THE PAPER

TINGKEBAN
Lecturer : Syekhfani Alif Akbar

Compiled by :
1. Raka Firmansyah (190231100154)
2. Elisa Yulita Rahmawati (190231100158)
3. Taya Averina Putri (190231100161)
4. Kholifatul Lutfiah (190231100165)
5. Fifin Ardiyanti (190231100168)
6. Farah Annisa Nurillail (190231100179)

UNIVERSITY TRUNOJOYO MADURA

FACULTY ECONOMICS AND BUSINESS
DEPARTMENT ECONOMIC DEVELOPMENT
2019

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BACKGROUND

The Javanese community was basically the community that still maintained the
culture, traditional ceremonies, and ritual associated with the event or disaster, which is still
did in everiday life. The Javanese community consistent hold about trust life cycle. Life cycle
ceremony did since person was still in the womb until pass away. The Javanese ceremony
knowed there are five life cycle person, that is (1) tradition when person in the womb, (2)
tradition when person was born, (3) tradition when person still young is about circumcision
and tetesan, (4) marriage tradition, (5) demise tradition ( Ekowati, 2008:206 ). Every life
cycle reputed as something important in human life. Usually to the Javanese community life
cycle often gave appreciation which form traditional ceremonies.

Traditional ceremonies or Javanese cultures was knowed as a culture that uphold

manners. There was many people who hold this ceremonial activity, especially in rural
society. Tingkeban was a ceremony that hold when a prospective mother seven months old.
That ceremony hold to ask for salvation, both for pregnant mothers and prospective babies. In
general, the Javanese society hold Tingkeban to do a series of ceremonies, for example,
siramaan, changing clothes, brojolan, and slametan.

Tingkeban was one form of symbolization of the Javanese cultural form which was
inherited down and down until it became a tradition that considered sacred. Tingkeban
ceremony had a characteristic in it, in the process of Tingkeban ceremony occurs verbal and
non verbal communication as well as symbols theat had their own meanings. Therefore, there
were many interesting things in the Tingkeban Ceremony such as, the meaning behind that
series of events both from the process, or tools used and also things related to 7 monthly. It
was very interesting and unique so that until now it was srtill done by the Javanese society.

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DISCUSSION

The basic nature of all Javanese traditions is an expression of gratitude and a request
to the Almighty for salvation and security, but expressed in the form of symbols that each
have meaning. This ceremony is one of the most complicated ceremonies to be carried out
because there are so many provisions that must be obeyed, but I also think that all the efforts
made so that the ceremony can be carried out smoothly are commensurate with the goal to be
achieved, namely asking for blessings from God.

The cultural value held by the Javanese community is still very high because this
culture is still maintained today and also ensures that the Javanese community still has a
strong sense of trust in the Creator."The Javanese traditional ceremony was carried out when
expectant mothers to have their first baby at age of seven months "(Bayuadhy, 2015: 23).
According to Bratawidjaja (1988: 1) "Ceremony tingkeban is a tradition Javanese
community.” The essence of tingkeban is praying for prospective babies and candidates the
mother who conceived it to be saved until the time of his birth (Bayuadhy, 2015: 23).

Based on the above opinion can be concluded, tradition tingkeban is a tradition

already done hereditary since first to congratulate a baby who still in the womb when aged
seven months in the candidate's first pregnancy mother. This tradition is carried out aiming
for pray for the baby contained by the mother always safe in the womb and later can be born
normally and also mother can give birth safely and avoid danger.

The Seven Monthly Ritual Tradition Tingkeban, historically, has developed word of
mouth indeed since ancient times. In the times The kingdom of Kediri was ruled by the King
Jayabaya, there is a woman who named Niken Satingkeb. He married with a royal retainer
who named Sadiyo. From this marriage, nine children were born. Will But, bad luck befell
them, because of the nine children not there is nobody who waits long. Sadiyo and Niken
Satingkeb do not despair in trouble and always pray that accepts more children will not be as
unlucky as their children before. All advice and instructions from anyone always they agreed,
but there was none the signs contain. Then, go the husband and wife facing the king to tattle
the pain of approval and advice what facilities should they have do it to be blessed with a
child again that is not as successful as fate early children. The wise king moved to hear Nyai's
complaint Niken Satingkeb and the election. Then He gave instructions to Himi satingkeb -
on every day Tumbak (Wednesday) and Buddha (Saturday) - must take a shower with holy
water with a dipper made up cranium called bathok respond by reading prayers like "Hong

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Hyang Hanging Amarta, Martini Sarwa Huma, humansun ia wasesaningsun, ingsun pudyo
sampurno Dadyo Manungso. " After bathing, he wears clothes which is completely clean.
Then dropped two ivory grains through distanceThe Seven Monthly Ritual Tradition
Tingkeban, historically, has developed word of mouth indeed since ancient times.

In the times The kingdom of Kediri was ruled by the King Jayabaya, there is a woman
who named Niken Satingkeb. He married with a royal retainer who named Sadiyo. From this
marriage, nine children were born. Will But, bad luck befell them, because of the nine
children not there is nobody who waits long. Sadiyo and Niken Satingkeb do not despair in
trouble and always pray that accepts more children will not be as unlucky as their children
before. All advice instructions from anyone always they agreed, but there was none to Himi
satingkeb - on every day Tumbak (Wednesday) and Buddha (Saturday) -must take a shower
with holy water with a dipper made up cranium called bathok respond by reading prayers like
"Hong Hyang Hanging Amarta, Martini Sarwa Huma, humansun ia wasesaningsun, ingsun
pudyo sampurno Dadyo Manungso. " After bathing, he wears clothes which is completely
clean. Then dropped two ivory grains through distance.

Tingkeban ceremony was one of the traditions originating from javanese society.
This ceremony was also called by the name Mitoni which came from the word pitu which
means 7 (seven). This ceremony was held at 7 months of pregnancy and the first pregnancy.
This ceremony had the meaning that education was not only after adulthood, but since the
seeds were implanted in the mother's womb. In this ceremony the mother who was pregnant
will be bathed with tranquil flowers and accompanied by a prayer that aims to asked the
almighty god to always be given grace and blessings so that the baby to be born will be safe
and healthy. This tradition began during the reign of king Jayabaya. At that time there was a
woman named Niken Satingkeb with her husband, Sadiya. The family gave birth to a child 9
times, but none of them lived. For this reasoned, the two immediately confronted the king of
Kediri, namely Prabu Widayaka (jayabaya).

By the king, the family was advised to carried out 3 things, namely every wednesday
and saturday, precisely at 17:00, asked to took a bath using a coconut skull or bathok while
reciting the spell that had been given. After bathing and then changing into clean clothes, the
way to dress was by tapping the ivory coconut which was decorated by Sanghyang Kamajaya
and also Kamaratih or Sanghyang Wisnu and Dewi Sri, then brojoled down. The young
coconut was then bounded using a tulak (black and white) sugar cane leaf. After the ivory

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coconut was brojol or in English was born to down, it was decided to used a keris by her
husband.

It was these three things, which seemed to be the basis of javanese soil society to run
the tradition of Tingkeban salvation until now. Since then, it turns out Niken Satingkeb could
get pregnant and her child lives. This was a painting if people who want to had children, then
need to did purity or cleanliness. Niken Satingkeb as a container must be holy, must not be
stained, because it must be cleaned with a shower. Finally, since that time if someone was
pregnant, especially during the first pregnancy, Tingkeban or Mitoni was done.

Javanese traditional traditions of seven months (tingkeban / mitoni) were part of the
traditions of Javanese manners which had philosophical meaning in life. From the various
symbols of actions and rituals of Tingkeban / Mitoni, it appears that Javanese people had the
hoped of salvation which was encapsulated in cultural symbols. This tradition was indeed a
combination of good teachings from Hinduism, Buddhism, and even Islam.

The word 'pitu', besides having the meaning of seven, also means pitulung, which
means help. Broadly speaking, this event means asking for God's help for the safety of labor.
This procession is generally carried out in the first pregnancy only.

At first glance this unique Tingkeban tradition looks complicated, but if it is closely
watched it is not so. This is evident from the equipment that is almost all cheap and easy to
find around us. Even if you have to make your own, it's also not difficult. But modern life is
full of busyness, making the tradition of Tingkeban increasingly forgotten.

 Equipment for the Monthly Ceremony:

 7 kinds of porridge: So that in labor smoothly.
 Sticky rice or 7 colors: symbolizes happiness to receive the birth of a prospective
baby.
 Takir Potang: As a treat and thank you to the elders who attended the event.
 Polo Pendem / boiled tubers: tubers that are easily pulled from the ground, it is
hoped that labor will be as easy as that.
 Tumpeng 7: Consists of one large cone with 6 small cones, which indicates the
age of the womb around childbirth.
 Sajen Siraman
 Snack Market

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 Future / Seven Monthly Procedures:

 Sungkeman
Prospective father and prospective mother together do sungkeman, ask for blessing
for the safety and smooth delivery. Begun sungkeman to parents of the prospective
mother, then followed sungkem to parents of the prospective father's party.
 Siraman
Prospective mothers who have changed clothes and are dressed in dresses decorated
by Rimo Melati are led to the Siraman tent. The water sprinkled with setaman flowers
(jasmine, rose, ylang) is first doused by the father then followed by the mother, then
the parents of the prospective father and the elders.
 Egg Launching
The scout drops the eggs across the white cloth which is loosened in the loose part of
the mother's abdomen. Falling and broken eggs become a symbol and hope that labor
will run smoothly without any hindrance.

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 Open Janur
The fetus that is wrapped ar ound the mother's abdomen as a symbol of the baby's
roadblock to birth, is released by the father-to-be and then thrown away from the
house so that nothing else complicates the birth canal.
 Brojolan
Cengkir ivory (ivory colored young coconut) painted by the goddess Kamaratih and
the god Kamajaya. Hope when a baby is born a woman is expected to be a real
woman (physically and mentally beautiful, intelligent and virtuous). When a man is
born, his hopes become a wise, smart and virtuous man. The launcher of the coconut
is the prospective father while the recipient is the grandmother.
 Change clothes 7 times
This unique ritual prospective mothers must change clothes up to seven times. From
the first to the sixth clothing worn, attendees must say they have not been appropriate,
only in the attire of the seven expectant mothers may be appropriate. This symbolizes
that at the age of one to six months the baby is not "suitable" to be born because the
process of formation is not perfect until it is very vulnerable if born. At the age of
seven months then te fetus to be born. The sequences of batik cloth worn are as
follows. Sido Mukti symbolizes the hope that the baby and the parents who gave birth
can live in prosperity. Revelation is hereditary, symbolizing hope that life always gets
blessings. Sido Asih, the hope that one day a baby is born will be loved by many
people throughout its life. Sido Drajat, hopes that the baby will get a good degree in
his life. Sido dadi, contains prayers that one day the baby can gain success in life.
Babon Angkrem, contains hopes that expectant mothers can give birth normally.
Tumbar Broke, like coriander shed, that's how smooth labor is expected.

 Splitting coconuts
Prospective father opened the way for the baby to be born in his way. It is said that if
the water splitting the coconut splashed, then the possibility of the baby it contains is
a boy, while if the water seeps the possibility that will be born is a baby girl.
 Cut the Stumps
As an expression of gratitude that the seven-month salvation has been carried out
smoothly. Prospective father feeds the prospective mother as a symbol that in
marriage the husband must fulfill obligations to the prospective mother and baby.
 Selling Rujak

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 Serve a pleasure-made food that is made up of seven fresh fruits. Prospective mothers
and prospective mothers sell rujak, while guests buy with kreweng money (clay
money).

With the completion of the Tingkeban event or seven months before sunset, it is
hoped that the child will be present in the world with full of safety, fortune, and help from the
Almighty. Now, Javanese children may consider preserving this one traditional culture, so
that our future generations become a generation that values culture. Because this culture is
believed by our ancestors.
Today as we know globalization was like there was no limit, once our culture was
very awake slowly without us knowing we began to leave. From that we could already know
how the influence of globalization was very great, where we unconsciously instead used the
culture of others and began to leave our original culture that had been passed down from our
ancestors. From these changes as we know there must be an effort that we did to save our
culture from extinction and still make our culture a top priority so that its existence was not
lost, there was a need for cooperation in this matter because our culture was not our own and
our culture was our identity so we could be recognized by others.

In this case, the Tingkeban which was under discussion had also begun to be
abandoned by certain circles, both directly and slowly. There were many ways we could did
to prevent the extinction of culture, the first was by socializing it, this needs to be done so
that people know how important our culture was and they were more able to interpret our
culture with its true meaning. The second is by holding a competition titled culture in which
way the community is more motivated to win and for that they will return to learn the culture
in earnest. The third was by not following excessive foreign cultures so that we forget our
culture, even if we had to followed foreign cultures it was better to sort out first because not
all of their cultures were good for us to follow. The fourth by introducing our culture to
foreign nations because logically when we were able to absorb their culture why were we not
able to make them also absorb our culture? in this case also indirectly we also learned when
teaching our culture to them.

Actually there were many ways to save our culture, but everything goes backed to
each other's willing or not, not a matter of ability but our willingness to did so many people
who only know and were able but they hasn't want to did it that will not work and to preserve
culture certainly the process will not be short because it was continuous so patience was also

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needed in this regard. Apart from all that cooperation and support from the community was
also important, because culture itself was born from habits and social relations with the
community.

Therefore, cooperation and support was important. Like a tree that lives depends on
the roots as well as the culture that depends on us young people as the root, as a root we must
be able to innovate to find new ways to maintained our culture and as millennial generation
aunt we understand very well how the results of changes from the era of globalization and
from things we should be more able to accumulate it with our culture. The main pointed of
the discussion this time was that the theory was not important but how we execute it.

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CONCLUSION

Tradition Tingkeban is a tradition already done hereditary since first to congratulate a

baby who still in the womb when aged seven months in the candidate's first pregnancy
mother. This tradition is carried out aiming for pray for the baby contained by the mother
always safe in the womb and later can be born normally and also mother can give birth safely
and avoid danger. At first glance this unique Tingkeban tradition looks complicated, but if it
is closely watched it is not so. This is evident from the equipment that is almost all cheap and
easy to find around us. Even if you have to make your own, it's also not difficult. But modern
life is full of busyness, making the tradition of Tingkeban increasingly forgotten.

There were many ways we could did to prevent the extinction of culture, the first was
by socializing it. The second is by holding a competition titled culture in which way the
community is more motivated to win. The third was by not following excessive foreign
cultures so that we forget our culture. The fourth by introducing our culture to foreign nations
because logically when we were able to absorb their culture why were we not able to make
them also absorb our culture? in this case also indirectly we also learned when teaching our
culture to them.

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BIBLIOGRAPHY

Iswa Adriana. 2011. Neloni, Mitoni, atau Tingkeban, dalam Jurnal Karsa, Volume 19,
Nomor 2.

Imam Baihaqi. 2017.Karakteristik Tradisi Mitoni di Jawa Tengah Sebagai Sebuah Sastra
Lisan, dalam Jurnal Arkhais, Volume 8, Nomor 2.

“Asal Usul Budaya Tingkeban/Mitoni dan Simbolis Kearifan Luhur.” Sejarah Budaya.
Diakses pada 21 Maret 2019.

“Tingkeban dalam Perspektif Budaya Bangsa Secara Islami.” Diakses pada 22 Februari 2013.

“Tradisi 7 Bulanan/ Tingkepan yang Mulai Tergerus Zaman. Diakses pada 4 Agustus 2017.

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