The term baduy is a short form derived from baduyut in the Baduy language. It is a native Sundanese term that refers to an endemic vine plant of western Java (Trichosanthes villosa), used as a herbal medicine since ancient times. As part of the Sundanese family, baduyut also bears the same meaning in Old and Modern Sundanese. It is likely that in ancient times, there was a river called Baduyut, as the term Cibaduyut (ᮎᮤᮘᮓᮥᮚᮥᮒ᮪) itself literally means "Baduyut River" in the Sundanese language, thus it is possible that this tribe was named after the river. The Baduy people sometimes prefer to be called Urang Kanekes (lit. "Kanekes people") or Urang Cibeo (lit. "Cibeo people") instead, as these are the names of their cultural regions or villages.[2]
There is also a theory suggesting that the word baduy was initially an exonym used by outsiders to refer to these tribal groups, stemming from the idea that the Dutch equated them with Bedouin Arabs.[3]
No foreigners are allowed to meet the Inner Baduy, though the Outer Baduy do foster some limited contacts with the outside world. Dangka Baduy have sustained contacts with the outside world and no longer live in the Kanekes area.[4]
Settlement area
View over the hills near the Badui village of Kaduketug, circa 1915–1926
The Baduy region is geographically located at 6°27’27" – 6°30’0" south and 108°3’9" – 106°4’55" east.[5] The Baduy population of 11,700 is centered at the foothills of the Kendeng mountains at the Kanekes settlement, Leuwidamar district, Lebak Regency, Banten, a distance of 40km from Rangkasbitung. This region, part of the Kendeng mountains, with an elevation of 300–500 meters (975'-1,625') above sea level, consists of hilly topography with surfaces that reach up to an average of 45% slope, with volcanic (in the north), precipitate (in the center), and mixed soil (in the south). The average temperature is 20°C. The Baduy homeland in Java is contained in just 50km2 (19sqmi) of hilly forest area, 120km (75mi) from Jakarta, Indonesia's capital. The three main settlements of the Kanekes people are Cikeusik, Cikertawana, and Cibeo.[6]
The native language of the Baduy people, Baduy, is most closely related and sometimes considered to be a dialect of Sundanese.[7] Native speakers are dispersed in regions around the Mount Kendeng, Rangkasbitung district of Lebak Regency, Pandeglang Regency, and Sukabumi, West Java. It is estimated that there are 11,620 speakers as of 2010.[1] In order to communicate with outsiders, the Baduy people tend to speak Sundanese proper and sometimes Indonesian to some degree of fluency. The Inner Baduy in Kanekes village are mostly illiterate, hence their customary, religious belief system and ancestral folk tales are preserved in a form of oral tradition.[8]
Education
Formal education for Baduy children is seen by Baduy people as a violation of their traditional customs, and they have so far refused the Indonesian government's proposals to build educational facilities in their villages. As a result, few Baduy people are educated or able to read or write.[9]
According to their belief system, the Kanekes people regard themselves as descendants of Batara Cikal, one of seven deities, or gods, that was sent to Earth.[10] This origin story is often associated with the biblical first man, Adam. According to the Kanekes, Adam and his descendants have been given the task to meditate or practice asceticism in order to preserve the harmony of the world.
History
The Kanekes origin story differs from the opinions of historians, who base their theories on the synthesis of historical evidence in the form of inscriptions, written records of Portuguese and Chinese sailors, as well as the 'Tatar Sunda' folklore, very little of which still remains. Some people believe that the Baduy are the descendants of the aristocracy of the Sunda Kingdom of Pajajaran, who lived near Batutulis, in the hills around Bogor, but there is no strong evidence to support this belief. The domestic architecture of that region follows most closely the traditional Sundanese architecture. Pakuwan Pajajaran port, known as Sunda Kelapa, was destroyed by invading Faletehan (Fatahillah) Muslim soldiers in 1579, and Dayeuh Pakuan, the capital of Pajajaran, was invaded by the Banten Sultanate some time later. Before the establishment of the sultanate, the western tip of Java island played an important role for the Sunda Kingdom, with Banten being a large trading port. Various types of vessels entered the Ciujung River, and most of them were used to transport crops that were harvested from the interior regions. Therefore, the ruler of the region, Prince Pucuk Umun, believed that the sustainability of the river needed to be maintained. An army of highly trained royal troops was commanded to guard and to manage the dense and hilly jungle areas in the region of Mount Kendeng. The troops, with their specific duties to that area, came largely from the Kanekes community, which still inhabits the upper part of Ciujung River at Gunung Kendeng.[11]
The discrepancy between the two theories led to the notion that in the past, the identity and historicity of the Kanekes had been intentionally concealed, in order to protect the community from attacks by the Sunda Kingdom's enemies. Van Tricht, a doctor who had done medical research in the area in 1928, denied this theory, however. According to him, the Kanekes people are natives of the region and have strongly resisted external influences.[12] The Kanekes people themselves also refuse to acknowledge that they originate from the fugitives of Pajajaran, the capital of the Kingdom of Sunda. According to Danasasmita and Djatisunda, the Baduy people are local to the settlements that are officially mandated by the king, because the people are obliged to preserve the kabuyutan (ancestral or ancestral worship).[13]
An illustration of a Baduy man playing a calung musical instrument by Jannes Theodorus Bik, circa 1816–1846.
The religion of the Baduy is known as Agama Sunda Wiwitan and is rooted in ancestral worship and honoring or worshiping spirits of natural forces. According to the kokolot (elders) of Cikeusik village, Kanekes people are not adherents of Hinduism or Buddhism. However, in its development, this faith is influenced by and has incorporated elements of Hinduism, and to some extent, Islam.[14]
The form of respect for the spirits of natural forces is carried out by guarding and preserving the natural environment, such as the mountains, hills, valleys, forests, gardens, springs, rivers, and all the ecosystems within them, as well as giving their highest gratitude to nature by treating and protecting the jungle as part of an effort to maintain the balance of the universe. The core of this belief is shown by the existence of pikukuh, or the absolute customary provisions practiced in the daily lives of the Kanekes people.[2] The most important principle of the Kanekes people's pukukuh (adherence) is the concept of "no changes of whatsoever", or the slightest change possible: Lojor heunteu beunang dipotong, pèndèk heunteu beunang disambung (meaning "What's long cannot be cut [to shorten], and what's short cannot be attached [to lengthen]").[15]
The Baduy also observe many mystical taboos. They are forbidden to kill, steal, lie, commit adultery, get drunk, eat food at night, take any form of conveyance, wear flowers or perfumes, accept gold or silver, touch money, or cut their hair. In agriculture, they practice pukukuh by not changing the contour of the land for their fields,[16] so much so that the way of farming is very simple; not cultivating the land using plows or forming terraces, but only using hoe-farming methods, that is, with sharpened bamboo. In the construction of houses, the contouring of the soil surface is also left as is, therefore the poles of the Kanekes houses are often not of the same length.[16] Words and actions of the Baduy people are expected to be honest, innocent, without beating around the bush, and devoid of bargaining in trade. Other taboos relate to defending Baduy lands against invasion: they may not grow sawah (wet rice), use fertilizers, raise cash crops, use modern tools for working ladang soil, or keep large domestic animals.
The most important religious object for the Kanekes people is the Arca Domas, whose location is kept secret and is considered sacred. The Kanekes people visit the site to worship once a year in the month of Kalima, which, in 2003, coincided with the month of July. Only Pu'un, or the highest customary chairman and several elected members of the community, will follow the entourage to worship. Rainwater is stored in a mortar container in the Arca Domas complex. If it is found to be clear at the time of worship, then it is a sign for the Kanekes people that there will be plenty of rain that year, and the harvest will be bountiful. Conversely, if the mortar container is dry, or the water is turbid, then it is a sign of crop failure.[17]
A certain amount of Islamic influence has also penetrated into the religion of a few of the Baduy Luar in recent years (especially in Cicakal Girang village), with the addition of some original ideas. The ultimate authority is vested in Gusti Nu Maha Suci, who according to the Baduy sent Adam into the world to lead the life of a Baduy.[citation needed]
The Kanekes people have a shared history and language with the Sundanese people. Some differences include their respective beliefs and lifestyles. The Kanekes people isolate themselves from the outside world and strictly preserve their traditional lifestyle, while the Sundanese are much more open to outside influences, and the majority of them embrace Islam.
Generally, the Baduy are divided into three groups, namely Tangtu, Panamping, and Dangka.[18] The community of villages in which they live are called mandalas, derived from the Hindu/Buddhist concept but referring in the Indonesian context to places where religion is the central aspect of life.
The first group is Tangtu, or Kajeroan, also known as Baduy Dalam or Kanekes Dalam (meaning "Inner Kanekes"), with a population of about 400 consisting of forty families (Kajeroan) who live in the three villages of Cibeo, Cikertawana, and Cikeusik in Tanah Larangan (forbidden territory), where no stranger is permitted to spend the night.[19] A characteristic of the Kanekes Dalam people is the color of their clothing—white and dark blue, as well as the wearing of a white headband. They follow the rigid buyut taboo system very strictly, (see § Religion and beliefs) and thus have made very little contact with the outside world. The priests of this community, known as pu'un, are the only ones allowed to visit the most sacred ground of the Baduy, which lies on Gunung Kendeng, in a place called Arca Domas.[20] Unlike their Kanekes Luar counterparts, the Kanekes Dalam people are not influenced by Islam.
Some of the rules observed by the community include:
No vehicles are allowed.
No footwear is allowed.
The door of the house should face north or south (except the house of the pu'un, or the customary chairman).[16]
Usage of electronic devices is prohibited.
No modern clothing is allowed. Only hand-woven black or white fabrics are allowed.
The Panamping, also known as Baduy Luar or Kanekes Luar (meaning "Outer Kanekes"),[21] make up the remainder of the Baduy population, living in 22 villages and acting as a barrier to stop visitors from contacting the more reclusive community. They also follow the rigid taboo system but not as strictly as the Kanekes Dalam, and they are more willing to accept modern influences into their daily lives.[21] For example, some Kanekes Luar wear the colorful sarongs and shirts favored by their Sundanese neighbors. In the past, the Baduy Luar only wore their homespun blue-black cloth and were forbidden to wear trousers. Other elements of civilization (toys, money, batteries) are rapidly infiltrating, especially in the villages to the north, and it is no longer unusual for an Outer Baduy person to make a journey to Jakarta or even to work outside as a hired hand during the rice planting and harvest seasons. Some even work in big towns and cities like Jakarta, Bogor, and Bandung. Meat is eaten in some of the outer villages, where dogs are trained for hunting, though animal husbandry is still forbidden.
Some Kanekes Dalam have become Kanekes Luar, either through intermarriage or as a result of breaking Kanekes Dalam customary laws.
Characteristics of the Kanekes Luar include:
They are familiar with technology such as electronic devices.
Construction of houses in the Kanekes Luar permits the use of modern tools, such as saws, hammers, nails, etc.
Wearing modern clothing like T-shirts and jeans is permitted.
The use of modern home appliances, such as mattresses, pillows, plastic or glass plates and cups, etc, is allowed.
A significant number have converted to Islam and been influenced by the outside world.
There are two Kanekes Luar settlements, namely Padawaras (Cibengkung) and Sirahdayeuh (Cihadam), which function as a buffer between the Kanekes Dalam and the outside world.[18]
Governance
Governing structure of the Baduy people
The Kanekes community recognizes two governing systems: the national system, which is in accordance with the laws of Indonesia, and the customary system, which abides by the customs of the community. Both are combined or acculturated in such a way that there is no conflict. Conventionally, the Kanekes people are led by a head of settlement, who is referred to as jaro pamarentah.[22] Customarily, the Kanekes people fall under the leadership of the pu'un,[23] who can be found in three settlements, or tangtu. The position is passed down through generations, but not necessarily from a father to his children; it can also be handed down to other relatives.[24] The governing term of a pu'un is not specified; instead, it depends on a person's ability to hold on to the position.
Livelihood
As it has been the case for hundreds of years, the main livelihood of the Kanekes people is rice farming.[25] Apart from that, they also earn extra income from selling the fruits they gather from the jungle, such as durian and tamarind-plum, as well as wild honey.[26]
External interactions
The Kanekes community, who until the present have adhered strictly to their customs, has not been entirely isolated from the developments of the outside world. They became aware of the establishment of the Sultanate of Banten, which automatically annexed the Kanekes people into the kingdom's territory of power. As a sign of obedience to and recognition of these authorities, the Kanekes community routinely perform the seba ceremony each year,[2] which involves delivering crops such as rice and fruit[27] to the Governor of Banten (and formerly to the Governor of West Java) through the regent of Lebak. In agriculture, the Kanekes Luar people interact closely with outsiders in affairs such as leasing of land and laborers.[28]
In the past, trading was done by barter, but nowadays, the community uses the national currency, the rupiah. The Kanekes people sell fruits, honey, and sugar palm through middlemen. They also purchase necessities that they do not produce themselves from markets.[29]
Today, visitors to the Kanekes customary region are increasing, with a large number consisting of high school or college students. These are welcomed into the community and can even spend the night there, provided that they abide by local rules. These include a ban on taking pictures within the Kanekes Dalam areas as well as a prohibition on the use of soap or toothpaste in the rivers.[30] The customary region of the Kanekes people remains forbidden to non-Indonesians, however, including journalists.
Banten is the westernmost province on the island of Java, Indonesia. Its capital city is Serang and its largest city is Tangerang. The province borders West Java and the Special Capital Region of Jakarta on the east, the Java Sea on the north, the Indian Ocean on the south, and the Sunda Strait on the west and shares a maritime border with Lampung to the west. The province covers an area of 9,352.77 km2 (3,611.12 sq mi). It had a population of over 11.9 million in the 2020 census, up from about 10.6 million in 2010. The estimated mid-2023 population was 12.308 million. Formerly part of the province of West Java, Banten was split off to become a province on 17 October 2000.
Sundanese is a Malayo-Polynesian language spoken in Java, primarily by the Sundanese. It has approximately 32 million native speakers in the western third of Java; they represent about 15% of Indonesia's total population.
The angklung is a musical instrument from the Sundanese in Indonesia that is made of a varying number of bamboo tubes attached to a bamboo frame. The tubes are carved to produce a resonant pitch when struck and are tuned to octaves, similar to Western handbells. The base of the frame is held in one hand, while the other hand shakes the instrument, causing a repeating note to sound. Each performer in an angklung ensemble is typically responsible for just one pitch, sounding their individual angklung at the appropriate times to produce complete melodies.
The Sundanese are an indigenous ethnic group native to the western region of Java island in Indonesia, primarily West Java. They number approximately 42 million and form Indonesia's second most populous ethnic group. They speak the Sundanese language, which is part of the Austronesian languages.
Sukabumi Regency is a regency (kabupaten) in southwestern Java, as part of West Java province of Indonesia. The regency seat is located in Palabuhan Ratu, a coastal district facing the Indian Ocean. The regency fully encircles the administratively separated city of Sukabumi. Covering an area of 4,164.15 km2, the regency is the largest regency in West Java and the second largest regency on Java after the Banyuwangi Regency in East Java. The regency had a population of 2,341,409 at the 2010 census and 2,725,450 at the 2020 census; the official estimate as at mid 2023 was 2,802,404, with a large proportion of it living in the northeastern part of the regency that encircles Sukabumi City, south of Mount Gede. A plan to create a new regency, the putative North Sukabumi Regency, was considered by the Indonesian government in 2013, but has been deferred until the end of the current morotorium on new creations of regencies.
Kingdoms of Sunda refers to the monarchies of the Sundanese region prior to the establishment of Indonesia in 1945 AD. The history includes several eras:
Salakanagara
Tarumanagara
The Sunda Kingdom and Galuh Kingdom
Kingdom of Sumedang Larang, The Sultanate of Banten & The Sultanate of Cirebon
The Kasepuhan Banten Kidul are a traditional Sundanese community of approximately 5,300 people. They live in the southern part of Gunung Halimun National Park, in the Indonesian province of West Java. Mount Halimun Salak National Park is located within the borders of the Sukabumi Regency, Bogor and southern Banten province.
The Bantenese are an Austronesian ethnic group native to Banten in the westernmost part of Java island, Indonesia. The area of Banten province corresponds more or less with the area of the former Banten Sultanate, a Bantenese nation state that preceded Indonesia. In his book "The Sultanate of Banten", Guillot Claude writes on page 35: “These estates, owned by the Bantenese of Chinese descent, were concentrated around the village of Kelapadua.” Most of Bantenese are Sunni Muslim. The Bantenese speak the Sundanese-Banten dialect, a variety of the Sundanese language which does not have a general linguistic register, this language is called Basa Sunda Banten.
The Sunda Kingdom was a Sundanese Hindu kingdom located in the western portion of the island of Java from 669 to around 1579, covering the area of present-day Banten, Jakarta, West Java, and the western part of Central Java. The capital of the Sunda Kingdom moved several times during its history, shifting between the Galuh (Kawali) area in the east and Pakuan Pajajaran in the west.
Pakuan Pajajaran was the fortified capital city of Sunda Kingdom. The location roughly corresponds to modern Bogor city in West Java, Indonesia, approximately around the site of Batu Tulis. The site is revered as the spiritual home of Sundanese people as it contains much of the shared identity and history of Sundanese people.
The Galuh Kingdom was a medieval Sundanese kingdom located in the eastern part of Tatar Sunda, present-day Indonesia. It was established as a breakaway kingdom of the Tarumanagara around the 7th century. Traditionally the kingdom was associated with the Central & Eastern Parahyangan cultural regions, with territory spanning from Citarum River in the west, to Cipamali and Cisarayu River in the east. Its capital was first located in Karangkamulyan, Ciamis Regency, then Saunggalah, Kuningan and Kawali, north of present-day Ciamis. The etymology of "galuh" is Old Sundanese and Kawi word for "gemstone".
Parahyangan or Priangan is a cultural and mountainous region in West Java province on the Indonesian island of Java. Covering a little less than one-sixth of Java, it is the heartland of Sundanese people and their culture. It is bordered to the West by Banten province, to the North by the northern coast region of Subang, Cirebon, and Indramayu, to the east by Central Java province, and to the south by the Indian Ocean.
Sunda Wiwitan is a folk religion and ancient beliefs adhered to by the Sundanese peoples in Indonesia.
Sakai is a tribal community in Indonesia, traditionally living in the interior of Riau, Sumatra. Some of them still lead a nomadic and hunter-gatherer lifestyle in the remote interior of Sumatra, while most settled into major cities and towns in Sumatra with the rise of industrialization.
Seren Taun is an annual traditional Sundanese rice harvest festival and ceremony. The festival was originally held to mark the new agriculture year in the Sundanese ancient calendar as well as thanks giving for the blessings of the abundance rice harvest, and also to pray for the next successful harvest. Seren Taun demonstrates the Sundanese agricultural way of life, and is held in high regard in Sundanese traditional villages, as the festival draw thousands Sundanese villagers to participate as well as Indonesian or foreign visitors.
Sumedang Larang is an Islamic Kingdom based in Sumedang, West Java. Its territory consisted of the Parahyangan region, before becoming a vassal state under the Mataram Sultanate.
Pikukuh Baduy, or the Baduy customary prohibitions, is one of the Sunda Wiwitan religious ideology commonly believed or adhered by the Sunda ethnic of Baduy, which contains several religious regulations, especially regarding the Sunda-way of life. The rules are immutable; Baduy society should not change and violate the rule, because according to their belief, everything in life is already determined.
King Siliwangi or Prabu Siliwangi was a semi-legendary king of the Hindu Sunda Kingdom in pre-Islamic West Java.
Baduy is one of the Sundanese-Baduy languages spoken predominantly by the Baduy people. It is conventionally considered a dialect of Sundanese, but it is often considered a separate language due to its diverging vocabulary and cultural reasons that differ from the rest of the Sundanese people. Native speakers of the Baduy language are spread in regions around the Mount Kendeng, Rangkasbitung district of Lebak Regency and Pandeglang Regency, Banten Province, Indonesia. It is estimated that there are 11,620 speakers as of 2015.
Banten Sundanese or Bantenese is one of the Sundanese dialects spoken predominantly by the Bantenese — an indigenous ethnic group native to Banten — in the westernmost region of the island of Java, and in the western Bogor Regency, as well as the northwestern parts of Sukabumi Regency. A variety of Bantenese is spoken by the Ciptagelar people in the Kasepuhan Ciptagelar traditional community in the Cisolok district and the Kasepuhan Banten Kidul traditional community in the Lebak Regency.
↑ Abdul Rahman Muhammad & Muhammad Fuad, ed. (1999). Reclaiming the Past: Essays on Cultural Transformation in Southeast Asia. ASEAN Committee on Cultural and Information. p.46. ISBN97-980-8061-0.
↑ Reimar Schefold, P. Nas & Gaudenz Domenig, ed. (2008). Indonesian Houses: Survey of vernacular architecture in western Indonesia. KITLV Press. p.555. ISBN978-90-671-8305-5.
↑ Kusnaka Adimihardja (2000). Orang Baduy di Banten Selatan: Manusia air pemelihara sungai. Jurnal Antropologi Indonesia, Th. XXIV, No. 61, Jan-Apr 2000. pp.47–59.
↑ Judistira Gama (1993). Koentjaraningrat (ed.). Masyarakat Baduy di Banten, dalam Masyarakat Terasing di Indonesia. Gramedia. p.146.
↑ Saleh Danasasmita & Anis Djatisunda (1986). Kehidupan masyarakat Kanekes. Bagian Proyek Penelitian dan Pengkajian Kebudayaan Sunda (Sundanologi), Direktorat Jendral Kebudayaan, Departemen Pendidikan dan Kebudayaan. pp.4–5. OCLC14150846.
↑ Achmad Pangeran Aria Djajadiningrat (1936). Herinneringen van Pangeran Aria Achmad Djajadiningrat. G. Kolff. pp.11–12. OCLC899039874.
1 2 3 R. Schefold & P. Nas (2014). Indonesian Houses: Volume 2: Survey of Vernacular Architecture in Western Indonesia, Volume 2. BRILL. p.557. ISBN978-90-042-5398-8.
1 2 R. Cecep Eka Permana (2001). Kesetaraan gender dalam adat inti jagat Baduy. Wedatama Widya Sastra. p.19. ISBN97-996-5304-5.
↑ Toto Sucipto & Julianus Limbeng (2007). Siti Maria (ed.). Studi Tentang Religi Masyarakat Baduy di Desa Kanekes Provinsi Banten. Direktorat Jenderal Kebudayaan. pp.28–29.
↑ John Tondowidjojo (1992). Etnologi dan pastoral di Indonesia. Nusa Indah. p.51. OCLC29465487.
1 2 A. Suhandi Sam, Abdurachman, Ruswandi Zarkashih & Ahmad Yunus (1986). Tata kehidupan masyarakat Baduy di Propinsi Jawa Barat. Departemen Pendidikan dan Kebudayaan, Proyek Inventarisasi dan Dokumentasi Kebudayaan Daerah. p.80.{{cite book}}: CS1 maint: multiple names: authors list (link)
↑ Toto Sucipto & Julianus Limbeng (2007). Siti Maria (ed.). Studi Tentang Religi Masyarakat Baduy di Desa Kanekes Provinsi Banten. Direktorat Jenderal Kebudayaan. p.36. OCLC387740423.
↑ Ibnu Qoyim Isma'il, ed. (2003). Agama & pandangan hidup: studi tentang 'local religion" di beberapa wilayah Indonesia: studi tentang Kaharingan di masyarakat Dayak, Kalimantan dan Sunda Wiwitan di masyarakat Badui, Banten. Lembaga Ilmu Pengetahuan Indonesia, Puslit. Kemasyarakatan dan Kebudayaan. p.155. ISBN97-935-8412-2.
↑ Khoon Choy Lee (1999). A Fragile Nation: The Indonesian Crisis. World Scientific. pp.171–172. ISBN98-102-4003-1.
↑ R. F. Ellen, ed. (2007). Modern Crises and Traditional Strategies: Local Ecological Knowledge in Island Southeast Asia. Berghahn Books. p.122. ISBN978-18-454-5312-1.
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Indonesia (Lebak Regency, Banten)
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