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.

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.