diteruskan dengan kunjungan dari pihak orangtua pria untuk menyampaikan ikatan (peningset) dan menentukan hari perkawinan yang disetujui oleh kedua belah pihak. Sesudah itu barulah upacara perkawinan dilakukan.

Sebelum acara perkawinan biasanya telah dimintakan nasihat kepada dukun mengenai kapan sebaiknya hari perkawinan itu dilaksanakan. Dukun akan memberikan saran (menetapkan) hari yang baik dan tepat, papan tempat pelaksanaan perkawinan, dan sebagainya. Setelah hari untuk upacara perkawinan ditentukan, maka diawali selamatan kecil (dengan sajian bubur merah dan bubur putih).
Sebagai kelengkapan upacara perkawinan, maka pasangan pengantin diarak (upacara ngarak) keliling, diikuti oleh empat gadis dan empat jejaka dengan diiringi gamelan. Pada upacara perkawinan pengantin wanita memberikan hadiah bokor tembaga berisi sirih lengkap dengan tembakau, rokok dan lain, sedangkan pengantin pria memberikan hadiah berupa sebuah keranjang berisi buah-buahan, beras dan mas kawin.

Pada upacara asrah pengantin, masing-masing pihak diwakili oleh seorang utusan. Para wakil mengadakan pembicaraan mengenai kewajiban dalam perkawinan dengan disaksikan oleh seoran dukun. Pada upacara pernikahan dibuatkan petra (petara: boneka sebagai tempat roh nenek moyang) supaya roh nenek moyangnya bisa hadir menyaksikan.
Biasanya setelah melakukan perkawinan kemanten pria harus tinggal dirumah (mengikuti) kemanten wanita.
Hak Waris
Pada dasarnya masyarakat Tengger mempertahankan hak waris tanah untuk anak keturunan mereka saja. Apabila ada keluarga yang terpaksa menjual hak tanah, diusahakan untuk dibeli oleh keluarga yang terdekat. Pewarisan kepada anak-turunannya ditentukan oleh kerelaan pihak orang tua, bukan atas dasar aturan ketat yang dibakukan.

Tata Rumah 
Rumah penduduk Tengger dibangun di atas tanah, yang sedapat mungkin dipilih pada daerah datar, dekat air, atau kalau terpaksa dipilih tanah yang dapat dibuat teras, dan jauh dan gangguan angi. Rumah-rumah letaknya berdekatan atau menggerombol pada suatu tempat yang dapat dimasuki dan berbagaf jurusany yang dihubungkan dengan jalan sempit atau gak lebar antara satu desa dengan desa lain. Desa induk yang disebut Jcrajan biasa-nya terletak di tengah dengan jaringan jalan-jalan yang menghubungkan dengan desa lain.
Pembangunan sebuah rumah selalu diawali dengan selamatan, demikiah pula apabila bangunan telah selesai diadakan selamatan lagi. Pada setiap bangunan yang sedang dikejakan selalu terdapat sesajen, yang digantungkan pada tiang-tiang, berupa makanan, ketupat, lepet, pisang raja dan lain-lain. Bangunan rumah orang Tengger biasanya luas sebab pada umumnya dihuni oleh beberapa keluarga bersama-sama, Ada kebiasaan bahwa seorang pria yang baru saja kawin akan tinggal bersama mertuanya.
Tiang dan dinding rumahnya terbuat dan kayu dan atapnya terbuat dan bambu yang dibelah. Setelah bahan itu sulit diperoleh, dewasa ini masyarakat telah mengubah kebiasaan itu dengan menggunakan atap dan seng, papan atau genteng.

Alat rumah tangga tradisional yang hingga sekarang pada umumnya masih tetap ada adalah balai-balai, semacam dipan yang ditaruh di depan rumah. Di dalam ruangan rumah itu disediakan pula tungku perapian (pra pen) yang terbuat dan batu atau semen. Perapian ini kurang lebih panjangnya 1/4 dari panjang ruangan yang ada. Di dekat perapian terdapat tempat duduk pendek terbuat dari kayu (dingklik bhs jawa) yang meliputi kurang lebih separuh dan seluruh ruangan. Apabila seorang tamu di terima dan dipersilakan duduk di tempat ini menunjukkan bahwa tamu tersebut diterima dengan hormat.

Selain digunakan untuk penghangat tubuh bagi penghuni rumah, perapian juga dimanfaatkan untuk mengeringkan jagung, atau bahan makan lainnya yang memerlukan pengawetan dan ditaruh di atas paga. Dekat tempat perapian itu terdapat pula alat-alat dapur, lesung, dan tangga. Halaman rumah mereka pada umumnya sempit (kecil) dan tidak ditanami pohon-pohonan. Di halaman itu pula terdapat sigiran, tempat untuk menggantungkan jagung yang belum dikupas. Selain itu, sigiran dimanfaatkan untuk menyimpan jagung, sehingga juga berfungsi sebagai lumbung untuk menyimpan sampai panen mendatang.

PUSAKA YANGDI MILIKI OLEH SUKU TENGGER

Jimat Klonthongan / Jodang Wasiat
Jimat Klonthong / Jodang wasiat jumlahnya ada dua, yang pertama disimpan oleh masyarakat Suku Tengger Brang Wetan tepatnya di Desa Ngadisari Kecamatan Sukapura Kabupaten Probolinggo.bentuknya berupa kotak terbuat dari kayu.Sedang Jimat Klonthong / Jodang Wasiat yang kedua disimpan di wilayah Brang Kulon yaitu di Desa Tosari Kecamatan Tosari Kabupaten Pasuruan dan bentuknya berbeda dengan yang ada di wilayah brang wetan yaitu berbentuk bumbung terbuat dari kayu.
Kedua Jimat Klonthong / Jodang Wasiat tersebut merupakan benda warisan nenek moyang ( Joko Seger dan Loro Anteng ) berisi gayung, sarak, sodar, tumbu, cepel, Ontokusumo sejenis pakaian nenek moyang, dan sejumlah uang satak (uang logam kuno). Termasuk mantra-mantra yaitu mantra Purwobumi dan mantra Mandala Giri.

Lontar (keropak) 
Di Tengger masih terdapat lontar (keropak) sebanyak 21 ikat, berisi tulisan Jawa lama, yang orang Tengger sendiri tidak bisa membacanya.
Pusaka TRISULA yaitu berbentuk Tombak yang mempunyai ujung mata tiga.

PERALATAN UPACARA
Baju Adat Tengger Hitam, sehelai kain baju tanpa jahitan,Udeng dan kain Selempang berwarna kuning. Hal ini sesuai dengan yang diperoleh sebagai warisan dari nenek moyang Suku Tengger.
Prasen, berasal dari kata rasi atau praci (Sansekerta) yang berarti zodiak. Prasen ini berupa mangkuk bergambar binatang dan zodiak. Beberapa prasen yang dimiliki oleh para dukun berangka tahun Saka: 1249, 1251, 1253, 1261; dan pada dua prasen lainnya terdapat tanda tahun Saka 1275. Tanda tahun ini menunjukkan masa berkuasanya pemerintahan Tribhuwana Tunggadewi di Majapahit.
Tali sampet, terbuat dari kain batik, atau kain berwarna kuning yang dipakai oleh Dukun Tengger.
Genta, keropak dan prapen, sebagai pelengkap upacara.

LAIN LAIN
Msyarakat Suku Tengger tidak mengenal nama Marga ( keluarga ) karena di dalam Suku Tengger tidak mengenal Kasta,namun biasanya cara memanggil nama orang yang sudah berkeluarga dan mempunyai keturunan ,mereka memanggil nama yang bersangkutan dengan nama anak pertamanya.

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 Tengger Tribe

STATE GEOGRAPHIC

The total area of approximately 40km Tengger and north to south ; 20-30 km and east to west , above an altitude between 1000m - 3675 m . Tengger area teletak on the part of the four districts , namely Probolinggo , Pasuruan , Malang and Lumajang . Type the land surface is mountainous with steep cliffs . Tengger Caldera is the largest sand sea , lies at an altitude of 2300 m , with a length of 5-10 km . Bromo crater , with a height of 2392 m , and is still active . To the south towering peak of Mount Semeru with altitude of 3676 m .

COMMON AREAS

Tengger Tribal region is divided into two regions namely Sabrang Kulon ( Brang Kulon represented by the village of Pasuruan District Tosari Tosari ) and Sabrang Wetan ( Brang Wetan represented by Ngadisari Village , Wanantara , Probolinggo District Sukapura Jetak ) . By village representatives and three T osari the village refers Opening Ceremony Procession Karo once membukla Jhodang Probate / fetish Klontong .

The village is a village community Tengger tribe is as following :

Ngadas village , Wanatara , Jetak , and Ngadisari ( District Sukapura Probolinggo ) , Village Wanakersa , Ledokombo , Pandansari ( District of Probolinggo Resources ) , Village Tosari , Baledono , Sedaeng , Wonokitri , Ngadiwono , Kandangan , Mororejo ( District Tosari Pasuruan ) , Keduwung village ( districts Puspo Pasuruan ) , Ngadirejo Village , Ledok Pring ( Said District Pasuruan ) , village Ngadas ( Poncokusumo Malang) , and Village Ranupani ( subdistrict Senduro Lumajang ) .

STATE SOIL AND PLANTING - PLANT

Tengger area of loose soil conditions such as sand , but quite fertile . Perennials that grow primarily laranthifolia agathis , pine merkusii , Tectona , grandis leucaena , and Swietenia Altingia excelsa , anthocepalus cadamba . At the foot of the hill top covered spruce up at an altitude of 3000 asl ie the slopes of Mount Semeru . The main plants are trees tall , elfin trees and fir trees , while the mainly agricultural crops are potatoes , cabbage , carrots , corn , leek ( plompong perch ) and so on .

TYPE OF ANIMAL

Existing types of pets include cattle, goats , pigs and chicken . Types of wild animals living in the forests are wild boar ( sus scrofa ) east deer ( Cervus timorensis ) , wolf or ( muncak Muntiacus ) , and develops a wide type of leopard ( Panthera pardus ) , there are also species of birds, for example water birds .

CLIMATE AND WEATHER

Tengger local climate is wet and the dry . The dry season occurs between the months of May to October . Rainfall in Sukapura about 1800 mm , while the rainy season occurs during November-April , with a percentage of 20 day / more rain fell in one month . The air temperature varies , depending on altitude , between 3-18 Celsius . During the rainy season the average humidity is 80 % . The temperature during the day was cool , and cold at night . In the dry season the evening temperature was colder than the wet season . In the winter usually shrouded in thick fog . In the village area , the fog began to thicken in the afternoon . In the area around the summit of Mount Bromo fog began to thicken in the morning before dawn .

RELIGION Tengger

Society of Tengger tribe embraces four religions of the five recognized religions by the Indonesian Government . Namely Hinduism , Islam , Christianity and Buddhism .

Tengger LIVELIHOOD

Residents around Bromo National Park of approximately 128 181 inhabitants with the following distribution : 48 625 landless people ( 37.93 % ) , farm laborers 10,461 people ( 8.16% ) , 1,595 employees and military people ( 1.24 % ) , traders 3,009 people ( 2.38% ) , craftsmen / small industrial 343 people ( 0.01 % ) , and others around 64,140 people ( 50.05 % ) . Tengger population at large groups residing in the hills approaching farmland . They lived off the land in a field , with rain-fed irrigation . At first they grow maize as a staple food , but it's been changed . In the rainy season they grow vegetables such as potatoes , cabbage , onions , and carrots as a cash crop . At the end of the end of the rainy season they grow maize as a staple food reserves .

Since the reign of Majapahit , Tengger population growth rate is slow . Historical development of the Tengger people are not well known , except vaguely as a result of research Nancy (1985 ) .

Tengger now there are open Services business ( Rental Home Stay and Jeep Hard Top as transport to Bromo ) , this is done since Bromo in the open as a tourist attraction .

Tengger LEADER

Society of Tengger tribe does not recognize the duality of leadership , even though no such thing as indigenous Shaman . But the formal and customary governance , Tengger tribe headed by a village chief ( officer ) who once was Customary Chief . While positioned as a leader Shaman Ritual / Ceremony .

The process of selecting an officer , carried out by means of direct election by the people , through the process of election officials .

As for the selection of Shaman , performed through several stages stages ( involving personal prospective Shaman ) . , Which in turn will be tested through Mulunen exam ( exam pronunciation spell that should not be interrupted or forget ) the time during the ceremony held at Poten Kasada Mount Bromo .

ART

DANCE AND DANCE ENDS Sodor , MUSIC EQUIPMENT : GAMELAN , MUSIC KETEPUNG & trumpet

TYPICAL FOOD

ARON rice ( rice made ​​with perch dar corn planting approximately 8 months ) . Krangean material and sambal chili paste made ​​from materials such as usually , it's just the added fruit Krangean ( only grown in Tengger ) is small as pepper and fruit fragrance such as basil leaves , fresh green wananya ( new quotation ) and a black ( klau wilted or dried ) .

CALENDAR SYSTEM Tengger

Tengger tribe are familiar with and have their own calendar system they call or Saka Saka Year Warsa . , The number of calendar age Tengger tribe were 30 days ( rounded off each month ) , but no mention of the age difference is between the 1st day to 15 so-called date day , and 15 to 30 is called Panglong day ( That it is Panglong siji , panglong loro and so on ) . In particular there is the date and month of the date that mashed the two dates combined . on

Calculation Saka Year in Indonesia fell by 1 ( sepisan ) sasih kedhasa ( ten months ) , the day after tilem month ( month off) , precisely in March in the year AD ( Supriyono , 1992) . How to calculate the formula : each month lasts 30 days , so that in 12 months there were 360 days . As for wuku and the particular market considered as wuku or mashed day , so there are two dates that must be put together and there will be a reduction in the number of days in each year . To complement or enhance the recalculation is held every five years , or one year of tiger wuku . At that time there were dispensed months , used to hold a celebration Unan - unan , who later date and month so used to launch next month , the month - to -month Dhesta or eleven .

MECAK ( Calculation Calendar Tengger ) , mecak term usually used to calculate or look for the exact date for implementing large ceremonies such as Karo , Kasada and ceremony Unan - unan .

Each Shaman Sepuh already have a record date of preparation or Mecak results for each of each ceremony will be held until the next five years .

NAME NAME DAY Tengger tribe .

1 . DHITE : WEEK

2 . Shoma : MONDAY

3 . ANGGARA : TUESDAY

4 . BUDDHISM : A B R U

5 . Respati : THURSDAY

6 . Sukra : FRIDAY

7 . Tumpek : SATURDAY

NAME NAME MONTH Tengger

1 . KARTIKA : KASA

2 . PUSA : Karo

3 . MANGGASTRI : KATIGA

4 . SITRA : Kapat

5 . MANGGAKALA : Kalima

6 . NAYA : Kanem

7 . PALGUNO : Kapitu

8 . WISAKA : KAWOLU

9 . Jito : Kasanga

10 . SERAWANA : KASEPOLOH

11 . PANDRAWANA : DESTHA

12 . ASUJI : Kasada

The IS USED IN THE YEAR SAKA ( Çaka ) .

NATURE AND ATTITUDE Tengger

The concept of Human According Tengger Philosophy

impersonality

In the daily life of the Tengger people have simple habits , industrious and peaceful . They are farmers . Their fields on mountain slopes and tops of hilly . Agricultural tools they use are very simple , consisting of a hoe , sickle , and the like . The crops are mainly maize , coffee , potatoes , cabbage , leek , carrots and so on . Most of them live far away from the field , so it should make gubuh - simple hut on his farm for temporary shelter during the day . They worked very diligently and morning till evening on his farm .

Tengger generally very simple and frugal life . Excess sales proceeds fields saved for the purpose of home improvement and meet other household needs . Tengger people's lives very close to the customs that have been passed down by his ancestors for generations . Shamans play an important role in implementing the Indigenous ceremonies . Shamans play a role in any custom implementation , both regarding marriage , death or other activities . Shaman as a place to ask for overcoming the difficulties or the problems of life .

Life in the community is filled with peace and the Tengger people are very safe conditions . All problems can be solved easily over the role of influential people in the community with deliberation system . The violations committed by the officer reasonably resolved ( village head ) and they are usually docile . If that also does not help , then the offender was pretty disatru ( not consulted ) by the entire population . They are also very obedient with all government regulations , such as tax liability membayak , community service and so on .

Language Tengger

Regional language used is Java language that still smelled of old Javanese . They use a two- level language that is ngoko , colloquially against one another , and etiquette for communication to older people or older people who are respected . In Tengger there has been no difference of caste , in the sense that they are equal .

Example : I (male ) = Reang , I ( female ) = ISUN , You ( for age ) = Sira , You ( for older ones) = Rika , Father / Dad = Mr. , Mrs. = Mak , Grandpa = Wek , sister = Kang , Ms = Yuk

The Origin of Man by Philosophy Tengger

The doctrine of the origin of man is as found on the prototype spell bhumi . While the duty of man in this world can be studied by way of giving meaning to the Tengger Javanese script they developed . The intended meaning is as mentioned below .

h.n.c.r.k : hingsun nitahake creativity, sense of initiative ,

d , t , s , w , l : of being tetesing sarira like wadis ,

p , dh , j , y , ny : five dhawuh Yekti nyawiji universe ,

m , g , b , th , ng : marmane gantia binuka Thukul ngakasa .

If taken literally approximately as follows : God Almighty created the light , taste and desire in humans , ( men ) made ​​through supernatural agency to implement the five orders in the world with sincerity of heart , so be open to grow ( evolve ) full freedom ( ngakasa to the wild sky ) .

In essence, humans are God's creation , born from nothing into existence or of the supernatural , to the task in the world to implement five of his command by uniting themselves to their duties , so that the world's growing openness and progress towards perfection .

There's more about the Javanese interpretation associated with the story of Aji Saka , namely that there is a messenger , the two are quarreling ( scramble truth ) . Both are equally strong ( equally victorious ) , both of which eventually suffer the same fate , which becomes a corpse . This implies that good - bad , happy - hard , healthy - sick , is there in humans and can not be avoided . Perfection of human life if it can balance those two things .

Agency Relations and Philosophy According Spirit Tengger

Tengger people thought that the human body was simply a wrapper soul ( spirit ) . Sukma is the subtle body that is eternal . If the person dies , his return to the motherland ( earth ) , while the free sukmanya undergo a process of purification in hell , and as long as they do not have a place to stop wandering . Light , fire and water from the east will eliminate all evil soul suffered while in the body .

Tengger people believe that hell consists of several parts . The last part is the eastern part of which is also called churning , which will purify the soul so as to be clean and pure , and go to heaven . This happened on the day of the 1000 ceremony after death and through Entas - entas .

According to the Inter - human relations Tengger Philosophy

In accordance with the teachings of living in Tengger as contained in the doctrine of attitudes with five sesanti faithful , namely :

i . setya cultural meaning , obedient , diligent , self-contained ;

ii . setya discourse means faithful to speech ;

iii . setya semya means padajanji faithful ;

iv . setya like means obedient , Tuhu , obeyed ;

v . setya means loyal partners .

The doctrine of loyalty greatly affect the behavior of the Tengger people . This is evident in the nature obedient , diligent work , high tolerance , mutual help , and sense of responsibility . example shows that in general they work in the field from 6 am to 6 pm every day diligently . The attitude of mutual royongnya seen also at the time of the great pavilion set up in Tosari , is as hard working people making its way along the 15 miles of Tosari to Bromo ( years 1971-1976 ) . Similarly, their responsibility towards the social environment is reflected in the consciousness of the people to participate and to maintain security , and to give up some land when exposed to road construction .

Another positive trait is the ability to adapt to the development , ie their willingness to accept foreigners or others , even though they remain on the appropriate attitude to his identity as the Tengger people .

The relationship between men and women is reflected in the attitude that men are as protector for women , namely ngayomi , ngayani , ngayemi , that provide protection , providing a living , and creating a serene and peaceful atmosphere .

Attitudes and Worldview

Views on Behavior

Attitude and outlook on life is reflected in the Tengger people hope , the sane ( healthy ) , wareg ( satiety ) , wastra ( have clothing , clothing ) , homeless ( homeless , shelter ) , and widya ( master of science and technology , knowledgeable and skilled ) .

They developed a view of life which is called knowledge of the character that is :

i . Prasaja means honest , not contrived for what it is ;

ii . Prayoga means always to be wise ;

iii . institutions means always obedient to the king , meaning leader or government ;

iv . vow means setya ;

v . Prayitna means alert .

On the basis of the fifth worldview , Tengger people develop certain personality attitudes in accordance with the conditions and existing development . Among others, develop an attitude like the fifth outlook on life , in addition to other well developed attitudes as manifestations .

They develop an attitude of shame in a positive sense , that is a shame if it did not participate in social activities . Shame it's so profound , so once there is a case ( in Tosari ) a citizen who committed suicide just because they do not participate in activities of mutual assistance .

Their tolerance attitude is reflected in the fact that they can get along with people of other faiths , or the arrival of another religion . In religion they remain faithful to the religion which has been owned but tolerance remains high , because they are more goal-oriented , rather than on how to achieve the goal . Basically the aim of the man , that reaches God , despite the colorful way . Tolerance it appears also in the case of marriage , the attitude of parents who give freedom for their children to choose a future wife or husband . Basically marriage is free . They still can receive when their children were married there by women or men of different religions though . But in terms of implementing custom , generally the younger generation still do so in accordance with the customs of their parents .

Attitudes are important Tengger tentrem system ( not much risk ) , wrote jowal - jawil ( do not like to disturb others ) , hard work , and keep the land for generations . Attitude towards work is positive with his instinct titi , namely forward attitude of his ancestors as a tribute to the ancestors .

Attitudes toward work is not merely live for the sake of collecting personal possessions , but to help others . Thus , in the Tengger famine never happened . To achieve success in life only Roberts preferred to work alone , and they keep away from the attitude nyadhang ( raise your palms up ) .

Tengger people expect young people to be independent like the knight Tengger . Parents do not want to have children is shameful , in the hope that the child is able to mikul vertex mendhem jero to glorify his parents .

Their attitude towards the changes quite well , proved they can accept the influence of fashions , and technology , as well as other changes related to the way they were expecting a better future and believes the coming glory and the welfare of its people .

According to the Life Cycle Philosophy Tengger

There are three (3 ) stages of the life cycle is important in view of the Tengger people , namely :

1 . 0 sampal age 21 ( women ) or 27 ( men ) , with the symbol of that period bramacari right to education ;

2 . age 21 ( women ) or 27 ( men ) and 60 years griasta symbol , time is right for

build houses and independent ;

3 . 60 years and over , with the emblem biksuka , establishing itself as the elderly to be more concerned with the end of his life .

In the past there was a phrase that reads griasta that same raw fair , if no price is ripe , it is meant that man ought to be fair in his youth and adult life preparing himself for his future and the day ended .

Engagements and Marriages

Tengger generally have sufficient moral stance over the marriage . Polygamy and divorce is virtually unheard of . Underage marriage is also rare. In the engagement ( fiance ) , an application made ​​by the man 's parents . Preceded by a meeting between the two candidates , on the basis of the pleasure of both parties . If both parties have agreed , the parents of the woman ( as a candidate ) visited the man 's parents to ask her consent or notok . Furthermore, if the parent has approved the man , followed by a visit from the man 's parents to deliver bond ( peningset ) and determine the marriage is agreed by both parties . After the marriage ceremony was then performed .

Before the wedding ceremony usually has requested counsel to quack about when the wedding day should be implemented . Shamans will give suggestions ( set ) the good and the right , where the implementation of the board of marriage , and so on . After the marriage ceremony day to be determined , then the salvation begins small ( with a dish of red pulp and white pulp ) .

For completeness of the marriage ceremony , the bride and groom paraded ( ceremony ngarak ) circumference , followed by four girls and four youth with gamelan accompaniment . At the wedding ceremony the bride gives gifts copper bowl containing betel complete with tobacco , cigarettes and others , while the groom gives the gift of a basket of fruit , rice and dowry .

At the ceremony the bride asrah , each party is represented by a messenger . The representatives held talks with the obligations of the marriage was witnessed by seoran shaman . At the wedding ceremony made ​​petra ( petara : doll as a place of ancestral spirits ) so that the spirit of his ancestors to present witness .

Usually after mating newly wed men should stay home ( follow ) newly wed woman .

Inheritance Rights

Basically Tengger maintain land inheritance rights to their offspring alone . If there are families who are forced to sell the rights to the land , sought to be purchased by the closest family . Inheritance to the children thereof is determined by the willingness of the parents , not on the basis of strict rules to be standardized .

Tata Home

Tengger houses built on the land , which as far as possible selected on a flat area , near water , or if he had been a terrace of land that can be made , and far and angi disorders . The houses are located adjacent to or gather at a place that can be entered and berbagaf jurusany connected with a narrow path or not the width between one village to another village . Parent village called Jcrajan usually located in the middle of the road network that connects with other villages .

Construction of a house always begins with salvation , demikiah also if the building has been completed conducted salvation again . In every building there always being dikejakan offerings , which are hung on poles , in the form of food , ketupat , lepet , plantain and others. The building houses the vast Tengger usually because generally inhabited by several families together , There is a custom that a man who had just married will stay with in-laws .

Poles and walls of the house are made of wood and bamboo and the roof is made and split . After the material was difficult to obtain , these days people have changed their habits by using roofs and zinc , board or tile .

Traditional household appliance up to now in general there is still a couch , a kind of couch is placed in front of the house . Indoors it also provided a home furnace ( pre pen ) are made and stone or cement . The fireplace is approximately the length of one quarter of the length of the existing space . Near the fireplace there is a short seat made ​​of wood ( stool Idioms Java ) which covers approximately half and the entire room . If a guest is received and seated in this place indicates that the guest is received with respect .

Besides being used for body warmers for the occupants of the house , the fireplace is also used for drying corn or other feed materials that require preservation and placed on paga . Near the fireplace where there is also a kitchen tools , mortar, and stairs . Their home pages in generally narrow ( small ) and not planted trees . On the page that also contained sigiran , a place to hang unpeeled corn . In addition , sigiran used to store corn , so that also serves as a granary to store until the next harvest .

HAVE THE HERITAGE Yangdi Tengger

Klonthongan fetish / jodang Testament

Klonthong fetish / jodang will be two in number , were first deposited by Tengger Tribe community Brang Wetan precisely in the Village District Sukapura Ngadisari District Probolinggo.bentuknya a box made ​​of amulets kayu.Sedang Klonthong / jodang Testament stored in the second area is in the village of Brang Kulon Tosari Pasuruan District Tosari and different shape from those in the region that is shaped tube brang wetan made ​​of wood .

Both amulets Klonthong / jodang Probate is a heritage object ( Joko Seger and Loro Anteng ) contains a scoop , sarak , SODAR , accusto , cepel , similar clothing Ontokusumo ancestors , and the amount of money satak ( ancient coins ) . Including spells are spells and spell Mandala Purwobumi Giri .

Palmyra ( keropak )

In Tengger there are palm ( keropak ) were 21 tie , long posts containing Java , Tengger people themselves who can not read .

Trident -shaped heirloom that is the tip of the spear which has three .

EQUIPMENT CEREMONY

Custom Shirt Black Tengger , a cloth shirt without seam , Udeng and yellow cloth sling . This is consistent with that obtained by inheritance from ancestors Tengger tribe .

Prasen , is derived from the constellation or praci ( Sanskrit ) which means the zodiac . This Prasen a bowl and zodiac animal picture . Some prasen owned by the shaman framed in Saka : 1249 , 1251 , 1253, 1261 , and on the other there are two signs prasen Saka year 1275 . This year mark indicates the rule of government Tribhuwana Tunggadewi in Majapahit .

Sampet rope , made ​​of batik cloth , or yellow -colored cloth worn by Shamans Tengger .

Genta , keropak and fireplace , as a complement to the ceremony .

OTHER

Msyarakat Tengger tribe does not know the name of Highways ( family ) because in the Tengger tribe does not recognize caste , but it usually means calling the names of people who are married and have children , they called his name with the name of her first child .

ini sekedar share ya , ada tips kesehatan nih ...
selamat membaca :) ....

1. Memelihara Kuku
   Cucilah tangan dengan  air dingin kemudian siapkan beberapa siung bawang putih,kupas. Potong menjadi beberapa bagian. Kemudian tusuk-tusukkan bawang putih tersebut pada kuku dan usapkan juga pada punggung kuku . Setelah itu cuci kuku dengan air hangat.

2. Mengatasi Tumit Kaki Pacah-PEcah
   Cara 1 :
   Ambil kemiri secukupnya, bakar kemiri sampai menghitam lalu tumbuk sampai halus. Sebelum mengolesi kemiri cucilah kaki dan rendam dengan air hangat selama beberapa menit. Setelah itu oleskan pada tumit kaki Anda yang pecah-pecah.
   Cara 2 :
   Caranya hampir sama dengan cara pertama. Terlebih dulu cuci kaki Anda dengan air dingin lalu rendam beberapa menit dengan air panas. Selanjutnya, ambil jeruk nipis dan gosokkan  pada tumit kaki yang pecah secara merata. Setelah kering lanjutkan dengan menggosokkan bawang putih pada tumit kaki Anda yang pecah. Lakukan pada malam dan pagi hari .

3. Menghilangkan bau badan
   Cara 1 :
    Tumbuk atau parut buah kenanga dan kencur yang sudah dicuci. Tambahkan garam serta gula secukupnya dan sedikit air perasan jeruk nipis. Air perasan jeruk nipis dan bahan bahan diatas direbus bersama 3 gelas air putih. Angkat setelah mendidih minum selagi hangat.
   Cara 2 :
   Siapkan 15-20 lembar daun sirih, rebus dengan 3 gelas air putih hingga mendidih. Minum air rebusan sirih tersebut sehari 1 kali, 1 gelas .
   Cara 3 :
   Siapkan 3 siung bawang putih , 2 ruas jahe , 5 butir cengkeh, 3 ruas kencur, 3 ruas temukunci dan garam secukupnya ,. Campur dengan perasan jeruk nipis, tambahkan air putih secukupnya . Minum seminggu sekali

Places in Jakarta

Balai Sarbini :
This building was initiated by General H.M. Sarbini Martodihardjo, the Minister of Veterans" Affairs and Demobilization at that time . It took a long time to realize this project. After it was initiated in 1963 and the building process started in 1965 (Sukarno's era) , Gedung Veteran/Balai Sarbini was inaugurated in 1973 (Suharto's era).

Gelora Bung Karno Sporting Complex :
This sporting complex was built for the Asian Games IV , 1962 . The Indonesian government got a soft loan from teh Soviet Union to build the sporting area that used be called Gelora Senayan.

Hotel Indonesia Kempinski :
Previously known as Hotel Indonesia (HI), this hotel built in 1962 was one of the first hotels in Indonesia. It was designed by the American Architect, Abel Sorensen. After its big renovation from 2004-2009, HI got a new name : Hotel Indonesia Kempinski .

Semanggi Bridge :
This landmark whose name derived from its shape, a four leaf clover, was built in 1961 . Nung Karno, the first President of Indonesia, said that the four leaf clover symbolized unity.

Jenderal Sudirman Statue :
this 12 meter-bronze statue of one of the greatest generals in Indonesia was inaugurated on August 16,2003. From 1945-1948 General Sudirman led a guerrilla campaign against the Dutch, who were trying to get Indonesia back

Arjuna "Looking For Love "

Once there was a king of evil from the kingdom of Iman Imantaka whose name is Niwata Kawaca. He was a powerful and cruel king who had conquered many kingdoms. The invincible king then had another ambition. He wanted to marry a beautiful angel from the heaven of god whose name is Dewi Supraba. He came to god Indra to propose for the beautiful angel. But the god refused. He thought that the king was not a good husband for the angel. The king was so angry that he decided to attack Kingdom of god Indra. The army of Niwata Kawaca proved to be very strong. The army of god was easily defeated. Luckily the god managed to close the gate. Then the god's palace was besieged by the army of Niwata Kawaca.

Then the god Indra decided to ask for help of human being. His choice fell into Arjuna, the third son of Pandu. At that time Arjuna was meditating in Mount Indrakila. He was meditating there to pray and to search for spiritual power that he needed to face the great war of Barata yudha (war of the Barata family). God Indra wanted to test his spiritual power to know whether he was fit for the battle with Niwata Kawaca. Indra sent seven beautiful angels to tease Arjuna. Two of the most beautiful ones were Supraba and Tilottama. They used their beauty to tease him but Arjuna was proved to be a true hero. He could resist their temptation. Indra was sure that Arjuna was the right person to overcome the problem.
 

Meanwhile King Niwata Kawaca realized that there was a hero who could be a threat to his power. That's why he decided to eliminate the potential threat. He sent a monster that could change himself into a wild boar. His name was Momong Murka. Momong Murka came to the village where Arjuna was doing ascetics. As he got there soon he changed himself into a giant wild bore and destroyed the village. Arjuna did not let him do further damage so he fought back. The wild boar was so strong that he was forced to use his new weapon. He attacked the wild boar with an arrow and it was killed instantly. But as he came closer to take a look at it he was very surprised to see another hero stood by it arrogantly.
 

Arjuna said politely:
 

'Excuse me; let me take a look at the wild boar. I just shot it with my arrow'
 

'Excuse me, did you shoot it? Look this is my arrow', the hero said.
 

'Of course I shot it. This is my arrow'
 

'But I shot it first. You just followed me'
 

The quarrel became so tense that they were both became very angry. The two heroes fought fiercely but finally the other hero could beat Arjuna. As he sat in the ground suddenly the hero changed into god Syiwa. Arjuna was shocked so he saluted the god immediately.
 

'I beg your pardon your holiness, I did not realized your presence'
 

'Arjuna, you are truly a hero. You have reached a highest level of spirituality. That's why I give you a special arrow called Pasopati. It was special because it had extraordinary spiritual power. No one could resist it. Be careful'
Not long after that Syiwa disappeared like smoke. Arjuna was then a very powerful hero. Just as he was about to go home to Indraprasta, an emissary from Indra came to see him. He asked Arjuna to help Indra fight King Niwata Kawaca. Arjuna agreed to help because he realized that it was his duty as a hero to protect anyone who needs his help.
 

In the heaven of god Indra, a discussion was held to overcome the threat of King Niwata Kawaca. Indra told Arjuna that Niwata Kawaca was unbeatable. He was very strong and he could resist any kinds of weapon, even the most lethal ones. His victims were countless. So they had to find out a strategy. Arjuna decided to find out the secret of his weakness. He ordered Supraba, the most beautiful angel, to surrender to King Niwata Kawaca. But it is only a trick to search for his weakness. Arjuna would protect her from a distant. He had a spiritual mystical power that could make him invisible.
 

Indra and Supraba agreed to the plan. So one day Supraba came to kingdom of Iman Imantaka to see King Niwata Kawaca. Arjuna who was invisible kept guarding her. The King was very happy to welcome her.
'Your Majesty King Niwata Kawaca. The Most Glorious king of Iman Imantaka. I am honored to be your servant. Let me serve you with all of my heart'
'O, my dear one. I have been waiting for this happy moment. But why you leave the heaven of Indra?
 

'I do not find happiness, your Majesty. I am sure I will find it here'
King Niwata Kawaca had fallen in love to Supraba for a long time. He did not realize that it was only a trick. Supraba kept praising him so Niwata Kawaca was flattered and he lost control of his emotion. Then Supraba asked about his power.
 

'Your Majesty, the most powerful king in the world. What makes you very powerful?'
 

'Supraba, long time ago gods gave me a special power after I done ascetics. I became very powerful and unbeatable. No weapon could do any harm to me. Except for one thing'
 

'What is that?'
 

'My only weakness is my tongue. If it is hit, I will be killed instantly'
Arjuna who stood by Supraba heard that. But he was invisible. Soon he went out of the palace and destroyed the front gate of the palace. When the soldiers were busy hunting for him Arjuna went back to the palace and saved Supraba. They fled to the heaven of Indra.
 

King Niwata Kawaca was very angry to hear that Supraba had escaped. He realized that god Indra and Arjuna were behind the event. So he immediately prepared his army to invade the heaven of Indra. He had a strong army of monsters.
 

As the army arrived in the heaven of Indra they stormed it. The army of god was no match for the mighty army of Iman Imantaka. King Niwata Kawaca who was very angry shouted:
 

'Indra, Arjuna, come out of you bedroom. Be a real man. Come on, fight me'
Then Arjuna came to fight him. Niwata Kawaca who realized that his secret had revealed fought very carefully although he was very angry. He never opened his mouth. Consequently it was very difficult for Arjuna to beat him. Then Arjuna tried a different strategy. When Niwata Kawaca hit him, he fell to the ground and cried.
 

'Please have mercy. I just followed order from my god. Let me live'
Niwata Kawaca was very satisfied when he saw Arjuna fell and then sat helplessly on the ground. He was sure that he won the fight.
'I thought you are a real hero Arjuna. I thought you are a tough enemy. I never know that you are a chicken'
Arjuna kept on begging.
 

'I am just an ordinary guy who searches for a living. I am not responsible for this. Please let me go'
 

'On one condition, do you endorse that I am your king?'
'Yes, absolutely, your majesty, great king of Iman Imantaka'
Niwata Kawaca was very satisfied. He laughed out loud.
 

'Ha, ha, ha, little coward,.......'
 

He was just about to finish his words when an arrow suddenly broke into his mouth. The mighty Pasopati arrow from Arjuna went through his mouth and hit his tongue. Niwata Kawaca was killed instantly. His army was shocked and soon they were demoralized. They had no choice but to surrender to the army of god.
 

The god Indra was very satisfied with Arjuna's contribution. So he gave him a great reward.
 

'Arjuna, Now that a threat to human and god had disappeared. You really have a great contribution to god and to all humanity. So I decided to give you a reward. You will marry the seven angels'
Arjuna married the most beautiful angels of heaven including Supraba and Tilottama. After that he stayed in heaven for seven months. But then he had to leave heaven. Finally he left them and returned to Indraprastha to serve for his country and his family.

Toba LAKE

Toba LAKE

Once upon a time there was a prosperous village in a far away island called Sumatra. In northern part of the island, lived a farmer whose name was Toba. He lived alone in a hut by a small forest. He worked on his farmland to grow rice and vegetables that he sells to local market. Once day he wanted to catch some fish so he went to a river and fished there. He was very surprised when he got a big fish. The fish was as big as human being. Soon he went home and put the fish in his kitchen. He planned to cook the fish for his dinner that night. When he got to his house that afternoon he took a bath. Then as he walked into his bedroom after taking a bath Toba was very shocked. Do you want to know what happened?

There stood in his living room a very beautiful girl. The girl greeted him nicely. For a moment Toba was speechless. When he could control his emotion he asked her.

‘Who are you? What’s your name? Why suddenly you are here in my house?’

‘Pardon me if I surprised you Mr. Toba, but you took me here. I was the fish that you caught in the river. Now that I become a human being again, I would like to thank you and I will be your servant to express my thankfulness’

‘Were you the fish?’

‘Yes, I was the fish. Look at your kitchen’.

Toba immediately rushed to his kitchen and the fish was nowhere to be seen. He saw some gold coins instead.

‘Whose coins are these? Why there are some coins here?’

‘Those coins are mine. As I changed into human being my scales changed into gold coins’

‘Ok you can live here and work for me. Your room is over there’

‘Thank you very much Mr. Toba’

Since that day the beautiful girl lived in Toba’s house. Since she was very beautiful Toba fell in love with her and not long after that they got married. The girl married to Toba on one condition that he would never tell anybody about her past. Toba agreed to the condition. Several months later Toba’s wife delivered to a baby boy. Their son was healthy. Soon he grew up into a handsome boy. Toba named him Samosir. Unfortunately Samosir was a lazy boy. He did not want to work at all. When his father worked hard in his rice field and farm, Samosir just slept. When he was awake he talked a lot and he ate a lot. Toba was very disappointed with his son’s nature. He hoped that one day Samosir would change into a diligent boy. Day in and day out but Samosir never changed.

Toba used to go to his farm and rice field early in the morning. Then at midday his wife would bring him food. They used to eat lunch at their farm. As he was a teenager Toba and his wife tried to change his behavior. They ordered Samosir to bring food for his father for lunch while her mother stayed at home to do household chores. But Samosir never did his duty well. He always woke up very late. He woke up after midday. Then one day his mother forced him to bring the food.

‘Sam, wake up. Go to the farm and bring the food for your father. He must be very tired and hungry now’.

But Mom, I am tired and hungry too’

‘What makes you tired? You just wake up. Go now. You father needs the food’

Toba reluctantly went to the farm. But he did not go to the farm immediately. He stopped somewhere in the street and ate the food. It was already late afternoon when he got to the farm. His father was disappointed. Then he was angry as he realized that his son had eaten his food. He said sarcastically.

‘O, you are stupid lazy boy. You are son of a fish!’

Samosir was hurt. He went home right away and as he got home he told his mother about his father’s words. Samosir’s mother was shocked. She was also deeply hurt.

‘O Toba. You break your promise so I cannot live with you here anymore. Now you have to accept to consequence of what you did. Samosir, now go to the hill, find the tallest tree and climb it’

‘Why mom? What will happen?’

‘Just do it, never ask any question. Good bye’

As soon as she finished saying that suddenly the weather changed. Sunny day suddenly turned into cloudy day. Not long after that the rain poured heavily. The rain last for several days. Consequently the area was flooded. The whole area became a big lake. Then it was called Lake Toba and in the middle of the lake there is an island called Samosir Island. Meanwhile Toba’s wife disappeared.

Lake Toba is located in the province of North Sumatra, Indonesia. Today it becomes a tourist destination.