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IN INDONESIA
1. Mangsa Kasa, sotya murca ing embanan (Ratna jatuh dari tatahan) describes the
foliage began to fall. Natural phenomena with foliage, dry land, and shrinking
springs \.
2. Mangsa Karo, bantala rengka (tanah retak) this season Palawija began to grow,
Randu tree, and Mango leaf began to bloom.
3. Manga Katigo, suta manut ing bapa means that in this season lungan starts
creeping, lungan means child (suta), lanjaran means father.
4. Mangsa Kapat, wasspo kunembang jroning kalbu means the sources begin to dry,
the tears are likened, kalbu is the heart which means the source of the spring.
These natural phenomena signify the harvest of Palawija, Bamboo and others.
5. Mangsa Kalima, pancuran emas sumawur ing jagad means that pancuran is like
rain, sumawur spread on earth. The condition began to cold, Tamarind and
Palawija trees began to sprout, snakes and flies sprang up.
6. Mangasa Kanem, rasa mulyo kasucen means the season of fruits. The nature
condition of rambutan, durian, and mangosteen began to ripe. The time to
cultivate rice field and disperse paddy in rice field.
7. Mangsa Kapitu, wisa kentar ing maruto means the season of deceases, for
example rain, flood, and slide.
8. Mangsa Kawolu, ajrah jronging kayun ( tersiar dalam kehendak) means paddy in
the rice field starts to grow and caterpillar starts to sprang up.
9. Mangsa Kasongo, wedare wacana mulya (keluarnya sabda mulya) means crickets
and gangsir start to ring, the gareng start to sound ngereng.
10. Mangsa Kasepuluh, gedong minep jroning kalbu ( gedong tertutup kalbu) means
paddy starts yellowing and harvesting, small birds start making nests, incubating,
and hatching.
11. Mangsa Dhesto, sotya sinarawedi (intan diasah) means sotya means little birds,
sinar wedi is fed. The paddy starts to harvest also pala pendhem and tubers.
12. Mangsa Soddha, tirta sah saking sasana (air lenyap dari tempatnya) means water
is sweat and sasana is body because in this season people rarely dry as the
weather is cold.
Pranotomongso can be one of Biology teaching materials in schools with the goal
of continuing to preserve local wisdom and as an effort to conserve natural resources in
the agricultural sector, pranotomongso can also be used as a reference for various natural
phenomena that are thought to emerge in response or weather conditions or climate
change. By studying pranotomongso expected people able to read natural phenomena
well, because society must be able to adapt in case of change of weather condition or
climate. In relation to this, the prey order remains reliable in relation to the observation of
various natural phenomena of the present age, especially in agriculture.
References
Dumadi, Janmo. 2011. Mikul Dhuwur Mendhem Jero: Menyelami Falsafah dan
kosmologi Jawa. Yogyakarta: Pura Pustaka.