Etymology
The term "Bedouin" is the name given by people outside the community, the term originated from the Dutch researchers who seem to equate them with a group of Arab Badawi who is sedentary societies (nomadic). Another possibility is due to the River and Mount Bedouin Bedouin in the northern part of the region. They themselves prefer to call themselves as 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 (Garna, 1993).
Region
Kanekes region is geographically located at coordinates 6 ° 27'27 "- 6 ° 30'0" latitude and 108 ° 3'9 "- 106 ° 4'55" East (Permana, 2001). They live right at the foot of the mountains in the village Kendeng Kanekes, District Leuwidamar, Lebak-Rangkasbitung, 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.
Three main village people Kanekes In the Cikeusik, CIkertawana, and Cibeo.
Language
The language they use is Sundanese Sundanese dialect-Bantam. To communicate with people outside their current use Indonesian language, although they do not get that knowledge from the school. People not familiar with the culture Kanekes In writing, so that the customs, belief / religion, and ancestral stories just stored in verbal speech alone.
Kanekes people do not know the school, as opposed to formal education their customs. They rejected a government proposal to build school facilities in their villages. Even to this day, although since the era of Suharto government has tried to force them to change the way hidupmereka and build modern school facilities in their area, people still refuse Kanekes the government's efforts. As a result, the majority of people Kanekes can not read or write drawing.
Community groups
Kanekes people still have a historical relationship with the Sundanese. Physical appearance and their language is similar to the Sundanese people in general. The only difference is their beliefs and way of life. Kanekes people shut out the outside world influence and strictly maintain their traditional way of life, while the Sundanese people are more open to foreign influences and the majority embraced Islam.
Kanekes society in general is divided into three groups: tangtu, panamping, and dangka (Permana, 2001).
Tangtu group is a group known as Kanekes In (Baduy In), which 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 are forbidden by custom to meet with foreigners (non citizens)
Kanekes In is part of a whole people Kanekes. Unlike Kanekes Outside, residents Kanekes In still adhere to the customs of their ancestors.
Most of the rules adopted by the tribe Kanekes In include:
Not allowed to use vehicles to transport
Shall not use footwear
Door of the house should face north / south (except for the home or katuas Pu'un)
Prohibition of use of electronic tools (technology)
Using fabric, black / white as the garment is woven and stitched themselves and are not allowed to use modern clothing.
The second community group called panamping are those known as Kanekes Outer (Outer Baduy), who lived in different villages scattered around the region Kanekes In, like Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth. Society of Foreign Kanekes 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 Foreign Kanekes In:
They have violated customary Kanekes In society.
Desiring to get out of Kanekes In
Married to a member of Foreign Kanekes
The characteristics of the people Kanekes Foreign
They had known technologies, such as electronic equipment, although its use remains a prohibition for any Kanekes citizens, including citizens of foreign Kanekes. They use the equipment by stealth to escape detection for inspectors from Kanekes In.
The development process Kanekes Foreign houses have 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), which indicates that they are not holy. Sometimes using modern clothing such as T-shirts and jeans.
Using modern household appliances, such as mattresses, pillows, plates & cups glass & plastic.
They live outside the area Kanekes In.
If Kanekes Inner and Outer Kanekes Kanekes live 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, the person 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 ancestor. According to their belief, Adam and his descendants, including the resident has the task to be imprisoned or Kanekes ascetic (mandita) to maintain the harmony of the world.
Opinions regarding the origin of the different Kanekes opinion among the historians, who based his opinion by the synthesis of some historical evidence in the form of inscriptions, travelogues Portuguese and Chinese sailors, and folktales about the 'Tatar Sunda' which is quite minimal existence. Kanekes communities associated with the Sunda Kingdom 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 agricultural products from rural areas. Thus the ruler of the region, known as Prince shoots General considers that the preservation 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 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 itself from attack Kanekes communities enemies Pajajaran.
Van Tricht, a doctor who had conducted medical research in 1928, refuting the theory. According to him, people Kanekes is a native of the area who have a strong thrust to external influences (Garna, 1993b: 146). Kanekes own people refused to say that they came from the people an escape from Pajajaran, the capital of the Kingdom of Sunda. According Danasasmita and Djatisunda (1986: 4-5) the Bedouins are the locals who made mandala '(sacred area) formally by the king, because the population is obliged to raise kabuyutan (place of worship of ancestors or ancestors), not a Hindu or Buddhist religion. Principal in this region known as Sunda kabuyutan Teak or 'Sundanese Original' or Wiwitan Sundanese (wiwitan = native, origin, principal, teak). Hence their original religion was given the name of the Sunda Wiwitan. The king that makes the Bedouin as a mandala is Rakeyan Darmasiksa.
Confidence
Kanekes public trust called the Sunda Wiwitan rooted in the worship of ancestral spirits (animism), which in later development is also influenced by Buddhism, Hinduism, and Islam. The core belief is indicated by an absolute pikukuh or customary provisions adopted in the daily lives 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 heunteu beunang spliced.
(The length can not / should not be cut short, can not / should not be spliced)
Taboos in everyday life are interpreted literally. In agriculture, the shape pikukuh is by not changing the contour of the land for fields, so that way berladangnya very simple, do not cultivate the land with a plow, do not create a terracing, planting only a drill, which is a sharpened piece of bamboo. In house construction ground surface contours 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 do not haggle.
The object of trust is important for the community Kanekes Arca Domas, an undisclosed location 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. In the complex there is a stone Arca Domas the mortar that holds rainwater. If at the time of worship 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 that 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, relating to determination their communities, indigenous beliefs held Kanekes reflect Sundanese people's religious beliefs before the arrival of Islam in general.
Lovernment
Kanekes community know of two systems of government, namely national system, which follows the rules of the state of Indonesia, and custom systems that follow the customs of the public trust. 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".
Governance structure Kanekes
The highest traditional leader in the community Kanekes is "Pu'un" in the 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 one's ability to hold 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 a deposit ancestral lands inside and outside Kanekes. Jaro dangka totaling 9 people, which when added to the third person called Jaro Jaro tangtu twelve. Leaders from twelve Jaro Jaro is referred to as a dependent. The Jaro pamarentah customarily served as a liaison between indigenous Kanekes with the national government, which assisted in his duties by pangiwa, strip, and kokolot overtime or village elders (Makmur, 2001).
Livelihood
As has happened for hundreds of years, then the community's main livelihood is farming the rice field for dry rice cultivation Kanekes. In addition they also get additional income from selling fruit they get in the forest such as durian and keranji acid, as well as forest honey.
Interaction with the outside community
Kanekes society hitherto strictly follow the customs of society is not an isolated, remote, isolated communities or the development of the outside world. Establishment of the Sultanate of Banten Kanekes automatically enter into the realm was not separated from their consciousness. As a sign of compliance / confession to the authorities, people routinely carry Kanekes Sheba to the Sultanate of Banten (Garna, 1993). Until now, Seba ceremony continues to take place once a year, leads a crop (rice, fruit) to the Governor of Banten (formerly the Governor of West Java), through Lebak regent. In agriculture, the population of Outer Kanekes interact closely with the outside community, for example in the lease of land, and labor.
Trade in the past conducted barter, it is now common use of rupiah currency. Kanekes people selling their fruit, honey, and sugar kawung / aren through the middlemen. They also buy the necessities of life which are not produced in the market. The market for those located outside the territory Kanekes Kanekes like Kroya market, Cibengkung, and Ciboleger.
At this time outsider who visited the area 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 one night, with the proviso that visitors comply with the customs prevailing there. Among other customary rules should not be photographed in the region Kanekes In, do not use soap or toothpaste in the river. However, the region Kanekes remain off limits to foreigners (non-citizen). Several foreign journalists who tried to enter until now has always denied entry.
At work in the fields is not too much, people Kanekes also happy to travel to major cities around the region 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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