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International Journal of Research and Review Vol.7; Issue: 4; April 2020 Website: www.ijrrjournal.com Research Paper E-ISSN: 2349-9788; P-ISSN: 2454-2237

Mythology and the System of : A Theological Review in Cisolok of Regency of West ,

Tita Rostitawati

Department of Philosophy, State Islamic University of Sultan Amai Gorontalo, Indonesia

ABSTRACT beliefs that are based on ideas in the teachings of ancestors or spirits. There are This study examined the mythology and belief several villages in , which are systems adopted by the Sunda Wiwitan manifestations of the existence of community that were factually related to the indigenous peoples in Indonesia. credo system that was considered sacred in a The existence of traditional villages belief. Researcher in collecting data using interviews, observation, and literature review is a special attraction for the community methods. The process of data analysis was done because there is a unique culture and is with qualitative data analysis techniques. In the different from the others, such as the process of analyzing research data, the in the Cisolok village of researcher organized data, grouped data, and . Human life requires a analyzed narratively. The results showed that belief in which the belief is in the form of the Sunda Wiwitan belief system worshiped religious teachings or views that, according ancestral spirits as an elevated entity. Aside to the community, are considered good and from worshiping ancestors, Sunda Wiwitan also true. In Cisolok of Sukabumi Regency, there had a who was often called Sang are cultural and traditional elements that are Kersa. Adherents of Sunda Wiwitan live still thick with religious nuances and various modestly, only to be able to work in the fields, grew , with peace and prosperity. Sunda other local wisdom. Values and norms are Wiwitan expresses symbolic meanings very well respected by the community and in the socio-cultural relations and cosmology of have a peculiarity that is indicated by a high Sundanese nature. level of tolerance among the people. Sunda wiwitan (original Sundanese) Keywords: Mythology, Belief System. Sunda is a belief or of the forces of nature Wiwitan, and ancestral spirits ( and dynamism) that are adhered to by INTRODUCTION Sundanese traditional society (Ekadjati, Indonesia is an archipelago that 1995). [2] According to Djatikusumah consists of many islands with a very diverse (2002), [3] Sundanese can be interpreted with society, diverse tribes, races, languages, three basic concepts, namely: a) [1] cultures, customs, and . An philosophical, which means clean, beautiful, ethnic group is a group of people who are good, light, b) ethnic that refers to a related by awareness and identity. It is proof community like other communities, and c) that Indonesia is a country with a very geography that refers to the naming of an diverse society, so it is a concrete example area. In this case, it is distinguished by the of a multicultural country in the world. term Sundanese which includes large Diversity in Indonesia is also a factor islands in Indonesia (then the Archipelago) underlying the variety of religions embraced such as Java, , , and by the community. It includes the flow of

International Journal of Research and Review (ijrrjournal.com) 167 Vol.7; Issue: 4; April 2020 Tita Rostitawati. Mythology and the belief system of Sunda Wiwitan: a theological review in cisolok of Sukabumi regency of West Java, Indonesia small Sundanese, which include , (God Almighty) must be worshiped. Sumbawa, Lombok, Flores, and others. [6] The belief in Sunda wiwitan is also The Sunda Wiwitan teachings are evidenced by the existence of contained in the Siksakanda archaeological findings in various regions, Karesian book, a book that originated from such as the Cipari site in the era, which provides Regency, the Arca Domas site in Kanekes religious teachings and moral guidance, of Lebak Regency, and the most rules, and lessons of Hindu character. Based phenomenal site of the Mountain in on the information of Kokolot (elder) . These findings indicate Cikeusik Sunda Wiwitan is not a Hindu or that the early Sundanese had a belief system Buddhist, but an animist, a belief that (Indrawardana, 2014). [4] the spirits of the ancestors. Only in The origins of Sunda Wiwitan were its development, has this belief been entered not known for certain dates, but Sunda into Hindu elements. [7] In the Wiwitan people believe that the early story, this belief was referred to as the humans, the Prophet Adam, was Bedouin. 'Jatisunda' teaching. This research analyzed They think that the Prophet Adam was their the mythology and belief systems adopted ancestor. In the belief of the Bedouin tribe, by the Sunda Wiwitan community in Sunda Wiwitan is a teaching that was Cisolok of Sukabumi Regency, which are brought by the Prophet Adam as the first factually related to the credo system that is human being sent down on earth to enjoy all considered sacred in a belief. its contents and maintain well by not damaging the earth and all its contents LITERATURE REVIEW (Thaufan, 2015). [5] Religion and Culture Sundanese people believe that the Religion is often understood as a founder of the religion or belief of Sunda source of real images of the world. Religion Wiwitan is Madrais whose full name is is believed to originate from revelations Madrais Sadewa Alibasa Kusuma Widjaya revealed to all humans. Anthropologists call Ningrat, who lived around 1832-1939. religion as a religious system. Anthropology Madrais is actually the name of the is a science that also views the religious pesantren, which he founded in Cigugur, system as something that must be possessed which has now become Paseban. His father by every human being. The religious system was Prince Alibasa, grandson of Prince is one element of culture. In Anthropology, Sutajaya, son-in-law of Prince , the religious order is one of the seven the eighth descendant of GunungDjati. aspects of universal culture, namely: Madrais was transformed into a person who language, knowledge systems, social had a sense of sensitivity, refinement, social organizations, systems of living equipment care, had a great love for culture, and and technology, systems of livelihoods, arts, upholds the nation's sovereignty. He taught and the religious system itself. [8] to the people and taught the Element of universal culture is an importance of life as an independent and element that is sure to exist in all cultures in loving person. He explained the religion of the world. A culture that is very simple to Islam delivered in Java-Sunda writings, even a very complicated culture certainly namely writing ha, na, ca, ra, ka, etcetera, has seven aspects of that universal culture. so that the invaders did not know that he [1] It means the religious system must exist was spreading Islam. In this way, the in every culture in the world, and also exists teachings of Madrais are called Java-Sunda and is inseparable from the cultures that religion or what is now Sunda Wiwitan. spread throughout Indonesia. However, at this time, the teachings of However, the religious system in Madrais are pure where only Indonesia is not only one, two, or three.

International Journal of Research and Review (ijrrjournal.com) 168 Vol.7; Issue: 4; April 2020 Tita Rostitawati. Mythology and the belief system of Sunda Wiwitan: a theological review in cisolok of Sukabumi regency of West Java, Indonesia

Indonesia has hundreds of tribal groups, and all members of the community in their daily tribal groups spread across the archipelago lives. The second form of culture is all and have their religious systems that have actions with a regular pattern of all been owned for generations long before members of society. It has been arranged in Indonesia's independence and even further a social system that is born from the ideas before that. In ancient times, the religious they have agreed on. Unlike the first form, system that was believed and adhered by the the pattern of human action is something ancestors of the Indonesian people was that can be captured by the five human animism (the flow of beliefs and worship of senses and is not an abstract thing. ancestral spirits) and dynamism (the flow of The third form of culture is the beliefs and worship of objects that were objects that result from the actions or considered to have powers) activities of the people who walk every day. which was very familiar heard until now. The third form of culture is in the form of Animism and dynamism are generalizations concrete objects created by the public. It to the religious system of Indonesia's consists of computers, pencils, paper, ancestors in the past. Still, the sub-elements clothes, pants, cabinets, guitars, mosques, of religion that exist in every culture in churches, and many more objects that have Indonesia are different and have their been created by the community that is made characteristics in each group. to help him through his daily activities. Parsons and Kroeber sharply The three forms of culture are distinguish cultural forms as a system of related to one another. The ideas of the ideas and concepts from cultural forms as mind that were born and agreed upon by the patterns and actions of human activity. community will then become a life guide Based on this, Koentjaraningrat divides that will and must be obeyed. All the actions culture into three forms. First, the form of of community members are regulated and culture as a complex of ideas, values, determined in their social systems that norms, rules, and so on. Second, the form of originate from the ideas they create culture as a complex of activities and themselves. Furthermore, all existing patterned actions from humans in society. actions or activities of the community will, Third, the form of culture as objects created of course, give birth to a variety of objects by humans. [1] that are made to support all their efforts or A first form is an abstract form of activities. It is even just a result that has culture because this form cannot be seen or been created from these actions or events. touched by the five senses. Ideas are The objects that have been created over time abstract and exist only in the human mind. affect the way of thinking of members of the The idea is the forerunner or the initial community who live around it. process of the birth of a culture. Culture is Koentjaraningrat universally divides born from ideas that are created and agreed culture into seven elements. The purpose of upon in society. Theideas created are the the elements of universal culture is that of result of the process of adaptation and the many cultures in the world with various learning from the environment in which the cultural elements can be classified into community lives. In the next stage, when seven major elements. The seven elements the idea has been agreed upon, then it will are elements that must exist in every culture become a kind of social system that will be in the world, from very simple cultures to held by the community in living their daily very complex cultures. The seven elements lives. of universal culture are religious systems, The second form of culture is a social organizations, knowledge systems, follow-up of its first form. The ideas that languages, arts, livelihood systems, living have been agreed upon together become a equipment systems, and technology. [1] social system. It will regulate all actions of

International Journal of Research and Review (ijrrjournal.com) 169 Vol.7; Issue: 4; April 2020 Tita Rostitawati. Mythology and the belief system of Sunda Wiwitan: a theological review in cisolok of Sukabumi regency of West Java, Indonesia

These seven elements are holistic in everything that has an impact, and there can every culture in the world. At the level of be everywhere. However, mana is not implementation, these elements are permanent, in the sense that something transformed into cultural forms in society. which has mana does not always have what Every element that exists is always it has. [9] transformed into seven forms. It is from the Animism. Animists understand that religious system to the system of living all things have a spirit. The spirits can do equipment and technology. Each element good, but also can do bad. Humans need to will be transformed into ideas, actions, and worship it while giving offerings so that the physical culture in every culture. spirit does not do evil. When a human dies, his spirit leaves the body forever. The spirit The Concept of God that leaves the human body forever is called Belief in the existence of God is the a spirit. According to belief, the spirit main basis in religious understanding. Every livesin a land of spirits similar to human religion except is based on a life. Adherents of animism believe that belief in a supernatural force. The way of every object on earth has a that must be life of every human being who in respected so as not to disturb humans. religion in this world is very closely related Instead, it helps their lives. Animists usually to that belief. This magical power, except in do respect by worshiping and giving primitive religion, is called God. The offerings. Animism believes that the spirits concept of God is different in appearance. of people who have died can enter the body For example, people believe in deism but of an animal. They are also considered to be not in or but not in able to stay in the tomb, so they are feared. . Primitive religions have not yet By the community at that time, the spirits of given God's name to this magical power. In prominent people such as tribal chiefs and other words, supernatural abilities do not, ancestors were considered sacred. Since the however, originate from outside nature but spirits lived in a world of spirits (heavenly) are still rooted in life. The magic power located on the mountain, the place of does not yet have the meaning of theism or worship of the spirits in the Megalithic era deism but dynamism and animism. [9] was also built on a mountain or hill. This Dynamism. Dynamism comes from culture continued into the Hindu-Buddhist the Greek word “dynamis” which in and Islamic times. Indonesian is called “kekuatan” strength. Pantheism. Pantheism means that all For primitive humans, whose level of is God. Pantheism holds that the whole culture is still shallow, each object around cosmos is God. Objects that can be captured them can have mysterious inner strength. with the senses are parts of God. God is the Primitive societies give names to these cosmos, and God is immanent that is in mysterious hidden forces. Melanesians call nature. Pantheism is a flow or belief that it "mana" the Japanese "us." In the history God is in everything and that everything is of religion and the science of comparative God. God is matched with everything religion, this inner strength is usually called because His direct and active presence in "mana." In Indonesian, it is called "tuah". the world wears a real form. Personal Which of these has five characteristics, pantheism states that because God himself which is power, cannot be seen, does not exists, then what exists is God or at least an have a fixed place, basically does not have embodiment of God. There is another view to be good or bad, and sometimes it can be that considers God impersonal, namely as a controlled and cannot be controlled. Thus, universal soul or total reality. In this view, where is the power that cannot be seen, that all beings are in God. Pantheism, both is, a mysterious magical power, which can personal and non-personal, considers whole be seen is only its effect. Where is in

International Journal of Research and Review (ijrrjournal.com) 170 Vol.7; Issue: 4; April 2020 Tita Rostitawati. Mythology and the belief system of Sunda Wiwitan: a theological review in cisolok of Sukabumi regency of West Java, Indonesia existence as a sacred reality that contains Sang Hyang Kersa (Almighty) or Nu everything. Ngersakeun (Who Wants). He is also referred to as the Batara Tunggal (God the RESEARCH METHOD One), Batara Jagat (Lord of Nature), and This research belongs to the Batara Seda Niskala (the Unseen). He category of qualitative descriptive research resides in Buana Nyungcung. All in as a research procedure that produces the Hindu concept (, , , descriptive data in the form of written or , , etcetera) are subject to Batara oral data from respondents and observable Seda Niskala. There are three kinds of behavior. [10] Qualitative research is research nature in Sunda Wiwitan's belief, as that is limited to trying to reveal the facts of mentioned in the poem concerning the a problem and circumstances as they are so mythology of the Kanekes people.(1) Buana that it is only a disclosure of the facts. [11] Nyungcung, which is the abode of Sang Thus, the qualitative description in this Hyang Kersa, which is located at the top. study was a description of the Sundanese (2) BuanaPanca Tengah, namely the Wiwitan belief system and myth. dwelling place of humans and other Data sources in this study were creatures, which is located in the middle. (3) divided into two types, namely primary data Buana Larang, which is located at the and secondary data. Primary data were bottom. Between Buana Nyungcung and taken directly from respondents through Buana Panca Tengah, there are 18 layers of interviews, namely Sunda Wiwitan nature arranged from top to bottom. The top followers. Meanwhile, secondary data in the layer is called BumiSuciAlam Padang. The form of literature documents, theoretical second-highest layer of nature is the natural studies, and scientific works that were habitat of NyiPohaciSanghyangAsri and relevant to the problem under study. Sunan Ambu. Hyang Kersa unloaded seven Researchers in collecting data using batara at SasakaPusakaBuana. One of the interviews, observation, and literature seven batara is BataraCikal, the oldest review. In the interview, the researcher considered the ancestor of the Cisolok conducted conversations with informants people. Others are batara that ruled in who understood research studies by various regions of the Sundanese land. preparing the concept of a questionnaire so teachings of religion always contain that the data obtained was more accurate elements that are explicit and implied. The and directed-observation, namely observing explicit element is what is clearly stated as a the patterns and ideas of belief in Sunda lifestyle that must be lived, while what is Wiwitan. In the literature review, the implied is a comprehensive understanding researcher collected data supporting of the teaching. Sunda Wiwitan teachings research in the form of religious references, basically depart from two principles, namely magazines, newspapers, journal articles, caraciri of human and caraciri ofthe nation. etcetera. Cara ciri of humans are the essential The process of data analysis was elements that exist in human life. There are done with qualitative data analysis five elements included, namely welasasih techniques. Marshall and Rossman stated (love), undak usuk (order in the family), tata that in the process of qualitative research krama (law of behavior), language, and analysis,several stages needed to be done, culture. Wiwaha yudha naradha is an namely organizing data, grouping data, and essential human nature that always fights analyzing narratively. [12] everything before doing it. If there is only one method of a human trait that is RESULTS AND DISCUSSION incompatible with this, then humans will The Sunda Wiwitan belief system definitely not do it. The second principle is states that the highest authority rests with caraciri of nation. Universally, all humans

International Journal of Research and Review (ijrrjournal.com) 171 Vol.7; Issue: 4; April 2020 Tita Rostitawati. Mythology and the belief system of Sunda Wiwitan: a theological review in cisolok of Sukabumi regency of West Java, Indonesia have something in common in caraciri of ancestors. Great-grandfather is anything that humans. However, certain things distinguish violates the bustle. Great-grandfather is not between humans from one another. In codified in the form of text but is incarnated Sunda Wiwitan teachings, the differences in the daily actions of Sunda Wiwitan between humans are based on caraciri of people in interacting with their fellow nation, which consists of appearance and humans, the environment, and their Lord. tradition. Sunda Wiwitan teachings recognize These two principles are not the traditions of rhymes and chanting and explicitly stated in the Sunda Wiwitan Book, dance moves. This tradition can be seen which is called Siksa Kandang Karesian. from the thanksgiving ceremony of the rice But basically, humans actually live from harvest and the celebration of the turn of the what is implied. What is written will always year based on the Sundanese calendar be read and memorized. This does not known as the serentaun celebration. In guarantee that humans will live from what is various places in West Java, serentaun written. Instead, what is implied can be a always takes place lively and is attended by guide for humans in life. Initially, Sunda thousands of people. Although inculturation Wiwitan did not teach many taboos to its has occurred and many Sundanese people adherents. There are only two main taboos who embrace religions outside Sunda taught in the Sundanese religion, those that Wiwitan, understandings, and customs that are not liked by others and those that have been taught by this religion are still endanger others. used as role models in the lives of Sunda Wiwitan believes in the Sundanese people. Culturally the Sundanese presence of the highest authority called people have not left this Sundanese religion. Sanghyang Kersa or GustiSikangSawiji-Wiji Sacred place or place of worship that (God, who is one). SanghyangKersa is is considered sacred in the Sunda Wiwitan believed by Sunda Wiwitan to live in a high religion is Pamunjungan or called and regal place or Buana Nyungcung. [13] In kabuyutan. Pamunjungan is a stepped the opening mentioned five locations of pyramid that is usually found on a hill, and according to the position of the eye in this pamunjungan there are menhirs, of the wind, namely: purwa, daksina, statues, rock cloves, bowl stones, flat stones, pasima, north, and middle. Purwa is east, and others. where Hyang Isora is, white in color. Pamunjungan or kabuyutan is Daksina is south, where Hyang Brahma is, abundant in Sundanese land such as the red in color. Pasima is west, where Hyang Genter Bumi worship hall, Cengkuk Site, Mahadewa is yellow in color. North is Gunung Padang, Galunggung Kabunggung, north, where Hyang Vishnu is black in Site and others. At the time of the color. Madya is the middle, the place of biggest and most luxurious pamunjungan Hyang Shiva, various kinds of colors. That was Pamunjungan Kihara Hyang, located in is Sanghyang Wuku Lima on earth. Leuweung (forest) Songgom or the Balai It is clear that the teaching applied is Pamunjungan Mandala ParakanJati, which syncretism from Shivaism and Buddhism. is currently used as the SindangBarang Pikukuh, the absolute customary rule, Cultural Village. With so many of the guides the view of Sunda Wiwitan life. pamunjungan or kabuyutan in Sundanese Pikukuh is the rule and the way to live a life land, it proves that the religion of the according to the mandate of the ancestors. majority of Sundanese people is Jati Sunda Pikukuh is the orientation, concepts, and Religion or Sunda Wiwitan. religious activities of the Cisolok community. Thus, this pikukuh did not CONCLUSION experience any changes, as contained in the Sunda Wiwitan is a religion that has great-grandfather (taboo) deposited been adopted by a group of Sundanese

International Journal of Research and Review (ijrrjournal.com) 172 Vol.7; Issue: 4; April 2020 Tita Rostitawati. Mythology and the belief system of Sunda Wiwitan: a theological review in cisolok of Sukabumi regency of West Java, Indonesia people hundreds of years ago. Even before REFERENCES and Buddhism entered this 1. Koentjaraningrat. PengantarIlmu country, the Sunda Wiwitan teachings Antropologi. : RinekaCipta; 2009. already existed and developed in the 2. Ekadjati ES. Kebudayaan SundaSuatu community. The Sunda Wiwitan belief Pendekatan Sejarah. Jakarta: Pustaka Jaya; 1995. p. 72-73 system worships the spirits of ancestors as 3. Djatikusumah P. PemahamanBudaya an elevated entity. Aside from worshiping Spiritual AdatKaruhunUrang. Kuningan; ancestors, Sunda Wiwitan also has a God 2002 who is often called Sang Hyang Kersa. In 4. Indrawardana I. (2014). Berketuhanandalam its development, several traditions of the Perspektif Kepercayaan Sunda Wiwitan. Sunda Wiwitan were also influenced by Melintas. 2014; 30(1): 105-118 several cultures. It includes first, Hindu- 5. Thaufan A. SundaWiwitan di Tengah Buddhist culture coming from the Indian Perkembangan Zaman (Studi Kepercayaan subcontinent; Second, Islamic culture MasyarakarBadui di Kanekes). 2015. coming from the Arabian Peninsula; third, Available , fourth, Western culture http://alitopands.blogspot.com/2015/02/sund a-wiwitan-di-tengah-perkembangan.html coming from European continent; Fifth, (accessed May 10, 2019). national culture because the Sundanese land 6. http://m.voa.Islam com/news/citizens- are integrated and become part of the jurnalism/mengungkapasalusulsundawiwita Republic of Indonesia and global culture. n Although influenced by various outside 7. Djajadiningrat. . cultures, Sundanese people have their own ; 1936. p. 11-12 identity, which is inherent in Sundanese 8. Koentjaraningrat.KebudayaanMentalitas indigenous community, including in their dan Pembangunan. Jakarta: Gramedia belief system, namely Sunda Wiwitan. Pustaka Utama; 19990. p. 2 Sunda Wiwitan is a syncretism of 9. Nasution H.Filsafat Agama. Jakarta: Bulan Islam and Hinduism practiced by the people bintang; 1999. p. 23 10. Margono S. MetodologiPenelitian of Cisolok of Sukabumi Regency. The Pendidikan, Komponen MKD (Cet. II). religion provides Sunda Wiwitan followers Jakarta: RinekaCipta; 2000. p. 36. with a view of life so that they live simply 11. Wasito H.PengantarMetodologiPenelitian and accept what they are, only to be able to (Cet. V). Jakarta: GramediaPustaka Utama; work in the fields, plant rice, peacefully and 1997. p. 10. prosperously. Understanding religious 12. Marshal C, Rossman GB. Designing teachings are directly practiced in the Qualitative Research. California: Sage interaction of people with nature. Sunda Publication Inc; 1995. Wiwitan religion expresses symbolic 13. https://www.selasar.com/budaya/mengenal- meanings in the socio-cultural relations and sunda-wiwitan-dan-variannya-di- cosmology of Sundanese life. Their in tanahpasundan (accessed on June 11, 2019) Allah is seen only in the utterance of the How to cite this article: Rostitawati T. shahada, but they practice religious Mythology and the belief system of Sunda based on pikukuh, customary rules, and Wiwitan: a theological review in cisolok of obedience to great-grandparents. Such faith Sukabumi regency of West Java, Indonesia. is the spirit of keeping forests, rivers, and International Journal of Research and Review. mountains living in harmony. Like, their 2020; 7(4): 167-173. actions carry out worship at Sasaka.

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International Journal of Research and Review (ijrrjournal.com) 173 Vol.7; Issue: 4; April 2020