Ethnoastronomy: The Sundanese of West Java andtheir Relation to Ethnoastronomy
Suhardja D. Wiramihardja*
Former Visiting Research Fellow

Introduction
Nothing in nature has intrigued humans more than gazing
at a spectacularly star-lit sky. While all people on Earth haveobserved the same primitive objects in the sky, i.e. the sun,moon, and stars, all cultures have developed their own interpretations of these heavenly bodies within different culturalcontexts. There are many different ways in which people havewoven concepts and knowledge of sky phenomena andobjects they watched into the fabric of their lives. But it isimportant to realize that in most cultures there was nothingthat was thought of as “astronomy.” The phenomena andobjects in the sky were merely part of the whole complex of
the surrounding world. I use the word astronomy for anything
related to what we think of as astronomy in our present context. This article is a preliminary exploration of the Sundanese,an ethnic group in West Java and how they express their perceptions of the universe through ethno-astronomy, the studyof knowledge, interpretation, and practices regarding celestial
objects or phenomena of specific cultures.
Knowledge of the starry sky and its constellation was indeed
common in many ethnic groups inhabiting the Indonesianarchipelago. Many studies have already been conducted especially in Central Java and Bali. But to date, only a few havebeen done in West Java – sometimes known as Tatar Pasundan(the land of Sunda) by local people. Some of them were written
by Sastramidjaja (1991) from Bandung and Igarashi Tadataka(1980, 1987, and 2008).1 Much more material exists which has
yet to be clearly researched and documented. Yet recently,
there have been moves to better document Asia’s relationshipto ethno-astronomy.2

and length of twilight are approximately the same all year
round.3 These indicators (more than 20 in number) in effect,
represent smaller parts of time segments of a 24 hour day
segmented into the morning, noon, afternoon, and evening
respectively.
For example, in Salamungkal, a small village in a hilly area
about 50 kilometers to the south of Bandung city, people still
use these time indicators in their daily social life. In conversations among locals in expressing something related to times,
instead of saying “I return home at 6pm,” they will say “I return

Sundanese and their Relationship to TimeIn the past the Sundanese used natural indicators in understanding traditional time to determine or to name the times ofthe day. This was based on natural phenomena through what
they felt, saw or heard, and in tandem with the effect of thesun’s positions. They used terms which corresponded to specific times of the day, for example, such as Wanci Tumorek(wanci = period of time, tumorek = deaf ) for around 00:30 a.m.,
Wanci janari leutik (literally the time after midnight) for 1:30 a.m.
and so on. Other terms indicating time were used based onwhat they felt: Wanci haneut moyan (haneut = warm, moyan =sunbathing) meant the time of day where it begins to warm or
good for sunbathing at around 08:00 a.m. These indicators
are a few of many which were applicable throughout the year.
The Sundanese live near the equator and the time of sunset

Menhir (lingga, in Sundanese) found in the former Sunda Kingdom in Kawali
which might function as a gnomon (like a triangular part of a sundial).

*Astronomy Research Group, Institut Teknologi Bandung, Indonesia
25One of the artifacts in Kawali (dating back to 1045 AD), where the former Sunda
Kingdom is located showed a calendar (kolenjer in local language) in the formof matrix.

At one of the annual meetings for the forum of former Kingdoms and Sultanates in Indonesia held in Bandung in November 2012. On this occasion I promoted the importance of conducting research in ethnoastronomy in their former Kingdoms and Sultanates regions.

home on the period when I can hardly see someone’s face” or“I return home when the Sun goes down behind the mountain” instead of saying “I return home at 16” to name but a few.4

Surakarta (Central Java) on 22 June, 1856. In Pranatamangsa,
the days in a month (more exactly mangsa) varied from 23 days
to 43 days, depending on specific observable environmentalelements. Ammarel (1996) and Salmun (1956) confirmed thatevery mangsa have their own characteristics. Names of themonth (mangsa) in Pranatamangsa and the length of theperiods have now been standardized in agreement with theGregorian Calendar.
With Pranatamangsa, all farmers conducted all phases ofcultivating rice exactly at the same period of time otherwise
rice would be exposed to crop pests. When rice was flowering,insects were eating in other areas. However, if farmers were too
early or too late at any phase of cultivation, pests would afflictthe crops due to a lack of other food sources. Though recently
the climate does not exhibit the same patterns as before, tosome extent Pranatamangsa is still in use in some remoteplaces in West Java, e.g. Cisolok-Sukabumi, Kampung NagaTasikmalaya, and Baduy area (Adimihardja, 1990). This suggeststhat historically Pranatamangsa was used by all agriculturalpeople on Java island.

Pranatamangsa: the Agricultural Cycle
Agricultural people like Sundanese were deeply concernedwith calendrical observations. These were crucial in gauging
the time of planting and harvesting to insure successful crops.
The appearance and disappearance of certain stars correlatedwith the seasons of the year, and reminded observers when toplough, sow, hunt, fish, and celebrate other annual events. TheSundanese agricultural cycle is known as Pranatamangsa (time/season-keeping system)
The most important seasonal markers for Sundanese werethe Orion Belt (Bentang Wuluku) and Pleiades (Bentang Kertior Bentang Ranggeuy). The dawn rising of the Orion Belt andthe Pleiades in mid-May marked the coming of the dry season.
For about forty nights before sunrise the Pleiades was said todisappear from view. This event, usually noted in an almanac,
was called ngerem in the local language which means to hideitself. The heliacal rising of the Pleiades and the Orion Belt in
the evening sky was also important to farmers as a sign of thewet season and the beginning of rice-planting.
Another constellation which is familiar to Sundanese is theSouthern Cross (Crux), whose Sundanese name is Bentang
Langlayangan (the Kite). These stars are also very importantfor local fishermen since they indicate a Southern direction andfor farmers because the appearance of the Southern Cross inthe East at sunrise was a sign of the beginning of the dry season. Another local name for the Southern Cross is Bentang
Saung Genjot (leaning Hut).
Van den Bosch (1980) in his study on the Javanese calendar
found that Pranatamangsa/Pranotomongso was recognized byJavanese farmers, and although this agricultural tradition waspracticed for almost two thousand years, Pranatamangsa
was officially declared by Sri Susuhunan Paku Buwana VII in
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Folklore
Human understandings of the sky were expressed in many
forms, and celestial lore and storytelling formed a core component of this. I found some examples of the diverse and wonderful ways in which Sundanese people described specific objects
or phenomena in the sky in lore. Most older Sundanese werefamiliar with tale of Nini Anteh. There are variants, but the mostwell-known one relates how Nini Anteh (grandmother Anteh)
lived in the Moon with her spinning wheels accompanied byher cat. When she was a little girl she lived with her step motherwho mistreated her. She then subsequently escaped and flew
to the Moon, helped by a ray of light coming out of it. To thisday, when the Moon is full, people say that one can see NiniAnteh, sitting beside a spinning wheel accompanied by her cat.
By way of comparison, we have celestial lore of the ancientNo.68 Autumn 2013

people from both North America and the Far East, including
Japan, where the rabbit appears in the moon: the lunar disk
presents the same shape and is identified as a rabbit.
For all ancient peoples, the Sun and the Moon are probably
the best documented sky objects amongst other celestialbodies, in particular the eclipses of both have always been impressive to all people. The Sundanese also possessed their own
celestial lore about these spectacular events. There is an oral
story in some parts of West Java which explains the lunar
eclipse.
“In heaven Batara Guru (the god of gods), shot a fake godwith a bow and arrow, separating his body from his head.
The body fell down to the Earth and changed into a ricemortar but the head was still alive in the sky. The head ate
everything in the sky including the Moon. Yet when he ate
the Moon, an eclipse occurred. Since he had no body, theMoon went out from the bottom of the head and the eclipse
ended.”The solar eclipse however, was seen as a couple in love. People on Earth beat rice mortar with pestles and the noisy soundlike two annoyed lovers who separated from each other.
Sundanese people did not generally separate phenomena
which we currently classify as meteorological from what we
now think of as astronomical. The phenomenon of rainbows,which is called Katumbiri was regarded as the angels fromkahyangan (heaven) coming to Earth to take a bath. The rainbow itself symbolized a golden ladder used by angels to descent to earth and to return to heaven.
No feature of the sky was more amazing than the Milky Way:
the sky consists of darkness as well as light, a bright splash oflight broken by dark separations. This specific object which isobservable during the dry season in West Java was known ascatang bobo or catang which means rotten tree trunk full ofholes (Igarashi, 2013), while in Javanese in Central and EastJava it is described it as Bima Sakti (a hero in wayang story).
To the south-east of Southern Cross stars (bentang langlayangan – the Kite) two bright stars α Centauri and β Centauri areobservable almost at the same period of time during the dry
season. The Sundanese story of these constellations relates thata younger brother, β Centauri flew a kite in a rice field. Due tostrong winds he was drawn up by the kite. The elder brother,α Centauri, helped by holding him from behind. However,
the wind was so strong that both of them were drawn up intothe sky. It is fortunate that some celestial lore are still remembered and can be recorded, but many may have been lost or
not yet revealed and need to be further explored.

Appraising our Rich Ethno-astronomical Past
I have briefly touched upon the ethno-astronomical historical of the Sundanese and every attempt has been made to include as many relevant materials as possible. However, I cannot
claim to have given a complete and comprehensive account of
their ancient astronomy-related culture. Yet, I hope that mywork will stimulate research interest into exploring ethnoastronomy in other regions of Indonesia; not only on the mainislands (Java, Sumatra, Kalimantan, Sulawesi, Papua) but also inmany smaller island regions. To do so will allow us to start theconstruction of an encyclopedia of Indonesian ethno-astronomy
which can simultaneously contribute to the ongoing project ofdocumenting the ethno-astronomy of Asia.

References
Adimihardja, Kusnaka. 1990. Ph.D. Dissertation, Kajian khusus
Human Ecology. Universiti Kebangsaan Malaya (in Indonesian).
Ammarell, Gene. 2005. The Planetarium and the Plough: Interpreting Star Calendars of Rural Java. Republished in Songs
from the Sky: Indigenous Astronomical and Cosmological
Traditions of the World, edited by Von Del Chamberlain,John B. Carlson and M. Jane Young. College Park: Ocarina
Books. Pp. 320-335. (Original in Special issue of Archaeoastronomy (1996) 12-13: 320-335).
Igarashi, Tadataka. 1980. Change in Daily Activity Patterns
During the Ramadan in an Islamic Society. Proceedings ofthe Second International Symposium on Asian Studies,p. 467.
————. 1987. Agricultural Operations, Seasonality, and Stars:
Annual Cycle of Upland Cultivation in a Sundanese Village,
West Java, Southeast Asian Studies, 25(1): 85-108.
————. 2008. The Balinese Calendar: The Lunisolar System
and Historical Change. Southeast Asian Studies, 45(4): 497538.
Salmun, Mas Ace. 1956. Kandaga. Ganaco. NV: Bandung-JakartaAmsterdam. p.22.
Sastramidjaja, Ali. 1991. Kalangider Lima Kala, (in Indonesian)(unpublished).
Van den Bosch, F. 1980. Der Javanische Mangsakalender. InBijdragen tot de taal-, land-en volkenkunde [In Contributions
to Language, Geography and Ethnology], 136: 248-282.

Notes
1

I wish to thank Dr. Igarashi Tadataka for sharing much unpublished data and information and for many productive
discussions.

2

Norio Kaifu, the President of the International AstronomicalUnion, is collecting Asian stories and histories relating tostars and universe in collaboration of fourteen Asian countries into a book called “Stars of Asia.”

3

These times are different in northern and southern latitudes.

4

Private communication.
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