Keris is Malay weapon and initiated to use since 600 years ago. This weapon is unique and can be found in Indonesia, Malaysia, Singapore, South Thailand, Mindanao (The Philippines) and Brunei. Keris is used for self defense or as royal weapon  of Malay. The most popular keris is Taming Sari, the weapon of Hang Tuah, a very well known Malay hero.

Keris originally is from Java, and keris has been used since 9th and 14th century. This weapon is divided into 3 parts: the blade, the handle and the vessel. In the past,  Keris is related to mystical things by Malay. It said that keris has a spirit itself.

As Javanese belief that someone’s dignity is also shown by the way he/she dress, for a Javanese usually wears keris in wedding costume. In Java, Keris is symbol of masculinity. And sometimes if the groom could not present, keris can represent him.

This philosophy has been centuries in Java. The beginning of human was originated from agriculture philosophy, the united of man and woman elements. In this world God creates male and females, for human, animals or plants.  This philosophy based family of Java keraton such as Jogja and Surakarta. This belief was originally from Hinduism followed by Javanese in the past. Then emerging belief about bapa angkasa (father sky) and ibu pertiwi or bumi.(mother earth). The philosophy can be seen in weapons parade on Sura month in Javanese calendar, where Java palace parades their weapons such as spear, bendho, The parade usually encurcle palace and the participants concentrate and say prayer for protection, happiness and prosperity.

The main function of weapons in the past was for defense from enemy , animals or to murder enemy. But later, the function altered. In peace people use weapon in occations like wedding or royal ceremony. Keris then is decorated with diamonds on the handle and the vessel is also decorated beautifully with gold, as the owner’s pride. Keris becomes a business opportunity. Tosan Aji or weapon in Java is not just keris and spears but in Indonesia there are various typical weapons such as in rencong from Aceh, badik from Makasar, sword, trisula, Bali kris and many more.

When Sultan AGung attacked Pati using strategy of Garudha Nglayang, Supit Urang, Wukir Jaladri or Dirada Meta, the soldiers used spears that is carved with kalacakra decorations. Royal Keris or Spears are main weapons that are not made of steel, iron, nikel and sometimes mixed with meteorite  material that made them strong, and the making process was accompanied by prayer to God by the crafter, empu, who usually has high spiritual knowledge. The spiritual power of God was believed to be the magical power to influence enemy to be afraid to the weapon bearer. There was a scientific research to royal keris and the result was the keris emited invisible power. Keris worn by Javanese groom is decorated with flower of jasmine and attached to the handle. This symbolizes that human should not have aggressive or selfish behavior, like Arya Penangsang.

Arya Penangsang fought against Sutawijaya. Arya Penangsang was wounded and his intestine was spilled out. Arya Penangsang was emotional and wanted to make revenge so he draped his intestine to his keris behind him and kept attacking his enemy. At one point Penangsang would stab his opponent with a his keris,Kyai Satan Kober, he took his Keris and forgot that his intestine was draped there. He died. That was the idea of creating groom keris decorated with jasmines and roses. Weapons can create courage to the bearer. People call it as piyandel or to increase confident. Even kings gave weapon to his trusted men. But when his trusted men had bad behavior he would take the weapon back.

Keris and its vessel is philosophically have a close relation, united to reach harmony in this world. Then emerged philosophy ‘manunggaling kawula Gusti’, the united between the king and his people, human to the creator, people to their leader, to reach peace, prosperity, happiness.  Todays, weapons as national arts contains various aspects in Javanese life is fading for the evolving of technology.

The craftsmen of keris are called empu. Empu is called before the original name, and known as an honor nickname, such as Empu Sedah or Empu Panuluh. Tangguh is a knowledge to recognize keris, its creator, material, making process. Here are the stages of keris history.

1. Old Period (125 M – 1125 M), consists of kingdoms such as Purwacarita, Medang Siwanda, medang Kamulan, Tulisan, Gilingwesi, Mamenang, Penggiling Wiraradya, Kahuripan and Kediri.

2. Old Medieval (1126 M – 1250 M), consists of kingdoms such as Jenggala, Kediri, Pajajaran and Cirebon.

3. Old Medieval (1251 M – 1459 M), consists of kingdoms such as Kediri, Tuban, Madura, Majapahit, Blambangan.

4. Mid Medieval (1460 M – 1613 M), consists of kingdoms such as Demak, Pajang, Madiun and Mataram.

5. New Period (1614 M – Now), Keraton Solo and Yogyakarta.

Keris made by empu has its own typical characteristics. The characteristics seen on the method and iron quality. Pamor used in that period was meteorite and made in few stages. Empu pounded the meteorite until it yielded powder or titanium.  Titanium is very tough and stain-less.

After wayang, Keris was also has been admitted as one of world heritage by UNESCO in 2005. Keris still lives in the heart of locals unlike samurai from Japan.

  Keris is kept deep in Javanese culture. In Javanese society, keris or curiga is one of culture weapons and to complete the tradition. The symbolical power of keris originated from pamor made of meteorite contains iron and nickel. Pamor is a meteor fallen from the sky. Most popular pamor is Pamor Prambanan , and it is called so as the meteor fell in Prambanan in 1784 in the period of Susuhunan Paku Buwana III in Surakarta. The pamor is stored in Keraton Surakarta and named as Kiai pamor. Expert found that pamor contains 94.5% iron and 5% nickel. Other pamor type is Pamor Luwu from Luwu, South Sulawesi. Regarding the keris raw material, the making process of keris is symbolically as a unity concept between ‘bapa angkasa and ibu pertiwi’ (father sky and mother earth). The iron is from earth and the meteorite or pamor is from the sky.

Keris Design:

Pulang Geni is a popular keris  and commonly know by people. Pulang Geni means incense. Human should have good smell (good name) , by having good behavior, helpful and filling days with useful activities. If someone has good name when he or she dies will be remembered by others. That is why Pulang Geni keris usually has heroes name.

Kidang Soka means the mourning deer. Human will always sad and mourning, yet human should be warned to to get drifted in sad situations they face. Life must go on and it takes spirit.  This keris is processed as Majapahit, only pamor and the iron are not categorized as in keris made in Majapahit period. This keris is estimated made in Mataram period.

Sabuk Inten is one of typical keris simbolozes  prosperity and luxury. From philosophy aspect, Sabuk Inten design symbolizes  prosperity and luxury owned by capital owner, or traders. This kind of keris is popular, not because of its legend but also there is a popular fictions Naga Sasra Sabuk Inten written by SH Mintardja in the 70s.

Naga Sasra is one of keris design with 13 luks with Gandik made of dragon head and the dragon body is the blade of keris. The most popular design is Naga Sasra Tangguh Tua. Commonly Naga Sasra is decorated with gold that its looks wise and tough. This keris usually has Mataram Senopaten style and the blade is slim just like Majapahit keris. Perhaps this kind of keris was made in the era of Mataram Kingdom from 15th to the early of 16th century.  This keris was decorated in Kamarongan (gold), and as the age, the decoration fading. But entirely, the blade usually is still have intact gold. Naga Sasra means thousands of snakes or also popular as Siwik Sewu. For Javanese, Naga or Dragon is likened as a guardian. Dragon can be found on the entrance of temples. As a guardian, dragon also has a high prestige. This keris is considered as higher than other keris.

Sengkelat is one of keris from the period of Sultan Agung from Mataram (early of 17th century). This design is very neat and refined. The blade is wider than Majapahit keris, but slimmer than general Mataram keris in Sultan Agung era. THe blade is 38 cm, longer than Sengkelat Tangguh Mataram Sultan Agung in general. The luk is more curvy. Gonjo used for this keris is Gonjo Wulung (without pamor), with shape of sharp pointed and long Sirah Cecak with shrimp tail. Raga Pasung means something used as a tribute. In this life, human life is a tribute to God, that human should serve God and worship Him. Human should remember that this life is owned by God. Bethok Brojol is one of Keris Tangguh Tua usually found in Tangguh Tua such as Kediri, Singosari or Majapahit. Bethok Brojol derives from keris shape that is short and simple.

Puthut Kembar is called as Keris Umphyang by common people. This keris is categorized as new as there is no keris history about the empu write his name as trade mark on keris.  Puthut means Cantrik or student of priest or mpu in the past. It said that Puthut shape stem from legend of cantrik who was asked to make a weapon by his Pandhita or priest. Student was also asked to pray and be close spiritually to God. The shape of Gelungan or bun of hair shown the past custom. An opinion mentioned that Keris Puthut was made by Empu Umpyang lived in the early of Pajang Kingdom. But this is not supported by proof.

Keris Lurus Sumelang Gandring. Sumelang in Javanese means anxiety about a matter. Gandring means loyal or faithful in serving country. Sumelang Gandring means a form of anxiety for disloyalty for a change. This keris has plain gandik, sogokan 1 and usually very shallow and narrow, sraweyan and tingil. This type is considered as rare in keris world. It said that the royal weapon of Majapahit was Kanjeng Kyai Sumelang Gandring, it is lost from weapon store room. King then ordered Empu Supo Mandangi to seek the lost weapon.

Tilam Upih style. Tilam means plait to sleep. This term was meeant to show the prosperity of a family or household. This keris is handed down from generation to generation. This shows hope from elders to their children and descendants to gain prosperity in family. Pamor on keris is Udan Mas Tiban (rain of gold), and named so as seems like the pamor was not planned by the empu. Different than Udan Mas Rekan that is more neat, Udan Mas Tiban is irregular decoration with pattern of 2-1-1. Pamor Udan Mas is considered to have virtue that makes the owner easy to make a good living and good family. Lar Gangsir derives from gelasr agemaning siro means having position in this world is just a costume. That one day the costume should be taken off. So if someone has a position or wealth in this life, then do not be arogant or in Javanese ojo dumeh.

Javanese clothing is called as kejawen and it has certain meaning for Javanese. Javanese clothing has rich of  pseudo teaching of Javanese. The hidden meaning constitutes of harmony in daily activities in relation with God or with human beings. The traditional clothing consists of head clothing such as iket, udheng, cloth worn on body such as jarik, epek, timang and keris, and upper clothing : canela.

Head clothing for traditional Javanese fashion was iket that resemblances head band. Head band should be worn tightly that it will not be off of head. This symbolizes that human should have strong mind, not easily swayed just because of circumstances or other people without thorough consideration.Udheng is also worn on head such as hat, it has same function and same shape as iket when already worn. Udheng derives from a verb, Mudheng means comrehend. THis symbolizes that human should have strong and comprehend the meaning of life or sangkan paraning dumadi. Udheng also symbolizes human should have skills to do their job with knowledge comprehension basics. This also means that human should be professional.

Kejawen costume such as beskap is always completed with button (benik in Javanese)  on left and right side. Benik symbolizes that every action taken by human should be diniknik or should be considered carefully. No matter what he does should not harm anyone, should mind personal and public interest. Belt (sabuk) worn on body to symbolize that human should be persistent to do whatever their job is to fulfill their needs. For that human should ubed (work hard and serious) that his job should yield a good result, not the opposite. Sabuk means try that whatever effort will not be ngebukne (nothing). So people should ubed or persistent. Epek for Javanese means to work well they should epek  (Looking for, searching, seek) useful knowledge. When searching knowledge, human should be diligent, thorough and careful so that they can comprehend completely. Timang means that knowledge should be comprehended. Jarik or sinjang is cloth to cover lower part of body from hip to feet. Jarik symbolizes that human should not feel serik (jealous, envious). And facing problems should be patient, not emotionally (grusa grusu). Wiru is a drapery of jarik that is made vertically. Wiro or wiron means that jarik is closely related with wiru, derives from wiwiren aja nganti keliru (do not make mistake), doing things should create happy and harmony feel.  Bebed is Jarik worn by man or woman, bebed means that human should ubed, work hard, and cautious in every actions and tumindak nggubed ing rina wengi or working all day long, day and night. Canela derives from Canthelna jroning ati (hold tight in your heart). Synonym of canela are cripu, selop or sandal. Canela worn on foot means that human should worship God and kneel heart and soul to Him.

Curiga lan warangka. Curiga is keris and warangka is keris vessel. Curiga is worn on the back of the body. Keris and warangka symbolizes human as the creation and God as the creator, manunggaling kawula Gusti. It is worn on the back of the body means that in worship God human should ngungkurake godhaning setan, or put satan tease to the back as satan always tempts human to do bad things.

Suroloyo Peak is the highest place on the line of Menorek Hill, more than 1000 meters from the sea surface. Suroloyo is located in Gerbosari, Samigaluh, just 45 km from Yogyakarta, on border of Central Java and Yogyakarta.

From Suroloyo Peak we can see amazing view of Borobudur Panorama, as we see it from a flow flying plane.  From Suroloyo, we can see Mt Merbabu and Mt Merapi, Mt Sindoro and Mt Sumbing. Menoreh hills make the view mesmerizing. There are three pendopo buildings creating more comfortable for visitors. Sunrise and Sunset are very magnificent if weather friendly.

Suroloyo is rich of myth. Locals believe that this peak was used by Sultan AGung Hanyokrokusumo to meditate, that he received an inspiration to rule Java. This peak is believed to be the mecca of earth center in Java.  Locals believe that the peak is meeting point of 2 lines from south to nirth and from east to west in Java. On Javanese new year’s eve, this area is visited by people from the visinity or even from other regions in Java.

In the period of Old Hindu, people believe in Kayangan or place where gods reside on Himalaya, the highest peak in the world. Priests used Suroloyo Peak as visual aid for locals Hindu. In that period, the peak was the highest peak in Mataram.

The Peak is also believed as the Mintaraga meditation site for Janaka or Arjuna to get weapons he used in Bharatayuda to defeat King Newatakaca. Mintaraga nama derived from Kyai Ajar Mintorogo literally means humble life. In Suroloyo Peak there is Sendang Kadiwatan and Sendang Kawidodaren are spring where gods and goddes bathing. Another locals myth. Enceh Suci is a site, and in the past it said it was a mosque.

Reaching Suroloyo is available with private coach. The route from Jogja is Jalan Godean-Kenteng-Nanggulan-Kalibawang-Suroloyo. The alternative route is via Borobudur.

Karmawibhangga Museum is located in Borobudur Park. The museum displays archaeological items, where also located unfinished Buddha and hidden relief on the Borobudur’s lower part. 2 block puzzle of Borobudur Temple made of volcanic material carved that they lock each other. Borobudur was built for 75 years since the mid of 9th century to the early of 11th century. It was the pilgrimage for Buddhist from China, India, Tibet and Cambodia.

There are two rooms : Restoration room and Karmawibhangga Room. THe restoration room displays pictures from the restoration of Borobudur temple, and method of rocks locking, artifacts found during excavation, including Hindu artifacts found in Borobudur.

Karmawibhangga Room displays 160 relief of Karmawibhangga carved on the foot of Borobudur temple and that could not be enjoyed for there is an 3m additional temple foot encircled Karmawibhangga relief. In museum corridor displayed temple blocks that are not found their match. We can also see how to attach  the blocks. There is a collection of the biggest Buddha’s heads found in Indonesia. This head was found in Selomerto, Wonosobo. And located at outdoor space, displayed Cattra Stupa, the main stupa or Borobudur.

The unfinished Buddha is non intact Buddha statue. This was located in main stupa niche. The non-intact-ness symbolizes the perfectness of Buddha, but other opinion says that that was merely the mistake of the carver. For locals, this statue is deemed to have magical power, and the call it as Mbah Belet. In sacred day such as Jumat Kliwon, people still bring flower or offering for the statue.

Samudraraksa Ship Museum is located in Borobudur Temple area, Magelang, Central Java, Indonesia. This museum was established to commemorate the ancestors of Indonesian that sailed Hindian Ocean to Africa. This museum was officially opened in August 31 2005 by President Yudhoyono. The building consists of 3 buildings. First building is an information venue where  displayed photos, posters, reliefs and movie studio. The second building is a joglo house where Samudraraksa displayed. Also displayed equipment used by the sailors to sail the ocean such as cooking items, household items, books, cassette, cd, vcd and medications. While the third building is used as offices and souvenir shop.

Museum Gunung Api Merapi / Merapi Volcano Museum is geo tourism of Yogyakarta and as sustainable education and conservation  media and as a mean to develop volcanology, quake and other disasters science.

This museum is located on slope of Mt Merapi, notably at Jalan Boyong, Banteng village, Hargobinangun, Pakem, Sleman, The building covers 4 470 sqm on 3.5 hectares area, completed with parking area, green zone, and plaza. This museum is called as the window of the earth.

Information available in this museum are:


1. Information related to volcano. quake and land movement science, that are part of geology dinamic, and this information can be seen in forming and mechanism model, and processes

2. Volcano phenomenon information as result of geological process and appear to earth surface as range of volcanoes, volcano geological structure, post eruption materials.

3. Volcano, quake, tsunami, land movement mitigation information, presented in monitoring, research, early warning, mitigation system, including securing locals from volcano, quake and land movement danger threat.

4. Volcano source information, as a potential mean of prosperity and infrastructure development.

5. Socio-cultural information such as life style, culture, tradition, myth, and other information related to environment and the existence of volcano.

The rooms of the museum has various themes, such as Volcano WOrld, ON the Merapi Volcano Trail, Manusia dan Gunung Api (Human and Volcano), Bencana Gempa Bumi dan Tsunami (Earthquake and Tsunami Disaster), Bencana Gerakan Tanah (Land Movement Disaster), Diorama, Survey Equipment, Extra-terrestrial Volcano , Film Show.

This museum was officially opened in October 1st 2009 by The Minister of Energy and Mineral Sources, Purnomo Yusgiantoro. .

Volcanoes in Indonesia have numerous myths or legends handed doown from generation to generation by locals.  This fact is related to the close relation of Indonesian culture to Hiindu Buddha culture and animism history of Indonesia.

Historical aspect of human belief is an important emelent, this has been shown in various research. Human belief is then legalized by a legend and legend is based on history. Mt Merapi legend is ‘Kyai Sapujagad’, based on Mataram Islam Kingdom. This legend strengthens the reign of Mataram kings as the story was about the harmony between the world and the invisible world. And Kasada ritual of Mt Bromo, based on Majapahit refugees who were Hindu Buddhist. As the legends were based on history, history is considered as one of elements of Javanese belief and faith towards mountain.

Hindu-Buddha dominated Java for 8 centuries and influenced Javanese belief towards mountain or volcano. People living in the vicinity of volcano believe that the mountain or volcano is the home of spirit, gods or ancestor spirit. In Hindu belief, Gunung Mahameru is the home of gods and as the bridge between human and nirvana or kahyangan. And mountain or volcano is known as meditation site in the religion history. For example Mt Semeru derives from Hindu holy mountain. while Bromo derives from one of Hindu gods, Brahma. Sea of sand that surrounds MT Bromo refers to a verse in old Javanese language prastha nikaparwa or place that should be passed by Pandawa knights and located at the horizon of Gunung Semeru. Mt Semeru and Mt Merapi locals belief in 5 elements, 4 directions and one center. According to Hindu, Siva is located in the middle, Iswara on the east, Brahma on the south, Mahadewa on the west and Wisnu on the north. According to cosmology of locals living in Merapi, there are 5 elements: Kraton Mataram (middle), Kraton Spirit on Mt Merapi (north),Kraton of Southern Sea (south), Mt Lawu (east), Kahyangan (west).

1. Aktif Normal or Level I .This means that according to visual monitoring, quake and volcanic phenomenon are normal. And no eruption is going to happen in the future.

2. Waspada or Level II means there is an increasing activity visually visible or from the crater check result, quake and other volcanic phenomenon.

3. Siaga or Level III means there is an increasing crater activity visually, quake and other supporting method.

4. Awas or Level IV when initiate eruption of ash or smoke and this will be followed by main explosion.

Sumenep regency is the east most regency of in Madura Island. 99 miles from Sumenep there is an island, called Kangean Island.  This island can be reached in 7 hours ferry trip. This island has various interesting things to learn, and one of them is Pangkak traditional ceremony from Kalikatak village.

This tradition was initiated by a unique ceremony of Kangean inhabitants. They usually harvest paddy together as gratefulness to God.  This ritual is mixed of religious, arts, and society daily activities. Pangkak ceremony is not a big ceremonial event as in Sumenep in general. But this event features humbleness, unique, is a togetherness event and Pangkak is non mystical ceremony.

According to elders of Kangean, there are stages from proposing a woman  to wedding day. Parents from both sides should make an agreement without known by the couple as tradition. It said that since the past arranged marriage is between relatives so that family ties will not break and becomes stronger.

According to local habit, parents of boys usually will look at girls from their close relatives. Both parents then meet and propose the girl. After they make deal, parents of the boy come to the girl parents house and bring coffee and sugar and asking formally for the girl, thou they already know that the girl has no one with her. The temporary answer from the girl’s parent is that they say thanks for the visit. After meeting with elders, they then make a return visit to the boy’s parents and say formally that they agree with the proposal.

Later the parents of the boy come again to girl’s parent and bring banana and nagasari. The food carried have important meaning. There are two kind of banana they bring, young banana and ripe banana. Young banana symbolizes that the marriage will be long lasting. While ripe banana symbolizes that the marriage will be held soon. Nagasari derives from asare means looking. As the proposal is accepted, the next day the boy goes to the girl house bringing woods as sign that he has visited or dated her (asanjhe). Later after engagement, then time to plant paddy. Usually girl’s parent make party and invite also parents of the boy. Invitees bring rice and spices when attend.

The next day, they go to their ancestors graves to ask for good day and then they together farming and plant paddy. After paddy is older, then they build hut as shelter while waiting for harvest time (arangge). When paddy is yellow, the farmers guard the paddy and use hut as shelter every day until paddy is ready to harvest.

When harvest time comes and the harvest is good, they hold Pangkak performance. Pangkak is performed by men while women watch while harvesting the paddy. Pangkak is music from mouth, with dance. Villagers happier with the performance that they have spirit to finish the work.

Pangkak was practice by locals a,d they dressed carefully for this ceremony by wearing red sarong, white blouse and blangko (sengel). After the harvest, the paddy then transported by horse in parade. Afterwards parents of the girl plan the wedding day. They then inform the boy family about the wedding date.  After around one month before the wedding, boy’s family holds Pepenta’an. Pepenta’an event invites close neighbors and relatives, usually held in the afternoon. They carry cookies such as rengginang or house hold items and eccompanied by local tradition, Gendeng Dumek.

The next day, girl’s family visit the boy’s family for bebelesan. Later the wedding procession is held and celebrated. The next event is Panganten Atolo, the groom goes to the bride family house with neighbors parade, usually is done at night. 5 meters from the door, the groom enter the house with squad position and then shake the bride’s parents, his parents in law. The bride is waiting in her room and the invitees yelling when the groom entered the bride’s room.

The next day is Kokocoran, and entertainment held in the afternoon which families and relatives dance circle the newly-wed couple and accompanied by gamelan. The second night, there are other performances such as Macopat (melle’an) and the couple may not sleep to listen to macopat sweet song called kapotren.

Pangkak is defined as paddy harvest ceremony. Pangkak means cut in Madurese. Here are the preparations of Pangkak :

-Preparing invitations and the spread the invitations. The more invitees attent the more pride the land /sawah owner feel.
-Preparing offering and equipment
-Asking leader for this ritual, usually elder of the village.

After all prepared, the event then held on full moon where invitees gather in the middle of sawah wearing bright striking colors. Men carrying paddy and women cutting paddy and the leader says prayer. Afterwards. followed by dancing and singing session.

Dances performed are:

1. Ngagga Manok (Drive Away Bird) Dance

2. Ronjhengan  (Pound Rice) Dance

The dance is accompanied by Saronen (Folks instruments) , Ronjangan (long wooden mortar) and pestle.

Disasters like tsunami, flood, volcano eruption or landslide are catastrophes that are unpredictable.  Oceans that is very calm suddenly can destroy everything. So are beautiful volcano, river or hills.

But do you know that before the catastrophe, nature gives signs especially to human. IN prehistoric era, before technology invented,  human has used natural signs as the only tool to predict the catastrophe, beside also as a sign for farming, and knowing seasons, or the perfect time to fish.

The natural myths are told from generation to generation. But for young generation, usually those myth are considered as lullaby only. Here are myths from nature shown as warning before catastrophe hit;

Chickens do not lay eggs for quiet long time. Chicken egg is very popular for having various virtue for human health. Myth says that if chickens in village do not lay eggs, and every night they make noise, then it means disaster will hit that village.

Flock of birds fly low from sea to land. Sea birds usually fly nearby sea and rest on beach. Old egypt myth says that if black birds fly win large flock to the land passing settlement and beach, means that a big disaster will struck.

Thunder in sunny day. This myth is believed by tribes in Sumatera and Malaya and there are two things that probably will happen it there is thunder in sunny day. First there will be a public figure will pass away or a disaster will struck.

Animals from ocean seen nearby coast. This myth is from old Rome. They believed if they saw shark or whale nearby coast or beach means there will be disaster. Old australian believe if they see school of dolphin nearby coast and make sad sound, it is a warning for a big disaster.

Monkeys do not stay on trees. Trees are the habitat of monkeys and they usually go down from the trees only in temporary time. If monkeys are not on trees anymore for long period, and they scream at night, tribes in Sumatera believe that it is a sign of disaster.

Ants flock away from its habitat.Tribes in Asia, Middle East, and Africa believe that If ants flock out from settlements and from its habitat is sign of disaster.

Someone that has disappear for long time returns. The myth about the return of a disappear man or dead man is believed by tribes in Indonesia. Usually this person resembles public figures in the past. This mysterious person asks men to repent. The return of this person does not make people remember the public figure in the past. Usually they will remember who the public figure is after the disaster occurs.