The person or persons Kanekes Bedouin / Bedouin is a group of indigenous peoples in the region Sundanese Lebak, Banten. Their population is around 5,000 to 8,000 people, and they are one of the tribes that implement isolation from the outside world. In addition they also have the confidence taboo to be photographed.
Etymology
The name "Bedouin" is the name given by residents outside the community, the term originated from the Dutch researchers who seem to equate them with Badawi Arab group which is a community of mobile (nomadic). Another possibility is due to the River and Mountain Bedouin Bedouin in the northern part of the region. They themselves prefer to call themselves urang Kanekes or "people Kanekes" in accordance with the name of their territory, or a designation that refers to the name of their village as Urang Cibeo
The name "Bedouin" is the name given by residents outside the community, the term originated from the Dutch researchers who seem to equate them with Badawi Arab group which is a community of mobile (nomadic). Another possibility is due to the River and Mountain Bedouin Bedouin in the northern part of the region. They themselves prefer to call themselves urang Kanekes or "people Kanekes" in accordance with the name of their territory, or a designation 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, Leuwidamar District, District-Rangkasbitung Lebak, Banten, is about 40 km from the city Rangkasbitung. Areas that are part of the Mountains Kendeng with altitude 300-600 m above sea level (DPL) has a hilly and undulating topography with an average 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). average temperature 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 communicate with people outside their fluent use the Indonesian language, although they do not get that knowledge from the school. People not familiar with the culture Kanekes In writing, so that customs, beliefs / religion, and the story ancestors stored only in oral speech only.
Kanekes people do not know the school, because formal education as opposed to their customs. They rejected a government proposal to build school facilities in their villages. Even today, although since the Suharto era the government has tried to force them to change the way hidupmereka and build modern school facilities in their areas, people still reject the government's efforts Kanekes it. 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 communicate with people outside their fluent use the Indonesian language, although they do not get that knowledge from the school. People not familiar with the culture Kanekes In writing, so that customs, beliefs / religion, and the story ancestors stored only in oral speech only.
Kanekes people do not know the school, because formal education as opposed to their customs. They rejected a government proposal to build school facilities in their villages. Even today, although since the Suharto era the government has tried to force them to change the way hidupmereka and build modern school facilities in their areas, people still reject the government's efforts Kanekes it. 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. Physical appearance and their language is similar to the Sundanese people in general. The only difference is the belief and their way of life. People Kanekes shut out the influence of the outside world and strictly maintain their traditional way of life, while the Sundanese are more open to foreign influence and the majority embraced Islam.
Kanekes society in general is divided into three groups: tangtu, panamping, and dangka Tangtu group is a group known as Kanekes In (In the Bedouin), who most closely 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 by custom 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. Physical appearance and their language is similar to the Sundanese people in general. The only difference is the belief and their way of life. People Kanekes shut out the influence of the outside world and strictly maintain their traditional way of life, while the Sundanese are more open to foreign influence and the majority embraced Islam.
Kanekes society in general is divided into three groups: tangtu, panamping, and dangka Tangtu group is a group known as Kanekes In (In the Bedouin), who most closely 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 by custom 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 or custom)
• Prohibition of use of electronic tools (technology)
• Using a cloth, black / white as the clothes are woven and sewn himself, and not 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 region Kanekes 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 Kanekes In 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 use remains a ban for every citizen Kanekes, including residents of Foreign Kanekes. They use the equipment in a way secretly to escape detection for superintendent of Kanekes In.
• The process of building houses for Foreign Kanekes been using assistive devices, such as saws, hammers, nails, etc., which previously prohibited by customary Kanekes In.
• Using traditional dress with black or dark blue (for men), indicating that they 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 resides in the remaining two villages, namely Padawaras (Cibengkung) and Sirahdayeuh (Cihandam). Dangka village serves as a sort of buffer zone of influence from outside (Permana, 2001).
The origins
According to the beliefs they hold, people claiming descent from Batara Kanekes roots, 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 ancestors. According to their belief, Adam and his descendants, including residents Kanekes have duty or ascetic 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 the form of inscriptions, travelogues Portuguese sailors and China, as well as the folklore of the 'Tatar Sunda' fairly minimal existence. Community Kanekes associated with the Kingdom of Sunda before its collapse in the 16th century centered on Pakuan Pajajaran (around Bogor now). Before the founding of the Sultanate of Banten, the western tip of Java island is an important part of the Kingdom of Sunda. Bantam is a fairly large trading port. Ciujung rivers are navigable various types of boats, and crowded is used to transport crops from the interior. Thus the ruler of the region, known as Prince shoots General considers that the sustainability of the river should be maintained. For that diperintahkanlah royal army of highly trained to maintain and manage the heavily wooded and hilly areas in the region of Mount Kendeng. The existence of a special task forces with the Society seems to be the forerunner of Kanekes that 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 protect themselves from attacks Kanekes communities enemies Pajajaran.
Van Tricht, a physician who had conducted health research in 1928, refuting the theory. According to him, people Kanekes is a native of the area that have a strong thrust to external influences (Garna, 1993b: 146). Kanekes own people even refuse to say that they are from people escape from Pajajaran, the capital of the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) is the local Bedouin people who made mandala '(sacred area) formally by the king, because the population is obliged to raise kabuyutan (where ancestor worship or ancestor), rather than Hinduism or Buddhism. Principal in this area known as Jati Sunda kabuyutan or 'Sunda Asli' or Sundanese Wiwitan (wiwitan = original, origin, principal, teak). Hence their original religion was named Sunda Wiwitan. 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 worship of ancestral spirits (animism) which on subsequent development was also influenced by Buddhism, Hinduism, and Islam. The core belief is indicated by an absolute pikukuh or customary provisions adopted in the daily life of people Kanekes (Garna, 1993). The most important contents of the 'pikukuh' (compliance) Kanekes is the concept of "without any changes", or a change 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 form is by not changing the contour of the land to farm, so berladangnya very simple way, do not cultivate the land with a plow, do not create a terracing, planting only a drill, which is a sharpened piece of bamboo. At home construction ground surface contour also left as is, so the poles Kanekes home is often not the same length. Words and their actions were honest, plain, no-nonsense, even in the trade they did not haggle.
The 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 the highest customs Pu'un or chairman and several members of selected communities who follow the cult group. Arca Domas in the complex are included stone mortar that holds rain water. If at the time of 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 a lot down, and the harvest will be successful either. Conversely, if the stone mortar dry or watery cloudy, then 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.
Government
Kanekes community know of two systems of government, namely national systems, which follow the rules of the Indonesian state, and customary systems that follow the customs of a trusted community. Both systems are combined or diakulturasikan such a way that no collisions occur. Nationally, the population Kanekes led by the village head called Jaro pamarentah, which is under the sub-district, while customarily subject to the highest Kanekes traditional leaders, namely "Pu'un".
The highest indigenous leaders in the community Kanekes is "Pu'un" in three villages tangtu. The position lasts for generations, but not automatically from father to son, but can also be other relatives. Duration Pu'un position is not specified, only based on the ability of a person holding that office.
Executing everyday customs administration kapu'unan (kepu'unan) 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 deposit ancestral land inside and outside Kanekes. Jaro dangka totaled 9 people, which when coupled with 3 people Jaro Jaro tangtu called the twelve. Leaders of twelve Jaro Jaro is referred to as a dependent. The Jaro pamarentah customarily served as a liaison between indigenous Kanekes with national governments, which assisted in his 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 or custom)
• Prohibition of use of electronic tools (technology)
• Using a cloth, black / white as the clothes are woven and sewn himself, and not 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 region Kanekes 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 Kanekes In 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 use remains a ban for every citizen Kanekes, including residents of Foreign Kanekes. They use the equipment in a way secretly to escape detection for superintendent of Kanekes In.
• The process of building houses for Foreign Kanekes been using assistive devices, such as saws, hammers, nails, etc., which previously prohibited by customary Kanekes In.
• Using traditional dress with black or dark blue (for men), indicating that they 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 resides in the remaining two villages, namely Padawaras (Cibengkung) and Sirahdayeuh (Cihandam). Dangka village serves as a sort of buffer zone of influence from outside (Permana, 2001).
The origins
According to the beliefs they hold, people claiming descent from Batara Kanekes roots, 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 ancestors. According to their belief, Adam and his descendants, including residents Kanekes have duty or ascetic 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 the form of inscriptions, travelogues Portuguese sailors and China, as well as the folklore of the 'Tatar Sunda' fairly minimal existence. Community Kanekes associated with the Kingdom of Sunda before its collapse in the 16th century centered on Pakuan Pajajaran (around Bogor now). Before the founding of the Sultanate of Banten, the western tip of Java island is an important part of the Kingdom of Sunda. Bantam is a fairly large trading port. Ciujung rivers are navigable various types of boats, and crowded is used to transport crops from the interior. Thus the ruler of the region, known as Prince shoots General considers that the sustainability of the river should be maintained. For that diperintahkanlah royal army of highly trained to maintain and manage the heavily wooded and hilly areas in the region of Mount Kendeng. The existence of a special task forces with the Society seems to be the forerunner of Kanekes that 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 protect themselves from attacks Kanekes communities enemies Pajajaran.
Van Tricht, a physician who had conducted health research in 1928, refuting the theory. According to him, people Kanekes is a native of the area that have a strong thrust to external influences (Garna, 1993b: 146). Kanekes own people even refuse to say that they are from people escape from Pajajaran, the capital of the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) is the local Bedouin people who made mandala '(sacred area) formally by the king, because the population is obliged to raise kabuyutan (where ancestor worship or ancestor), rather than Hinduism or Buddhism. Principal in this area known as Jati Sunda kabuyutan or 'Sunda Asli' or Sundanese Wiwitan (wiwitan = original, origin, principal, teak). Hence their original religion was named Sunda Wiwitan. 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 worship of ancestral spirits (animism) which on subsequent development was also influenced by Buddhism, Hinduism, and Islam. The core belief is indicated by an absolute pikukuh or customary provisions adopted in the daily life of people Kanekes (Garna, 1993). The most important contents of the 'pikukuh' (compliance) Kanekes is the concept of "without any changes", or a change 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 form is by not changing the contour of the land to farm, so berladangnya very simple way, do not cultivate the land with a plow, do not create a terracing, planting only a drill, which is a sharpened piece of bamboo. At home construction ground surface contour also left as is, so the poles Kanekes home is often not the same length. Words and their actions were honest, plain, no-nonsense, even in the trade they did not haggle.
The 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 the highest customs Pu'un or chairman and several members of selected communities who follow the cult group. Arca Domas in the complex are included stone mortar that holds rain water. If at the time of 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 a lot down, and the harvest will be successful either. Conversely, if the stone mortar dry or watery cloudy, then 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.
Government
Kanekes community know of two systems of government, namely national systems, which follow the rules of the Indonesian state, and customary systems that follow the customs of a trusted community. Both systems are combined or diakulturasikan such a way that no collisions occur. Nationally, the population Kanekes led by the village head called Jaro pamarentah, which is under the sub-district, while customarily subject to the highest Kanekes traditional leaders, namely "Pu'un".
The highest indigenous leaders in the community Kanekes is "Pu'un" in three villages tangtu. The position lasts for generations, but not automatically from father to son, but can also be other relatives. Duration Pu'un position is not specified, only based on the ability of a person holding that office.
Executing everyday customs administration kapu'unan (kepu'unan) 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 deposit ancestral land inside and outside Kanekes. Jaro dangka totaled 9 people, which when coupled with 3 people Jaro Jaro tangtu called the twelve. Leaders of twelve Jaro Jaro is referred to as a dependent. The Jaro pamarentah customarily served as a liaison between indigenous Kanekes with national governments, which assisted in his 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 is farming rice Kanekes field for dry rice cultivation. In addition they also get extra income from selling the fruit they get in the forest such as durian and keranji acid, as well as forest honey.
Interaction with the outside community
Kanekes communities which until now strictly follow the customs of society is not an isolated, remote or isolated communities from the development of the outside world. 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 the authorities, people routinely carry Kanekes Seba to the Sultanate of Banten (Garna, 1993). Until now, the ceremony continued to Sheba is held once a year, a lead the crops (rice, fruit) to the Governor of Banten (previously the Governor of West Java), through the Regent of Lebak regency. In agriculture, the inhabitants of Foreign Kanekes interact closely 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 the middlemen. They also buy the necessities of life that are not produced in the market. The market for people Kanekes located outside the region such as market Kanekes Kroya, Cibengkung, and Ciboleger.
At this time outsiders who visit the region Kanekes growing up with hundreds of people per visit, usually a teenager from the school, students, and other adult visitors. They received the visitors, even to stay overnight, provided that visitors comply with the customs prevailing there. Customary rules, among others should not be photographed in the region Kanekes In, do not use soap or toothpaste in a river. However, the Kanekes remain off limits to foreigners (non-citizen). Several foreign journalists who tried to enter hitherto always refused entry.
At work in the fields is not too much, people Kanekes also happy to travel to major cities around the area on condition that they must walk. Generally they go in small groups consisting of 3 to 5 people, a visit to the house of acquaintances 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 is farming rice Kanekes field for dry rice cultivation. In addition they also get extra income from selling the fruit they get in the forest such as durian and keranji acid, as well as forest honey.
Interaction with the outside community
Kanekes communities which until now strictly follow the customs of society is not an isolated, remote or isolated communities from the development of the outside world. 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 the authorities, people routinely carry Kanekes Seba to the Sultanate of Banten (Garna, 1993). Until now, the ceremony continued to Sheba is held once a year, a lead the crops (rice, fruit) to the Governor of Banten (previously the Governor of West Java), through the Regent of Lebak regency. In agriculture, the inhabitants of Foreign Kanekes interact closely 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 the middlemen. They also buy the necessities of life that are not produced in the market. The market for people Kanekes located outside the region such as market Kanekes Kroya, Cibengkung, and Ciboleger.
At this time outsiders who visit the region Kanekes growing up with hundreds of people per visit, usually a teenager from the school, students, and other adult visitors. They received the visitors, even to stay overnight, provided that visitors comply with the customs prevailing there. Customary rules, among others should not be photographed in the region Kanekes In, do not use soap or toothpaste in a river. However, the Kanekes remain off limits to foreigners (non-citizen). Several foreign journalists who tried to enter hitherto always refused entry.
At work in the fields is not too much, people Kanekes also happy to travel to major cities around the area on condition that they must walk. Generally they go in small groups consisting of 3 to 5 people, a visit to the house of acquaintances who had come to Kanekes while selling honey and handicrafts. During the visit they usually get extra money to make ends meet.
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