Baduy society, Total population 5,000 - 8,000
Regions with significant populations Banten, Indonesia
Languages : Badui dialect of Sundanese
Religion : Sunda Wiwitan,
Islam Related ethnic groups Sundanese, other Austronesian peoplesThe Baduy (or Badui), who call themselves Kanekes, are a traditional community living in the western part of the java island, province of Banten, near Rangkasbitung. Their population of 11,700 is centered in the Kendeng mountains at an elevation of 300–500 meters (975'-1,625') above sea level. Their homeland in Banten, Java is contained in just 50 km2 (19 sq mi) of hilly forest area 120 km (75 mi) from Jakarta, Indonesia's capital.
Ethnically the Baduys belong to the Sundanese ethnic group. Their racial, physical and linguistic traits bear much resemblance to the rest of the Sundanese people; however, the difference is in their way of life. Baduy people resist foreign influences and vigorously preserve their ancient way of life, while modern Sundanese are more open to foreign influences and a majority are Muslims.The Baduy are divided into two sub-groups; the Baduy Dalam (Inner Baduy), and the Baduy Luar (Outer Baduy). No foreigners were allowed to meet the Inner Baduy, though the Outer Baduy do foster some limited contacts with the outside world. The origin of the word Baduy may come from the term "Bedouin", although other sources claim the source is a name of a local river.
The Baduy speak a dialect derived from archaic Sundanese. However, modern Sundanese and Javanese influences in their archaic dialect can be heard in their speech.
Where the Baduy liveThe religion of the Baduy is known as Agama Sunda Wiwitan, a combination of traditional beliefs and Hinduism. However, due to lack of interaction with the outside world, their religion is more related to Kejawen Animism, though they still retain many elements of Hindu-Buddhist religion influences, like the terms they use to define things and objects, and the rituals in their religious activities. According to kokolot (elder) of Cikeusik village, Kanekes people is not adherent of Hinduism or Buddhism, they follow animism, the belief that venerated and worshiped the spirit of ancestors. However in its development this faith is influenced and incorporated Hindu, and to some extent, Islamic elements.
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 some original ideas thrown in for good measure. 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.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. 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.There is evidence that they were originally influenced by Hindu, but retain much of their native animism ancestral veneration beliefs. They have adopted this many centuries before foreign influence including Arab (Islam), European (Christianity) etc.
Delegates of the Baduy around 1920 Generally, the Baduy are divided into two groups: The Baduy Dalam and The Baduy Luar. The community of villages in which they live are considered mandalas, derived from the Hindu/Buddhist concept but referring in the Indonesian context to places where religion is the central aspect of life.The population of about 400 Baduy Dalam consists of 40 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.
They are probably the purest Baduy stock. The Dalam follow the rigid buyut taboo system very strictly,(see Religion and Beliefs for more information about their taboos) and thus they have made very few contacts with the outside world as they are considered as "People of the sacred inner circle". The Dalam are the only one of these two major clans that have the Pu'un, the spiritual priest of the Baduy. The Pu'un are the only people that visit the most hallowed and sacred ground of the Baduy which lies on Gunung Kendeng, in a place called Arca Domas. Unlike the Luar, the Dalams are hardly influenced by Islam.The Baduy Luar make up the remainder of the Baduy population, living in 22 villages and acting as a barrier to stop visitors from entering the Sacred Inner circle. They do follow the rigid taboo system but not as strictly as the Dalam, and they are more willing to accept modern influence into their daily lives. For example, some Luar people now proudly sport the colorful sarongs and shirts favored by their Sundanese neighbours.
In the past the Baduy Luar only wore only 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 to make a journey to Jakarta, or even to work outside as a hired hand during the rice planting and reaping seasons. Some even work in big towns and cities likeJakarta, Bogor and Bandung. Animal meat is eaten in some of the outer villages where dogs are trained for hunting, though animal husbandry is still forbidden.
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 yet; their domestic architecture follows most closely the traditional Sundanese architecture. Pakuwan Pajajaran port known as Sunda Kelapa, was destroyed by invading Faletehan (Fatahillah) Muslim soldiers in 1579,Dayeuh Pakuan the capital of Pajajaran, was invaded by Banten Sultanate some time later. Another theory suggests that they originate in northern Banten; pockets of people in the northern hills still speak the archaic dialect of Sunda that the Baduy use.
Formal education for the children of Baduy is against their traditional customs. They reject government proposal to build educational facilities in the villages. Even today, despite the ways that Suharto tried to force them to change their lives and build modern schools in their territory, the Baduy still strongly opposed the government. As a result, very few Baduy are able to read or write.
Sunda Wiwitan
Sunda Wiwitan (Sundanese: "early Sunda", "real Sunda", or "original Sunda") is a religious belief system of traditional Sundanese. It venerates the power of nature and the spirit of ancestors (animism and dynamism). The followers of this belief system can be found in some villages in western Java, such as Kanekes, Lebak, Banten; Ciptagelar Kasepuhan Banten Kidul, Cisolok, Sukabumi; Kampung Naga; and Cigugur, Kuningan Regency. In Carita Parahyangan this faith is called Jatisunda. Its practitioners assert that Sunda Wiwitan has been part of their way of life since ancient times, before the arrival of Hinduism and Islam. The sacred book of Sunda Wiwitan is called Sanghyang siksakanda ng karesian, it is a didactic text of religious and moral guidance, rules and lessons. The text is identified as Kropak 630 by National Library of Indonesia. According to a kokolot (elder) of Cikeusik village, the people of Kanekes are not adherents of Hindu or Buddhist faiths; they follow an animistic system of belief that venerates and worships the spirits of ancestors. However, over the course of time Sunda Wiwitan was influenced by and incorporated Hindu, and to some extent, Islamic elements.
Ontology and belief system :
The highest spiritual power in Sunda Wiwitan is Sang Hyang Kersa ("The Powerful") or Nu Ngersakeun ("He Who has the Will"). This supreme being is also referred to with several names or divine titles, such as Batara Tunggal ("The One"), Batara Jagat ("Ruler of Universe"), and Batara Seda Niskala ("The Unseen"). Sang Hyang Kersa resides in the highest and the most sacred realm called Buana Nyungcung (Sundanese, lit: "Pointy Realm"). The Hindu gods (Brahma, Vishnu, Shiva, Indra, Yama, an so on) are considered subordinates of Sang Hyang Kersa.
According to Sunda Wiwitan ontology, the universe consists of three realms:
1. Buana Nyungcung ("The Pointy Realm" or "Peak Realm"): the uppermost realm; the abode of the supreme highest Sang Hyang Kersa.
2. Buana Panca Tengah ("The Middle World"): earth, the realm of human beings and animals, with five cardinal directions: east, west, north, south, and center/zenith.
3. Buana Larang ("The Forbidden World") : hell, the realm of demons and lowly spirits, the lowermost realm.
Between Buana Nyungcung (the peak realm) and Buana Panca Tengah (earth) there are 18 layers of realms arranged in decreasing order of sacredness from top to down. The uppermost of these heavenly realms is called Bumi Suci Alam Padang or according to Kropak 630 (Sanghyang siksakanda ng karesian) called Alam Kahyangan or Mandala Hyang. This second highest realm is the abode of Nyi Pohaci Sanghyang Asri and Sunan Ambu. Sang Hyang Kersa created seven bataras[clarification needed] in Sasaka Pusaka Buana (The Sacred Place on Earth). The oldest of these bataras is called Batara Cikal and is considered the ancestor of the Kanekes people. Other bataras ruled various locations in Sunda lands.
The value system of Sunda Wiwitan is based on written and unwritten (internalized) norms. The written norms are rules and taboos that govern the way of life of adherents, while the unwritten norms are internal and individual understandings of the faith.Sunda Wiwitan basic and principle concepts based on two things; Cara Ciri Manusia and Cara Ciri Bangsa. These two pinciples are mentioned by Sunda Wiwitan elders, yet are not explicitly mentioned in the Siksa Kanda-ng Karesian, the sacred text of Sunda Wiwitan.
Cara Ciri Manusia comprises the basic elements of human life. It consists of five fundamentals:
1. Welas asih: love and compassion
2. Undak usuk: social and family order
3. Tata krama: behavior order and rules of conduct, such as politeness and courteousness
4. Budi bahasa dan budaya: language and culture
5. Wiwaha yudha naradha: "yudha" meaning war or battle, this principle refers to the essential human characteristic to always be wary or suspicious of foreign or unknown influences.
This reflects an inherent conservatism and resistance to change in traditional village life. It implies that influences incompatible with tradition must be rejected.
The second concept of Cara Ciri Bangsa states that people have universals or similarities in basic human traits, yet express diversity from one individual or community to another. These elements are the source of variety among human beings:
1. Rupa: looks
2. Adat: customs and rules
3. Bahasa: language
4. Aksara: letters
5. Budaya: cultureThe philosophy and value system emphasizes the internal or spiritual elements of human life, indicating that humans need spiritual guidance and wisdom in their life.
Originally Sunda Wiwitan did not incorporated many taboos or prohibitions. The core rules of conduct consist of just two elements, :"Do not do something not to the taste of others" (something that others dislike), and do no harm to others"Do not do something to harm yourself"However, to honor sacred places (Kabuyutan, Sasaka Pusaka Buana or Sasaka Domas) and follow certain traditions in rice farming, Sunda Wiwitan elaborated many restrictions and taboos. The most numerous taboos (called Buyut by Kanekes people) are applied to those living within the most sacred place on earth—the people of Baduy Dalam that inhabit Sasaka Pusaka Buana (Sacred Place on Earth).
In Sunda Wiwitan tradition, prayer and ritual is performed through songs and chant of pantun Sunda and kidung[clarification needed] dances. These ritual practices can be observed during the rice harvest ceremony and the annual new year festival called Seren Taun. These customary ceremonies are still performed annually by the more traditional Sundanese communities in :
1. Kanekes - Lebak, Banten;
2. Ciptagelar - Kasepuhan Banten Kidul,
3. Cisolok - Sukabumi;
4. Kampung Naga - tasikmalaya;
5. Cigugur - Kuningan.
Although modern Sundanese people may practice Islam or adhere to other faiths, influences and value systems, certain elements of traditional customs, beliefs, and culture of Sunda Wiwitan still survive into contemporary times. In terms of influence on their social values and cultural mores, Sundanese people have never abandoned traditional Sundanese beliefs.
