Ciptagelar Kasepuhan village.
Source image: disparbud.jabarprov.go.id
Ciptagelar Kasepuhan Gede village is a traditional village that has a characteristic in the location and shape of the house as well as a tradition that is still held fast by supporting community. People living in Kampung Ciptagelar called kasepuhan society. Kasepuhan term comes from the old word with the prefix and suffix . In Sundanese, said the elderly means conservative old' in Indonesian. Based on this understanding, comes the term kasepuhan, which is the abode of the elders. Kasepuhan designation also shows a model , leadership system' of a community or society that is based on the customs of the parents (old or stodgy). Kasepuhan means 'old customs customs of the ancestors'. According to Anis Djatisunda (1984), kasepuhan name just a term or a designation outsider against this social group which in the past the group calling itself the offspring Pancer Pangawinan term.
In the 1960s, the village of Gede Kasepuhan Ciptagelar have a special name that can be considered as the real name of the community, namely Perbu. Name Perbu then disappear and change into kasepuhan or kasatuan. In addition to its first, they are also referred to as community tradition.
Gede village Kasepuhan Ciptagelar (hereinafter written Kampung Ciptagelar) is the new name for the village Ciptarasa. It means that since 2001, around July, Kampung Ciptarasa from the village Sirnarasa do "migrated wangsit" to the village of Sirnaresmi within dozens of kilometers. In this village, precisely in Kampung Sukamulya, Abah Anom or Father Encup Sucipta as the top leadership of the traditional village gave the name Ciptagelar as a new emigration. Ciptagelar means open or resignation. The move to the village of Kampung Ciptarasa Ciptagelar more because "command ancestors" called DI. Wangsit obtained or received by Abah Anom after his ritual process whose results should not be not, be done. Hence displacement of indigenous villages for residents Ciptagelar is a form of loyalty and obedience to his ancestors. Ciptagelar community or village residents in the village is actually not limited proficiency level alone but living in scattered around the area of Banten, Bogor and Sukabumi Selatan. However, as a reference, the "central government" is the Gede village, which is inhabited by the Elders Girang (traditional leaders), Line Conservative (aides Elders Girang) and people who want to stay Kasepuhan Ciptagelar compatriot with customary leaders. Gede village is a traditional village because its existence is still covered by traditional or customary rules of heritage.
Administratively, the village is located in the village Ciptagelar Sukamulya Sirnaresmi Village, District Cisolok, Sukabumi. The distance from the village of Kampung Ciptagelar Sirnaresmi 14 km from the district town 27 Km, from the central government of Sukabumi regency of Bandung 103 Km and 203 Km to the west.
Ciptagelar village can be reached by four-wheel vehicles (cars) and two-wheeler (motorcycle). Type of four-wheeled vehicles must have special requirements, which has a fairly high body height above the ground as well as in prime condition. If it does not have the requirement is little chance of the vehicle to the location. And generally the cars so only up to the village office Sirnaresmi who was also a parking space. The rest use public transport or car ojeg (type of jeep) which only exists at any time or on foot.
In order to reach the destination, there are several options lane road. The first option is: Sukabumi - Pelabuhanratu. Pelabuhanratu - Cisolok stop in the village Cileungsing. Cileungsing from the village to the village and stopped at Kampung Sirnarasa Pangguyangan. In the village Pangguyangan all four-wheel vehicles in the parking lot and then from this village to the village of Ciptagelar be reached by walking or riding ojeg. For the record, through this pathway private vehicle only reached the village Pangguyangan considering the road conditions are severe.
The second path is through the choice Sirnaresmi Village. Through this path one can directly get to the location of Kampung Ciptagelar. This is due to the relatively balk road conditions compared to the path through the village Pangguyangan. Of course, the prime vehicle and motorists cunning skills is a top priority, given the rocky road conditions, sharp bends and steep ravines. Other option is the path of Pelabuhanratu towards Cisolok, stop at Kampung Cimaja. Cimaja to the village of Desa Cicadas by taking public transportation department Cikotok and stopped at the village office Sirnaresmi. From the office to the village Ciptagelar Sirnaresmi Village.
In this case the village office Sirnaresmi become a benchmark or starting point of the journey to Kampung Ciptagelar. And here are also all kinds of vehicles that do not meet the requirements deposited or parked. Next trip is done by riding or walking ojeg. Please note air-asphalt road in the village office only until Simaresmi. While the road leading to the village of Ciptagelar width just enough for a car to road conditions, rocky, up and down, and relatively steep. On the left and right sometimes encountered ravine deep enough.
The geographical position of Kampung Ciptagelar is above 1050 meters above the surface of the link. Cool air tends to be cold with temperatures between 20 ° C samDai 26 ° C and an average temperature of about 25 ° setiaq C. Ciptagelar village surrounded by mountains, the Mount Surandil, Mount Karancang, and Mount Kendeng.
2. Potential Population
Population Kasepuhan or Iebih appropriately called kasepuhan citizens can be grouped in two sections. The first group is the soul of citizens jero and the second group are resident outside of the soul. The intended residents are citizens kasepuhan jero soul who has blood ties with Abah Anom though allied already very far and very complicated to explore. Residents jero soul residing in Kampung Gede Kasepuhan Ciptagelar and other villages, to keep all the tradition kasepuhan in full, particularly in the field of agriculture.
The second group of residents outside the soul are those whose status in kasepuhan citizens as citizens or as a follower kasepuhan sympathizers. In general, residents outside the soul is outside kasepuhan Ciptagelar and do farming tradition in full but still recognize kasepuhan and often ask for spiritual assistance to elders in delight.
Residents outside kasepuhan soul has an obligation to pay money ngajiwa (census the incu putu) and ngalaukan (dues fund the ceremony seren epidemic). According to Abah Anom, outside of the soul not only spread in the region of Sukabumi, but spread to Lebak, Bogor, Bandung, Jakarta, Lampung, Palembang even to Sulawesi.
Based on the latest available records pads pamakayan (shaman farmer) stated that the number of kasepuhan included in jero soul as much as 15 795 inhabitants gathered in 3,833 families. While citizens residing in Kampung kasepuhan Gede Kasepuhan Ciptagelar as much as 338 souls gathered in 76 families. In general, people who are in Kampung kasepuhan Gede converted to Islam. Their religious life was mingling with non-Islamic belief system that is custom Ieluhurnya. Even in some cases customs more prominent, such as confidence in the Dewi Sri reflected in various traditional ceremonies agriculture.
Education kasepuhan Ciptagelar residents is relatively low. In general, they are just following the formal education up to the third grade of primary school and only a few people who have completed primary school and secondary education, including Abah Anom Encup Sucipta. Lack of citizens who received formal education, in addition to resulting economic level also due to cultural factors and the perception of citizens to education. For citizens kasepuhan, the school does not need to be high, which is important to read and write, because akhirnyamereka still have to go back to the traditional ways of life. Therefore, citizens kasepuhan more lead children to work as a farmer and the successor to the traditions of his ancestors.
Residents Kasepuhan Ciptagelar not closed to innovation from outside, as evidenced by the entry of electrical and electronic equipment. Electronic instruments owned Kasepuhan citizens Ciptagelar include radio, tape radio and television, some of which are equipped with a satellite dish. At home elder excited (Abah Anom) there is an electronic tool tape radio and television, even special elder excited to have a telephone and Jeep vehicles.
3. Potential Culture
a. History / Origins
There are two oral story that explores the origins of the village Ciptagelar. The first one comes from the village Ciptagelar pakuan pajajaran descent, namely King Siliwangi. While oral stories are both descended from Ki Demat Haur Tangtu, which is one of the bodyguard of King Siliwangi. Briefly the story in question can be stated as follows.
In West Java has established several kingdoms, of which the Kingdom of Sunda. At the time of the Sunda kingdom ruled by King Siliwangi (residents Kasepuhan Ciptagelar call Kanda Hyang or Galuh Wening Bramasakti), this empire has a special force called Bareusan Pangawinan. Bareusan Pangawinan is a special forces armed with spears Sunda kingdom. The team members selected and trained directly by the regents, the grand vizier, or puun. This direct coach called teacher pedestal. The teachers pedestal is considered to have the experience, obedient, faithful, and has extensive knowledge about the war and magic.
Special forces Bareusan Pangawinan led by three people, namely Demat Haur Tangtu, Master Alas Lumintang Ken-Dungan, and Puun Reed Panuh; they were commissioned by King Siliwangi to save HANJUANG bodas from Banten forces attack (1579). After receiving the task, the trio shared the king immediately withdraw from Pakuan (capital) Padjadjaran to the south, to a place called Tegal Buleud.
In Tegal Buleud, the king divided the followers into small groups and give freedom to his followers is to choose a life of each. The king himself chose the road to ngahyang (out of sight mats). Meanwhile, the three leaders Bareusan Pangawinan determined to return to dayeuh (cities) that have been abandoned.
On the way to dayeuh, Pangawinan Bareusan three leaders agreed to split up and take the road of life masing¬masing, but still maintains a relationship with Iainnya. Alas Lumintang life journey Guru Ken-Dungan and Puun reed next Panuh not told clearly. Meanwhile, Ki Demang Haur Tangtu finally settled in the area Guradog (Jasinga) until his death. Demat Ki grave Haur Tangtu now known as the Tomb of Dalem Tangtu Awileat. In this Guradog village, Ki Demang Haur Tangtu have children, that residents who now reside in the area known as the Citorek and kasepuhan. And derivatives of these Demang Ki origin Kasepuhan development of social groups. In the folklore of the region noted that Ki Demang Cisolok Haur Tangtu Nini Tundarasa marry, a girl from the village of Kaduluhur. Nini Tundarasa is what is considered as the ancestor or ancestors Kasepuhan Ciptagelar citizens. After becoming one of several wives Ki Demat Haur Tangtu, Nini Tundarasa moved from village to village Kaduluhur Guradog. Furthermore, their descendants berpindah¬pindah residence from one place to another.
In the course of its history, residents kasepuhan has moved several times but remained around Banten, Bogor and Sukabumi Selatan. Ieluhur beginning of their shift begins, the Nini Tundarasa who moved from village to village Kaduluhur Guradog.
One of the offspring Nini Tundarasa great-grandfather named Ki Mar were born in Guradog Binong moved to Kampung Lebak (Banten). Ki child's great-grandfather Mar were named Aki great-grandfather moved to the village of Mas Cipatat (Bogor), which is now known as Kasepuhan Urug. Further descent Mas great-grandfather named Aki Aki Wami alias Mumps great-grandfather moved to the village of Kampung Lebak Bans Gede (Bantam).
Aki Warni great-grandfather had two sons, namely Aki Aki great-grandfather and great-grandfather Kayon San. Aki Kayon great-grandfather replaced his father become excited and move the village elders to Kampung Lebak Gede Binong. Substitute Aki Kayon great-grandfather, great-grandfather named Aki Arikin move again to Kampung Kampung Tegallumbu Gede (Bantam).
Aki Arikin great-grandfather had six children, the great-grandfather Sal Aki, Aki Mak great-grandfather, great-grandfather Aki In, Nini As great-grandfather, great-grandfather Jasiun Aki, Aki great-grandfather and Si. Aki great-grandfather Jasiun or Ki Ciung designated as his father's elder excited replace Aki Arikin great-grandfather. Since the leadership of Aki great-grandfather Jasiun or Ama Jasiun, kasepuhan began to evolve into South Sukabumi area. Aki Jasiun own great-grandfather moved Kampung Bojong Gede from Tegallumbu to Cisono (Sukabumi). Aki Jasiun has two children, which I Aki great-grandfather or great-grandfather Las Rusdi and Nini great-grandfather Ari. Substitute Aki Aki great-grandfather great-grandfather Jasiun is Rusdi.
Aki Rusdi great-grandfather moved to the position of village Gede Cicemet (Sukabumi). This displacement occurs during the Japanese occupation. In Cicemet, Gede village settled long enough until the time of independence until the uprising DUTII. Due to the disruption of insurgent DUTII, 1957 Aki great-grandfather Rusdi move kasepuhan center (village Gede) to Cikaret. Furthermore, a change in the name of the village into a village Cikaret Sirnaresmi. Aki Rusdi great-grandfather had four children, the great-grandfather Lasm or Ma Nini Anom, Ama Soups, Ardjo Abah, and a fourth unnamed. Abah Ardjo or Ki Ardjo later succeeded his father, Aki great-grandfather Rusdi be excited kasepuhan elders.
At the time of becoming elders delight, Abah Ardjo several times to move the central location kasepuhan called Kampung Gede. First, Abah Ardjo move Gede village of Kampung Cidamar to a village around the District Cisolok. Second, Ardjo Ki then moved again to the village Ciganas. Ciganas village changed its name to Sirnarasa. Third, after living for 8 years in Kampung Ciganas, Ki Ardjo move Gede village to village Linggarjati. Fourth, move Ardjo Ki Gede village to village Ciptarasa.
Ki Ardjo been married seven times and had thirteen children. Of the sixth wife named Ma Tarsih has three children, namely Encup Sucipta, [is, and Lia. Wife of the seven named Ma Isah had six children.
After Ki Arjo died, the first child of Ma Tarsih namely Encup Sucipta, replacing his position as an elder in delight. Now, Abah Ardjo families living in homes located around the house elders in delight. Elders rejoice at the time of data collection (2002) is Abah Encup Sucipta. He Iebih known as Abah Anom (Mr. Young) because when she accepted a position in delight elders still young ie 17 years. Position elder excited to be hereditary and is always inherited by male-child (not necessarily the firstborn).
Besides Kasepuhan Ciptagelar, in Banten and the surrounding there are some people who call themselves as kasepuhan, among others Kasepuhan Urug (South Bogor), Kasepuhan Citorek, Kasepuhan Cisungsang, Kasepuhan Ciherang, Kasepuhan Cicarucub, and Kasepuhan Cisitu (all in South Banten) and Kasepuhan Sirnaresmi (Sukabumi). All kasepuhan is bound by a union organization called Indigenous Unity Southern Banten (Adimihardja, 1989). Indigenous Unity of the central leadership is in the Southern Banten Kasepuhan Ciptagelar by its chairman Abah Anom Encup Sucipta.
b. Religi
Knowledge systems, and Tabu Citizens Kasepuhan Ciptagelar embraced Islam. But in everyday life implementation of religious activity is still dominated confidence in the customs and traditions of his ancestors (tatali paranti ancestor). Concept or philosophy of life is more focused on custom and tradition rather than referring to the main source of his religion (Quran). In this case, the contemplation of the universe has led them to the conclusion that the universe is orderly and balanced system.
Order and balance of the universe is something that is absolute. Malapateka presence or disaster in the eyes of citizens kasepuhan is as a result of the balance and order of the universe undisturbed. Therefore the main task of man is to preserve and maintain the balance of the relationship of various elements in the universe.
Ciptagelar Kasepuhan citizens have confidence that someone who wants to become successful or happy, is to be able to achieve a unity of life or a sense of oneness, which unites nature macro cosmos to micro cosmos. A phrase that is often used as a guideline to achieve the intended sense is tilu sapamilu, two sakarupa, hiji eta keneh (three of a kind, two similar, one that the same thing). The phrase is a statement that describes that the people of this world have varying desires, attitudes, and characteristics substantially similar, namely mahiuk created by the Almighty.
Furthermore, in an effort to achieve order and harmony of human life, citizens must align Kasepuhan Ciptagelar speech, behavior and determination (said lampah ka / cloud determination). For citizens Kasepuhan Ciptagelar, guidelines in the form of tatali paranti living ancestor - should be implemented for each violation against him would lead to disaster (kabendon), either for himself or society. That way, the people kasepuhan hope to avoid catastrophes.
Confidence in the tatali paranti karuhun expressed in a variety of symbols in the form of taboo (prohibition) and certain symbols that contain symbolic meaning. An example is a taboo to sell rice, rice taboo issued on the day of birth (wedal), taboo for whistling around the village, and taboo to cultivate rice on Friday \\\ 'at and Sunday. The symbols that have symbolic meanings include: sawen, rawun, pungpuhunan, and tukuh overtime. For citizens Kasepuhan Ciptagelar, taboos and symbols are tools that keep the family environment and their communities safe from the interference and evil spirits.
Ciptagelar Kasepuhan citizens trust that should not be ignored is a tribute to Dewi Sri believed as the "Goddess of Rice". For example, the views of the Dewi Sri they called Nyi Pohaci Sang Hyang Sri Ratna inten Purnama Alam Sajati; Dewi Sri only bersemayan on rice once a year, resulting in rice cultivation should be done once a year.
According to them, various violations of rice and tats way in maintenance, will lead to crop failure (not as expected). It is therefore easy to understand when each agricultural cycle can not be separated from the various ceremonies, for example: sasarap ceremony, ngabersihan, ngaseuk, stocking, mipit, ngadiukeun, nganyaran, ponggokan, and seven epidemic. Similarly, in terms of agricultural technology even more using traditional tools such as: etem (ani-ani), mortar, and Rengkong (bearer instrument that serves to bring the shroud of rice from lantayan to leuit).
Leuit for residents Kasepuhan Ciptagelar not just mean grain storage warehouse where it relates to their belief that they are a symbol of respect for the Dewi Sri (goddess ruler and guardian of paddy). These beliefs have been internalized in their lives, so based on their beliefs when rice is not stored in leuit then they can kabendon (wretched).
Manifestation of these beliefs above are the kebiasa¬an, rules or taboos / taboos associated with leuit, for example: the taboo sell rice and grind with heuleur rice (paddy threshing machine). The public is allowed to sell paddy rice sold on the condition that is the rice harvest last year which has dirasulkeun customary by elders in delight. In this case the citizens kasepuhan only sell surplus rice harvest last year.
c. Community System
The smallest unit in a society is the family. A family in Kasepuhan Ciptagelar consisting of father, mother and children. However, so there is also a living some other family members (brothers). They all live and eat in the roof or known as sadapur, and all family members who live in one house (one stop) and eat from the kitchen was called sabondoroyot. Although the authority in determining domestic policies exist in the husband and wife as head of household, \\\ '\\\ intervention' person most parents or elder people who live in households that are relatively decisive.
In the case of marriage, there is a tendency to mate with fellow Kasepuhan Ciptagelar (endogamy social group). Before carrying out the marriage ceremony, the parents of the bride and groom will ask for approval prior to elders in delight. After the marriage ceremony, they usually stay at a relative's wife (uxorilokal / matrilocal) or live in a new home (neolokaO.
Ciptagelar Kasepuhan community kinship system is bilateral / parental, with the understanding that the relatives relationship is determined by lineage paternal and maternal. Pattern to determine the lineage that does not distinguish the paternal or maternal line is the same as that adopted by the Sundanese people in general in West Java. This is understandable given the citizens Kasepuhan Ciptagelar including Sundanese.
Furthermore, in everyday life, Ciptagelar Kasepuhan community organized by a local leadership elite centered on the power of a traditional leader called elders in delight. Elders delight is a person appointed by custom to lead Kasepuhan community and is usually the elder son of the previous glad that according to their belief, the appointment of elders glad this is an order of the ancestor. Position is a delight elders positions are hereditary and s9lalu passed on to boys (not to be the first / oldest).
Elders excited assisted by some people in the organizational structure Kasepuhan Ciptagelar called conservative base. Conservative base are some people who made mentors, advisors and giving consideration to the elders excited with regard to the interests of social groups Kasepuhan Ciptagelar. Each of these bans conservative has a responsibility according their respective fields, namely Girang Fiber, Elders Village, Pamakayan (Shaman Tani), Bengkong, spokesman Pantun, Goon Beurang, Dalang, Plumbers Tinggar, prince, Plumbers Bas (wood / building) , Panganteur, Plumbers bebersih, and Kemit. In the conduct of affairs on earth Ageung there are some people who helped, namely as: Candoli, Palawari, Pangejeg, and Artisan Cut.
d. Indigenous ceremonies
1) Iingkaran ceremony live
Kasepuhan community Ciptagelar still perform various ceremonies associated with the circle of life. Ceremonies in question is related to the birth ceremonies such as naming ceremonies and rites salvation bury bali (placenta or afterbirth); ceremony childhood for boys used to do a circumcision ceremony and ritual helaran; ceremonies associated with marriage as a cover, the marriage ceremony, and others; and ritual associated with death.
2) agricultural Ceremony
Kampung Ciptagelar society is a society that holds fast to tradition. Every social activities in society always begins with a ceremony by their so-called do \\\ 'a knock. Amit prayer is meant to invoke the protection of the ancestor, the gods, and the Almighty to avoid the various disasters.
At the time will begin planting rice balk in the fields and in the field, along with aides elder excited to visit the tomb of his ancestors in the area of Bogor South and South Banten. In front of the tomb, excited elders forbid prayer.
In the evening, the ceremony performed salvation in home elder excited attended by traditional leaders and all the village elders.
Ceremonies associated with farming activities are: a ceremony open fields, ceremonies ngaseuk, ceremony mipit / copy the (ceremonial introduction before the first harvest), the ceremony seren epidemic (ceremonial post-harvest), the ceremony nganyaran (eat rice first of yield), and the ceremony ngahudangkeun (wake rice has didiukeun in leuit before it is used by the owner leuit).
e. Art
Ciptagelar Kasepuhan community about a variety of art and some of which are closely related to indigenous uparaca because often performed at traditional ceremonies commonly carried out, such as the ceremony ngaseuk, mipit, nganyaran, and ceremonies throughout the life cycle (circumcisions and weddings). Types of art include genjring, martial arts, poetry, calung, puppet show, dog¬dog lojor, masks, jipeng, and angklung.
Genjring term is taken from the name of the appliance (waditra), which is a kind of tool with a membrane made of leather, while the play by being hit using the palm of the hand (ditepak). Ciptagelar Kasepuhan community recognize this art as a traditional art that having to Islamization. Genjring is usually played by twelve prang players.
Poem is a story in the form of old Sundanese poem narrated or sung in the form of a prologue or dialogue. Art played a self poem by Ki Juru Pantun. He brought or menembangkan play while strumming harps. The play is performed is Munding Jalingan and Perenggong Jaya.
In the dog-dog type of art lojor, players amounted to 6; 2 as drummers dog-dog and four drummers angklung. If played by 12 people; 4 drummers dog-dog and 8 drummers angklung. The players lojor dog-dog will be around the village while chanting music.
f. Patterns Village
Ciptagelar Kasepuhan community settlement pattern of the village is the prototype of the Sundanese people in general. Buildings such as earth Ageung, leuit (granary), saung lisung, game (pages), and the stilt houses show the typical pattern of settlement of Sundanese traditional society. Home and completeness of other settlements, built following the contour.
Observing the pattern of placement of the building, it can be said pattern Kampung Kasepuhan Ciptagelar CEDE is tinier. This linear pathway and extends north to south began Earth Ageung located at the north. While houses are on the edge of the road are generally oriented toward the street. While the houses are located on the second tier, highly dependent on soil conditions. Second tier arrangement pattern house is lined linearly follow the contour of the ground and the dirt road / alley. Earth Ageung fused with earth or earth Citizens of the People, which occupied homes Abah Anom occupy the highest hierarchy in .pemukiman. Buildings that blend with Ageung is Earth Citizen Earth or the Earth People. The building was founded to meet the needs of the public so that everyone can get into it.
Ageung around the earth are home guards (kemit), namely the citizens whose task is to maintain the security of the earth Ageung and keep the fire was still burning inside the building. Earth Ageung always strived gated because it saved some of the heritage of the founders / ancestors.
In east earth Ageung there is a granary known as leuit, publicly owned (belonging to all citizens). This public granaries called leuit kasatuan or leuit famine. Leuit called famine because the public food reserves during a famine. Common barn in the village of Gede Kasepuhan leuit Ciptagelar called the amulet with a capacity of 7,500 pocong rice.
Each household has leuit. Leuit shaped like a small house with cubicle walls and roof of the fibers is generally located on the edge of the settlement. Therefore, small and lightweight, can be raised by less leuit Iebih 6 people at any time if need be moved. Adjacent to \\\ 'leuit group are jointly owned building where pounding rice called saung lisung. Saung lisung in one or more lisung used by women to grind oadi.
Basic form into the pattern of the majority in society Kasepuhan Ciptagelar house, divided into three rooms, namely the side: or the front room, living room, and a back room. Tepas is the space where one part that can be regarded as characteristic of Kampung Gede Kasepuhan Ciptagelar is the presence of Bale meeting, which is located in the residential neighborhood Girang Elders. Bale This meeting is a form of building platforms with wood and bamboo materials, used as a meeting place for residents Kasepuhan Ciptagelar and for meetings with government officials.
g. Home
Settlements component is important and serves as shelter residents are home. Homes residents Kasepuhan Ciptagelar showed similarities with the pattern of Sundanese architecture in general. As for the materials used tend to use materials found around settlements, such as cubicle walls (woven bamboo), a wooden frame and a roof of palm, thatch or Tepus.
Type their house is a house on stilts with a vault height of approximately 60 centimeters. The vault is generally covered with boards. The average house forms a rectangle with a length suhunan (plus eaves at the front and rear) and suhunan jure that shields the elongated shape of the roof.
Roofing materials that are widely used Tepus leaves, thatch, or fibers. Using a tiled roof is taboo for society Kasepuhan Ciptagelar because the fabric is precarious ground. One informant said, "If it is not dead why should open to the ground." At the time of data collection, there are also residents who replace roof with zinc material for reasons of economic factors; The price of zinc is cheaper than the price leaves Tepus.
