These historic music instruments are stored at the house of Ni Elum, Omo’s aunt. “We store them at Ni Elum because she is the eldest heirs in our big family,” Omo said.
Ni Elum is predicted to be 98 years old. Now, she suffers from senility and illness due to her age.
From a quick observation, the gong gede is still in good condition, while the two boning are damaged with holes in them. Following the titah karuhun (message from the forefathers), the traditional musical instruments are not allowed to be fixed or modified because they are sacred.
“Bisi mamala,” said Omo, referring to the unexpected impact of illnesses or misery should residents violate the message.
They dare not to change the physical appearance nor hand over the instruments to others for their maintenance.
Bad things happened when Ni Elum – when she was still healthy – handed over the instruments to her son Entom for maintenance. Suddenly, Entom vomited several times. Then, Ni Elum received a message to take care of the instruments.
After Ni Elum became senile and fell sick, the Ketuk Tilu instruments were handed down to Ki Omo, or Omo, who is Elum’s nephew.
The musical gift from the Sumedang kingdom is highly valued in the region, which has achievements mainly in agriculture. The gift aimed to improve the spirits of the people and to increase harvests.
Ketuk Tilu is a traditional art normally performed during celebrations after the harvest. The show is usually followed with susuguh of offerings as a sign of gratitude to Dewi Sri, the goddess of rice, for the abundant harvest.
A long time ago, the celebration was held at night by taking a girl to an open field, accompanied by music. As time went by, Ketuk Tilu would also be used in weddings, circumcisions and other celebrations.
“Now, Ketuk Tilu is used in ceremonies with prayers to the Almighty God,” said Omo.
Fifth generation
Citing stories from his forefathers, Ki Omo said the Sundanese musical instrument was handed down by a Sumedang prince to Bapa Buyut. From Bapa Buyut, it was given to Aki Anis, to Bapa Usa, Bapa Apri and then, Ki Omo. The instruments should be cleaned and played on every Jumat (Friday) Kliwon in the Javanese calendar.
Ketuk Tilu, Omo said, reflects the human body, namely thought, heart and emotions. Realizing the Ketuk Tilu’s message is very important for Sumedang residents, namely to maintain honesty.
Based on historic records, the Sumedang Larang Kingdom is the continuation of the Sunda Galuh Kingdom, before it moved from Galuh Kingdom in Ciamis to Pakuan Pajajaran in Bogor. Sunda Galuh’s teachings of promoting honesty and moderation to power has been attached to the Galuh Kingdom since the seventh century.
The Galuh offspring in Ciamis continue to practice these values.
“The mandate is not easy, because we are not allowed to tell lies. Ketuk Tilu’s offspring are not allowed to nyandung [practicing polygamy],” Omo said.
Ketuk Tilu’s offspring must also teach and guide their wives and children, because the dignity of a society or a larger community, such as a nation, starts from the quality of education in the family.
Another lesson from Ketuk Tilu’s forefathers is that if you have knowledge, it must be developed or spread to others for the benefit of the people. Then, they must practice syahadat bumi; every time they conduct any activity, they must start with a prayer, thought and effort. In the Sundanese terminology, it is called pok, prek, prak, meaning good intentions must be followed with practice.
Earth conservation
To implement the message of the forefathers, Ki Omo’s family preserved the Ketuk Tilu from generation to generation. To attract youngsters, buhun is performed in collaboration with modern music genres using the organ or jaipongan.
At every show, Ki Omo acts as the patron, who leads the prayer. The Ketuk Tilu players, aside from gong and bonang players, also include kendang and sinden players. All of them come from one family.
Ten years ago, Ketuk Tilu was normally performed at ngaruwat bumi (earth conservation), a ritual from the Bantarmara people, done to express gratitude after a rice harvest. However, after the Centigiri irrigation system was damaged eight years ago, around 72 hectares of rice fields in Bantarmara has turned into dried land.
“Since there is no harvest, there is no more ngaruwat bumi ceremony and Ketuk Tilu. May there be irrigation development next year,” said Tirta, 40, a Bantarmara village official.
The ngaruwat bumi ceremony, aside from serving as entertainment for the people, also became a platform to preserve Sundanese traditional arts.
Bantarmara village head Maruyanti, 48, said along with Ketuk Tilu, there was also the gong renteng (little brother) performance, done after the Ketuk Tilu.
“If it is played before lanceukna [elder brother], it will bring mamala [risk],” said Ki Omo.
In 1967, Omo traveled to Jakarta and became a coffee seller around Tanjung Priok Port. After selling coffee for 20 years, he relocated to a place near the Police Mobile Brigade (Brimob) boarding house in Kelapa Dua, Depok, West Java.
In 2003, Omo retired from selling coffee and returned home to Bantarmara to care for his family’s sacred musical instruments.
The message from Ki Omo’s forefathers indicates that the heirs of the musical instruments must be the direct offspring of the Bapa Buyut family.
As heirs of the Sumedang Kingdom’s Ketuk Tilu, Ki Omo started to pass down his knowledge to his only child.
“If I pass it down to others, I am afraid there would be mamala,” Ki Omo added.
Omo Supomo
Place of Birth: Bantarmara village, Sumedang, 1929
Child: Warneni, 53
Education: Technic School of Sumedang
Job: Farmer, Ketuk Tilu artist
