Tuesday, 13 December 2016

History Of Arjasa Village In Kangean

History Of Arjasa Village In Kangean



Long time ago discovered an island located in the eastern hemisphere district sumenep, which is now known as the island "kangean". By the king sumenep, the island was used as a place where people who get severe punishment because of an enormous mistake. This place is also a place where pirates once upon a time. Not only pirates, but the pirates and thugs who inhabited the island at that time .the people are when the call with kangean island for when the tides, the island will not be visible from a distance. But when the water recedes, this island will seem like surface. Many versions are stated philosophy on this island, such as will be described hereinafter. Kangean island's capital "arjasa", city of districts in the city arjasa as kangean island. The name "arjasa" which became the name of township and village today, located in kangean island, the village is the center of government in the kangean island, due to its location in the midst of kangean island.
There are some things that make regarding consideration arjasa name is selected to be the seat of government when it is has various versions, including other than where it was located in the middle of the island kangean; due to the name of the king who started into arja who ruled at that time, then diberitambahan sa. Arjasa also the name of a town in east java, including situbondo city, and muddy. Perhaps the name was used to name the twins because there was a relationship history. There might also be something to do when raja ken arok became king by the name of king rajasa, the name is close to arjasa name. Then duke palace sumenep which usually arja or te-arja, so the name was used to name the arjasa, no source is eligible to serve as the study is accurate, either in the form of literature, as well as a resource, for it has been known for hundreds of years ago, since the formation of sumenep kingdom under the leadership of aryan wiraraja. There are various versions which tells the story of this village.
The first version, said arjasa village name derived from the name of a son of the king of sumenep. It is said that first there is a wise king named arya wiraraja in sumenep area. During his reign is peaceful and prosperous, he has a son named arya services. One day in the kingdom there was a problem that can not be solved, so that the king was so distraught to find out how this problem could be solved. On one night the king had a dream, in that dream he get a clue about the problems that have occurred in the kingdom.
In the dream he was asked to send his son to go imprisoned to a remote island in the eastern parts of the district sumenep, precisely kangean island area. The next morning, the king summoned arya services to convey the content of these dreams to arya services. He orders his son to be imprisoned in the eastern hemisphere kangean island is now known by the community as the village "patapan", the village was named after the village patapan because the place is a sanctuary of the arya services for the user who has oldest by parent , in order to find strength because in those days there was chaos in his administration. By obedience to his father arya also carry out what services are ordered by the father, despite what the orders were not so clear to him and he did not understand what to do for the next. Arja services will contribute doubts about what was happening in his kingdom, that he was with the spirit and persistent implement what has been commanded by the father. Arya services left the kingdom and went to carry out the advice of his father.
After so long imprisoned, arya services get sort of clues about the strength of it. The instructions called for arya services go wandering around the island such kangean. Then arya services went rogue, after some time wandering finally arja services get answers from the guidelines, instructions are delivered to a village, where he found a keris in a village previously nameless, and then the village was given the name that is now known as the village arjasa. Then after that, arya services back to wander to another place down the kangean island, he walked to the east, on the ground arya services do meditation to call romonya to immediately meet in a village which is now named sambakati. Sambakati air-meaning "worship service" is because it is a place where you can drop the dagger that had been found by arya services, the results of the odyssey. Keris to his parents in the village was given as a form of devotion of his son for the sake of welfare of the people of the kingdom. Arya services journey does not stop here, he returned ventured into the western island kangean back he occupies a village in arjasa village named "kettheb". It is said that the village is named "kettheb" because at that time the majority of the residents of the village there be a preacher (imam friday).
The second version, said kangean island also told that it was just a jungle, so a sa'at comes a princess from the kingdom of madura named koneng daughter, princess koneng the kangean come with sailing, aim to go there because when the middle daughter koneng lovelorn on a figure joko tole. But his father (raden fatahillah) did not approve of their relationship, a very hurt feelings of sadness that he intends to leave the kingdom and then stayed the kangean island. News koneng departure daughter heard by joko tole and finally she was trying to find the whereabouts of koneng daughter, she sought and continue to seek the whereabouts of potre koneng endlessly with persistent and never give up. He's down to all the places, joko tole look it up to the kangean island but there is no definite results, he followed throughout kangean island relentlessly, but koneng daughter has not been found.
On the other hand, when the daughter koneng middle of an ascetic now known as cave. The cave was named koneng cave because the cave into a sanctuary daughter koneng according to the trust citizens residing around the cave.
After some time, the daughter of the cave of koneng settled. Boredom went up potre koneng. Finally, koneng daughter wanted to get some fresh air, koneng daughter went to a village. And finally without him knowing when joko tole find the whereabouts of the daughter koneng. Then the village was named arjasa village because the village had been instrumental reconcile with daughter koneng joko tole.
From the various stories that were outlined above, the following was limited thoughts and their stories histories of those who went before. Where there has been no concrete facts, only a story after story of those who passed.

So, hopefully this story will always be remembered by the people who occupy the village, especially me being one of the residents there.

Monday, 12 December 2016

Getting More About Sapeken Island

Getting more about sapeken island



Why is called the sapeken island, because they think the island story ancestors were mostly from south sulawesi with a language which is the daily language of bajo. That their ancestors used the stranded and unable to get out of the island for one week. So from the word of the week was the name of the island is taken into sapeken which means one week. Because the ancestors of south sulawesi, the official language is the language of everyday use bajo. Actually plural tribes that occupy the pullau there from napier, javanese, madurese even from aceh was there. The population density was triggered because sapeken island itself is at a strategic location surrounded by the larger islands such as island kangean, paliat island, a small island and  large pagerungan, saur island and the island sakala. If you know that's batam island as well as the position of the island sapeken. Although the extent of approximately half the its, sapeken island has a high population of around 12,600 people. Imagine how the density on the island.
It's hard to say the economic situation of the island. Majority of whom work as fishermen and merchants. In terms of the shape of the majority of the house-shaped stage to say the house seems pretty simple. They make the house because the first stage at the time of high tide to enter the houses. Return to economic problems. When viewed in terms of the ownership of the contents of kitchen furniture, they include people who are able. The majority of them hasi 21-inch tv, refrigerator, hp minimal existing camera. Understandably they are easy to make money just go to sea fish can be sold already be income. If the money is still a lot of ... Go into town shopping. Generally they go to town singaraja due to the journey can only be taken approximately 6 hours.
Geography and demographics
Ports sapeken
Subdistrict sepeken has total area of ​​201.88 km2 (9.64% of the total sumenep). Number of villages in district sepeken were 9 villages among others. In addition there are also several islands that still enter the subdistrict administration sepeken. The number of islands consists of 53 consists of 21 inhabited islands, 32 islands are uninhabited.
Subdistrict sepeken adjacent to the sea and other districts. On the north side is limited by kalimantan sea, south restricted the bali sea, east bounded by the celebes sea, west bounded by the java sea. The population of the district as a whole amounted sepeken 37 765 inhabitants (bappeda kab. Sumenep, 2003). District residents sepeken composition consists of males as much as 18 677 people (49.46%) and women 19 088 people (50.54%). The sex ratio of 97.85% with a density of population of 187.06 inhabitants / km2.
Facilities and infrastructure
Facilities and infrastructure available in the district sepeken include transportation, electric lighting, communications, water supply, trade, education, health, religious facilities, government offices and financial institutions.
Transportation facilities and infrastructure such as roads, darmaga, and means of transport. Length overall road along the 39.341 km with 9.53% damaged road conditions. Motorized means of land transport consists of trucks, pick up, motorbikes and motor consists of tricycles and bicycles. Other means contained in sub sapeken is darmaga / harbor there are in the village sepeken, small pegerungan and large, sabunten, paliat, sasili, along and sakala. There are also water port (airport) located in the village of saor sapeken island.
Electric lighting in the district largely sepeken using pln. Rt wearing amount pln 1,029 as rt found in most villages and non pln 309 rt contained in small and large pagerungan village. Communication facilities are also provided quite complete, among others, the post office 1 unit, 18 units of telecommunication, telecoms 1 unite, telephone households rt 278 and rt as many as 18 public telephone.
Clean water facilities in the district sepeken rely heavily on well water. Entire villages were 9 rt utilizes well water as a source of clean water. For trading activity subdistrict sepeken equipped with the village market. As for the development of human resources, district sepeken equipped with means education fairly complete. This is reflected in the availability of educational facilities are fairly evenly distributed at all levels of education. Number tk 19 units, 32 units sd, mi by 30 units, smp 3 units, 3 units of mts, and ma 1 unit.
Health facilities in the district sepeken consisting of health centers, community health clinic and maternity / polindes. Phc totaling 1 unit found in the village of sepeken. While puskesmas 5 units spread across several villages. While polindes 6 units found in most villages.
Entire communities in the district sapeken embraced islam. Places of worship include as many as 31 units mosques, surau / mosque as much as 96 units. To order in the district administration office facilities sepeken village there are only a small part. Meanwhile, as a driver of economic and finance at the district sepeken also available financial institutions are credit unions 3 units.
Economy
Sector for economic growth in the district sepeken food include agriculture, forestry, plantation, animal husbandry, fisheries, industry, energy and mining and tourism.
Products of food crops include rice, maize and cassava. Production of food crops is still dominated by maize, cassava, green beans, peanuts and rice. Forestry and plantation consists of coconut, cashew, mangoes, nuts, papaya and teak trees. Forestry products and is dominated by coconut plantations. Farm field consists of cattle, horses, goats, chickens and ducks / duck. Livestock sector is dominated by cattle. While other field includes industrial (small industrial food / beverage, furniture, chemical and petroleum and industrial small bag). Another area that is no less important is the field of energy and mining consists of mining and petroleum gas / natural gas. Besides potential fields contributing to the economy tends to tourism in the form of culture, nature and conservation.
Specifically for fisheries, the potential of the district sepeken include sea fishing, cultivation, trade and processing. Catches of fish in the sea among other reef fish, ornamental fish, kites, crab, and scallops. Fishing effort is supported by a fleet of motorized fishing boat in the form of 2,399 units in all villages and 1,214 motorized units.
In addition to capture fisheries, other fisheries sector that is developing namely aquaculture and fishery product processing. Types of aquaculture are in sub sapeken is mar iculture include seaweed cultivation (island sapeken), reef fish farming (p. Sapeken, p. Sibatok, p. And p. Small sadulang saular), cultivation kite (p. Sapeken) and cultured pearls (p. Sepangkur large and small, and p. P. Sabunten paliat). Mariculture more numerous in the district sapeken is the cultivation of sea turtle, crab cultivation (p. Sepangkur and p. Sasil), budiadya mangrove (p. Bangkau) and cultivation of coral reefs (p. Saor).
Bajo world's most populous.
Although narrow, this island is inhabited by about 12,600 people. Of that amount, the bajo population census conducted by the central bureau of statistics in 2000 amounted to about 5,526 people. You can imagine, this is the bajo populous in indonesia and the world.
According to a japanese anthropologist who studied bajo, prof nagatzu kazufumi, population bajo recorded worldwide around 1.1 million people. They are scattered in coastal areas on the island of sulu (philippines), beaches sabah (malasyia), and indonesia.
In indonesia, the bajo spread across many small islands and beaches like in riau islands province, north sulawesi, gorontalo, central sulawesi, southeast sulawesi, south sulewesi, east java, and others. Then where comes bajo, indonesia or the philippines? If the question is directed at bajo community, they generally will not know the answer in unison. Understandably, their lifestyle is always moving from one island to another to make the current generation as losing their ancestors.
Sea people kazumi according to scientific work published in the journal review of anthroplogy hakusan 13th edition (march 2010), there are two hypotheses concerning the origin of the bajo. The first, filed renowned geographer d.e. Which has been published under the title nomads  sea or the sea people move (1977).
According to him, periodically bajo migrate from lingga island (riau) since the 14th century until the 17th century towards the west coast of borneo. From here they spread out to sulu (philippines) and the beaches on the island of sulawesi. If you look at the sopher hypothesis, it could be the origin of the bajo originated from lingga island, now administratively located in the province of riau islands. Another with the proposed hypothesis ak pallesen linguist and ethnographer ha nimmo.
Judging by the language used by the group, pallesen and nimmo argued, bajo came from mindanao, philippines. According to him, in the 10th century that they then spread to southeast asia, including indonesia. Regardless of its origin, the existence of the bajo in indonesia is unique. "they only inhabit coastal areas that have the potential of fish were plentiful.
Research results show, where there bajo live, that's where the seabed has the quality of the reefs are still well preserved, "said prof. Dr. Aris poniman, a research professor who recently studied the spatial distribution of the bajo in indonesia. Likewise, the presence of the bajo on the sapeken sapeken. Research is proving that the seas in sapeken, kangean, and surrounding areas still have a nice coral reef.
An abundance of coral reefs is the main attraction for various kinds of fish for spawning, rearing, a playground for the kids fish, shelter, looking for food, and others. In short, a good reefs show great abundance of marine life. Likewise, coral reefs are destroyed, leaving only a lonely desert of marine life.
That is why, no bajo staying on the north coast of java. They know, besides coral reefs have been destroyed, in waters dirty due to the severity of the pollution of the results of human activities on the mainland java. Such conditions are clearly very difficult to hunt fish, shrimp, lobster, and others.
Stranded in week
Which then of the bajo now resident on the island sapeken? Based on several studies, examines the languages ​​and dialects spoken, they come from south sulawesi. That said, according to a story by word of mouth, they were stranded on the island and cannot get out for one week (one week).
From this and the small island called sapeken island. Now, the island is dominated bajau community. Almost half of the population was inhabited by the bajo. The rest comes from the bugis, madurese, javanese, balinese, sundanese, and aceh. The entire population converted to islam. Although cultural activities dominated by bajo, they still live in harmony and peace.
This is because they still uphold the culture and customs of other tribes such as madura, java, bali, and bugis. For bajo, living on the sapeken island own comfort. Besides waters are still clean, the environment is also still healthy marine ecosystems. It is also fairly strategic, surrounded by islands kangean, small pagerungan,  large, saur, sakala, and others.
Such geographical conditions suitable for bajo own livelihood as a fisherman. Moreover, there is the port that used to serve the surrounding islands. Not far away, there is also a commercial scale oil exploration. Complete already on the seabed have high biodiversity.
Meanwhile, beneath the seabed there are oil reserves are abundant. Although shrouded potential of marine resources are plentiful, but life on the sapeken island quite simple. Take a look at the form of his residence, stilts with local ingredients sober. Houses on stilts made to avoid the tide so that water does not break into the house. Transportation tool rickshaws, motorbikes, and small carts for transporting the catches to traditional market.
To meet their daily needs, they prefer to banyuwangi (east java) and singaraja (bali) than kalianget (sumenep, madura). Understandably, the travel time to banyuwangi and singaraja much faster. If the calm surf, trips can be taken within 6 hours. But if you're a high choppy, the trip takes 9 hours.
Community living squalor  island
Custom home
Pagerungan is a small island in the archipelago sapeken. The island is located in the northeast of the island of madura. To travel by boat diesel, the island can be reached about 8 hours of sumenep. Despite the remote location, pagerungan island offers exotic tropical penorama in the middle of its citizens in the struggle depend on the sea.
Although this makes pagerungan island sumenep district, but the local culture such as traditional houses, tend to be oriented in the bajo contained in sulawesi. The language used to communicate daily whenever they use a language that is different from the bajo language of madura.
The island is not too extensive. Stretching about three kilometers. So if we are going with the outer line of the beach then the time can be taken to circumnavigate the island is only about an hour away. Its population was approximately one hundred households. The common facilities of the island is very limited, only a mosque, a primary school, some kiosks and a health clinic that wall was cracked and filled with moss.
Children on this island after graduating from elementary school, to continue their junior high school on the island should be across large  pagerungan island. Every morning they go to school are clustered by riding a small boat diesel. And by noon when they return, the boat carrying elementary school students arrived back laughter accompanied their voices. Whereas if you go on to a higher school, high school, then they have to cross to the island sapeken that can be taken two hours away.
To meet the needs of daily life of citizens of this island as a marine rely for livelihoods. The majority of citizens is a fisherman, the remainder merchants and teachers. While farming only as a sideline, when not to fish. Because they still use traditional ways, then the fishermen here still depends on the season. If you're strong winds and big waves, the fishermen not to fish here. Usually to the season that they prefer to repair damaged nets and painting the boat they mobilize shores of the beach. While accompanied by the faint sound of a radio they clean the boat where the wood lot crust plastered sea coral and moss. They clean it happily filling the void of time when the rest go to the sea.
Unlike fishermen in java that are already using a fish finder radar equipment and large boats, fishermen here still use traditional equipment. They rely on fishing and seine nets to catch fish. So that the catch was chancy. If you are lucky to get a lot of catches. Conversely if the stump, not any fish were caught. The boat they used was still relatively small boat is only able to carry ten people. And some are still relying on the screen to go to the sea, without the necessary machinery. Once on the beach they use a paddle, and when the wind was blowing pretty good, a new screen developed that would take him out to sea. While the boat fisherman in java majority already uses more than one machine. As boat models that can accommodate a crew of more than twenty people. Even fishing boats central java is already equipped with three standard 200 ps engine is able to load thirty fishermen more with 40s ton payload.
When the full moon comes, nothing  fishermen go to sea, then the citizens will gather in front of the house. They huddled together while telling each other. While small children playing around the yard of the house. There were playing tag and playing rubber band. While the waves kept crashing incessantly, scrape the sand that looked full of sparkly. In the midst of the sea, the moonlight reflecting off refracts a beam of light. Sea as if bathed in light. A fishing boat moored neat, alongside a wooden dock, swayed by a tidal wave of sea water. Coconut trees seem to dance-dancing in the wind is not too strong. In a house looks the voices of people chatting, the occasional laughter. That's one of the houses that became a gathering place for island residents. They spent the nights are only accompanied by waves beach tireless and sounds of chirping insects. The atmosphere away from the noise and vehicle exhaust passing man pounding step that speculate in the midst of the rigors of the metropolis.

Hope for island residents are the improvement of facilities and infrastructure, such as transport and public facilities. Good electrical facilities, education and health facilities and roads. Moreover, the island is still natural panorama, so the potential to be developed into a tourism area is wide open. White sand with a coral reef waters are spread untold charm, the hospitality of its inhabitants became one of the bargaining power of considerable interest to tourists. Not to mention the potential fishery in this area is still quite large, and have not developed a modern way. Such assets should be preserved. Given the many coral reefs that are islands around the condition is very concern. The island was duly got serious concern for local government as a forgotten paradise, heaven must be saved and will be empowered so real heaven.

Saturday, 10 December 2016

LEGEND AND FACT ISLAM IN MADURA

Legenda Dan Fakta Islam In Madura

Is not an exaggeration if one says that the islamization madura successful run so successfully and now nobody madura residents who are not muslims. If there were not a muslim, then certainly they were newcomers. However, since when and how it all began, very difficult to knit perfectly. Like a tangled history madura process of islamization has not and does not neatly filed. Myths and legends of many colored stories about the islamization of the islanders salt. Some recent academic studies that present too much lift madura in terms of culture as such, so that it seems to forget the role of the characters that brought clerics. This article tries to uncover the history of the islamization of madura in the initial period, the transitional period madurese primitive religion to islam.
Primitive religion madura
Located across the northeast of the island of java, madura island said initially only consisted of mounds of soil that sometimes looks green from a distance when the tide is low but the 'missing' from view when the high tides. That is why the javanese call it "weak dhuro" the land that is not true; sometimes visible and sometimes disappeared. Even now there are still people who call the java madura "wong dhuro".
Oral history (legends) madurese said that the ancestors of madura residents come from the island of java, namely raden segoro, the son of a king of the country medangkamulan near mount semeru and bromo. [2] although it is difficult to ascertain his historical, where raden figures segoro and kyai poleng so strongly trusted by the community for generations. [3] so no wonder that the history of madura is closely linked to the history of java. Madura kingdoms actually a continuation of the great kingdoms in java, from kediri, singasari, majapahit and mataram. Therefore, the pre-islamic era, madura residents are predominantly hindu-buddha, as the java community in general. [4]
Historians acknowledge the difficulty of reconstructing the hindu-buddhist era in madura due to scarcity of historical sources. There are only a few good temples in pamekasan and sumenep as proof that the hindu-buddhist religion never embraced the madurese community. [5] for example, says that reconstruct the history of java, including madura, like a draw in the murky water wells. [6] it is estimated that the hindu-buddhist influence since the 9th century, since the development of the story raden segoro, until about the 15th century, ie after the initiation of the development community about islam and embraced him. [7] the strong influence of hindu-buddhist also reinforced by the record that in the centuries in a row under the influence of madura in kediri (1050-1222), singosari (1222-1292) and majapahit (1294-1572), all of which are hindu and buddha. [8] therefore, the term "madura" not infrequently mentioned in the writings of the hindus as the pararaton who called the term "wetan madura" madura eastern part, namely sumenep. [9]
At this point the primitive religion madurese certainly not much different from the pre-islamic javanese society, the hindu-buddhist. [10] as a religion other than it is a new religion that came later, including islam and christianity. Next will be described a process of islamization madura.
Islamization madura
The islamization of madura arguably a propaganda project that reaped outstanding results. This propaganda project is actually a continuation of mega projects are very massive islamization of the archipelago between the 7th century to the 15th century through the hands of sincere preachers who in java known as wali songo. Madura also be part of the agenda of this mega project. [11]
However, it seems necessary to work hard to build up the history of islamization madura is so composed in their entirety. This is because the facts have been mingled with legends. Stories, myths and legends are to be found abundance, said mansurnoor lik arifin, in his research on the role of scholars in madura islamization. [12] therefore, are not an easy answer questions such as: since when islamization madura? Who first spread islam in madura? Through what distribution? How can the public conversion of their primitive religion to islam? At least, there are two paths that can be elaborated islamization madura, namely the royal path and the path preachers or better known as the sunan.
Kingdom trails
Hiking kingdom is the theory that describes the madura islamization through the leaders and noblemen. Because its kings islam, then the offspring join islam and followed by people in the bottom, which was also converted to islam.
There are several opinions on this subject. In the eastern part of madura, sumenep mention that islam has entered into since panembahan joharsari sumenep, sumenep ruler from 1319 to 1331 ad. Panembahan joharsari has a son named raden piturut who holds panembahan mandaraka are also believed to be muslim. Evidence of his islam is islam have been shaped tomb located in the village mandaraga, keles, ambunten. Panembahan mandaraka ruling until 1339 ad has two sons namely prince natapraja bukabu reigns from 1339 to 1348 yr m and prince nataningrat who replaced his brother with karaton baragung, guluk-guluk. Prince nataningrat berputra supreme rawit who holds the prince sekadiningrat i, who reigned 1358-1366 yrs m with a palace in banasare. Then he was replaced by his son that elephant tomonggong pramada who holds sekadiningrat ii who reigned 1366-1386 m. Yrs after which he was replaced by his grandson named jokotole or aria kudapanole who holds sekadiningrat iii. [13]
But it seems still too weak evidentiary sumenep islamic rulers over because of the lack of empirical evidence in its favor. Plus, some say, jokotole or aria kudapanole power since the year 1415-1460 m are new to islam and then through the savior da'wah known as sunan paddusan. First name is r. Bindara sunan dwiryapada son of haji usman sunan manyuram mandalika, propagator of islam in lombok. Sunan paddusan then taken by jokotole law. [14]
Meanwhile, other kingdoms theory is in the west madura. According to some sources, king ub to v, the king kertabumi, a king of majapahit which ruled between 1468-1478 m had embraced islam. From the queen named queen dworowati blessed with a son named raden ario petteng ox. Ario ox petteng later became kamituo in madegan sampang. [15] while another legend called the son prabu other kertabumi named ario damar (became duke in palembang) has a son raden ario menak senoyo. Ario menak this senoyo then left palembang and settled in madura, precisely in parupuh (now proppo). The story of the west madura part of this stems from the story of the two of them. They are still faithful to the primitive religions, namely hinduism. As proof, there are the ruins of the temple which failed to build. People call candi bird ( "bird" in the language of madura meaningful failed). [16]
Ario ox petteng already interested in the new religion that time after time added crowded embraced, especially in aristocratic circles majapahit. Then he embraced islam in 1478 ad after becoming students of sunan ampel. [17] previously he only sent his subordinates to study islam to sunan ampel. But it turns out that his men had preceded islam. Not to be outdone, he then set himself to ampel delta and nyantri to sunan ampel. Eventually he converted to islam and did not get home again to sampang because he died and was buried in ampel. [18] however, according to another story, in his time he settled in sampang is sunan giri sent sheikh sharif, also known as khalifa hussein, to help him to reach out to new followers on the island. [19]
Ox petteng leaves two sons and one daughter. They are raden ario manger, raden ario mengo and retno dewi. Then raden ario manger replaces his father as kamituo in madegan sampang. He has three sons, namely kyai violating ario, kyai ario panengah, kyai ario pratikel. However, not all the descendants of the ox petteng embraced islam. Noted ario mengo still adheres to the buddha and therefore society is still strong embrace this religion. Ario mengo who opened the forest to the east of the kingdom of his father, namely in the area pamelingan (now pamekasan). It was he who first ruled there with a degree kyai wonorono where places are in the area lawangan keratonnya power now. [20]
Two descendants of king kertabumi barawijaya v then becomes one back on the marriage between raden ario corner lineage with nyai raden ario damar budho lineage raden ario petteng ox. From this marriage blessed with five children, one of which is named kyai demat which then led plakaran arosbaya, bangkalan. Kyai demat mate with kraton nyi sumekar set up in the city anyar. From his marriage then they are blessed with five sons, namely: (1) kyai duke pramono in madegan sampang; (2) kyai pratolo also called prince parambusan; (3) kyai pratali also called prince pesapen; (4) prince paningkan called by the name of prince likes sudo; and (5) kyai pragalba which was then known as prince plakaran because plakaran reigns. [21]
According to historical records, the ruler of this plakaran still reluctant to embrace islam, although islam has become a byword majority of communities, including his own son raden pratanu. However, he did not forbid his son to learn islamic knowledge to sunan kudus. Therefore, islam still find obstacles developed in the west madura is because raden pragalbo reluctance to embrace islam. At the end of the age, raden pratanu persuade his father to be saying two sentences creed. That's when raden pragalbo died after a few moments earlier nodded in unison with his guidance. Nodding in madurese called onggu '. Since then, according to this legend, raden pragalbo later became known as islamic pengeran onggu '. [22]
Panembahan pratanu who holds dhuwur weak is the founder of a small kingdom centered in arosbaya, about 20 km from the town of bangkalan to the north. It is estimated, panembahan pratanu crowned as king in 1531 after his father, king pragalbo, died. As mentioned above, although his father was reluctant convert, but when pratanu still in his youth he had dreamed of people who asked him to convert to islam. Her dream conveyed to the father, and the father sent the professor patih bageno to study islam in the holy. No half-hearted, the duke of islamic learning in earnest until finally this religion and return to arosbaya. Pratanu he knew of islam and he embraced islam. It is estimated that, after the islamic prince, he was with the professor bageno then spread the new religion to all citizens arosbaya. Judging from his time, which he estimated to be born in 1531 and died in 1592, panembahan pratanu including the first king in the west madura who converted to islam and spread it. [23]
In pamekasan, king recorded as the first islamic adherents are panembahan ronggosukowati. According to historical records pamekasan, in youth ronggosukowati never learned to giri or raden paku. Therefore, we can be sure this young ronggosukowati already muslim. He then replaces his father, namely panembahan bonorogo, because of advanced age. However, the return ronggosukowati to pamekasan not alone. It is said that sunan giri include muballigh with him to broadcast islam in pamekasan named sayyid muhammad ibn abdurrahman bil faqih. Together muballigh that ronggosukowati islamize pamekasan. [24]

As far as i searched for, in the early period, it was under royal madura-hindu-buddhist kingdom in java. It is estimated that between 10-15 century. Among these periods aroma propagation of islam has entered into java, which resulted in some people to islam, the main areas of the northern coast of java. As a result, madura is also the most important part of the process of islamisation through islam very nobility at the time. Thus, around the 16th century onwards, all the royal and so does the community are muslims, mainly after mastery mataram kingdoms madura between 16-17 century. [25]

Tanean Lanjeng, Community Togetherness Value Of Madura

Tanean Lanjeng, community togetherness Value Madura



Madura community known as people who uphold high ropes of kinship. The symbols that support it, can be seen from most of the traditional houses still maintained neatly in various corners of Madura, such as those in rural districts Pamaroh Kadur Madura. length or which is known as naked agriculture is proof of kinship Madura society.

 HALAMA Lanjeng formed because a number of houses in order LINE to the main house in the middle-parent. HOUSE usually, the mark with a chicken's comb on its roof. The big house occupied by the oldest person in the family. The oldest person is then called the head of household. Like a little king, head which controls all family policies, especially with regard to marital problems.

Madura custom home, had only one door at the front. It is intended, so homeowner can control the activity in and out of the family. The door is decorated with carvings of the original Madura, with green and red, the symbol of fidelity and struggle.

A painting of flowers, also adorn the front wall of the house. This painting, depicting the family harmony, a dream home happy future.

On the right and left side of the main house, built homes for their children. The oldest child, home occupies the right. While other occupied the house left. Typically, the big house, the mark with garnish chicken was on the roof, with a facing position, like a tombstone tomb. This decoration reminds residents of the house on the death, which would in live by every living being. On the inside of the house, stands 4 pieces pillars that looked sturdy mast. These pillars, connected to each other, thus forming a square. These pillars, then the call with pasarean pillar.

A number of family furniture is also still looks well maintained on the inside of the house. Among these, a large cast made of teak wood with a higher left end, which serves to prop the head, in order to air-TAKE A REST, relieve fatigue the body.

There are also a traditional spear Madura is still well preserved. This is a traditional spear guns Madura, in maintaining the integrity of all families.

Every house data, complete with a surau.  besides functioning AS place of prayer, is also home to the Head of household, to monitor people who are in and out of pages. Madurese call it by violating the surau.

Surau roof customs, use of long grass that stretched umbrella occupants from rain and sun.



Madura culture eroded Modernization

Madura culture eroded Modernization

Sumenep, Local Government District (Regency) Sumenep rated Kirang gereget maintain the culture of Madura. The proof, in the district which is located on the eastern end of the island of Madura, many distinctive culture of Madura endangered. One of them forms of office buildings currently widely used form of minimalism.
"Knowingly or not, characteristic in Sumenep Madura has a lot left," he said.
Politician from the islands, one of the factors local Culture due to the lack of the undertakings made by the local government to preserve local culture is still considered minimal. So with the rapid development of technology led to a culture of Madura almost extinct.
According to him, to maintain the local culture there needs to be government intervention area. One of them uses the language of Madura familiarize environment during certain days.
In addition, every signpost the road in addition to using the Indonesian language can also use the language of Madura. Equally important Imran said, the local Government immediately create legal regulations related to the maintenance of the local culture.
"We believe that there is a clear legal framework, culture Madura would not be eroded," he said.
Separate District Secretary (Sekdakab) Sumenep Hadi Soetarto not dismiss if the retention of the local culture is not maximized. Ahead of local governments seek to build synergy local culture.
One of them, by imposing on the day-to-day language of Madura certain time clock services, including will use the language of Madura in every directions. "All of this we have initiated," he said.
Nevertheless, he said the lack of enforcement of the language of Madura governance, does not indicate if the local government has been denying the local culture. Therefore, the local government every activity never used the language of Madura. Like when pegelaran coming of age rituals Sumenep regency anniversary.
In the coming of age rituals, besides using the language of Madura all participants of the ceremony from the ranks of civil servants (PNS) using court-style costumes. Namely by using a black suit, odeng, and also accessories worn by kings and dukes past.
Madura language use in the implementation of the local Government criticism. Therefore, the use of language in the official coming of age rituals there are already rules that must be adhered together.
"It's been three years that the coming of age rituals so using the language of Madura. He said in the ceremony of its last tune to be obeyed. But if in his speech using the language of Madura is okay. This will preserve our future," he said.
Even to maintain the culture of Madura, local governments have set Asta Tinggi area, in the village of Kebonagung, District Sumenep, as the central region imaged cultural creative industry.

"In addition, local government will also maintain Madura, including office buildings," he said.

CASE OF JONAIDI ENTERING NEW ROUND

Case Of Jonaidi Entering New Round

Sumenep, juornalmadura.com- after approximately one year duration jonaidi case that legislators sneaked in the honorary board of the local parliament, now entered into a new phase. Yesterday (7/12) bk has done a plenary session with the agenda of imposing sanctions.
Thus the case of politis gerendra party immediately find a bright spot. Even the origin legislators position constituency (electoral district) two it will soon be known. Whether to retain or otherwise will done replacements over time (paw).
"for cases our brother (Jonaidi) already we send to plenary session yesterday," said chairman of the  Sumenep BK H Ruqi Abdillah, yesterday.
Said meeting held housekeeping parliament Sumenep followed by all members of bk. The meeting will determine concrete that will be conducted by bk fore.
"the result was, in the near future will be persuasive coordination with party officials (gerendra). And also we will write to her later," he explained.
Jonaidi a member of parliament Sumenep results of legislative elections (Pileg) in 2014. The physical condition Jonaidi is currently unstable. Therefore, since a few months after he was sworn in court, stroke. However, up to one year his physical condition has not yet fully recovered, although undergoing medical treatment and traditional.
Furthermore Ruqi said the warning letter which made it a persuasive way that is done in the near future. However, if not ignored, then Bk with take actions that have been agreed to.
"we provide a grace period for the next 30 days. If there is no response from the party then we will drop the sanctions. That is in paw," he said.
Severe sanctions that will be given Bk on Jonaidi, it is not unreasonable, but the case Jonaidi during inducted as a member of parliament could not tolerant. In fact, because of illness crippled it, Jonaidi just attended a meeting Pripurna, without voicing the aspirations of the people.
While Bambang Suresh as rapporteur deeply disappointed with the actions of bk in handling the case. Therefore, Bk impressed slow. "For us this work during Bk and impressed toyed with," he said.
According Adal Dapil two, all elements of society have been waiting for a policy of Bk. However Bk does not go no clarity. In fact, Bk impressed the issue.
In fact, look at the physical condition Jonaidi assessed no development, has been very decent in paw. Therefore, he believes it is no longer able to carry the aspirations of the people to the parliament building.


"For a long time we waited firmness bk. Do not let this sacrifice two Dapil community," he said.

Friday, 9 December 2016

DISDIK FAILURE HANDLE SDN TAMBUKO

Disdik failure handle sdn tambuko

Sumenep, journalmadura.com - damage to public elementary schools (sdn) tambuko, tambuko village, district guluk-guluk, continue to reap strong criticism from various elements including wacth of good government (g-gowa) madura. Aj. Habibullah coordinator assessment team assesses the budget and public policy department of education (disdik) sumenep negligent.
"judging from the condition of the building, it was clear if disdik as satker responsible negligent in handling," he said when contacted via their mobile handheld telephone yesterday.
Based on his observation, it should disdik last few years has been providing support to the school red plate. Therefore, since the construction of the school building around 1985 never received assistance from the local government.
And he said, judging from the power budget of fund budget revenues and expenditures (budget) level ii, each year compared with the highest disdik working unit (skpd) which are environment sumenep regency government.
"so, if there is still no decent school buildings, very unfortunate. It means that local government arguably failed to manage the field of education," he explained.
Because according to him, the success of local government can be measured from two aspects. First in terms of quality, it can be seen from the quality of human resources (hr) is increasing every year. If the lower the quality of human resources, the management education world cloned partitions reviewed.
In addition, can also be seen in terms of quantity every school, it can be seen in terms of the quality of school buildings along school facilities and infrastructure. If the quality of the buildings and infrastructure facilities there is no improvement and education suffered a setback.
"during this time, human resources and infrastructure in the world of education is still very minimal. Even impressed the way place. It is seen from the side of a perfect equalization aid," he said.
More habibullah said one factor was due to the uneven support for disdik as responsible impressed selective logging. The proof, many aid issued annually misplaced. It was seen many school buildings are magnificent but students can only be counted on the fingers.
Selian, one of the elements disdik when reviewing for the purposes of data collection more special indicated that profit oriented than the feasibility study. That was proven when it conducted a field study of a number of schools that receive assistance from the local government.
As a result, school administrators admitted that the assistance received was cut by 10 percent. The reason will be given to the head of education department as the manager of the budget. "the modus operandi in a way the headmaster made a statement to all the teachers, which in essence will not demand even though such aid is not received intact," he explained.
Meanwhile, head of education department of sumenep a. Shadik denied if it is said to be negligent handling sdn tambuko, tambuko village, district guluk-guluk. The proof, next year the agency has menggarkan approximately usd 200 million more to improve tambukoh sdn.
Besides, he also denied that disdik say selective aid. Because, in addition adjusted with the power budget, the provision of assistance based on the results of a survey which later became the priority every year.
"so, we will continue to improve in the future. But the repair was carried out in accordance gradually strength in the existing budget. We will not be selective," he said.
To note, the condition of the building sdn tambuko, tambuko village, district guluk-guluk, only has five rooms and one room for the library. While being used as a place of teaching only four space one used as office space.
Four of today's classrooms that can be used only two spaces. Therefore, two rooms had collapsed. If imposed worry would collapse were to take casualties. As a first step, as many as two classes kbm redirected to the school by wearing a tent roof and paved with cardboard.


Though the school is the only public school in the village. Even it became one of the pilot schools compared to other schools  surroundings. In addition to optimal management, as well as student numbers reach 95 people by the number of educators because 15 people. (jm)