region
Baduy territory is geographically located at coordinates 6 ° 27'27 "- 6 ° 30'0" S and 108 ° 3'9 "- 106 ° 4'55" E (Permana, 2001). They live right at the foot of the mountains in the village Kendeng Kanekes, District Leuwidamar, district-Rangkasbitung Lebak, Banten, is about 40 km from the city Rangkasbitung. Region that is part of Kendeng Mountains with an altitude of 300-600 m above sea level (DPL) has the hilly and undulating topography with an average slope reaches 45%, which is a volcanic soil (in the north), soil sediment (in middle), and soil mixture (in the south). average temperature of 20 ° C.
language
The language they use is Bahasa Sunda Sunda-Banten dialect. To communicate with the outside of their current use Indonesian language, although they did not gain the knowledge of the school. Baduy people 'in the' do not know the culture of writing, so the customs, beliefs / religion, and ancestor stories stored only in oral speech only.
origin of
According to the beliefs that they profess, people Kanekes claimed descent from Batara roots, one of the seven gods or a male deity who was sent to earth. The origin is often attributed to the Prophet Adam as the first ancestor. According to their belief, Adam and his descendants, including the citizen has the task Kanekes be imprisoned or ascetic (mandita) to maintain the harmony of the world
Opinions about the origin of the Kanekes differed with historians, who based his opinion by way of synthesis of some historical evidence in the form of inscriptions, travel records of Portuguese and Chinese sailors, and folklore about the 'Tatar Sunda' fairly minimal existence. Baduy community associated with the Kingdom of Sunda that before its collapse in the 16th century centered on Pakuan Padjadjaran (around Bogor now).
Before the establishment of the Sultanate of Banten, the western tip of Java island region is an important part of the Kingdom of Sunda. Banten is a fairly large trading port. Ciujung rivers are navigable various types of boats, and crowded is used to transport agricultural products from rural areas. Thus the ruler of the area, which is referred to as the Prince shoots General considers that the sustainability of the river should be maintained. For the kingdom diperintahkanlah an army of highly trained to maintain and manage the heavily forested and hilly areas in the region of Mount Kendeng. The presence of troops with special duties that seem to be the embryo of Bedouin society that still inhabit the upper reaches of Mount Kendeng Ciujung in the (Adimihardja, 2000). The disagreements led to the conjecture that in the past, their historical identity and accidentally closed, which probably is a Bedouin community to protect itself from attack enemies Pajajaran.
Van Tricht, a physician who has conducted health research in 1928, refuting the theory. According to him, the Bedouin are the indigenous people of the area who has a strong thrust towards external influences (Garna, 1993b: 146). Baduy own people even refuse to say that they are from the oraang escape from Padjadjaran, the capital of the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) Baduy people are locals who made the mandala '(sacred area) formally by the king, because the population is obliged to preserve kabuyutan (place of ancestor worship or ancestor), rather than Hinduism or Buddhism. Kebuyutan in this area is known by the Sundanese or teak kabuyutan 'Sunda Original' or Sundanese Wiwitan (wiwitann = original, origin, principal, teak). Hence their original religion was given the name Sunda Wiwitan. The king who makes the Bedouin as a mandala is a region Rakeyan Darmasiksa.
There is another version of history Baduy tribe, began when King Siliwangi Kian Santang son home from arabia after berislam in the hands of Sayyidina Ali. The son wants to Islamize the prabu and his followers. At the end of the story, with 'wangsit Siliwangi' received the prabu, they objected to Islam, and spread to the corners sunda to remain in his conviction. And King Siliwangi pursued up to the swampy areas (Baduy now), and hide until abandoned. Then the prabu in Baduy area was renamed with a new title King Kencana Wungu, which may have changed the title again. And in Baduy's inside Siliwangi King enthroned with 40 loyal followers, until there will be civil war between them and us is represented by ki Saih a human form but the entire body and face covered by feathers laiknya ki monyet.dan this Saih presence in we are at the request of the trustees to God to win the truth.
belief
Public trust known as the Baduy Sundanese Wiwitan rooted in the worship of ancestral spirits (animism) which on subsequent development was also influenced by Buddhism, Hinduism, and Islam. The core belief is shown by an absolute pikukuh or customary provisions adopted in the daily lives of people Kanekes (Garna, 1993). The most important contents of 'pikukuh' (compliance) Kanekes is the concept of "without any changes", or change as little as possible:
Lojor heunteu beunang cut, spliced beunang heunteu short.
(Length can not / should not be cut, the short can not / should not be connected)
Taboo in everyday life are interpreted literally. In agriculture, the pikukuh form is by not changing the contour of the land for fields, so how berladangnya very simple, do not cultivate the land with a plow, do not create a terracing, planted only with the drill, which is a piece of sharpened bamboo. In house construction also contour the ground surface is left as it is, so that the poles Kanekes often not equal in length. Words and their actions were honest, plain, no-nonsense, even in their trade did not haggle.
Object of trust is important for the community Kanekes Arca Domas, the location kept secret and is considered the most sacred. Baduy people visit these locations to conduct worship once a year in Kalima, which in 2003 coincided with the month of July. Only puun which is the highest indigenous chairman and several members of selected communities who follow the cult group. In the complex there are Arca Domas stone mortar that holds rain water. If at the time found a stone mortar worship exists in a state full of clear water, then for the people Kanekes it is a sign that the rainfall for the year will be a lot down, and harvest will be good. Conversely, if the stone mortar dry or watery cloudy, it is a sign of crop failure (Permana, 2003a).
For some people, related to the persistence society, indigenous beliefs held Kanekes reflects the religious beliefs of Sundanese people in general prior to the advent of Islam.
Community Groups Baduy Tribe
Baduy community is generally divided into three groups: Tangtu, panamping, and dangka (Permana, 2001). Tangtu group is a group known as the Baduy Dalam, most strictly follow the customs, the people living in three villages: Cibeo, Cikartawana, and Cikeusik). Characteristic Baduy People are naturally white clothes and wearing a dark blue and white headband. Panamping community groups are those known as the Baduy Luar, who lived in various villages scattered around the region Baduy In, like Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth. Outer Baduy distinctively dressed and black headband. If Baduy and Outer Baduy Baduy live in the area, the "Bedouin Dangka" live outside the area Baduy, and currently lives in the remaining two villages, namely Padawaras (Cibengkung) and Sirahdayeuh (Cihandam). Dangka village serves as a sort of buffer zone on outside influences (Permana, 2001).
Government Structure
Kanekes society recognizes two systems of government, namely the national system, which follows the rules of the Republic of Indonesia, and custom systems that are believed to follow the customs of the community. Both systems were merged or diakulturasikan such that no clashes occur. Nationally, the population Kanekes led by the village head called Jaro Pamarentah as, those under the sub-district heads, while customarily subject to the customary leader Kanekes highest, namely "puun".
The highest indigenous leaders in society Kanekes is "puun" in three villages Tangtu. Position lasted down through the generations, but not automatically from father to son, but can also other relatives. Term of office puun not specified, only based on the ability of a person holding the position.Executing everyday customs administration kapuunan (kepuunan) implemented by Jaro, which is divided into four positions, namely Tangtu Jaro, Jaro dangka, Jaro dependents, and Jaro Pamarentah. Jaro Tangtu responsible for the implementation of customary law on citizens Tangtu and various other matters. Jaro dangka duty to maintain, administer, and maintain a deposit ancestral land that exist within and outside the Baduy. Jaro dangka amounted to 9 people, which when coupled with 3 people is called Jaro Jaro Tangtu twelve. Leaders of twelve Jaro Jaro is referred to as a dependent. The Jaro Pamarentah customarily served as a liaison between Kanekes indigenous peoples and the national government, which in their duties aided by pangiwa, strip, and kokolot overtime or village elders (Makmur, 2001).
Livelihood
As has been the case for hundreds of years, the community's main livelihood is farming rice Kanekes huma. In addition, they also earn extra income from selling fruit they get in the forest such as durian and keranji acid, as well as forest honey.
Interaction With Outer Baduy People
Kanekes society that until now strictly follow the customs is not an isolated communities, remote or isolated communities from the development of the outside world. Establishment of the Sultanate of Banten, which automatically enter into his realm Kanekes was not separated from their consciousness. As a sign of compliance / confession to authorities, the public routinely carry Kanekes seba to the Sultanate of Banten (Garna, 1993). Until now, the ceremony seba continues to take place once a year, in the form of crops leads (rice, pulses, fruits) to the Governor of Banten (previously the governor of West Java), through the Lebak regency regent. In agriculture, the population of Outer Baduy interact closely with the outside community, such as the lease of the land, and labor.
Trade that sometime in the past conducted barter, now has used ordinary rupiah currency. Baduy people sell their fruits, honey, and sugar kawung / palm through the middlemen. They also buy the necessities of life are not produced in the market. The market for people located outside the region Baduy Baduy like Kroja market, Cibengkung, and Ciboleger.
At this time the outsiders who visit the region Kanekes increasing up to hundreds of people per visit, usually a teenager from the school, students, and other adult visitors. They receive the visitors, even to stay one night, with the proviso that visitors comply with the customs prevailing there. The custom rules such as not to be photographed in the area Baduy, do not use soap or toothpaste in a river. Nevertheless, the region Kanekes remain off limits to foreigners (non-citizen). Several foreign journalists who tried to enter until now always been denied entry.
At the time of the field work is not too much, people Baduy also happy to travel to major cities around the area on the condition that they must walk. Generally they go in small groups consisting of 3 to 5 people, visited the homes of acquaintances who had come to the Bedouin as he sells honey and handicrafts. During the visit they usually get extra money to make ends meet.
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