Baduy Community Research Articles

The development of coffee cultivation in the traditional agroforestry of mixed-garden (dukuh lembur) to provide social-economic benefit for the Outer Baduy Community, South Banten, Indonesia

Abstract. Iskandar BS, Iskandar J, Irawan I, Suroso, Pasratasmita R. 2019. The development of coffee cultivation in the traditional agroforestry of mixed-garden (dukuh lembur) to provide social-economic benefit for the Outer Baduy Community, South Banten, Indonesia. Biodiversitas 20: 2958-2969. The Baduy community who resides in the Village of Kanekes, the Sub-district of Leuwidamar, the District of Lebak, South Banten has maintained the Sundanese tradition, particularly in practicing swidden farming (ngahuma). They practice swidden farming based on Traditional Ecological Knowledge (TEK) and belief. According to the Baduy tradition, the commercial plants, including coffee, clove, cacao, teak, and rubber have been prohibited to cultivate in Baduy area. However, because the population has increased rapidly and market economy has intensively penetrated the Baduy area, some commercial plants, including robusta coffee (Coffea canephora Pierre ex A. Froehner) have been introduced by the outer Baduy community. The objective of this study was to elucidate the traditional practice of the Outer Baduy in cultivating coffee trees that are integrated into the traditional agroforestry of mixed-garden (dukuh lembur or leuweung lembur). This study used qualitative method with some techniques of collecting data, including observation, participant observation, semi-structured interviews, and plant survey in the sample plots of the dukuh lembur. The results of the study showed that in 1980-s the robusta coffee plants were introduced by some Outer Baduy people and have since been planted in the dukuh lembur. In the past, because coffee was prohibited to be cultivated in Baduy area, the coffee trees were regularly cut during the purification of the Baduy tradition (pembersihan adat). Nowadays, however, the robusta coffee trees have been properly integrated into the existing dukuh lembur which is based on hybrid knowledge of TEK and scientific Western knowledge. The Outer Baduy coffee farming system has provided subsistence as a well commercial economy that may support the sustainability of the Outer Baduy swidden cultivation that is considered as the cultural identity of the Baduy community.

DAMPAK TRADISI NGANJOR TERHADAP PERUBAHAN SOSIAL EKONOMI MASYARAKAT BADUY LUAR

The impact of the tradition of nganjor on socio-economic changes in the Outer Baduy community in three villages namely Kanekes Village, Cisimeut Village and Sankanwangi Village, Lebak Regency, Banten. To get a clear description of the causative factor of the society's tradition of nganjor and the socio-economic changes of the Outer Baduy community due to the tradition of nganjor. the causative factor of the Outer Baduy society's in carrying out the tradition of nganjor was due to economic, social and customary rules. The impact of socio-economic changes due to the tradition of nganjor is due to the existence of patterns of life outside of Kanekes that are not in accordance with customary law which has implications for social change in society. The impact of social change that occurs, namely changes in behavior patterns that are characterized by an orientation to education, an advanced mindset and the use of modern technology, then economically people's income increases more, compared to the conditions before and after the nganjor tradition. Then the final impact is the changes of rituals or traditional traditions because at this time the mindset of the outer Baduy society's has become more advanced, they have been able to measure profits and losses when implementing this traditions.

PENGARUH EMOSI KEAGAMAAN TERHADAP KEDUDUKAN ANAK ANGKAT PADA MASYARAKAT BADUY MIGRAN (KASUS DESA CISIMEUT LEBAK BANTEN)

Children are one of the gifts of the Almighty God as a mandate and must be protected, loved and guaranteed for all their needs. The child referred to here is a legitimate child, an extramarital child and adopted child. The position of adopted children in Indonesia is governed by positive law, Islamic law, and customary law. In customary law each indigenous community in various regions has its own character and mechanism. As in Kasud in the village of Cisimeut Lebak, Banten, that is in the indigenous Baduy community. In the results of the study, it was pointed out that local customary law was still more enforced than religious norms. This is evidenced by the discovery of the Baduy migrants from the Baduy tribe due to conversion. While the majority of the beliefs of the Baduy people are Sundanese wiwitan. With the development of the times, technology and community interaction became one of the factors supporting the influence of the religious emotions of the Baduy community.

EFEKTIVITAS PELAKSANAAN UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN PADA MASYARAKAT BADUY

Abstract This study intends to see the effectiviness of the marriage law Number 1 of 1974 concerning Marriege in its practical order for the Baduy Community and the obstacles experienced in implementing the law. The research method used is judicial emperical research based on data obtained from the field. The data collected was analyzed qualitatively nomatively. The result of the study show first, the implementation of Law Number 1 of 1974 concerning marriege has not been effectively implemented by the Baduy community. The obstacles to the implementation of the law were the lack of understanding of the baduy community in education and knowledge and still adhering to the customs and culture in the implementation of marriege. Keywords: , Effectiviness, Marriege Law, Baduy Community

Conservation of Organic Agricultural Systems in Ethno-Agricultural Lexicons (Ethnolinguistic Study in Baduy Traditional Village)

This research is in the study of language and culture using ethnolinguistic theory. The study was conducted in the Indigenous Village of Baduy, Kanekes Village, Lebak Regency, Banten, precisely two different regions, namely Baduy Luar and Baduy Dalam. Conservation conducted by Baduy people can be seen from the organic farming system which is their main livelihood. It can be found from the lexicon used by them, one of which is in the agricultural system. The problems examined in this study include how the classification and description of organic farming systems in the ethno-agricultural lexicon of the Baduy community; (2) how the local wisdom values of the organic farming system in the ethno-agricultural lexicon of Baduy people; (3) how the conservation of organic agriculture to food of Baduy people. To answer this problem, this research uses ethnographic qualitative methods. In collecting data, the listening and note-taking methods are used. The results of this study indicate that the Baduy has succeeded in creating good, healthy and quality food self-sufficiency. This is because they still use simple tools. In addition, pare (rice) is stored in leuit (rice granary). Leuit is a symbol of wealth owned by the Baduy community. Conservation carried out by the Baduy to date can produce high quality pare (rice) because it does not use the chemical fertilizers and uses modern equipment. Through the ethno-agricultural lexicon, the community is able to create food self-sufficiency that can increase good, healthy and quality rice production by not using chemical fertilizers and modern tools that can damage the soil.

Integrasi Kearifan Lokal Masyarakat Baduy Pada Bahan Ajar Tematik Kelas 4 Sekolah Dasar

Elementary schools in Indonesia have been implementing the 2013 Curriculum by using thematic learning. Teaching material that integrated with values and cultures is really needed since considering the conservative role of the curriculum as a means of relevant values and culture and the evaluative role that supports the choice of values and culture that will be inherited. Local wisdoms have been chosen as an inheritage culture for generations. One of them is the Baduy community in Banten. Baduy is one of unique tribe living in harmony with nature and avoiding the life of the modern world. This research tried to explore how to integrate the local wisdom of the Baduy community into a thematic teaching material. Researchers used qualitative research with ethnographic design with case study method. The data were collected by the triangulation technique and were analyzed using the Spradley model. The result described that the values of the local wisdom of the Baduy community in the form of preserving nature, humility, and mutual cooperation can be integrated into teaching material with through product model. For the maximum results, it can be supported by lesson plan, media, and the teacher's ability to present the teaching materials.

Leuit Baduy: A Food Security in Baduy Customary Law

One of the unique things in Baduy Tribe is the existence of rule to have Leuit. Leuit serves as a granary to store rice harvested from huma (rice field cultivated without irrigation). The rice in leuit can last for decades but is still worth consuming, which means the leuit can provide long term food security for Baduy people. This research will explore the rule of custom law about the existence of leuit in Baduy society. The approach method used in the research is a legal research conducted empirically with the type of sociological research on the law. This research uses primary and secondary data sources with library data collection and field study techniques. Results of the study revealed that Baduy customary law related to leuit regulates the procedures of making leuit, storing rice in leuit, and taking rice from leuit for certain purposes along with traditional rituals that accompany them. This is the local wisdom of Baduy community in realizing food security, which includes food self-sufficiency, food availability, and access to food.

Criminal Customary Of Baduy Society

The existence of Baduy community in Lebak Regency is classified into 3 (three) groups, namely: a. Inner Baduy (Urang Kanekes); b. Outer Baduy (Urang Panamping); c. Baduy Dangka. In general, it can be described that the first group called the Baduy Dalam (Urang Kanekes) community is a society that obeys the entire rules or rules set by Pu'un (Kepala Adat). Baduy Dalam community lives in 3 (three) villages of Cibeo, Cikartawana, and Cikeusik. Related to the custom law in Baduy Dalam, for its adherents there is the enforcement of customary law, that is with the enforcement of customary criminal law for the offenders are subject to strict sanctions.One is the customary criminal society Baduy Dalam which provides social crime penalties for the community Banduy In violation of customary law. Philosophically Social work penalty is in harmony with the fifth principle of Pancasila, which is social justice for all the people of Indonesia, in which the value of hard work is included. In carrying out the social work crime, the convicted person is required to work hard in serving the crime. Social work crime is the "indigenous culture" of the Indonesian nation, because in Indonesian customary law is not known criminal deprivation of independence, namely imprisonment and imprisonment. The conformity of values adopted by the Indonesian nation with the values of social work crime is a driving force in the successful implementation of social work crime.

Ethnomycology of Bracket Fungi in Baduy Tribe Indonesia

Inhabitants of the Kendeng mountain region depend on the biodiversity of the forest resources for their livelihood. Mushrooms are important resource that provide benefits to mankind. The aim on this research was to document traditional knowledge in bracket fungi utilization to treat health problems in Baduy tribe community. The results described in this paper were obtained through the exploration and identification of bracket fungi as well as the interview to determine their cultural significance for Baduy people. Quantitative approaches were used to determine the Use Values (UV), Informant Consensus Factor (ICF) and Fidelity level (FL) values. A total of 6 species that were identified as bracket fungi were included to Basidiomycota. The Baduy community considers the main use of bracket fungi as a medicine for several ailments. The highest UV, ICF and FL value were obtained by Ganoderma lucidum. This study provides the information regarding bracket fungi species with the high use values that could be employed in pharmacological research and further biotechnological approaches in order to achieve an adequate revenue.

Criminal Customary Of Baduy Society

The existence of Baduy community in Lebak Regency is classified into 3 (three) groups, namely: a. Inner Baduy (Urang Kanekes); b. Outer Baduy (Urang Panamping); c. Baduy Dangka. In general, it can be described that the first group called the Baduy Dalam (Urang Kanekes) community is a society that obeys the entire rules or rules set by Pu'un (Kepala Adat). Baduy Dalam community lives in 3 (three) villages of Cibeo, Cikartawana, and Cikeusik. Related to the custom law in Baduy Dalam, for its adherents there is the enforcement of customary law, that is with the enforcement of customary criminal law for the offenders are subject to strict sanctions.One is the customary criminal society Baduy Dalam which provides social crime penalties for the community Banduy In violation of customary law. Philosophically Social work penalty is in harmony with the fifth principle of Pancasila, which is social justice for all the people of Indonesia, in which the value of hard work is included. In carrying out the social work crime, the convicted person is required to work hard in serving the crime. Social work crime is the "indigenous culture" of the Indonesian nation, because in Indonesian customary law is not known criminal deprivation of independence, namely imprisonment and imprisonment. The conformity of values adopted by the Indonesian nation with the values of social work crime is a driving force in the successful implementation of social work crime.

Strategy of the Outer Baduy community of South Banten (Indonesia) to sustain their swidden farming traditions by temporary migration to non-Baduy areas

Iskandar BS, Iskandar J, Partasasmita R. 2018. Strategy of the Outer Baduy community of South Banten (Indonesia) to sustain their swidden farming traditions by temporary migration to non-Baduy areas. Biodiversitas 19: 453-464. The Baduy people live in the forest village of Kanekes, in Leuwidamar sub-district, Lebak district, Banten Province, Indonesia. They have long practiced a form of swidden farming based on traditional ecological knowledge and beliefs about the cosmos. Unlike the rest of the surrounding Sundanese society, the Baduy have prohibited wet rice field cultivation on their lands. Moreover, in conserving their traditional swidden farming system, the Baduy people have resisted the use of modern rice varieties, inorganic fertilizers, and synthetic pesticides. On the basis of Baduy culture, their swidden-produced rice is not sold, and for at least the past 50 years the harvested rice has not been stored away in barns but instead has been mainly used for daily home consumption and various traditional rituals. Nowadays, Baduy swidden farming is affected by many new pressures – particularly by population increase, and increasing food demand – but the forest land used for practicing their swidden farming is limited. Therefore, in order to maintain the sustainability of their swidden farming system, the Baduy people, particularly the Outer Baduy, have developed cultural strategies that include temporary outmigration (nganjor) to neighboring, non-Baduy areas where Muslim value-systems provide the main cultural dynamic. The aim of the study reported in this paper was to elucidate the cultural strategy of the Outer Baduy to maintain their sustainable swidden farming by temporary out-migration to non-Baduy areas in territory of the Muslim majority. The method used in this study was qualitative based on an ethno ecological approach. Several techniques were used, namely direct observation, participant observation, and deep interviews with competent informants who were purposively selected. The results of the study confirmed that up until now the Outer Baduy have maintained the sustainability of their swidden farming, by various means, especially by conducting contemporary outmigration to non-Baduy areas in Muslim majority territory. They plant swidden rice in a way that fulfills various traditional rituals, and by diversifying their non-rice-trading options that include growing a variety of mainly tree crops in their swidden land (huma) and in other anthropogenic land. This involves occasional negotiated out-migration to non-Baduy area for temporary swidden farming in surrounding Muslim majority territory. This has enabled the Outer Baduy swidden farming system to be maintained on a long-term basis.

SOSIALISASI KEARIFAN LOKAL MASYARAKAT BADUY DALAM MITIGASI BENCANA DI PERBATASAN WILAYAH BADUY

The Baduy society has a local wisdom on disaster mitigation that many people outside the Baduy society are not aware of. Therefore, the Baduy community program is socializing the local wisdom to the people outside the community. The partnership of this effort is the youth of the elementary school to high school in the border area of the Baduy vicinity. In the beginning of the program, the students did not have any indication about the local wisdom of the Baduy people. However, after a period of lectures and discussions, their knowledge and understanding about the Baduy people and their wisdom on disaster mitigation have significantly increased.

Local knowledge of the Baduy Community of South Banten (Indonesia) on the traditional landscapes

Iskandar J, Iskandar BS. 2017. Local knowledge of the Baduy Community of South Banten (Indonesia) on the traditional landscapes. Biodiversitas 18: 928-938. The Baduy people are a distinctive group of 11,620 people representing 3,395 households who live in an area of 5.136,58 hectares in the mountainous region of South Banten, Java. Traditional Baduy land cultivated by Baduy alone is described as tanah Baduy (Baduy land). This paper discusses the local knowledge of the Baduy community on the traditional landscapes. A qualitative method was used in this study. The result of the study shows that based on the Baduy categories, the Baduy landscape can be divided into four types, mainly forest, swiddens, gardens, and settlements. These landscape types have been traditionally managed based on the Traditional Ecological Knowledge (TEK) and beliefs. As a result, the Baduy people have continuously been able to practice traditional swidden cultivation, despite population growth and the depletion of the forest around them.

Various Plants of Traditional Rituals: Ethnobotanical Research Among The Baduy Community

<p>On the basis of recent studies in many places of developing countries it has been revealed that the practices of conservation of biodiversity has strongly determined by traditional ecological knowledge, and beliefs or cosmos. The aim of the study namely to elucidate; (1) some traditional rituals in the swidden management system of the Baduy community; (2) various plants that have been used for performing some rituals in the swidden management system of the Baduy community; and (3) some functions of various plants that have been used in the rituals of the swidden management system of the Baduy community. A qualitative method with ethnobotanical approach was applied in this study. The result of study shows that 9 kinds of the traditional rituals that have been predominantly undertaken by the Baduy community in the management of swidden farming system. At least 50 plant species representing 28 families have been used for those performing traditional rituals. The main function of plants in the rituals is considered as the symbolic meaning and rational function. The result of study has been considered very important that the traditional ecological knowledge and beliefs must be considered to conserve biological diversity. </p>

Pengaruh Interaksi Sosial Komunitas Adat Baduy Luar Terhadap Persepsinya pada Kebutuhan Keluarga

<p>The objectives of this study are (1) to get description the family needs of the Outer Baduy Community, (2) to analyze factors that influence the perception of Outer Baduy Community towards the needs of their families; and (3) To get tentative model of Planned Changes, such as intervention, and things that need to be intervened to fulfill the needs of Outer Baduy Community’s Family. (4) Social Interaction through interpersonal communication and with the agent of change had significant relation to the perception of Heads of family on basic needs, safety, loved, and appreciated are felt, and the perception towards the satisfaction on safety, loved, and appreciated; To develop strategy and policy in fulfilling the needs of SCC family of Baduy can be created through the enhancement of standard family’s needs by making a centre of business practice, discussion forum (community information group), escalation of business facility, community participation, the support by opinion leader in Baduy community, private support, and the motive and the awareness to change is high.<br />Key words: community of baduy custom, perception, fulfillment of family needs.</p>

Dialektika Masyarakat Baduy dalam Memaknai Realitas Pemilihan Umum 2014

Baduy Community is very obedient to local rules/custom, e.g. lunang (sundanesse to express obedience to whoever the winner), and ngasuh rati, ngayak menak. Surprisingly, the voter number in Baduy have increased from 2013 to 2014. They have their own mechanism in determining leader, that is by deliberation among customary figures. The social-political changes make-up the result of their construction change toward reality. The issue in this study is how Baduy community (re-)construct general election. This one aims to understand Baduy’s construction to electoral activities, their understanding to the obligation to participate in election, and the adaptation process of different realities (reality in Baduy and Reality in external). By harnessing the Social Construction of Reality introduced by Berger, and Social Adaptation System introduced by Giddens, this research show Baduy objectifies and participates in general elections as an obedience to the customary rules. Understanding about obligations to participate in election is legitimized by customary institution, regarding dualism of different structure, they must adapt theirselves to different realities.

SUNDA WIWITAN ON PARAHYANG LAND

The arrival of the great religions of the world to Indonesia did not eliminate existing local beliefs/religions of its people. The followers of the local beliefs remained strong in the midst of the spread of the great religions. Although those religions did not eliminate the local beliefs, they in fact had a significant influence on them. Sunda Wiwitan is one of the local beliefs that until today is still parcticed by the Baduy Community in Kanekes Village, Leuwidamar Sub-district, Lebak District of Banten Province. The Baduy people to this day have not embraced any major religions of the world. They are still consistent with the Sunda Wiwitan, believed to be the old legacy of their Sunda ancestors that become their karuhun. The current Sunda Wiwitan belief has been heavily influenced by Hinduism and Islam. Hindu influence gave rise to the concept of gods in their belief, while the influence of Islam gave rise to the terms Allah as God, Adam Tunggal, Adam and Eve, the Shahada (Profession) of Prophet Muhammad, Circumcision, Shahada in marriages. Even mantras recited by the puun also derived a lot of terms from Islam.
 
 Keywords: Sunda Wiwitan, Local Belief, Baduy, Parahyang, Banten.

BADUY PLURALISM: FROM MYTH TO REALITY

Indonesia is a land of many tribes, with each tribe having different customs. However they have a bond in the form of the state motto, Bhineka Tunggal Ika. This motto is based on a philosophy embraced by every tribe in the form of the teachings passed down from the ancestors such as pantun (Malay poetic form), rhyme, guguritan (Sundanese literary works), history and myths. Myths here are stories about things that happened in the past in the form of the history of the origins of man and nature, or the origin of a nation. Myths as a local wisdom are believed to be the truth by every member of the tribe applied in everyday life. This includes the myth that tells about human cultural diversity (plurality), and the community will implement its content. What about the Baduy community in Banten, do they have myths and apply the myths that deal with pluralism in their life? The Baduy are one of the ethnic groups in Indonesia who have myths about the creation of the universe, human origins, and even myths about the events that will occur. The myth about the origin of humans in the Baduy community begins with the creation of Adam as the first human, and then he had children that gave birth to the whole nation in the world. Because every human in the world is the great-grandsons of Adam, the Baduy believe that all humanity is dulur (brother) despite differences in customs and religion. The reality of social life of the Baduy community, either Baduy Dalam (inner baduy) or Baduy Luar (outer baduy) is that they greatly respect all mankind despite the different cultures and religions. Prohibition to enter the Baduy traditional village for foreigners is because of historical factors, namely the agreement made by their ancestors with the Dutch. This research concluded that the Baduy society is a society that understands the plurality of cultures; it is based on a myth that they believe and apply in their life about tolerance of other religions.
 
 Key Word: Pluralism, Baduy, Lebak Banten, myth and reality

Perilaku Masyarakat Baduy dalam Mengelola Hutan, Lahan, dan Lingkungan di Banten Selatan

Baduy community is a Sundanese ethnic isolating themselves around Kendeng Mountains, South Banten. They occupy an area about 5101.8 hectares of land in which the property rights were granted from the government. The people strictly adhere to their customary rules and norms. Hence, this article described to conditions of Baduy community and their behaviour in managing its forests, land and environments. The Baduy behaviour is different from the general community. These behaviour were believed to be initiated by the decrease availability of cultivated areas due to the population growth and influence their customary rules and norms. Their behaviour forms of local wisdom in managing the environment. The behaviour of Baduy community implemented in managing agricultural land, forest, and environment.

Konsep Ecohouse pada Rumah Baduy Dalam

Konsep Ecohouse pada Rumah Baduy Dalam