A. Pengertian Pranatamangsa
Menurut Wiriadimangsa (2005), ribuan tahun yang lalu nenek moyang kita telah
mengenal dan menghafal pola musim, iklim dan fenomena alam lainnya, dan akhirnya
mereka mampu membuat “kalender tahunan”. Kalender ini tidak didasarkan pada
kalender syamsiah (masehi) atau kalender komariah (hijriah/islam) tetapi berdasarkan
kejadian-kejadian alam seperti musim penghujan, kemarau, musim berbunga, letak
bintang di jagat raya, pengaruh bulan purnama terhadap pasang surutnya air laut, dan
sebagainya. Masyarakat Jawa menyebutnya pranoto mongso (pranoto: tata cara,
mongso: musim), atau pranata mangsa (Sunda), kerta masa (Bali), dan yang lebih
populer saat ini adalah Pranatamangsa (Indonesia).
Menurut Harjuli (2010) pamor Pranatamangsa kini mulai meredup terutama dalam
dua puluh tahun terakhir dengan perubahan iklim global dan fenomena El-Nino dan La-
Nina, serta diintroduksikannya program intensifikasi pertanian melalui pola bimbingan
massal (Bimas) pada awal tahun 1970-an.
B. Kalender Pranatamangsa
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Yulianto, 2012). Kalender Pranatamangsa karya Ronggowarsito, dalam satu tahun dibagi
12 mangsa alias musim. Durasi sebuah mangsa bervariasi antara 23–43 hari dengan
indikasi berbeda-beda (lihat Gambar)
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Suwarman Partosuwiryo (2009) dalam desertasinya yang berjudul: “Hubungan
Pranata Mangsa dengan Penangkapan Ikan di Samudra Hindia Selatan Jawa”
menyampaikan bahwa dengan memanfaatkan Pranatamangsa, nelayan mampu
meningkatkan produksi ikan. Produksi ikan per tahun per kapal di Samudera Hindia
Selatan Jawa yang menggunakan pranatamangsa lebih tinggi dibanding mereka yang
tidak menggunakan atau yang hanya kadang-kadang menggunakan pranatamangsa.
Meskipun pranatamangsa terbukti masih relevan digunakan sebagai pedoman
penangkapan ikan walau terjadi perubahan iklim, Suwarman berpandangan perlu
dilakukan beberapa penyesuaian dalam pranatamangsa yang biasa digunakan. Hal ini
dilakukan agar pranatamangsa dapat digunakan nelayan di seluruh perairan Selatan
Jawa.
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penghujan semakin sulit diprediksi. Namun nenek moyang kita cukup bijaksana
dalam menyikapi prediksi awal musim penghujan dan akhir musim kemarau, yaitu
dengan adanya Mangsa Labuh. Indikator mangsa labuh adalah musim kemarau
tetapi mulai ada hujan, petani mulai ladang untuk ditanami padi gogo, dan petani
padi sawah mulai menyebar bibit tanaman padi di persemaian (istilah sekarang
“sistem methuk”). Indikator ini ternyata sama kondisi sekarang yang dinamakan
masa pancaroba, yaitu peralihan dari musim kemarau masuk ke musim
penghujan.
3. Mangsa Mareng terjadi pada akhir bulan Maret–April–Mei–Juni, pada saat itu
adalah hujan mulai habis, musimnya orang memanen dan menjemur padi, di
sawah hanya tersisa jerami, banyak hewan hamil, burung-burung kecil mulai
menetas telurnya. Kondisi ini juga mendekati kecocokan dengan keadaan
sekarang yaitu musim kemarau (MK-I).
4. Selanjutnya Mangsa Ketiga terjadi pada akhir bulan Juni–Juli–Agustus–September,
pada saat itu adalah sebagian petani menanam palawija, tanah mulai retak,
sebagian lahan tidak bisa ditanami karena panas sekali. Kondisi ini juga mirip
dengan keadaan sekarang dimana di lahan-lahan terutama lahan tadah hujan
dibiarkan bero (tidak ditanami). Dan mulai pertengahan bulan September sampai
awal November biasanya masuk masa pancaroba ( mangsa labuh).
Dari hasil pembahasan ke empat mangsa (rendheng, mareng, ketiga, dan labuh) yang
dikaitkan dengan musim tanam (MH, MK-I, dan MK-II) maka keduanya keduanya dapat
dibuat matrik keterkaitannya, sebagaimana disajikan Tabel 2.
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Tabel 2. Keterkaitan antara “Musim Tanam” dan “Mangsa” dalam Sistem
Pranatamangsa
D. Penutup
Tulisan ini tidak bertujuan mengecilkan arti ilmu pengetahuan dan teknologi
melainkan sebagai review kita masyarakat Jawa Tengah yang sudah berbudaya dalam
mencermati alam semesta sejak ribuan tahun yang lalu dan sebagai refleksi dan evaluasi
untuk mengingatkan kembali sebagai manusia mahluk penghuni bumi.
Diharapkan pranatamangsa bisa digunakan sebagai pedoman bertani karena
mengandung arti kebijakan dan kearifan dalam mengelola dan melestarikan lingkungan
tanah dan air. Untuk itu janganlah kita tinggalkan, namun kita koreksi penyimpangannya
dengan menggunakan Kalender Tanam Terpadu yang dikeluarkan oleh Badan Litbang
Pertanian.
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Daftar Pustaka
Daldjoeni, N. Manusia Penghuni Bumi (Bunga Rampai Geografi Sosial), Alumni Bandung.
1997.
Sri Yulianto. Sistem Pranatamangsa Baru. Pusat Studi Teknologi Informasi dan
Geospasial. Universitas Kristen Satya Wacana (UKSW) Salatiga. 2012.
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PRANATAMANGSA AS A FARMERS' CALENDAR, LEARNING FROM THE PAST
By: HANTORO TAPARI
B. Calendar Of Pranatamungsa
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Picture. Ronggowarsito's Pranatamangsa Calendar (Yulianto, 2012)
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Suwarman Partosuwiryo (2009) in his dissertation entitled: "The Relationship
between Prey Institutions and Fishing in the Indian Ocean South of Java" said that by
utilizing Prey Prey, fishermen are able to increase fish production. Fish production per
year per vessel in the Indian Ocean South of Java using predatory prey is higher than
those who do not use or only occasionally use predators.
Although it has been proven that prey practices are still relevant to be used as
fishing guidelines despite climate change, Suwarman is of the view that some
adjustments need to be made in commonly used prey practices. This is done so that
pranatamangsa can be used by fishermen in all of the southern waters of Java.
In Central Java and Indonesia in general, every year there are three growing
seasons (MT). The definition of MT is the time from starting to cultivate the soil for
seedlings until the planting period. The three MTs are: (a) MT I or rainy season (MH),
between November to February; (b) MT II or dry season I (MK-I), between March to
June; and (c) MT III or dry season II (MK-II), between July and October.
Pranatamangsa is the calculation of the seasons by taking into account the
phenology or behavior of animals and plants. Pranatamangsa is a solar system calendar
so that this calendar can be compared with the planting season currently used by
farmers.
The relationship between “MT” which is based on meteorological data and “Prey”
in pre-predation can be explained as follows:
1. Rendheng's prey in the pranatamangsa system occurs at the end of December–
January–February–March, when it is the season for planting rice, there is a lot of
rain, rivers are flooded, and there are many diseases. It turns out that this
condition is close to match the current natural situation, namely the rainy season.
While the difference between the planting season and the prey is the beginning of
the rainy season. This is what some people think that pranatamangsa as a guide
for planting and determining cropping patterns can no longer be fully used as
guidelines.
2. If we look at the climatic conditions that are currently difficult to predict, due to
extreme climate changes (El-Nino and La-Nina), it is increasingly difficult to predict
the start of the rainy season. However, our ancestors were wise enough in
responding to the predictions of the beginning of the rainy season and the end of
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the dry season, namely with the presence of Labuh Prey. The indicator for
anchoring prey is the dry season but it starts to rain, farmers start fields to plant
upland rice, and lowland rice farmers begin to spread rice seeds in the nursery
(the current term “methuk system”). This indicator turns out to be the same as
the current condition called the transition period, namely the transition from the
dry season to the rainy season.
3. Mareng's prey occurs at the end of March–April–May–June, when the rain starts to
end, it is the season for people to harvest and dry rice, only straw is left in the
fields, many pregnant animals, small birds start to hatch their eggs. This condition
is also close to match the current situation, namely the dry season (MK-I).
4. Furthermore, the Third Prey occurred at the end of June-July-August-September,
at that time some farmers were planting secondary crops, the soil began to crack,
some of the land could not be planted because it was very hot. This condition is
also similar to the current situation where lands, especially rainfed lands, are left
uncultivated (not planted). And from mid-September to early November, it usually
enters the transition period (anchored prey).
From the results of the discussion of the four prey (rendheng, mareng, third, and
anchored) associated with the growing season (MH, MK-I, and MK-II) the two of them
can be made a relationship matrix, as presented in Table 2.
Table 2. Correlation between “Growing Season” and “Prey” in the Pre-Natal Mangsa
System
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Pranatamangsa as a farmer planting calendar is simple, easy to apply both for dry
land areas, rainfed and semi-technical irrigated areas. Weather and climate elements in
the form of solar radiation, temperature, humidity, wind speed, and rainfall are
highlighted in prenatamangsa. In it every type of plant and animal is cultivated in the
form of a regular cycle, all of which lead to the preservation of the environment.
D. Closing
This paper does not aim to reduce the meaning of science and technology, but
rather as a review for us, the people of Central Java, who have been cultured in observing
the universe since thousands of years ago and as a reflection and evaluation to remind us
that humans are creatures of the earth.
It is hoped that pranatamangsa can be used as a farming guide because it implies
policy and wisdom in managing and preserving the soil and water environment. For this
reason, we should not abandon it, but we will correct the deviation by using the
Integrated Planting Calendar issued by the Agricultural Research and Development
Agency.
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BIBLIOGRAPHY
Dadiek Wiriadimangsa. Prey institutions are still important for agriculture. Research and
Development Center for Food Crops. Sinar Tani tabloid. 9 – 15 March 2005.
Sri Yulianto. New Predation System. Center for Information Technology and Geospatial
Studies. Satya Wacana Christian University (SWCU) Salatiga. 2012.
Suwarman Partosuwiryo. Relationship between Prey Institutions and Fishing in the Indian
Ocean South of Java. Doctoral Dissertation. Faculty of Agriculture UGM. 2009.