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Region
Kanekes territory is geographically located at coordinates 6 ° 27'27 "- 6 ° 30'0" latitude and 108 ° 3'9 "- 106 ° 4'55" E (Permana, 2001). They live right on the foot of the mountains Kendeng Kanekes village, District Leuwidamar,-Rangkasbitung Lebak, Banten, is about 40 km from the city Rangkasbitung. The area 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 the middle), and soil mixture (in the south). average temperature of 20 ° C.
Language
Their language is a dialect of Sundanese Sundanese-Banten. To communicate with people outside of their current use Indonesian language, although they do not get that knowledge from school. People Kanekes 'in' knows no cultural conditioning, so that customs, beliefs / religion, and ancestor stories stored only in oral speech only.
Origin
According to the beliefs that they profess, people claiming descent from Batara Kanekes Ancestor, one of the seven gods or a god who is 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 a duty Kanekes be imprisoned or ascetic (mandita) to maintain the harmony of the world.
Opinions about the origin of the different Kanekes opinion among the 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. Community Kanekes associated with the Sunda kingdom before its collapse in the 16th century centered on Pakuan Pajajaran (around Bogor now). Before the establishment of the Sultanate of Banten, the western end 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 area, known as Prince shoots General considers that the sustainability of the river should be maintained.
For that diperintahkanlah royal army of highly trained soldiers to maintain and manage the heavily wooded and hilly areas in the region of Mount Kendeng. The presence of troops with special duties appear to be the embryo of Bedouin society that still inhabit the upper river at Mount Kendeng Ciujung the (Adimihardja, 2000). Differences of opinion are led to conjecture that in the past, their historical identity and accidentally closed, which probably is to protect its own Bedouin community from attacks enemies Pajajaran.
Van Tricht, a physician who had conducted health research in 1928, refuting the theory. According to him, the Bedouin is a native of the area who has a strong thrust towards external influences (gärna, 1993b: 146). Bedouin himself had refused to say that they are from the oraang escape from Pajajaran, the capital of the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) is a Bedouin locals who made the mandala '(sacred area) formally by the king, because the population is obliged to raise kabuyutan (place of ancestor worship or ancestor), rather than Hinduism or Buddhism. Principal in this area known as the Sunda kabuyutan Teak or 'Sunda Original' or Sunda Wiwitan (wiwitann = original, origin, principal, teak). Therefore, their original religion was given the name Sunda Wiwitan. King makes a mandala is Bedouin territory Rakeyan Darmasiksa.
There is another version of the history of the tribe Baduy, began when King Siliwangi Kian Santang son home from arabia after berislam in the hands of Sayyidina Ali. The son wanted to Islamize the prabu and his followers. At the end of the story, with 'DI Siliwangi' received the prabu, they objected to Islam, and to spread sunda to remain in the faith. And King Siliwangi chased up into the valley (Baduy now), and hide until abandoned. Then the prabu Baduy area was renamed with a new title King Kencana Wungu, which might have changed the title again. And in Baduy dalamlah Siliwangi King enthroned with 40 loyal followers, so will be a civil war between them and us is represented by ki saih the form of a man, but the whole body and face covered with feathers laiknya ki monyet.dan this saih presence in we were at the request of the trustees to God to win the truth.
Confidence
Public confidence Kanekes called Sunda 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 the existence of absolute pikukuh or customary provisions adopted in the daily life of people Kanekes (gärna, 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, short heunteu beunang spliced.
(Length can not / should not be cut, the short can not / should not be connected)
Taboo in everyday life are interpreted literally. In agriculture, 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 housing construction also contour the ground surface left untouched, so that the poles Kanekes often not the same length. Words and their actions were honest, innocent, without further ado, even in trade they did not bargain.
Object of trust is important for the community Kanekes Arca Domas, the location kept secret and is considered the most sacred. Kanekes 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 traditional leaders and some members of the select few 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 Kanekes it is a sign that the rainfall for the year will be a lot down, and harvest will be successful. 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 reflect the religious beliefs of Sundanese people in general before the advent of Islam.
Bedouin Tribal Society
Kanekes Community are generally divided into three groups: Tangtu, panamping, and dangka (Permana, 2001). Tangtu group is a group known as the Bedouin, the most strictly follow the customs, the people living in the three villages: Cibeo, Cikartawana, and Cikeusik). The hallmark of the Bedouin is naturally white clothes and dark blue and wearing a white headband. Panamping communities are those that are known as the Outer Baduy, who lived in various villages scattered around the area of the Bedouin, as Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth. Foreign Baduy distinctively dressed and black headband. If Baduy Domestic and Foreign Bedouin living in the Kanekes, the "Bedouin Dangka" Kanekes live outside the area, and currently resides 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).
Governance Structure
Kanekes society recognizes two systems of government, namely the national system, which follows the rules of the Unitary Republic of Indonesia, and custom systems are believed to follow the customs of the community. Both systems were merged or diakulturasikan such a way so that no clash. Nationally, the population Kanekes led by the village head called Jaro pamarentah, which is under the district, while customarily subject to the customary leader Kanekes the highest, namely "puun". Kanekes customary governance structures are as indicated in Figure 1.
Indigenous leaders in society Kanekes highest is "puun" in three villages Tangtu. Position lasted down through the generations, but not automatically from father to son, but also to other relatives. Duration puun position is not specified, only based on the ability of a person holding a 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, manage, and maintain a deposit ancestral lands inside and outside Kanekes. Jaro dangka totaled 9 people, which when coupled with 3 people is called Jaro Jaro Tangtu twelve. Chairman of twelve Jaro Jaro is referred to as dependents. The Jaro pamarentah traditionally served as a liaison between indigenous Kanekes with the national government, which assisted in his duties by pangiwa, strips, and kokolot overtime or village elders (Makmur, 2001).
Livelihood
As has happened for hundreds of years, the community's main livelihood is farming rice Kanekes huma. In addition they also get additional income from selling fruit they get in the forest such as durian and keranji acid, and wild honey.
Interaction with Foreign Bedouin Community
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. The establishment of the Sultanate of Banten, which automatically enter into the realm Kanekes was not separated from their consciousness. As a sign of compliance / confession to authorities, people routinely carry Kanekes Seba to the Sultanate of Banten (gärna, 1993). Until now, the ceremony continued Seba held once a year, in the form of leads crops (rice, pulses, fruits) to the Governor of Banten (previously the Governor of West Java), through the Lebak district. In agriculture, the Bedouin Foreign interact closely with the outside community, for example, in the lease of land and labor.
Trade that at the past done barter, now has used ordinary rupiah currency. People Kanekes sell their fruits, honey, and sugar kawung / palm through the middlemen. They also buy the necessities of life are not produced itself in the market. The market for Kanekes located outside the region such as market Kanekes Kroya, 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. Custom rules, among others, should not be photographed in the Bedouin in, do not use soap or toothpaste in the river. Nevertheless, the region remains Kanekes limits to foreigners (non-citizen). Several foreign journalists who tried to enter until now always been denied entry.
At work in the fields is not too much, Bedouin also happy ventured into the big city around the area on condition that they have to walk. Generally they go in small groups consisting of 3 to 5 people, visited the homes of acquaintances who had come to the Bedouin while selling honey and handicrafts. During the visit they usually get extra money to make ends meet.
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