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Urang Baduy/Urang Kanékés ᮅᮛᮀ ᮘᮓᮥᮚ᮪/ᮅᮛᮀ ᮊᮔᮦᮊᮦᮞ᮪ | |
|---|---|
 Panamping (lit. 'Outer Baduy') women inBanten | |
| Total population | |
| 11,620 (2015 census)[1] | |
| Regions with significant populations | |
 Indonesia (Lebak Regency,Banten) | |
| Languages | |
| Baduy,Bantenese,Indonesian | |
| Religion | |
Inner: Sunda WiwitanOuter and Dangka:  Islam, Christianity, others | |
| Related ethnic groups | |
| Bantenese • Sundanese |
TheBaduy (Sundanese:Urang Baduy/Urang Kanékés;Indonesian:Orang Baduy/Orang Sunda Baduy), also known asBadui orKanékés, are an indigenousSundaneseethnic group native to the southeastern part ofBanten, specificallyLebak Regency,Banten, Indonesia.
The termbaduy is a short form derived frombaduyut in theBaduy language. It is a native Sundanese term that refers to an endemicvine plant of westernJava (Trichosanthes villosa), used as a herbal medicine since ancient times. As part of the Sundanese family,baduyut also bears the same meaning inOld andModern Sundanese. It is likely that in ancient times, there was a river called Baduyut, as the termCibaduyut (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 calledUrang Kanekes (lit. "Kanekes people") orUrang 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 wordbaduy was initially anexonym used by outsiders to refer to these tribal groups, stemming from the idea that theDutch equated them withBedouin Arabs.[3]
The Baduy are divided into three subgroups:
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 contact with the outside world and no longer live in the Kanekes area.[7]
The Baduy region is geographically located at 6°27'27" – 6°30'0" south and 108°3'9" – 106°4'55" east, with an area of 5,101.85 hectares.[8] It is subdivided into two sectors: the Baduy Dalam area is 2,749 hectares, while Baduy Luar is slightly smaller, at 2,387 hectares.[4] Based on 2017 data fromStatistics Indonesia, the Baduy population consisted of 11,699 individuals, or 3,413 families.[5] However, by 2023, that number had declined to only 9,558 individuals.[9] They are centred at thedrainage basin of theCi Ujung and Cikanekes rivers, around the foothills ofKendeng volcano, within the settlement ofKanekes, in Leuwidamar district,Lebak Regency, Banten, a distance of 65 km (40 mi) fromSerang and 172 km (107 mi) fromJakarta, the nation's capital.[10] The region, situated at an elevation of 300–500 meters (980–1,640 ft) above sea level, consists of hilly topography, with surfaces that reach up to an average of 45% slope, with volcanic (north), precipitate (centre), and mixed soil (south). The average temperature is 20 °C (68 °F).[11] The Baduy homeland is contained within 50 km2 (19 sq mi) of hilly forest area.[12]
The three main settlements of Inner Baduy are Cikeusik, Cikertawana, and Cibeo. They fall within aprotected area, as designated by Lebak Regional Regulation No. 2 of 2014. The region features a hilly topography, with elevations ranging from 325 meters above sea level (a.s.l.) in the north to 900 meters a.s.l. in the south, where its highest point is found. Geologically, the area is primarily formed byquaternary volcanic deposits, specifically the Baduy and Cimapag formation, along with volcanic rock fromEndut mountain,claystone, and Citorektuff. These formations constitute theBayah Mountains zone, which is commonly composed of sand, silt, mud, and crop residue. The predominant soil type islatosol[4]
The region's average annual temperature is 26.5 °C, with minimal seasonal fluctuation; temperatures typically range from a minimum of 26.1 °C in February to a maximum of 26.8 °C in May, September, and October. The average monthly rainfall is 171.1 mm, categorizing it as medium. This rainfall contributes to an average relative humidity of 81%, with the lowest levels (76%) occurring in August and September and the highest (85%) in February. The area is located within the Ciujung watershed, with the Ciujung River traversing the region from its forested southern upstream to the northern downstream. The area encompasses eleven sub-watersheds. Land use within Baduy Dalam is diverse, comprising seven distinct categories:kampung (settlements),leuit (rice storage areas),huma (dry agricultural land),jami (mixed gardens),reuma (old secondary forests),leuweung lembur (homestead gardens), andleuweng kolot (protected forests).[4]
The Outer Baduy region comprises a total of 55 village, include Cigoel (Kaduketug 3), Cipondok (Kaduketug 2), Kaduketug 1, Kadukaso, Cihulu, Balingbing, Marengo, Gajeboh, Kadujangkung, Babakan Karakal (Kadugede), Karakal, Kaduketer 1, Kaduketer 2, Cikopeng, Cibongkok, Ciwaringin, Binglugemok (Cibitung), Batara, Sorokokod, Panyerangan, Cigula, Cicatang, Cicatang 2, Kadukohak, Cisaban, Babakan Cisaban, Cijanar, Leuwihandam, Cicangkudu, Cisagu Landeuh, Cijengkol, Cikadu 1, Cikadu 2, Cipiit 1, Cilingsuh, Cisagu Pasir, Cipiit 2, Ciranji, Babakan Eurih, Cisadane (Leuwigede), Cibagelut, Batubeulah, Cibogo, Pamoean, Cipaler, Cicakal Muara, Cicakal Tarikolot, Cicakal Girang, Cicakal Girang 2, Cicakal Girang 3 (Leuwibuleud), Cijangkar, Ciranca Kondang, Kanengai, and Cikulingseng.[11]
The native language of the Baduy people, Baduy, is most closely related and sometimes considered to be a dialect ofSundanese.[13] Native speakers are dispersed in regions around the Mount Kendeng,Rangkasbitung district ofLebak Regency,Pandeglang Regency, andSukabumi, 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 speakSundanese and sometimesIndonesian 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 the form oforal tradition.[14]
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.[15]
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The Baduy people's creation story describes the Earth's genesis as a viscous, transparent substance they callngenclong, which was initially the size of a single rice grain. This gradually hardened and expanded, eventually forming the Sasaka Domas, amegalithic structure they consider to be the core and center of the Earth and the starting point for all life. They also believe this to be the place where the first human was sent to Earth, becoming the ancestor of all peoples.[16] The Baduy also believe that thengenclong separated into different parts. The part that went up to form the sky is calledBuana Nyungcung, and the part that went down is known asBuana Larang, which serves as ahell. Between these two realms liesBuana Tengah, the home of humans, trees, and animals, as well asBuana Suci Alam Padang, where the rice goddesses reside.[17]Buana Suci Alam Padang consists of 18 layers. The highest layer is calledBumi Suci Alam Kahiyangan orMandala Hiyang, and it is whereNyi Pohaci Sanghiyang Asri andSunan Ambu live.[18] According to their belief system, the Baduy people regard themselves as descendants of Batara Cikal, one of seven deities, or gods, who was sent to Earth.[19]
The Baduy origin story, which holds that they have lived in the region since the creation of humanity,[20] differs from the opinions of some historians, includingCarl Ludwig Blume andCornelis Marinus Pleyte, who believe that the Baduy are descendants of the aristocracy of theSunda Kingdom of Pajajaran, who fled the 1579 attack by theBanten Sultanate because their ruler,Prabu Siliwangi, refused to convert to Islam. One hypothesis suggests the Baduy community originated from people in Banten who fled the spread of Islam after the fall of the Sunda Kingdom. These refugees are thought to have initially settled along the Cibaduy River, which is believed to be the source of their name. While C.A. Kruseman has proposed that the Baduy are an indigenous group of the Banten region, he has also speculated that they moved deeper into the forest after 1579 CE.[5] The Baduy themselves have rejected the claim that they are descended from Pajajaran, as in their culture, the name is used to refer to malevolent spirits, which they ward off using specific chants.[21]
Another theory suggests that, before the establishment of the sultanate, the western tip of Java island played an important role for the Sunda Kingdom, with Banten serving as a large trading port.[22] Various types of vessels entered the Ciujung River, most of which were used to transport crops harvested from the interior regions.[20]Therefore, the ruler of the region, Prince Pucuk Umun, believed that the river's sustainability needed to be maintained.[20] An army of highly trained royal troops was commanded to guard and manage the dense and hilly jungle areas in the Mount Kendeng region, which may have been the origin of the Baduy.[20] The theory was strengthened by a long-held tradition calledseba puun, where the village leader (puun), would go to the capital to report his village's condition to the king. This practice has continued to the present day, with reports being made to the regent of Lebak.[20]
The discrepancy between the two theories has led to the notion that in the past, the identity and historicity of the Baduy 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 Baduy are natives of the region and have strongly resisted external influences.[23] The Baduy themselves also refuse to acknowledge that they originate from the fugitives of Pajajaran. 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 thekabuyutan (ancestral or ancestral worship).[24]
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The religion of the Baduy is known asAgama Sunda Wiwitan and is rooted inancestral worship and honoring orworshiping spirits of natural forces. According to thekokolot (elders) of Cikeusik village, Kanekes people are not adherents ofHinduism orBuddhism. However, in its development, this faith is influenced by and has incorporated elements of Hinduism, and to some extent,Islam.[25]
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 ofpikukuh, or the absolute customary provisions practiced in the daily lives of the Kanekes people.[2] The most important principle of the Kanekes people'spukukuh (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]").[26]
The Baduy also observe many mysticaltaboos. 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 practicepukukuh by not changing the contour of the land for their fields,[27] so much so that the way of farming is very simple; not cultivating the land using plows or forming terraces, but only usinghoe-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.[27] The 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), usefertilizers, raise cash crops, use modern tools for workingladang 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. OnlyPu'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.[28]
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 inGusti Nu Maha Suci, who according to the Baduy sent Adam into the world to lead the life of a Baduy.[citation needed]
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The Kanekes people have a shared history and language with theSundanese 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, namelyTangtu,Panamping, andDangka.[29] The community of villages in which they live are calledmandalas, 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 isTangtu, orKajeroan, also known asBaduy Dalam orKanekes 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.[30] 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 rigidbuyut 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 aspu'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.[31] Unlike their Kanekes Luar counterparts, the Kanekes Dalam people are not influenced by Islam.
Some of the rules observed by the community include:
ThePanamping, also known asBaduy Luar orKanekes Luar (meaning "Outer Kanekes"),[32] 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.[32] 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, andBandung. 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:
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.[29]
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 asjaro pamarentah.[33] Customarily, the Kanekes people fall under the leadership of thepu'un,[34] who can be found in three settlements, ortangtu. 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.[35] The governing term of apu'un is not specified; instead, it depends on a person's ability to hold on to the position.
As it has been the case for hundreds of years, the main livelihood of the Kanekes people is rice farming.[36] Apart from that, they also earn extra income from selling the fruits they gather from the jungle, such asdurian andtamarind-plum, as well as wild honey.[37]
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 theSultanate 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 theseba ceremony each year,[2] which involves delivering crops such as rice and fruit[38] to the Governor of Banten (and formerly to the Governor of West Java) through the regent ofLebak. In agriculture, the Kanekes Luar people interact closely with outsiders in affairs such as leasing of land and laborers.[39]
In the past, trading was done bybarter, but nowadays, the community uses the national currency, therupiah. The Kanekes people sell fruits, honey, andsugar palm through middlemen. They also purchase necessities that they do not produce themselves from markets.[40]
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.[41] The customary region of the Kanekes people remains forbidden to non-Indonesians, however, including journalists.
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