............. ............................. ........................................................... ............................................................ .... ............................................................ ........ ............................................................ ............. ............................................................ ............. ............................. ............................................................ ............. ............................. ............................................................ ............ ............................................................ ........... ............................................................ ...... ............................................................ ............. ............................................................. ............ ............................................................ ............ ............................................................ ............. ............................................................ ............. ............................................................. .............. .............................................................. ............. .............................................................. ........ ............................................................ ............. ............................................................ ............. ............................. ......................... ............................................................. ............................................................ ........ ............................................................ ............ ............................................................ ........... ....... ............................................................. ....... .............................................................. .......... ............................................................. .......... ............................................................. .....	Name: Macan Tutul Dates of birth and death: Somewhere, sometime Nationality: Unknown Blood status: Unknown Tenūsa’s vast jungle, Macan Tutul, still bears the name of the school’s first teacher. A remaung spirit that went by the name of Macan Tutul (the leopard). The remaung were usually flying tiger spirits, fierce and powerful, that people left offerings to in order to help them transform into great warrior spirits that would aid their own hunters in battle. Macan Tutul was one such legend, though he was known to take the form of a leopard. He was also believed to be the last of his kind. And was sometimes hunted for it. In reality, Macan Tutul was an ordinary dukun that had mastered an animagus form while studying abroad. Even his name was just a moniker the non-magical villagers had given him, which he had accepted and taken for his own use. Though he had always enjoyed the infamy, being hunted did force him to stay on the move a lot. And with a riper age, the desire to settle down beckoned to him stronger and stronger over the years. So he set out to find himself a hidden home. Over the years he had acquired a handful of allies, some of them his own apprentices, also called pewaris ("heirs" of knowledge). They helped him create the island of Tenusa. The newly formed land, essentially a floating jungle that had risen from the ocean, only helped enforce Macan Tutul's legend. Though Macan Tutul and his allies did make it hard to find. And so he eventually would pass into one of the world's forgotten histories. Many of Tenusa's formerpewaris and current dukuns still speculate on where Macan Tutul's story began. Some thought him to be a foreigner that travelled from far away to begin a new life. Others countered these arguments by saying he was too familiar with the islands' ways the moment his name popped up in history. Most are willing to agree that the truth likely lies somewhere in between. But none can deny that he had been a great Dukun. Even his first apprentices were known to possess great knowledge and power and were mighty warriors on top of that. Their legends are a bit better recorded. Some researchers think that it might even be partly their fault for shrouding their master's history in mystery. To try and protect a much older Macan Tutul from having his past catch up to him.
....................................... ......................... .......................................................... ............................................................ ............. ............................................................. ............ ............................................................ ............ ............................................................ ............. ............................................................ ............. ............................................................. .............. .............................................................. ............. .............................................................. ........ ......................... ............................................................. ... ........................................................... ............................................................. ... ............................................................. ....... ............................................................. ....... .............................................................. .......... ............................................................. .......... ............................................................. ..... .......................... .......................................................... ...... ........................................................... ............................................................ .... ............................................................ ........... ............................................................ ...... ............................................................ ............. ............................................................. ............ ............................................................ ............ ............................................................ ............. ............................................................ .....	Name: Denbeigh Age: 96 Nationality: Australian Blood status: Wizardborn A thick bush of a beard and a signature favourite cork hat are what makes this Headmaster look more like a tourist trap rather than a powerful wizard. And yet Empu Denbeigh is, undeniably so, the current master of Tenūsa, Grand Seer of the Isle of Divination. He has held this position for only three years, though he has been a teacher for nigh three generations and has thus personally trained dozens of pewaris in his many years of teaching. Denbeigh originally hailed from the Darling Downs in Queensland, Australia. He grew up on a farm with his squib parents, five older siblings (equally non-magical as their parents) and a Dukun (shaman/wizard) grandfather who needed tending to in his old age. After a decade of slow decline, Denbeigh’s grandfather was reinvigorated with the flame of life when it was revealed that his youngest grandson showed signs of magic at the age of ten. It was him that served as Denbeigh’s guardian and guide and managed to bring him to the isle of Tenūsa. There he witnessed his grandson grow into a talented Dukun and eventually passed away just one week after seeing Denbeigh pass his final trial, at the age of seventeen. Honouring his grandfather’s traditions, Denbeigh devoted his life to the Dukun of Tenūsa. And though he never travelled far from the Isle, he became a wise and learned wizard with vast knowledge of land and sea. Like most of Tenūsa’s disciples, he mastered the art of Divination and offered counsel as a wandering hedge wizard for some time. Until he took his first pewari in his late-twenties, and never stopped since. Denbeigh was one of only a handful Dukun in history that had been permitted at one point in time to take on two pewaris at once. Though the cataclysmic results of a competitive relationship between both pupils also made him the last since. Despite wearing his failed pupils as a badge of shame, Denbeigh managed to maintain a hopeful perspective for the next generations. Living now close to a century, he is known by the inhabitants of Tenūsa for his cheery disposition and optimistic advice. Always welcoming the break of dawn like an old friend coming to bring him a surprise visit, and laying the stars to rest like tired children after their slow and arduous flight through the night. ‘Denbeigh smiles upon you’ is a common phrase used by the inhabitants of Tenūsa. A comforting message to the pewaris offered in guidance of their personal journeys to becoming full-fledged Dukun.
	Royston Idlewind [Captain of Australian National Quidditch Team, World Cup champions 1966. Former International Director of the International Confederation of Wizards Quidditch Committee. Nakovalaka [Solomon Islander chieftain and wizard] Sekartaji [Famous Javanese snail animagus] Mami Timoti [Maori magizoologist and conservationist] Esava Muamua [Fijian actor and philanthropist]

Traditionally, students in the vast regions of Melanesia, Polynesia, Micronesia, and the East Indies would learn from a dedicated tutor or shaman. For centuries, an elder member of a wizarding community would take a younger member from a village or from a nearby island as an apprentice, teaching them the ways of magic and other such life lessons. Whilst the particularities of how traditions would function in each of the disparate communities would vary in accordance with culture and best practice, broad similarities could be observed. For one, most mentors would not take more than three apprentices at a time, and should a magical village have an abundance of youths, then some would be required to travel to a nearby community for education. Such voyages would often take place via the sea, and it became commonplace for apprentices to settle in the regions of their tuition, as opposed to their birth. Further, most educators would hold the position of ‘shaman’ or its equivalent, being wizened elders of their communities. Whilst some youthful teachers did take multiple apprentices, this appeared to be a cultural exception rather than the rule.

To contrast, in pre-European Australia, excepting the Torres Strait Islands, the first peoples would train young wizards and witches within their own tribes. Whilst complex kinship and gender rules applied to who would learn from whom, young people were not expected to leave their traditional lands and families in search of education.

These disparate and informal systems would operate for many years, with little in the way of change, until the early 1600s. The growth of Islam as well as Christianity in much of what would become modern Indonesia and Malaysia, together with colonization efforts from Portugal and the Netherlands, would see an increase in militaristic conflict, driving the magical community further underground. The influence and importance of Shamans and elders in cross-magical communication would slowly diminish, and in some cases, contact between villages would cease entirely. With military campaigns and gradual consolidation of Java under Dutch control, many of the shamans of the isle would band together and begin to conduct their apprenticeships through joint endeavours. These small classes would form the basis of the formalization of education into a singular school. Until the modern day, the word Dukun, being the Javanese word for shaman, has been adopted throughout the region as being the sign of a person educated through this system.

As the system’s influence gradually spread over Java, so too did both the number of students and teachers increase. Eventually, the more ancient practice of apprenticeships would re-emerge, however, in such a way that each apprentice would be assigned to a singular Dukun. The bond between apprentice and teacher would evolve in such a way that the very foundation of the school would be built around it.

Unlike the European and North Asian models of wizarding school, the former of which would also see export to the Americas, Tenūsa would gradually revert to a more informal system and traditional system. Overtime, the prestige of the school would grow among the peoples of the East Indies, and teachers and prospective students both would travel to the island village that had become the school’s home to offer their services as masters or to learn from those who came before. Unlike in Europe, however, the more traditional systems would never truly be displaced by the rapidly expanding prestige of the Isle of Divination. Many wizards continued to learn either from their families or from trusted advisors, never making the journey to the Isle of Divination.

As soon as a child shows an affinity to magic, they are invited to attend Tenūsa to begin the first stages of their magical education. The invitation will take the form of a formal visit from a junior dukun, a recent graduate who has only recently become a teacher in their own right. These dukun are also tasked with informing potential students who hail from a muggle background of the realities of the wizarding world and their status within it. Often this visitor is from the same region, or failing that, one that speaks the same language.

While some students will begin their journey to the Isle of Divination at this point, others will commence or continue with the preferred education methods of their parents. Children who set on the path to Tenūsa will be accompanied by their parents, provided those parents themselves are wizards, as guides and guardians, or alternatively, will be met and accompanied by a dukun who will assist the child with undertaking the journey. Traditionally, the journey to Tenūsa is done without the conveniences of modern magical travel, with dukun and fledgling wizards making their way to the isle by water, broom, and other such methods that do not rely on cupboards or apparition. Whilst magic is still used to greatly lessen the burden associated with such a trip, typically voyages will range in the span of weeks and months. Regardless of when a student is first contacted and whether they choose to undertake the pre-education of the clan system, they will all make the journey before they commence the first year of their apprenticeship.

Upon arrival to Tenūsa, students, or better named, pewaris are initially placed into a clan of up to ten to twenty individuals (depending on how many students are apprenticing at the time). In their first years, education is undertaken in these groups, and they learn the basic knowledge any shaman, also called a dukun, ought to know. After a student reaches the age of eleven, they are to be selected by a full-fledged dukun who is willing to be their teacher and further their education, both in magical fundamentals and the more particular types of magic that they wish to undertake. These dukun must be a graduate of a magical school, but this school need not be Tenūsa. Given the international nature of the school, and the presence of teachers from other international regions, there is no set language of instruction. Whilst Indonesian is often used as the language of communication in social and communal settings, dukun are not required to teach in it.

Between the ages eleven and eighteen, it is the dukun’s responsibility to teach their pewari all standard magical subjects, from astronomy to transfiguration. They are free to choose how they tutor their students, each individual adopting their own style of teaching. So it may occur that some dukun show patience and understanding in their students’ arduous pursuit of knowledge, while others maintain a strict dogma and only offer an intensive training program to sharpen their pewari’s skills.

This causes for a wide array of successful stories as well as failures. Not every teacher fits with their chosen student. Though it rarely happens, a student (or a teacher for that matter) is allowed to request a transfer to another dukun.

A pewari accompanies their dukun almost everywhere, from simple lessons in the village of Omah Geni to outdoor trips deeper into the island’s vast jungle, so that they learned from experience and personal guidance. The transition to learning directly under a dukun could prove difficult for some students, but was ultimately consider another step on their path to becoming a dukun of their own. Whilst the system often creates a sense of separation between students, the school continues to offer activities to promote a sense of community amongst those attending Tenūsa, including sports, shared meals, the dormitory system, and joint classes at the beginning of their education.

Located in a part of the Celebes Sea that has been magically erased from muggle maps, Tenūsa is an island shrouded in mists and troubled waters. The wild and unpredictable sea itself is an ally to its inhabitants by offering them protection from unworthy outsiders looking to invade these hallowed grounds. A dozen tall and slender one-man watchtowers scattered around the island are tasked to look out for new travellers and invading forces. Around the island there are four small harbours, built in service of the local fishermen and women. These small havens each protect one trail that leads to the main village, which lies in the heart of Macan Tutul (the leopard), a vast jungle covering Tenūsa entirely.

Like all structures on Tenūsa, the village of Omah Geni is made from jungle wood and other materials found on the island. Shacks, huts, and even old fishing boats are constructed on top of older buildings, which creates a large mesh of houses overgrown with the jungle’s wild flora. Given Tenūsa’s nature, wherein students are apprenticed to a more experienced wizard, it is difficult to tell where the school begins and the village ends. Dukun, those with pewaris and those without, live throughout the township, as do families whose children are undertaking their group education.

The educational buildings themselves consist of a number of dormitories and facilities dedicated to particular subjects and the facilitation of standardized exams where necessary, however, these buildings are scattered throughout the village, and in some cases, located deeper into the jungle itself, interweaving the school and the village even further. Moreover, dukun will often take students around the island in the course of their education, and in so long as they conform to the academic standards set by the headmaster and other administrators, they are given broad discretion in how they teach. The dormitories are populated by students, but there is no staunch requirement that those attending Tenūsa must board, in fact, some will continue to live in Omah Geni with their families, or other relatives who live within the village, while attending to their apprenticeship. Unfortunately for muggleborn and halfblood students, there are strict prohibitions on non-magical habitation of the island, even where those muggles are familiar with magical world.

While there are no strict uniform requirements for students at Tenūsa, tradition dictates that a dukun provide their pewari with some symbol of their contract. These symbols are passed down from mentor to mentee, and as such, a dukun will use the same token as their teacher before them, and their teacher before them, and so on and so forth. The particulars of each token are specific to that token and its history, with some dukun following strict rules and traditions as to who they take as pewari, and others electing for lax and unremarkable symbols of their apprenticeships. Dukun who teach at Tenūsa, but were educated at other institutions, will create their own tokens, with new legacies starting as others pass into obscurity as graduates do not return to teach at the isle.