Индонезиядағы Бадуй тайпасы

Ethnic group in Indonesia

Baduy people (sometimes spelled as Badui or Kanekes) are an indigenous Sundanese ethnic group native to the southeastern part of Banten, specifically Lebak Regency, Banten, Indonesia.

The term baduy is a short form derived from baduyut in the Baduy language. It is a native Sundanesic term that refers to an endemic vine plant of western Java (Trichosanthes villosa), used as a herbal medicine since ancient times. As part of the Sundanese family, baduyut also bears the same meaning in Old and Modern Sundanese. It is likely that in ancient times, there was a river called Baduyut, as the term Cibaduyut 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 called Urang Kanekes ( "Kanekes people") or Urang Cibeo ( "Cibeo people") instead, as these are the names of their cultural regions or villages. There is also a theory suggesting that the word baduy was initially an exonym used by outsiders to refer to these tribal groups, stemming from the idea that the Dutch equated them with Bedouin Arabs.

The Baduy region is geographically located at 6°27’27" – 6°30’0" south and 108°3’9" – 106°4’55" east. The Baduy population of 11,700 is centered at the foothills of the Kendeng mountains at the Kanekes settlement, Leuwidamar district, Lebak Regency, Banten, a distance of 40 km from Rangkasbitung. This region, part of the Kendeng mountains, with an elevation of 300–500 meters (975' 1,625') above sea level, consists of hilly topography with surfaces that reach up to an average of 45% slope, with volcanic (in the north), precipitate (in the center), and mixed soil (in the south). The average temperature is 20 °C. The Baduy homeland in Java is contained in just of hilly forest area, from Jakarta, Indonesia's capital. The three main settlements of the Kanekes people are Cikeusik, Cikertawana, and Cibeo.

The native language of the Baduy people, Baduy, is most closely related and sometimes considered to be a dialect of Sundanese. Native speakers are dispersed in regions around the Mount Kendeng, Rangkasbitung district of Lebak Regency, Pandeglang Regency, and Sukabumi, West Java. It is estimated that there are 11,620 speakers as of 2010.

According to their belief system, the Kanekes people regard themselves as descendants of Batara Cikal, one of seven deities, or gods, that was sent to Earth. This origin story is often associated with the biblical first man, Adam. According to the Kanekes, Adam and his descendants have been given the task to meditate or practice asceticism in order to preserve the harmony of the world.

The Kanekes origin story differs from the opinions of historians, who base their theories on the synthesis of historical evidence in the form of inscriptions, written records of Portuguese and Chinese sailors, as well as the 'Tatar Sunda' folklore, very little of which still remains. 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. The domestic architecture of that region follows most closely the traditional Sundanese architecture. Pakuwan Pajajaran port, known as Sunda Kelapa, was destroyed by invading Faletehan (Fatahillah) Muslim soldiers in 1579, and Dayeuh Pakuan, the capital of Pajajaran, was invaded by the Banten Sultanate some time later. Before the establishment of the sultanate, the western tip of Java island played an important role for the Sunda Kingdom, with Banten being a large trading port. Various types of vessels entered the Ciujung River, and most of them were used to transport crops that were harvested from the interior regions. Therefore, the ruler of the region, Prince Pucuk Umun, believed that the sustainability of the river needed to be maintained. An army of highly trained royal troops was commanded to guard and to manage the dense and hilly jungle areas in the region of Mount Kendeng. The troops, with their specific duties to that area, came largely from the Kanekes community, which still inhabits the upper part of Ciujung River at Gunung Kendeng. The discrepancy between the two theories led to the notion that in the past, the identity and historicity of the Kanekes 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 Kanekes people are natives of the region and have strongly resisted external influences. The Kanekes people themselves also refuse to acknowledge that they originate from the fugitives of Pajajaran, the capital of the Kingdom of Sunda. 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 the kabuyutan (ancestral or ancestral worship).

The religion of the Baduy is known as Agama Sunda Wiwitan and is rooted in ancestral worship and honoring or worshiping spirits of natural forces. According to the kokolot (elders) of Cikeusik village, Kanekes people are not adherents of Hinduism or Buddhism. However, in its development, this faith is influenced by and has incorporated elements of Hinduism, and to some extent, Islam. 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 of pikukuh, or the absolute customary provisions practiced in the daily lives of the Kanekes people. 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. In agriculture, they practice pukukuh by not changing the contour of the land for their fields, so much so that the way of farming is very simple; not cultivating the land using plows or forming terraces, but only using hoe 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. 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 in Gusti Nu Maha Suci, who according to the Baduy sent Adam into the world to lead the life of a Baduy.

As it has been the case for hundreds of years, the main livelihood of the Kanekes people is rice farming. Apart from that, they also earn extra income from selling the fruits they gather from the jungle, such as durian and tamarind plum, as well as wild honey.

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 the Sultanate 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 the seba ceremony each year, to the Governor of Banten (and formerly to the Governor of West Java) through the regent of Lebak. In agriculture, the Kanekes Luar people interact closely with outsiders in affairs such as leasing of land and laborers. In the past, trading was done by barter, but nowadays, the community uses the national currency, the rupiah. The Kanekes people sell fruits, honey, and sugar palm through middlemen. They also purchase necessities that they do not produce themselves from markets. 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. The customary region of the Kanekes people remains forbidden to non Indonesians, however, including journalists.