The person or persons Kanekes Bedouin / Bedouin isa group of indigenous peoples in the region Sundanese Lebak, Banten. Theirpopulation is around 5,000 to 8,000 people, and they are one of the tribes thatimplement isolation from the outside world. In addition they also have theconfidence taboo to be photographed.
Etymology
The name "Bedouin" is the name given by residents outside thecommunity, the term originated from the Dutch researchers who seem to equatethem with Badawi Arab group which is a community of mobile (nomadic). Anotherpossibility is due to the River and Mountain Bedouin Bedouin in the northernpart of the region. They themselves prefer to call themselves urang Kanekes or"people Kanekes" in accordance with the name of their territory, or adesignation that refers to the name of their village as Urang Cibeo
The name "Bedouin" is the name given by residents outside thecommunity, the term originated from the Dutch researchers who seem to equatethem with Badawi Arab group which is a community of mobile (nomadic). Anotherpossibility is due to the River and Mountain Bedouin Bedouin in the northernpart of the region. They themselves prefer to call themselves urang Kanekes or"people Kanekes" in accordance with the name of their territory, or adesignation that refers to the name of their village as Urang Cibeo
Region
Kanekes region is geographically located at coordinates 6 ° 27'27 "- 6 °30'0" latitude and 108 ° 3'9 "- 106 ° 4'55" BT (Permana, 2001).They live right at the foot of the mountains in the village Kendeng Kanekes, LeuwidamarDistrict, District-Rangkasbitung Lebak, Banten, is about 40 km from the cityRangkasbitung. Areas that are part of the Mountains Kendeng with altitude300-600 m above sea level (DPL) has a hilly and undulating topography with anaverage slope of the soil reaches 45%, which is a volcanic soil (in the north),soil sediment (in the middle), and soil mixture (in the south). averagetemperature of 20 ° C.
The three main villages are people Kanekes In Cikeusik, CIkertawana, and Cibeo.
Language
The language they use is Bahasa Sunda Sunda-Banten dialect. To communicatewith people outside their fluent use the Indonesian language, although they donot get that knowledge from the school. People not familiar with the cultureKanekes In writing, so that customs, beliefs / religion, and the storyancestors stored only in oral speech only.
Kanekes people do not know the school, because formal education as opposed totheir customs. They rejected a government proposal to build school facilitiesin their villages. Even today, although since the Suharto era the governmenthas tried to force them to change the way hidupmereka and build modern schoolfacilities in their areas, people still reject the government's efforts Kanekesit. As a result, the majority of people Kanekes can not read or write draw.
The language they use is Bahasa Sunda Sunda-Banten dialect. To communicatewith people outside their fluent use the Indonesian language, although they donot get that knowledge from the school. People not familiar with the cultureKanekes In writing, so that customs, beliefs / religion, and the storyancestors stored only in oral speech only.
Kanekes people do not know the school, because formal education as opposed totheir customs. They rejected a government proposal to build school facilitiesin their villages. Even today, although since the Suharto era the governmenthas tried to force them to change the way hidupmereka and build modern schoolfacilities in their areas, people still reject the government's efforts Kanekesit. As a result, the majority of people Kanekes can not read or write draw.
Community groups
People Kanekes still has historic links with the Sundanese. Physicalappearance and their language is similar to the Sundanese people in general.The only difference is the belief and their way of life. People Kanekes shutout the influence of the outside world and strictly maintain their traditionalway of life, while the Sundanese are more open to foreign influence and themajority embraced Islam.
Kanekes society in general is divided into three groups: tangtu, panamping, anddangka Tangtu group is a group known as Kanekes In (In the Bedouin), who mostclosely follow the custom, namely residents living in three villages: Cibeo,Cikertawana, and Cikeusik. Characteristic Kanekes People are dressed in white,natural and dark blue and wearing a white headband. They were forbidden bycustom to meet with a stranger (non-citizen)
Kanekes In is part of the whole person Kanekes. Unlike Kanekes Outside,residents Kanekes In still adhere to customs of their ancestors.
People Kanekes still has historic links with the Sundanese. Physicalappearance and their language is similar to the Sundanese people in general.The only difference is the belief and their way of life. People Kanekes shutout the influence of the outside world and strictly maintain their traditionalway of life, while the Sundanese are more open to foreign influence and themajority embraced Islam.
Kanekes society in general is divided into three groups: tangtu, panamping, anddangka Tangtu group is a group known as Kanekes In (In the Bedouin), who mostclosely follow the custom, namely residents living in three villages: Cibeo,Cikertawana, and Cikeusik. Characteristic Kanekes People are dressed in white,natural and dark blue and wearing a white headband. They were forbidden bycustom to meet with a stranger (non-citizen)
Kanekes In is part of the whole person Kanekes. Unlike Kanekes Outside,residents Kanekes In still adhere to customs of their ancestors.
Most of the rules adopted by the tribe Kanekes In include:
• Not allowed to use vehicles for transportation
• Not allowed to use footwear
• The door should face north / south (except the house of the chairman Pu'un orcustom)
• Prohibition of use of electronic tools (technology)
• Using a cloth, black / white as the clothes are woven and sewn himself, andnot allowed to use modern clothing.
The second community group called panamping are those known as Kanekes Outer(Outer Baduy), who lived in various villages scattered around the regionKanekes In, like Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth.Community Kanekes Foreign distinctively dressed and black headband.
Foreign Kanekes are people who have come out of peoples and regions Kanekes In.There are several things that cause the release of citizens to Kanekes KanekesIn Outer:
• They have violated indigenous communities Kanekes In.
• Desiring to get out of Kanekes In
• Married to a member of Foreign Kanekes
The characteristics of the people Kanekes Foreign
• They have known technologies, such as electronic equipment, although its useremains a ban for every citizen Kanekes, including residents of ForeignKanekes. They use the equipment in a way secretly to escape detection forsuperintendent of Kanekes In.
• The process of building houses for Foreign Kanekes been using assistivedevices, such as saws, hammers, nails, etc., which previously prohibited bycustomary Kanekes In.
• Using traditional dress with black or dark blue (for men), indicating thatthey are not holy. Sometimes the use of modern clothing like shirts and jeans.
• Using modern household appliances, such as mattresses, pillows, plates &cups glass & plastic.
• Those living outside the region Kanekes In.
If Kanekes Inner and Outer Kanekes Kanekes lived in the area, then"Kanekes Dangka" Kanekes live outside the area, and currently residesin the remaining two villages, namely Padawaras (Cibengkung) and Sirahdayeuh(Cihandam). Dangka village serves as a sort of buffer zone of influence fromoutside (Permana, 2001).
The origins
According to the beliefs they hold, people claiming descent from Batara Kanekesroots, one of the seven gods or a god who is sent to earth. The origin is oftenattributed to the Prophet Adam as the first ancestors. According to theirbelief, Adam and his descendants, including residents Kanekes have duty orascetic asceticism (mandita) to maintain the harmony of the world.
Opinions about the origin of the Kanekes different opinion among the historians,who based his opinion by way of synthesis of some historical evidence in theform of inscriptions, travelogues Portuguese sailors and China, as well as thefolklore of the 'Tatar Sunda' fairly minimal existence. Community Kanekesassociated with the Kingdom of Sunda before its collapse in the 16th centurycentered on Pakuan Pajajaran (around Bogor now). Before the founding of theSultanate of Banten, the western tip of Java island is an important part of theKingdom of Sunda. Bantam is a fairly large trading port. Ciujung rivers arenavigable various types of boats, and crowded is used to transport crops fromthe interior. Thus the ruler of the region, known as Prince shoots Generalconsiders that the sustainability of the river should be maintained. For thatdiperintahkanlah royal army of highly trained to maintain and manage theheavily wooded and hilly areas in the region of Mount Kendeng. The existence ofa special task forces with the Society seems to be the forerunner of Kanekesthat still inhabit the headwaters on Mount Kendeng Ciujung the (Adimihardja,2000). Differences of opinion was brought to the allegation that in the past,their historical identity and accidentally closed, which is probably to protectthemselves from attacks Kanekes communities enemies Pajajaran.
Van Tricht, a physician who had conducted health research in 1928, refuting thetheory. According to him, people Kanekes is a native of the area that have astrong thrust to external influences (Garna, 1993b: 146). Kanekes own peopleeven refuse to say that they are from people escape from Pajajaran, the capitalof the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) isthe local Bedouin people who made mandala '(sacred area) formally by the king,because the population is obliged to raise kabuyutan (where ancestor worship orancestor), rather than Hinduism or Buddhism. Principal in this area known asJati Sunda kabuyutan or 'Sunda Asli' or Sundanese Wiwitan (wiwitan = original,origin, principal, teak). Hence their original religion was named SundaWiwitan. The king who makes the Bedouin as a mandala is Rakeyan Darmasiksa.
Trust
Public confidence in the so-called Sunda Kanekes Wiwitan rooted in the worshipof ancestral spirits (animism) which on subsequent development was alsoinfluenced by Buddhism, Hinduism, and Islam. The core belief is indicated by anabsolute pikukuh or customary provisions adopted in the daily life of peopleKanekes (Garna, 1993). The most important contents of the 'pikukuh'(compliance) Kanekes is the concept of "without any changes", or achange in as little as possible:
Lojor heunteu beunang cut, short-jointed heunteu beunang.
(Length can not / should not be cut short, can not / should not be spliced)
Taboo in everyday life are interpreted literally. In agriculture, pikukuh formis by not changing the contour of the land to farm, so berladangnya very simpleway, do not cultivate the land with a plow, do not create a terracing, plantingonly a drill, which is a sharpened piece of bamboo. At home construction groundsurface contour also left as is, so the poles Kanekes home is often not thesame length. Words and their actions were honest, plain, no-nonsense, even inthe trade they did not haggle.
The object of trust is important for the community Kanekes Arca Domas, thelocation kept secret and is considered the most sacred. Kanekes people visitthese locations to conduct worship once a year in Kalima, which in 2003coincided with the month of July. Only the highest customs Pu'un or chairman andseveral members of selected communities who follow the cult group. Arca Domasin the complex are included stone mortar that holds rain water. If at the timeof worship the stone mortar was found to exist in a state full of clear water,then for the people Kanekes it is a sign that the rain of the year will be alot down, and the harvest will be successful either. Conversely, if the stonemortar dry or watery cloudy, then it is a sign of crop failure (Permana,2003a).
For some people, related to the persistence society, indigenous beliefs heldKanekes reflect the religious beliefs of Sundanese people in general before theadvent of Islam.
Government
Kanekes community know of two systems of government, namely national systems,which follow the rules of the Indonesian state, and customary systems thatfollow the customs of a trusted community. Both systems are combined ordiakulturasikan such a way that no collisions occur. Nationally, the populationKanekes led by the village head called Jaro pamarentah, which is under thesub-district, while customarily subject to the highest Kanekes traditionalleaders, namely "Pu'un".
The highest indigenous leaders in the community Kanekes is "Pu'un" inthree villages tangtu. The position lasts for generations, but not automaticallyfrom father to son, but can also be other relatives. Duration Pu'un position isnot specified, only based on the ability of a person holding that office.
Executing everyday customs administration kapu'unan (kepu'unan) implemented byJaro, which is divided into four positions, namely tangtu Jaro, Jaro dangka,Jaro dependents, and Jaro pamarentah. Jaro tangtu responsible for theimplementation of customary law on citizens tangtu and various other matters.Jaro dangka duty to maintain, administer, and maintain deposit ancestral landinside and outside Kanekes. Jaro dangka totaled 9 people, which when coupledwith 3 people Jaro Jaro tangtu called the twelve. Leaders of twelve Jaro Jarois referred to as a dependent. The Jaro pamarentah customarily served as aliaison between indigenous Kanekes with national governments, which assisted inhis duties by pangiwa, strip, and kokolot overtime or village elders (Makmur,2001).
• Not allowed to use vehicles for transportation
• Not allowed to use footwear
• The door should face north / south (except the house of the chairman Pu'un orcustom)
• Prohibition of use of electronic tools (technology)
• Using a cloth, black / white as the clothes are woven and sewn himself, andnot allowed to use modern clothing.
The second community group called panamping are those known as Kanekes Outer(Outer Baduy), who lived in various villages scattered around the regionKanekes In, like Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth.Community Kanekes Foreign distinctively dressed and black headband.
Foreign Kanekes are people who have come out of peoples and regions Kanekes In.There are several things that cause the release of citizens to Kanekes KanekesIn Outer:
• They have violated indigenous communities Kanekes In.
• Desiring to get out of Kanekes In
• Married to a member of Foreign Kanekes
The characteristics of the people Kanekes Foreign
• They have known technologies, such as electronic equipment, although its useremains a ban for every citizen Kanekes, including residents of ForeignKanekes. They use the equipment in a way secretly to escape detection forsuperintendent of Kanekes In.
• The process of building houses for Foreign Kanekes been using assistivedevices, such as saws, hammers, nails, etc., which previously prohibited bycustomary Kanekes In.
• Using traditional dress with black or dark blue (for men), indicating thatthey are not holy. Sometimes the use of modern clothing like shirts and jeans.
• Using modern household appliances, such as mattresses, pillows, plates &cups glass & plastic.
• Those living outside the region Kanekes In.
If Kanekes Inner and Outer Kanekes Kanekes lived in the area, then"Kanekes Dangka" Kanekes live outside the area, and currently residesin the remaining two villages, namely Padawaras (Cibengkung) and Sirahdayeuh(Cihandam). Dangka village serves as a sort of buffer zone of influence fromoutside (Permana, 2001).
The origins
According to the beliefs they hold, people claiming descent from Batara Kanekesroots, one of the seven gods or a god who is sent to earth. The origin is oftenattributed to the Prophet Adam as the first ancestors. According to theirbelief, Adam and his descendants, including residents Kanekes have duty orascetic asceticism (mandita) to maintain the harmony of the world.
Opinions about the origin of the Kanekes different opinion among the historians,who based his opinion by way of synthesis of some historical evidence in theform of inscriptions, travelogues Portuguese sailors and China, as well as thefolklore of the 'Tatar Sunda' fairly minimal existence. Community Kanekesassociated with the Kingdom of Sunda before its collapse in the 16th centurycentered on Pakuan Pajajaran (around Bogor now). Before the founding of theSultanate of Banten, the western tip of Java island is an important part of theKingdom of Sunda. Bantam is a fairly large trading port. Ciujung rivers arenavigable various types of boats, and crowded is used to transport crops fromthe interior. Thus the ruler of the region, known as Prince shoots Generalconsiders that the sustainability of the river should be maintained. For thatdiperintahkanlah royal army of highly trained to maintain and manage theheavily wooded and hilly areas in the region of Mount Kendeng. The existence ofa special task forces with the Society seems to be the forerunner of Kanekesthat still inhabit the headwaters on Mount Kendeng Ciujung the (Adimihardja,2000). Differences of opinion was brought to the allegation that in the past,their historical identity and accidentally closed, which is probably to protectthemselves from attacks Kanekes communities enemies Pajajaran.
Van Tricht, a physician who had conducted health research in 1928, refuting thetheory. According to him, people Kanekes is a native of the area that have astrong thrust to external influences (Garna, 1993b: 146). Kanekes own peopleeven refuse to say that they are from people escape from Pajajaran, the capitalof the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) isthe local Bedouin people who made mandala '(sacred area) formally by the king,because the population is obliged to raise kabuyutan (where ancestor worship orancestor), rather than Hinduism or Buddhism. Principal in this area known asJati Sunda kabuyutan or 'Sunda Asli' or Sundanese Wiwitan (wiwitan = original,origin, principal, teak). Hence their original religion was named SundaWiwitan. The king who makes the Bedouin as a mandala is Rakeyan Darmasiksa.
Trust
Public confidence in the so-called Sunda Kanekes Wiwitan rooted in the worshipof ancestral spirits (animism) which on subsequent development was alsoinfluenced by Buddhism, Hinduism, and Islam. The core belief is indicated by anabsolute pikukuh or customary provisions adopted in the daily life of peopleKanekes (Garna, 1993). The most important contents of the 'pikukuh'(compliance) Kanekes is the concept of "without any changes", or achange in as little as possible:
Lojor heunteu beunang cut, short-jointed heunteu beunang.
(Length can not / should not be cut short, can not / should not be spliced)
Taboo in everyday life are interpreted literally. In agriculture, pikukuh formis by not changing the contour of the land to farm, so berladangnya very simpleway, do not cultivate the land with a plow, do not create a terracing, plantingonly a drill, which is a sharpened piece of bamboo. At home construction groundsurface contour also left as is, so the poles Kanekes home is often not thesame length. Words and their actions were honest, plain, no-nonsense, even inthe trade they did not haggle.
The object of trust is important for the community Kanekes Arca Domas, thelocation kept secret and is considered the most sacred. Kanekes people visitthese locations to conduct worship once a year in Kalima, which in 2003coincided with the month of July. Only the highest customs Pu'un or chairman andseveral members of selected communities who follow the cult group. Arca Domasin the complex are included stone mortar that holds rain water. If at the timeof worship the stone mortar was found to exist in a state full of clear water,then for the people Kanekes it is a sign that the rain of the year will be alot down, and the harvest will be successful either. Conversely, if the stonemortar dry or watery cloudy, then it is a sign of crop failure (Permana,2003a).
For some people, related to the persistence society, indigenous beliefs heldKanekes reflect the religious beliefs of Sundanese people in general before theadvent of Islam.
Government
Kanekes community know of two systems of government, namely national systems,which follow the rules of the Indonesian state, and customary systems thatfollow the customs of a trusted community. Both systems are combined ordiakulturasikan such a way that no collisions occur. Nationally, the populationKanekes led by the village head called Jaro pamarentah, which is under thesub-district, while customarily subject to the highest Kanekes traditionalleaders, namely "Pu'un".
The highest indigenous leaders in the community Kanekes is "Pu'un" inthree villages tangtu. The position lasts for generations, but not automaticallyfrom father to son, but can also be other relatives. Duration Pu'un position isnot specified, only based on the ability of a person holding that office.
Executing everyday customs administration kapu'unan (kepu'unan) implemented byJaro, which is divided into four positions, namely tangtu Jaro, Jaro dangka,Jaro dependents, and Jaro pamarentah. Jaro tangtu responsible for theimplementation of customary law on citizens tangtu and various other matters.Jaro dangka duty to maintain, administer, and maintain deposit ancestral landinside and outside Kanekes. Jaro dangka totaled 9 people, which when coupledwith 3 people Jaro Jaro tangtu called the twelve. Leaders of twelve Jaro Jarois referred to as a dependent. The Jaro pamarentah customarily served as aliaison between indigenous Kanekes with national governments, which assisted inhis duties by pangiwa, strip, and kokolot overtime or village elders (Makmur,2001).
Livelihood
As has happened for hundreds of years, the community's main livelihood isfarming rice Kanekes field for dry rice cultivation. In addition they also getextra income from selling the fruit they get in the forest such as durian andkeranji acid, as well as forest honey.
Interaction with the outside community
Kanekes communities which until now strictly follow the customs of society isnot an isolated, remote or isolated communities from the development of theoutside world. Establishment of the Sultanate of Banten, which automaticallyenter into the realm Kanekes was not separated from their consciousness. As asign of compliance / confession to the authorities, people routinely carryKanekes Seba to the Sultanate of Banten (Garna, 1993). Until now, the ceremonycontinued to Sheba is held once a year, a lead the crops (rice, fruit) to theGovernor of Banten (previously the Governor of West Java), through the Regentof Lebak regency. In agriculture, the inhabitants of Foreign Kanekes interactclosely with the outside community, for example in a lease of land, and labor.
Trade in the past done in barter, it is now usual to use the rupiah currency.Kanekes people selling fruit, honey, and sugar kawung / aren through themiddlemen. They also buy the necessities of life that are not produced in themarket. The market for people Kanekes located outside the region such as marketKanekes Kroya, Cibengkung, and Ciboleger.
At this time outsiders who visit the region Kanekes growing up with hundreds ofpeople per visit, usually a teenager from the school, students, and other adultvisitors. They received the visitors, even to stay overnight, provided thatvisitors comply with the customs prevailing there. Customary rules, amongothers should not be photographed in the region Kanekes In, do not use soap ortoothpaste in a river. However, the Kanekes remain off limits to foreigners(non-citizen). Several foreign journalists who tried to enter hitherto alwaysrefused entry.
At work in the fields is not too much, people Kanekes also happy to travel tomajor cities around the area on condition that they must walk. Generally theygo in small groups consisting of 3 to 5 people, a visit to the house ofacquaintances who had come to Kanekes while selling honey and handicrafts.During the visit they usually get extra money to make ends meet.
As has happened for hundreds of years, the community's main livelihood isfarming rice Kanekes field for dry rice cultivation. In addition they also getextra income from selling the fruit they get in the forest such as durian andkeranji acid, as well as forest honey.
Interaction with the outside community
Kanekes communities which until now strictly follow the customs of society isnot an isolated, remote or isolated communities from the development of theoutside world. Establishment of the Sultanate of Banten, which automaticallyenter into the realm Kanekes was not separated from their consciousness. As asign of compliance / confession to the authorities, people routinely carryKanekes Seba to the Sultanate of Banten (Garna, 1993). Until now, the ceremonycontinued to Sheba is held once a year, a lead the crops (rice, fruit) to theGovernor of Banten (previously the Governor of West Java), through the Regentof Lebak regency. In agriculture, the inhabitants of Foreign Kanekes interactclosely with the outside community, for example in a lease of land, and labor.
Trade in the past done in barter, it is now usual to use the rupiah currency.Kanekes people selling fruit, honey, and sugar kawung / aren through themiddlemen. They also buy the necessities of life that are not produced in themarket. The market for people Kanekes located outside the region such as marketKanekes Kroya, Cibengkung, and Ciboleger.
At this time outsiders who visit the region Kanekes growing up with hundreds ofpeople per visit, usually a teenager from the school, students, and other adultvisitors. They received the visitors, even to stay overnight, provided thatvisitors comply with the customs prevailing there. Customary rules, amongothers should not be photographed in the region Kanekes In, do not use soap ortoothpaste in a river. However, the Kanekes remain off limits to foreigners(non-citizen). Several foreign journalists who tried to enter hitherto alwaysrefused entry.
At work in the fields is not too much, people Kanekes also happy to travel tomajor cities around the area on condition that they must walk. Generally theygo in small groups consisting of 3 to 5 people, a visit to the house ofacquaintances who had come to Kanekes while selling honey and handicrafts.During the visit they usually get extra money to make ends meet.
No comments:
Post a Comment