There are Indonesian specific deers,  Cerfus temurensis, Cerfus unicalor, Muntiakus Muntjak, Axsis Axsis and Axis Kuhlii. They live in Sumatera, Java, Bali, Kalimantan, Sulawesi, Nusa Tenggara and Papua.

Bawean deer or Axis Kuhlii was firstly identified by Salomon Müller in 1836 as Cervus Kuhlii. Here is the classification of Bawean deer:
Kingdom:Animalia
Phylum: Chordata
Class:Mammalia
Order:Cetartiodactyla
Suborder:Ruminantia
Family:Cervidae
Subfamily:Ceinaerv
Tribe:Cervini
Genus:Axis

Other names of Bawean deer are Menjangan Bawean [Javanese]Rusa bawean [Indonesia] Uncal Bawean [Sundanese] Cerf-conchon de l’ile Bawean (French) Cerf de Bawean (French) Kuhhirsch, Bawean-Schweinshirsch, Bawean Hirsch (German) Ciervo de Kuhl, Ciervo porquerizo de Kuhl (Spanish)

Bawean deer is an endemic species in Bawean Island, a small island located on the north of Java island. Two populations exists on the island, one on a mountain range and the other around Mt Bulu. This species is the most restricted range of any extant deer species.

According to IUCN in 2009, this deer is endangered. The wild population was only 250 individuals in 2008. The threat of the population is habitat loss as forest converted to plantation and farms, and predators. The plant Eupatorium odoratummay also reduce habitat quality. Hunting the deer also pressure the population for hundred years and it was stopped in 1977.

Bawean deer size is medium with tall from 60 to 70 cm, and length from 105 to 115 cm and weight more or less 50 kg. Its tail is brown and the length ranges round 20 cm. It has tusk on its lower jaw and the color of the fur is brown except in its neck. Its eye is encircled with bright white color. Its shoulder is lower than the back and for young deer they have dots and disappear after they grow up. Adult male bawean deer has pair of 3 branches  horn while the young one has no branches.

Male is in breeding condition all year long. Female usually have one fawn and twin fawn is very rare. Most of births are in February to June. Their interval birth is 9 months. In the wild female can raise more than one fawn in a year. Fawns lose their spots very quickly.

Bawean deer habitat is in forest as it provide shelter to sleep and rest. Bawean deer has no natural predators, only pyhtons, but phyton only gives small impact on bawean deer habitat. Perhaps that pigs and macaques kill deer fawns. According to research, Bawean deer diet are 39 plant species, forbs and grasses. Those diets are available throughout the year in Bawean. Bawean deer often enter farm land nearby forest at night and feed young leave of casava or corn.

Bawean deer usually live in solitary. They are primarily nocturnal and emerging after 6 pm. They return to forest when sunrise comes. Bawean deer communicate extensively with vocalizations with short barks. Their sound is audible from 100 meters distance.

Who are Tenggerese? Are they the descendants of Majapahit refugees? Are they still maintaining tradition?

According to active heir of Tenggerese oral tradition, especially Tenggerese dukun, Tenggerese are the descendant of Majapahit refugees. This statement is emphasized by story of Rara Anteng and Jaka Seger that are believed as the history of Tengger. People outside Tengger admit this, as Tenggerese tradition is different than Javanese in general.

Tenggerese identity is less recognized. It is not that they are primitive, but because their amount are not much. Jut like other small population, they have shortage of source to find their own history. Before 1980s, Tenggerese only know their history from local source. (Hefner 1985:17)

Here are villages where Tenggerese live : Jetak, Wanatara, Ngadisari (Kecamatan Sukapura, Probolinggo), Tosari, Wonokitri, Ngadiwono, Podokoyo, Mororejo (Kecamatan Tosari, Pasuruan), Ngadas (Kecamatan Poncokusumo, Malang) and Argosari (Kecamatan Senduro, Lumajang).

Tenggerese are known as tough farmers, and live on hilly location not far from their farm lands. They produce vegetables such as cabbage, potatoes, carrot, onion, and spring onion. The soil is suitable to plant corn. Corn was the main food of Tenggerese. As corn is cheap, now less people plant corn here.

For centuries Tenggerese see them selves as wong gunung or mountain people and different than wong ngare or people living in lower land. In the eye of Tenggerese, Wong Ngare are too different between the rich and the poor, wong ngare like to be alone and differentiate people according to status. While wong gunung see people same. But as modern change so strong, this sight is changing as well.

In 1880, a Tenggerese woman found an inscription made of brass in Mt Penanjakan area, administratively located in Wonokitri cillage, Pasuruan. This inscription is from date back 1327 Saka or 1405. This inscription reveals the background history of Tenggerese. This inscription mentions a village named Walandhit inhabited by hulun hyang or the servant of god, and in the vicinity of Walandhit was called as hila-hila or sacred. Walandhit village was a free-tax region as they are obligated to worship in Gunung Bromo, that are considered as sacred. The inscription was a gift from Bathara Hyang Wekas ing Sukha (Hayam Wuruk) in Asada month.

Walandhit inscription points that Bromo Tengger Semeru area was inhabited since the glorious day of Majapahit. A possibility that Tenggerese was  refugee from Majapahit should be reviewed again. There are two considerations, first though Walandhit people were not the descendant of Majapahit, but their religion is similar or maybe same to Majapahit period, Hindu –Buddhist. Second, Walandhit people perhaps accept Majapahit refugees as they feel that they had same religion, when Demak did expansion to Majapahit in 16^th century. Later Majapahit refugees then settled there for centuries and Demak was never part of Demak. After conquering Majapahit inn1525-1527, Demak then conquered Tubann, Wirasari, Gagelang, Medangkung, Surabaya, Pasuruan and Penanggungan. (De Graaf & Pegeaud 1985).

Tengerese, they are sure if Tengger derives from Roro ANteng and Joko Seger, their ancestor. Rara Anteng is believed to be the daughter of Brawijaya V from Majapahit and Jaka Seger was the son of an ascetic lives on Tengger plateau. And they also believe that Tengger derives from TENGGERING BUDI LUHUR.

The first foreigner interested in Tenggerse who use Mt Bromo as a Mecca was Adriaan van Rijck, a Dutch commander in Pasuruan (1772-1790). In 1785 he wrote why Tenggerese gave offering to Gunung Bromo that was bit different than Roro Anteng and Joko Seger story. In his book, the ancestor of Tenggerese was Kyai Gede from Banten, a king who had not converted Islam yet.

In the early 19^th century, Thomas Stamford Raffles went to districts in East Java included Tengger. He reported his trip through his speech in front of The Batavian Society of Arts and Sciences in 11 September 1815, and described about Tenggerese priest known as dukun with text that the dukun gave him. In his meeting with Tenggerese, Tenggerse said that they believed in gods, and one of gods they worship was Bumi Truka Sang Hyang Dewata Batur. Raffles also got a prayer book called as panglawu. In History of Java, he wrote that Tenggerese lived in peace, organized, honest, persistent, hard workers and always happy. They don’t recognize gambling and drug. And when Raffles asked about adultery, stealing, or other crime, Tenggerese said no cuch things there.

In 1832, HJ Domis who was the resident of Surabaya and member of Bataviaasch Gennotschap van Kunsten en Wetenschappen wrote an article ‘Aanteekeningen over Het Gebergte Tinger’. In his book he mentioned Mulegmaring Tinger kasseri Kiaij Gede Dadap Poeti. According to story he listened, after the fell of Majapahit, people from Malang and Mataram moved to Tengger led by Kyai Dadap Putih. They were Hindu and worship Brahma Visnu and Siva and the highest god, Praboe Goeroe Ingloehoer or known as Betoro Guru.

Experts usually put an emphasize on the origin why Tenggerese put offering to GUnung Bromo on Kasada such as JD van Herwenden (Tengersch Gebergte en Bewoners), JHF Kohlbrugge (Waarom de Tenggereezen Offers Brengen aan den Bromo: De Legende van Kjahi Koesoemo) and an ethnology Die Tenggereezen. And the most conshise was written by JE Jasper, Resident and later the governor of Yogyakarta who wrote Tengger en de Tenggereezen in 1926. Later expert interested in Tengger was Von Faber.

If you ask where Tengger name comes from, usually people will tell about story of Rara Anteng and Jaka Seger, and that Tengger derives from their name Teng (from Rara Anteng) and Ger (from Jaka Seger).

According ro Raffles (1978:332), Tengger name derived from an oral story he received from Tenggeres when he visited there. The story was about a tramp from Mataram who walked through mountain and valleys finally arrived on highest spot. From there he could see mesmerizing landscape, and the beauty made him ‘anjengger’ means ‘memmerized’. From that moment on, the area was called as Tengger.

Other version said that Tengger was the name of Tenggerese ancestor, Kek Umah and Nek Umah or later known as Ki Tengger and Ni Tengger. According to this version Ne Tengger and Ki Tengger had 25 children and their youngest son name was also Raden Kusuma just like Rara Anteng and Jaka Seger version. This version is not really popular for Tenggerese.

Other version said that Tengger derives from TENGGERING BUDI LUHUR (Javanese) means sign or reflection of good behavior. For Tenggerese, good behavior is a wealth that is pricelessto avoid disaster/ walat. Walat is something that will happen if they ignore or disobey local value. For instance Tenggerese is prohibited to steal. Tenggerese has a local value ‘dom sijimengko mbaleken prekul’ or ‘taking one needle should return an axe’. Means if they do something bad, worse thing will happen to them. There are still many local values that are still maintained until today.

Karo ritual is held annually by Tenggerese, on 2^nd month of Tenggerese calendar. Similar to Ied inIndonesia, Tenggerese visit each other to relatives or neighbors to forgive each other. This celebration ends 2 weeks. And during the celebration they slaughter livestock, mostly chicken, goat, cow, and pig for meats. For normal family, they will slaughter livestock together and share it.

For Tenggerese, Karo celebration is a celebration that they always wait. This celebration is like party, as if they want to pay for all the hardwork to their mundane activities at farm lands for the whole year. All Tenggeres, whether they are Hindu, Buddhist, Christian or Moslem are together happily celebrate this celebration. The celebration will be more vibrant when Tenggerese crop is good.

Karo celebration and thanksgiving was from agreement between Ajisaka and Prophet to commemorate their followers Setya or ALif and Satuhu or Hana. Tenggerese consider karo is defined as nylameti wong loro or holding thanksgiving for 2 persons, Hana and Alif. Few Tenggerese think that the story about agreement between Ajisaka and Prophet is just a make up story.

Here is the background of Karo celebration.

Long time ago lived a couple and they had one son, the couple is Ki Kures and Nyi Kures. The one and only son name was  Bambang Dursila, who has an evil behavior and he liked gambling.

Oneday, Ki Kures went to forest and met a dragon, Antaboga. The dragon said to Ki Kures ‘ Ki Kures, a generous man. If you want to live well, adequate meals and clothing, give me one bamboo of milk everyday’. Ki Kures was so happy, and he went home. The next day he went to cave where the dragon lived and brought milk in a bomboo pot. When he pour the milk to dragon mouth, the dragon asked him to take gold in his mouth.  Ki Kures gave dragon milk everyday and he became rich.

Seeing that his father is getting richer, Bambang Dursila was suspicious. He wanted to know where his father wealth came from. One day quietly he followed his father. He saw his father gave a dragon milk. The nest day, Bambang Dursila went to the cave and gave the dragon milk, and he planed to kill the dragon, and took the gold from the dragon mouth. Antaboga knew that Dursila went closer to him and then moved his tail that made Bambang Dursila fell and hit tree and died. Next morning Ki Kures arrived at the cave and asked what happened. Antaboga answered that Bambang Dursila was killed as he tried to murder him. Ki Kures explained that Bambang Dursila’s wife was pregnant. Anraboga said that Ki Kures should not be sad about this, if the baby was a girl then Ki Kures could name her whatever he wanted and if the baby was a boy, he asked Ki Kures to take the baby to Antaboga and he wanted to see the baby boy.

Few days later, Bambang Dursila’s wife‘s baby was born, and it was a boy. Ki Kures took him to Antaboga and the dragon raised him and taught him to disappear, curving steel, martial art and other skills. The boy grew up as handsome and powerful man, and Antaboga named him Aji. Ki Kures was so happy knowing that his grandson had good quality as man. Ki Kures said that he had never seen any man was as handsome and his grandson. Antaboga replied that there was a man that was more handsome than Aji, and he was The Propeht and that Aji should learn from him.

Aji went to Mecca and he learned from The Prophet with other 4 students. One day The Prophet asked him to go somewhere and suddenly Aji disappeard. His friends was surprised and told The Prophet. The Prophet told them not to worry as someone that disappeared would appear again.  Then The Prophet pointed at one of pillars of mosque and yelled ‘From now on, you will be known as Ajisaka and you are my trusted fellow. If you are man I will be a woman and if you are day I will be night. 7 days a week will be mine and 5 Javanese days will be yours.’

The Prophet named his 7 days with Senin, Selasa, Rabo, Kamis, Jemuah , Sabtu and Ahad. While 5 days of Ajisaka are Legi, Pahing, Pon, Wage, and Kliwon. But Ajisaka name his days with his terms, Dite, Soma, Anggoro, Respati, Sukra and Tumpak. When The Prophet and AJisaka was having chit chat, suddenly two men came. One man came from west, his name was Setya and the other came from east, Setuhu. Setya became companion of The Prophet and Setuhu became the companion of Ajisaka.

The prophet said to Ajisaka ‘ Aji, now you should go to Medangkamulan Kingdom. Please take a prophecy book and calendar to check the lucky day. King of Medangkamulan eat human flesh, his name is Dewotocengkar’

Ajisaka went to Medangkamulan as he was in hurry, he forgot to bring his kris. In the middle of his trip, he remembered that he forgot his kris.He asked Setuhu to take his kris and reminded him that he should not let anyone have the kris. The Prophet found that Ajisaka left his kris and asked Setya to submit the kris to Ajisaka only.  In the idle of the trip, Setuhu met Setya. Setuhu asked Setya to give kris to him as Ajisaka has asked him to take kris. Setya said that no one should carry the kris except Ajisaka. They both then fought.

The Prophet and Ajisaka were worried as their trusted messenger did not return for days.  They looked for their messenger and they met at where Setya and Setuhu fought and died. They agree to commemorate Setya and Setuhu and created 30 Arabic alphabet and Ajisaka created 20 Javanese alphabet. Medangkamulan people were very retarded, so Ajisaka taught them to write and built Sanggar as worship place. Ajisaka taught kalomah loro (two sentences) or testimony of faith (related to Islam testimony of faith)

Karo is celebrated by Tenggerese in Malang, Lumajang, Probolinggo, but the ritual in Malangand, Lumajang do not perform Sodor or Sodoran, a sacred dance. In Malang and Lumajang, they perform Ojung dance and then followed by Tayuban dance where woman dancer dancing among males audiences.  The woman dancer is called as ledhek or tandhak.  Tandhak also presents beer and other alcoholic drink that this event can be an event to get drunk until late at night.

According to active inherit of Tengger tradition, ghosts love tayub dance, so in Karo celebration tayuban is the main priority. If it is not performed, disaster will come to their villages, plague or natural disaster.  The disasters are caused by angry ghosts guarding their villages.  If they don’t provide what the ghosts like, there will be many people die in Karo month.

Karo celebration involves all village inhabitants and separated into two parts. The first part is communal celebration that is supported by all villagers and the individual part that is supported by family. Karo ritual is started by sameninga ritual held at dukun house. In few places are held at village hall. This ritual is aimed to let gods know that Karo ritual is started.

Few days after the opening ritual, each family leader brings food and money support called torus or pupon to villge hall. That is where dukun Tengger pray for the offering preparation.  Village leader calls all well respected men to the village hall and gives them assignment in Karo ritual and then eat together. They prepare the place used for tayuban and dining venue, as the peak of the celebration and invite tandhak or ledhek from lower area.

Before tayuban started, tandhak brought to sanggar padhanyangan that is guarded by spirit. In this place dukun prayed and burn incense. Gods are invited to the village. Tandhak, village well respected people, and dukun are involved in this session.  Tandhak dances and sing Javanese song that is loved by the ghost.  Dukun and other participants give offering and pray so the ghost will protect their water spring that is not far from sanggar padhayangan.

From Sanggar Padhayangan then Dukun leads the group to grave of  village founding fathers. In this sacred place, tandhak dance and sing Javanese song that is liked by spirit. After ritual at Padhanyangan, spring and grave, all villagers go to the village hall to eat together. At village hall, dukun blesses sanggar ageng offering or dandosan resik that is prepared by the village leader. This offering is made special for ancestor spirits so they will not bother their descendants that are still alive.  There are other offering called tumpeng ageng that is dedicated to god and ancestor spirits. This later mentioned is prepared by villagers that are brought from their houses for this celebration.

The prayer at Karo ritual slight similar to that of Kasada ritual.  After praying session finish, all villagers eat together. Women and children eat first and then the men.

Tayuban dance begins after one or more tandhak sing welcome song for all villagers present. Wifes stand in live and watch their husband dance with tandhak. Women in this village do not drink alcohol and do not dance. Husbands sit in a room and wait until tandhak put sampur (long scarf) as invitation to dance. Men with higher social status will be given first chance to dance. They sing and dance until morning comes.

Before those ritual, there is one small important ritual, banten gedhe ritual hekd in village hall. Banten gedhe offerings are sugar cane as support, flower, coconut leaves, and small branches. This ritual is very short. All dukun stand facing the offering, pray, and burn incense, and let gods to accept the offering.

After banten gedhe ritual, dukun begin to circle from house to house to bless the offering that is prepared by each family leader.  This is when individual ritual  begins. As the villages are wide and there are many houses, dukun is helped by few people for this assignment. And then Tenggerese visit each other and shake hands and forgive eachother.

Every house of Tenggerese, though they have different religion, they celebrate Karo, with sesanding or sesanti offering. This ritual is held individually to ask blessing and prosperity for all family members. Sesanding offering consists of 22 rice tumpeng, offering of 22 kinds of cookies in bamboo basket or takiran withpetraand agem.Petra is a doll or effigy made of leaves amd flowers as symbol of died family members. Agem is chair of spirit made of flower.Petra number subject to family members that are died already.

Tenggerese also prepare offering in bedroom. This offering are made of banana (gedhang ayu) and other offering.  This offering is made for ancestor spirit so they will not disturb family members who are still alive. To bless the offering, dukun bow at petra and then rub with fragrance and pray that the family will be protected. The last session is asking the spirit to return to their own place.

A week after tayuban or sodoran, Tenggerese hold Nyadran ritual in their family and relative’s grave located ot the fringe of village. Nyadran derives from sraddha, means ceremony to commemorate passed away people. Sraddha Agung was held in Hayam Wuruk era to commemorate 12 years after the death of Rajapatni. In this event all Tenggerese together gather in cemetery bring food and drink and wearing new cloth.

Nyadran is also led by dukun. Spirits are entertained with food, drink, and kencak dance with gamelan music. In the middle of cemetery, dukun tell folklore of Ajisaka, their ancestor. And then they go home after the ritual is done.

Karo is very important for Tenggerese. To celebrate Karo they save money for new cloth and shopping. Village also coordinates a bull that is slaughtered together to share.

No one knows when Ajisaka and The Prophet legend entered Tengger. In a research in 1867, Meinsma reported that when asked about Ajisaka arrival in Tengger, they had no idea at all. Ajisaka and The Prophet came for the first time in Jasper book, Tengger an de Tenggereezen in 1926. In this book is mentioned that Tenggerese related Karo and Sodoran dance with Ajisaka and The Propohet. Similar thing also stated by Singgih Wibisono in his book ‘Tengger’ as published in Majalah Bahasa dan Budaya, by Indonesia University.

Social dichotomy that are familiar such as ‘rubuh ngalor’ (fall northward) and ‘rubuh ngidul’ (fall southward) or ‘become Buddha’ (Ajisaka follower) or become Islam (The Prophet follower), do not remove tolerance among Tenggerese. When Karo celebration comes, all Tenggerese celebrate this, visit each other, even they have different beliefs. And when Ied comes, same thing, Tenggerese  celebrate this and visit each other.

The history about Karo that involves Ajisaka and The Prophet is very controversial. But the legend has a wise message that Tenggerese should build empathy and tolerance among Tenggerese or other people outside Tengger with different cultures and religions.

When Alif died, in the legend, his head faced north (rubuh ngalor) and Hana faces south (rubuh ngidul). The dichotomy of rubuh ngalor and rubuh ngidul show religion preference of Ajisaka and The Prophet’s follower.  Ajisaka’ s follower should be buried with head on the south, facing Gunung Bromo, while The Prophet follower should be buried with head on the north. For Tenggerese, south was not like south direction like enywhere else in Java, but south with Gunung Bromo as the center. In reality, many of Tenggerese buried with head on the east. In Javasese, east is wetan derives from kawitan or wiwitan means the beginning, or return to the beginning.

Rubuh ngalor and rubuh ngidul also refer to Ied and Karo celebration, and Buddha. The agreement between AJisaka and The Prophet had already been agreed and should be done and respected. They should tolerate and respect each other. It created peace, and prosperity to avoid fighting such as what happened to Setya and Setuhu or Hana and ALif. To reach the goal, there should be a thanks giving ritual or celebration, for Ajisaka the celebration is called as Karo and for The Prophet is called as Ied. If they don’t make celebration, disaster as happened to Alif and Hana will come to Ajisaka’s and The Prophet’s followers.

Hana and Alif reflect the background of both cultures. Alif is the first alphabet in Arab while  Hana is a mix of the first and second alphabet in Java. The death of Hana and Alif has a deep cultural message, as the gone of oral tradition and replaced with written culture in Java. Tengger land is not only occupied with Ajisaka followers having tradition of Ha, Na, Ca, Ra, Ka but also ovvupied with The Prophet followers withg alphabet Alif, Ba, Ta, Tsa and so on.

A Bawean historian, M Natsir Abrari said that at a glance, Bawean language similar to Madurese, but actually Bawean language is very different. In his opinion the difference between Madurese and Baweanese are the pronunciation, and in intonation. Learnign Baweanese will take sensitivity in listening and pronunciation, he gave example from the word deun means leaf, or Dheun means Daun Village. Beje means time, bheje means croc and bejhe means steel.

Bawean language has been one of subject in schools in Bawean. Here are examples of bawean vocabulary:

Bawean language Vs Bahasa Indonesia
• Pandir = utterance (Bahasa Indonesia = stupid)
• Pekak = thirsty (Bahasa Indonesia =deaf)
• Lantai = bamboo mattras (Bahasa Indonesia = floor)
• Basi = rice basket (Bahasa Indonesia = stale)
• Bangkai = eat (non refine word) (Bahasa Indonesia = dead body)
• Buruk = coconut inside when it grows (Bahasa Indonesia = bad)
• Tampar = rope (Bahasa Indonesia = slap)
• Liburan = friendly (Bahasa Indonesia = vacation)
• Cerek = faeces (Bahasa Indonesia = water jug)
• Garuk = comb (Bahasa Indonesia = scratch)
• Celup = to color (Bahasa Indonesia = put in a water, to dip)
• Gadis = color material (Bahasa Indonesia = virgin)
• Apa = betel fruit (Bahasa Indonesia = what)
• Amper = similar (Bahasa Indonesia = power)
• Dampar = bench (Bahasa Indonesia = throw)
• Gampar = sandal (Bahasa Indonesia = hit)
• Becek = good (Bahasa Indonesia = watery)
• Bajik = hate (Bahasa Indonesia = wise)
• Telak = divorce (Bahasa Indonesia = exact)
• Semak = close, near (Bahasa Indonesia = bush)
• Reba = grass (Bahasa Indonesia = lay)
• Korak = surgical operation(Bahasa Indonesia = criminal)
• Komat = come (Bahasa Indonesia = saying a spell)
• Labu = fall (Bahasa Indonesia = pumpkins)
• Kocak = was suspected (Bahasa Indonesia = funny)
• Bara = swollen (Bahasa Indonesia = flame, live coals)
• Kabin = marry (Bahasa Indonesia = boat deck)
• Raja = big (Bahasa Indonesia = king)
• Perak = happy (Bahasa Indonesia = silver)
• Manja = like that (Bahasa Indonesia = spoiled)
• Kol = car (Bahasa Indonesia = cabbage)
• Mulia = want to to home (Bahasa Indonesia = great)
Dapur(baca : Depor) = Dapur
Kanan = Kanan
Banyak(baca : benyyak) = Banyak
Masuk = Masuk
Suruh = Suruh
Ngakan = Makan
Nginum = Minum
Ngarangkak = Merangkak
Bajar(baca : Bejer) = Bayar
Lajan(baca : Lajen) = Layan
Sembajang(baca : Sembejeng) = Sembahyang
Babang(baca : Bebeng)= Bawang
Jaba(baca : Jebe) = Jawa

Bawean Language vs Javanese language
• Anyep = tasteless (Bahasa Jawa = cold)
• Cekel = strangle (Bahasa Jawa = hold)
• Beling = naughty (Bahasa Jawa = china wares)
• Atos = hard, solid (Bahasa Jawa Tengah = finish)
• Kene = now (Bahasa Jawa = kere)
• Arek = crescent (Bahasa Jawa = child)
• Soko = foot (Bahasa Jawa = from)
• Takok = afraid(Bahasa Jawa = ask)
• Dhurung = barn (Bahasa Jawa = not yet)
• Embuh = adding (Bahasa Jawa = dont know)
• Burik = bottom, butt (Bahasa Jawa = dry wounds)
• Ambung = food with fungus (Bahasa Jawa = kiss)
• Nyapo = sweep floor (Bahasa Jawa (East Java)= What are you doing)

Baweanede vs other language
• Rancak = branch (Bahasa Padang = crowded, noisy)
• Palak = men,s genital (Bahasa Jakarta = asking things with force)
• Adek = Front (Bahasa Madura = Nothing)
• Bebelluk = stomach ache (Bahasa Lombok = tomorrow)

From various source

In Madura, just like in Java, people make various life cycle ritual from baby is born to death. There are various aspects related to those rituals whether it is a respect to human it self, to social environment and especially to God.

Literally, Pelet Kandhung or Peret Kandhung or Lelet Betteng or Selameddhan Kandhungan is massage to mother during pregnancy. Traditionally, Madurese tend to do preventive action so when the time to give birth will run well. Thats why those pregnancy period is considered as period of thread and danger, that they need to do something to neutralize that by holding ritual. This effort is embodied in a ritual and then known as an individual life cycle ritual constitutes of pregnancy, birth, circumcision, marriage and death ritual.
East Madura has different ritual with Central and West Madura, and even between village can be different to each other. Yet, those rituals have same purpose, such as for Pelet Kandhung or other rituals. What is going to be written here is Pelet Kandhung in general.

Pelet Kandhung is held when a mother pregnant for her first baby, and if it is held for next baby, usually it is not as vibrant as the first one.  This ritual is held conducted when the pregnancy enters seventh month, as during that month baby is formed that it is necesarry to be treated well. This ritual is held by the pregnant woman’s family. But sometimes also held by husband’s family. This is depends on agreement. In East Madura, it is held at husband’s family house. Far before Pelet Kandhung is held, on the first month nandai ritual is held. Nandai is giving a sign that woman is already pregnant. This ritual is putting jackfruit seed to a saucer and put it on table. Every month the saucer is added with a seed according to number of month until 7 month.

As ritual in general, Pelet Kandhung is also done stage by stage. Those stages are:
-pelet kandhung (tummy massage) stage
-penyepakan ayam stage
-stepping on young coconut and egg
-Showering stage
-orasol / thankgiving stage
All of the stages should be done in fullmoon after night prayer after night prayer (sholat isya), and sometimes at 2 pm. This depends on situation. Full moon is a good place as village is bright beside this is symbol of brightness.  If it is held noon or afternoon as they give change for invitees to come after working from farm lands. Invitees are girls and house wives.

Pelet Kandhung procession held in room of the pregnant woman, for   pelet kandhung, penyepakan ayam, and stepping on egg and coconut ritual. Shower ritual is held in bathroom or behind the house. This ritual is led by dukun baji and assisted by agung bine or emba nyae (the grandma of the pregnant woman). Thanksgiving party is held at the living room led by local ullema. People who are involved in pelet betteng ritual are the father, mother  and relatives of the pregnant woman and family and relatives of the husband. Beside that neighbors (adults women or married women) will attend this ritual.

Equipment should be prepared in pelet betteng ritua or pelet kandhung are: 1,5 meters white fabric used to cover the pregnant woman during shower ritual, water in a jar with various flowers, usually 40 kinds of flowers as symbol of purity and fragrance, coconut skin water ladle with handle made of banyan trees with its leaves, an egg boiled and an unboiled egg, one saucer of cooked yellow sticky rice, a young chicken, coconut oil, Arabic incense, setanggi, coins, pair of ivory coconut painted with Arjuna and Sembadra, and also written with Arabic or Javanese alphabet, various menu of arasol (kuwe procut, yellow sticky rive in cone shape, jubada, lemeng/ sticky rice grilled with bamboo, tettel, cendol, la’ang and flower of coconut family plant)
In the procession, dukon baji has an important role as she will lead the ritual. Beside dukun baji, there will be ullema to lead prayer.

In the procession day, all participants gather at the house of the pregnant woman. The ritual is initiated by reading verses from the Koran (Yusuf and Maryam ) by male invitees led by kyae. While the males praying, in pregnant woman’s room is held pelet kandhung ritual. Dukun baji massage (melet) tummy of the pregnant woman with coconut oil to set baby position. In this procession, one by one her grandma, mother in law, auntie, sister in law, rub her tummy. While rubbing her tummy, they pray that the woman and the baby will be undre protection of God.

After massaged, the pregnant woman then led by dukon naji to a chicken tied to one of foot of the bed. When the woman is close enough to the chicken, she then kicks the chicken until the chicken says ‘kiaok’. The chicken then released and put in cage behind the house. When finish, chicken is given to dukon baji. After kicking the chicken, the woman then covered with white fabric and asked to step egg and young coconut on with her right foot. She then asked to step on a boiled egg with her left foot. If the egg is broken means the baby will be a boy. If the egg is not broken then the dukun will take it and roll it from the tummy of the pregnant woman. When the egg broken, the attendants will say ‘jebbhing, jebbhing’ means the baby will be a girl or ‘kacing, kacong’ means the baby will be a boy.

Later, the woman will be led to dukun baji to back of house for shower procession. She sits on a short wooden chair with a jar of water. Dukon baji hold a coconut skin ladle and shower the pregnant woman. Afterwards, one by one woman in her family shower her until water in the jar finish.

After that, she is taken to her room for make up and dressed in beautiful dress, and taken to the living room to meet all invitees. Invitees will say ‘radin, radin’ means ‘beautiful’.  After that than submitting 2 ivory coconuts painted in Arjuna and Sembadra to kyae or ullema to be blessed.  After finish praying kyae gave the coconuts to mattowa bine’ ( mother in law) to be put in her daughter is law’s room. Since then, the pregnant woman husband should not have sex with her until the baby born and reaches age of 40 days.

Later, the pregnant woman enters her room again and given jamu dek cacing towa poured in a cengkelongan (coconut skin). After she finishes the jamu, then she throws the cengkelongan to the yard. If cengkelongan hit the ground open means the baby will be a boy. And if it is the opposite, the baby will be a girl.

The pregnant woman then will be fed with nasi ponar (yellow rice), sticky rice and and boiled egg. This ritual is the end of Pelek Kandhung.

From nandai ritual, pelet kandhung ritual until the day when the baby born, the pregnant woman should obey various rules, such as diet and other behavioral rules. Food that should be avoided by her are insects, crab, janggireng, seyongan, ennos, lamb, cecek, shrimp pasta, young pineaple, dorian, mango, kweni lembayung and plotan lembur.  She should avoid those food so there will be nothing bad things happened, such as losing the baby, unsmooth birth process or too much bleeding on the birth. And the activities should not be done by her are work hard, working in a hurry or suddenly, quick walk, go up and down stairs, hurting animals, sleeping in circle position, sit in front of door, etampa (eating by carrying the plate), asanrasan (gossiping), cursing, and have sex on Tuesday, Wednesday, Saturday and Sunday. If thise rules broken, Madurese believe that the baby will not be healthy.

Pelet Kandhung ritual is a reflection of cultural activities from generation to generation. There are various values in the ritual such as togetherness, details, safety and spiritual and religiosity. Togetherness can be seen from how all family, relatives and neighbours gather and pray together. Detail value can be seen from the procession it self, as a ritual that takes preparation, to finish and post ritual.

The preparations are not just about the ceremonial, but also the place, time, leaders, and participants. Everything should be prepared well that it takes detail preparation. They also work together in harmony so the ritual will run well. Neighbors help to prepare food and drink. Safety and blessing are reflected in a belief that the change of individual life from time to time will through various dangers and challenges.  To solve that crisis, in someone’s life cycle, a ritual should be held. Pelet Kandhung is one of ritual to get blessing and safety of transition period from pregnancy to the world. The religious and spiritual value reflect on prayer by all attendants  led by ullema so that the baby will be protected by God.

These days, this tradition is not held in full procession but more simple only by inviting neighbors to pray and then they are entertained with various menus.

Though Madura Island is separated from Java Island, Javanese culture has big influence in Madurese. That is why Madurese culture is classified in Javanese culture, that style of Madurese costume similar to Javanese. Generally, Madurese recognize costume based on age, sex, social status, occassion, for daily or for ceremonial use.

Most people recognize that Madurese outfit is loose black blouse with white and red strip shirt, headband and sarung. Those set of outfit is called as pesa’an. This outfit is worn for formal or daily occasions. Small sellers on street wear pesa’an and loose shirt, matched with sarong. Fishermen usually only wear loose trousers with t shirt. Courage is a typical character of Madurese. Strip of red, white and black on their shirts show firm character and courage in facing whatever before them.

Loose clothes show freedom and openness of Madurese. The simplicity of the clothes show the humbleness of Madurese. Madurese also wear sarong and big leather belt with pocket to save money to complete the costume.

If pesa’an is proleratiat costume, noble costume is different. Nobles wear rasughan totop (coat) with long fabric at the lower part as in Solo and Jogja. Only in Madura the head band worn is odheng peredhan with storjan motive, bere songay or toh biru. Usually the costume is completed with sap-osap (handkerchief), pocket watch, stagen, katemang belt and jewellery  such as selo’ or ring made of akar bahar. Usually wearer also wears wrist watch, and carries cane to show their class.

When attending a formal occasion, rasugan totop worn is usually black with odheng tongkosan kota with modang morive, dul cendul, garik  or jingga. For Madurese, Odheng (head band) has a complex symbolical meaning from its size, motive or how to wear. Small size odheng tongkosan, smaller than head size, that make the wearer should look up so the odheng will stay on his head means, no matter how hard the call is one should accept it.

Shape and method to wear odheng also shows nobleness. The more straight of odheng tongkosan, is the higher nobleness of the wearer. For old noble, the wing of odheng is twisted and if the wearer is young the odheng’s wing is not twisted. Odheng is tied with certain way. Odheng Peredan, end of odheng is twisted with straight on the back symbolizes alif letter of arabic alphabet as symbol of confession of oneness of God.

Women Madurese costumes are generally kebaya in daily or formal occasions. Madurese kebaya costume typical is wearer wears brigh color or bra that is contrast with the color of Kebaya that is thin. Bra us press well on body. Women’s beauty can be seen obviously this is as the manifestation of Madurese culture that appreciate the beauty of women’s bodies. Madurese herbs are given to Madurese girls since children. And they should avoid eating few foods, and should wear penggel to make their body beautiful when they grow up. The bright contrast colors shows that Madurese are not reluctant, have courage, open and straight forward. They do not recognize soft refine words, also in choosing color of clothes or accessories. Long kebaya with pointed end is the typical of Madurese kebaya, usually wearer wears this with sarung batik with tumpal motive, but sometimes also worn batik with tabiruan, storjan or lasen motive, with white base color and the motive is dominated with red color. To wear the batik, women uses odhet resembles to Javanese stagen made of plain weaving with 15 cm width and 1.5 meters long. The color of odhet can be black, red or yellow. Odhet is equipped with pocket to save money.

Madurese accesories are very unique. Hair jewellery for women are cucuk sisir and cucuk dinar, both made of gold, and the shape is like arc. Cucuk sisir usually consist of strands of gold coins. Coin number depends on the wearer’s class. Cucuk dinar consists of dollar coins. The hair is combed backward, and then shaped in a bun. The bun is usually high. In east Madura, the shape of bun is thinner, oval and the position is sloping like that of Balinese. Harnal and hair cover also worn as accessories. Other jewellery for Madurese women is anteng or shentar penthol made of gold with plain motive. Anteng is earring.

Mative of Madurese necklace is unique. The pendant shape is like coin or with sun flower motive. Madurese women wear rings. To complete the kebaya, wearer usually wears pin made of gold.

From all jewelleries worn by Madurese women, penggel is the most unique. Penggel is jewellery for feel made of gold or silver. Penggel is symbol of Madurese women pride. Beside as symbol to show social and economy status, penggel also functions to show the beauty of women’s body. There is penggel having weight of 3 km, and if it is worn everyday will strengthen muscle.

For noble women, they do not show their wealth by accessories who are easy to see or heavy. Jewelleries for hairs, ears, hands and feet are smaller, yet decorated with diamonds. For formal appearance, Madurese noble wears long kebaya with Javanese or Madurese batik and sandal selop. Kebaya usually is made of velvet in dark color and without motive. The kebaya ends are round, and decorated with pin 3 levels with golden chain.

Young women are bun and the shape is like number 8 symbolizes Allah letter and pandan leave inside the bun strengthens the bun. For older women, they shape bun of mager sereh. The bun is decorated with tanjung flower and pandan flower. Hair is also decorated with cucuk emas with snake motive or sun flower motive and completed with karang melok and duwek remek (decoration made of flower). Golden Giwang kerambu and necklace with pendant full of diamonds are worn to beautify women;s appearance. Writ ring and ring are also made of gold with diamonds.

Beside costumes and jewellery, Madurese has a unique make up. Face is decorated with jimpit on the forehead. The part where jimpit is put is called as leng pelengan. In the past leng pelengan is made with pinches. Nowadays, leng pelengan used cosmetics. Eyes are lined with eye liner and teeth decorated with egan, layer for teeth made of platinum or gold.

Ramuan Madura is very popular among Indonesian. Madurese herb is known as good solution for sexual problems. But actually, Madurese herbs are not only having afrodisiac effect on human but also have healing effect for health. And do not consider that Madurese herb are only for women, such as sari rapat, tongkat madura or jamu empot empot that are specially for feminine organs.  Madurese has special herbs for men as well to keep fit stamina.

Madurese herbs are very popular that they can easily be found in jamu shops or chemist. Madurese herbs are composed with complete ingredients. Beside that the ingredient mix enhance  and complete each other for better healing. it was stated by Dra Hj Aziz Apt who did research about Madurese herbs.

Tongkat Madura is specially for female sex organ. The shape is stick and made of various ingredients such as roots and other plants. This has been used by women for centuries to strengthen feminine muscle, heal Fluor Albus and improve feminine organ. This herb can remove bad smell, decrease liquid on female organ.

Empot-Empot is to improve female organ muscle and to create special beats of female organ, lessen mucous vaginal problem. Empot-empot is best combined with Jamu Rapet Wangi.

Rapet Wangi has similar effect as Empot Empot, only rapet wangi can make female organ has good smell.

Remo Dance is originally from Jombang, East Java. Initially this dance was used as an opening dance in ludruk performance. But, later this dance was performed separately as welcome dance for important guests, or performed in festival. This dance tells story about struggle of a prince in a battle field. Later, this dance is performed by women, and that there is a new kind of Remo dance, Remo Putri or women Remo or feminine Remo.

Music accompanies Remo dance is gamelan instrument consisting of bonang, bonang penerus, saron, gambang, gender, slenthem siter, suling/flute, kethuk, kenong, kempul, and gong. Rhyme played for the performance is Jula Juli and Tropongan, walangkekek, gedok Rancak, Krucilan or new musical instruments. In ludruk performance, dancers usually sing in the middle of their performance.

Remo means hair, as in Remo dance there are moves to play with hair, one of them is tatasan ure rekmo (disentangling hair). Remo derives from Javanese, remong means sampur as the moves are dominated by playing sampur.

Remo appeared in 1907 in a ludruk lerok, and reached its perfection in 1950s with the existence of ludruk.

Remo dance is characterized by the beat of the feet. Dancer wears small bells tied around the right foot ankle. The bells twinkle every time dancers walk or beats the floor with his or her right foot. The dance is also unique because of the head movement, sampur play, facial expression and postures of dancers.

Remo dancer costumes are various, namely : Sawunggaling, Surabayan, Malangan, and Jombangan. Surabayan costume consists of black upper outfit resembles that of eight century, res scarf worn around neck, a knee high velvet trousers knitted with golden thread and gems, batik wrapped around waist, hip and thigh, and it rumpled in the front, stagen belt and keris. A dancer wears two sampur, one won on the waist and the other worn on shoulders. The end of Sampur is hold by the right hand and the other end is by left hand. Surabaya costume resembles to that of Sawunggaling style, only the upper outfit is white with a tie. Malagan style resembles to Surabayan only the trousers are longer to the ankle and are not knitted with beads. Jombangan style is similar to Sawunggaling except dancers wear vest instead of white shirt. Recent Remo costumes are hard to differentiate for there are new creations of Remo costumes.

For feminin remo, dancer has a unique hair do and wears a black mekak to cover chest, a rapak to cover hi to the knee and sampur worn across the shoulders. Women remo dance costumes are various in style.

Sikasur Savannah is located in Situbondo, East Java, Indonesia. A spacious of green savanna with fresh air. The landscape is mesmerizing. There is a lake, Lake Situnjung, located at this savanna. It has clear water.

Sikasur savanna is located on Hyang Mountains (Argopuro). Administratively located in Desa Baderan, Sumbermalang, 18 km south of Besuki. The savanna is suitable for camp as well. There is a river that is overgrown with Arnong. There is a former airport made by AJM Ledeboer in 1940s. The port was use to cultivate deer.