Sustainable Life of Baduy Tribe Community

SUSTAINABLE LIFE OF BADUY TRIBE COMMUNITY

Baduy Tribe is one of tribes in Indonesia which, until now, still defends its cultural values possessed and believed, in the middle of its surrounding developed civilization. The local wisdom believed by the community, exactly becomes a lesson learnt for modern society. Nowadays, many urban communities that identical with modernization visit to Baduy Tribe to learn about their culture. Every week there is always visitor, especially from the city, individual or in group to see and learn directly about culture and the beauty of its natural environment. Though many people from outside visit their village, yet they can maintain their beliefs and they are not influenced by the culture values from outside. In the middle of modern life which completely comfortable with electricity, motor cycle, TV shows and other luxurious entertaining place, Baduy community are still faithful to simplicity and live using candle light of illumination. They go everywhere on foot and there is no telephone. There is not any modernization touch there. Everything is in a simple way and produced by themselves, like food, clothes and sandals. Despite of anti-modernization, they keep on respecting to their surrounding modern life. According to one of their leader, “A wrong modernization will only lead us to be lazy and make us to be ungrateful to God. We might forget to earth and its content when we feel great and modern.” The simplicity and tolerance to surrounding environment is the main precept in Baduy community. From both elements, automatically a mutual cooperation will arise in their life. There is not any force for them in following and preserving a peaceful life tradition. There is not any jealousy to each other as well since everything is committed together. Social importance is always being their priority so that individuality is rarely found. They keep on respecting the principle of democracy. There is no social or economical disparity among every individual there. The concept of sustainable development has been given descend by Baduy community without knowing any sustainable development term before which becomes international issue. The principle of any small changes and nature is a gift from God to the next generation, underlie their thought and influence their life activity. Simple life style without expecting aids from outside has formed a sustainable and autonomous mentality.

1. DESCRIPTION OF BADUY TRIBE Kanekes Village is located in Kendeng Mountain which some part of it is forest, both protected and production forest. Once, this area was included into West Java province. Yet, since there was an extension area, it became an autonomous Province of Banten which precisely located in Leuidamar District of Lebak Regency. It has a hilly area that causes each settlement in Baduy neighborhood separated far away. Thus, the communication inter-community can run well and they have their own mechanism in communicating to each other.

1.1 History of Baduy Tribe Indonesia is an archipelago with many tribes. Base on the Indonesian government data, there are around 150s tribes. Each tribe has different culture, system, even language. To unify them, Indonesian language is used which according to its history it is an adaptation to various language from many tribes.

Baduy Tribe is one of tribes in who live in Kanekes Village, Leuidamar District of Lebak Regency, and Banten Province (one of province in Java Island). It is 120 km away from Jakarta (the capital city of the Republic of Indonesia). They live in remote area in Kendeng Mountain. Therefore, it needs a relatively long time and hard way to reach such area. Besides, to explore Kanekes Village with 5.130,8 hectare area, we have to walk since there is not any transportation means available.

Figure 1. Location of Baduy Tribe (Kanekes Village) According to its history, Baduy people are a part of Sundanese Tribe which is the original tribe of West Java and Banten Province community. The language they use is also Sundanese. It has been gauged that they moved to remote area in Kendeng Mountain in 16th century, along with the collapse of Pajajaran Kingdom. Once before Islam entered Indonesia and Java, Hindu and Buddha influence was so strong, including Pajajaran Kingdom. In 1579, Islam entered to destroy Pajajaran, and then its community turned into Islam. There were some community groups who refused to turn into Islam, therefore they moved and interned themselves. Since then, those groups were called Baduy Tribe. There are many versions about the word of Baduy. One of them said that the name was derived from a tribe in Arabic country named Badwi that lived nomadic in the desert. Dutch people, who lived in Indonesia that time, gave such name to this group. Another opinion connected that the Badwi group of Arabic in Mohammed Prophet time was a tribe that refused to turn into Islam. Therefore, the existence of those groups in Indonesia that refused to turn into Islam, made the word of Baduy emerged. Another version explained that the name of Baduy is derived from the name of a hill and Cibaduy spring, located in the South side of Kanekes Village, their resident. The Baduy community themselves called themselves with Kanekes people which means Sundanese. Therefore, until now the village they lived is called Kanekes Village. They named the religion they believed with Sunda Wiwitan which closer to Hindu. In 1931, during Dutch colonization, Baduy Tribe was spared from condemnation. Their cultivate activity of cutting down and burning the trees caused the forest surrounding their living area destroyed. The community lived under Kendeng Mountain were worried about the lack of water supply for irrigating or drinking due to the forest destruction. They asked to the government at that time to relocate them from Kanekes Village. Mulhenfeld, who took hold of as director of Wes Indies Department and also as decision maker at that time, just exactly refused their desire. After visiting Baduy community, he felt that Baduy was a cultural inheritance that supposed to be

2 preserved. Their relocation was frightened would destroy the culture and tradition they believed. Besides, Baduy community, in fact, really thought about environmental conservation and this was in compliance with the faith they believed. Even, until now, the values of environmental sustainability form the basic values they have in daily life. After Indonesia proclaimed its independence, Indonesian government attempted to modernize Baduy community. The goal of conducting this was to perform a comprehensive development. However, they always refused modernization and still hold on firmly the values they believed. Many facilities were offered by the government to develop Kanekes Village, such as developing mosque, school, and asphalting a road, but none of those facilities were accepted by the community. Nowadays, the government just precisely adapts their existing and culture to be protected from outside influence. Their customary law is obtaining an admission from the government as long as it is in accordance with the country law and can be applied in their area. Their customary law is being processed of becoming a part of Indonesian government laws, and prevails in Baduy.

1.2 Condition of Baduy Community Baduy community lives in groups in a kampong and spread in the Kanekes area. There are two big groups of Baduy community settlement, namely Inner Baduy group and Outer Baduy group. The group of Outer Baduy is called Panamping community which means associate since they live in the outer part of Baduy area and live beside Inner Baduy community. The group is spread into 50 kampongs. Meanwhile, the group of Inner Baduy is called Kajeroan community which means inside or Girang which means upper course. They live in the inner part or upper course of Ciujung River. There are three kampongs that they lived in; they are Cikeusik, Cikartawana, and Cibeo. The Inner Baduy group has never added the number of those existing kampong, its area only has those three kampongs. In the mean time, the Outer Baduy group has an increasingly number of kampong every year along with the increasing Figure 2. Condition of Baduy’s Settlement number of inhabitant there. If the population of Inner Baduy community increase and it is not appropriate with its kampong capacity, then some part of them will move and live in Outer Baduy area and become the group of Outer Baduy. There is some versions mention that there is a third Baduy group called Baduy Dangka. They do not live in Kanekes Village but surrounding it. This group has a function as buffer group due to influence from outside. At the present, there is two kampongs left which classified into Baduy Dangka, namely Padawaras and Sirah Dayeuh. The population growth of this group is not big. It can be seen from the number of kampong that always same every year. The leadership structure of Inner Baduy group, which is called Tangtu community, is the highest group in Baduy. The highest level leaders of it are called Puun who live and come from those three kampongs in Inner Baduy. They have typical style of dressing which is wearing natural white and dark blue colored clothes and white headband. Whereas, Outer Baduy that also called Panamping community, have clothes and headband in black as their dressing typical style.

2. LIFE SYSTEM OF BADUY COMMUNITY The relation inter-aspect of life in Kanekes has a synergic integration in creating sustainable life. The vision implied in their life ideology can be understood and run by the whole community of Baduy. Baduy community’s view is relatively same with the relationship among life of socio-culture, economic, and environmental protection. They can make instruments that guarantee their life sustainability. They never know the term of sustainable development declared by countries of UN member in Rio de Janeiro or Education for Sustainable Development brought by UNESCO. However, by learning from their faith and value order, they can make instruments to create sustainable development in their area. There are three life aspects created by Baduy community to perform their life sustainability. They are, the arrangement of powerful socio-culture system, the arrangement of economic system based on primary needs fulfillment, and the arrangement of environmental management. Those three aspects are managed by them to guarantee the creating of proper life for Baduy community.

2.1 Social and Cultural System of Baduy The strongest aspect in managing a sustainable life in Baduy is the creating of social and cultural system revealed from their religion and faith. Baduy leader should be able to keep this aspect. Anyone who breaks the rules and custom values will get a punishment from the leader. The existing of pikukuh, which means an obedience values that must be obeyed by the whole community is the life base of Baduy. The instrument created by Baduy community in social and cultural system include in the aspect of governmental administration, demography, religion and custom, human rights, and education.

Figure 3. Baduy’s houses are near to source of water for daily life

2.1.1 Administration System There are two administration systems applied by Baduy community, namely national administration structure following the Indonesian regulation and traditional administration structure following the 4 custom believed by the community. Both of the administration systems are combined and divided its role evenly so that there would not be any impact in implementing the duty. The whole Baduy community understands and respects to both systems, so that they know which way to go if there is an affair or problem faced in daily life. In national administration system, Kanekes inhabitant is lead by Jaro Pamarentah. Administratively, Jaro Pamarentah has a responsible to its above national administration system, which is district head. Yet, according to the tradition, he is responsible to the highest leader called Puun. In implementing his duty, he is assisted by a village secretary that comes from outside Kanekes and two assistants called Pagiwa from Kanekes. Jaro Pamarentah is the balance for national administration system and traditional system in Baduy. Furthermore, it also functions as a connector between Baduy and the outside world. The election of national administration leader is conducted with the agreement between Puun and district head as a superior in national system. The highest leader in Baduy traditional system is called Puun that live in three kampongs of Inner Baduy, namely Cikeusik, Cikartawana, and Cibeo. The position of Puun persisted for generations, though it is not automatically from father to son. It could be for other Puun relatives which considered have an ability to be a leader. There is no time limit for Puun to take hold of as the highest leader of Baduy community. It is based on his ability to guide. Daily implementation in custom system is performed by Jaro Tangtu in each kampong of Inner Baduy, while kampongs in Outer Baduy are lead by Jaro 12. Puun affair is mostly for mystical world, while Jaro Tangtu takes care of real world matter. Besides, Puun has an assistant called Girang Seurat and an advisor called Baresan. Health matters and head of shaman are organized by Tangkesan. A man who takes hold of this position should be clever, mastering in medicine science, and able to predict the future. Tangkesan is also involved in a good determination of Puun election and act as Puun advisor as well. In administration structure, a lot of Jaro terms are found which means group leader. Leaders in Baduy are elected for generations so that there is a family chain in the leadership system. For secular matters, the youngest generation of a family is chosen to manage it. On the contrary, the elder generation is pointed to manage religion, culture and custom affairs.

PUUN

TANGKESAN GIRANG SEURAT BARESAN

JARO TANGTU JARO 12 JARO PAMARENTAH

KOKOLOT ADAT PANGIWA & CARIK

PALAWARI KOKOLOT LEMBUR

COMMUNITY OF COMMUNITY OF INNER BADUY TRADITIONAL SYSTEM OUTER BADUY Figure 4 = command & consultation NATIONAL SYSTEM Administration = command for traditional ceremony Structure of Baduy

The synergy in such leadership is aimed reach the whole Baduy area. With the system developed, all kampongs in Kanekes Village are no longer ignored and they keep holding on the existing custom regulation firmly since there is always a control function in every kampong. Besides, as a form of appreciation and admission of national government, they have their own way, like committing Seba ceremony. Seba ceremony is conducted once in a year by delivering various kinds of agricultural product (rice, other crops, and fruits) to the Governor of Banten and they do it by walking along 120 km from Kanekes to Governor Office.

2.1.2 Demography The population growth in Kanekes is not big; therefore there have not been any problems of land availability there. So far, the availability of land for settlement is still huge. According to data of Dutch government, in 1889 Baduy had 1.407 people and based on a confession of Jaro Pamarentahan named Jaro Daina, the population of Baduy had already reached about 10.800s. The number of man was more than woman, which was around 5.500 people, and the rest of 5.300 people were woman. According to age group, Baduy community can be divided into three groups, namely productive group with around 50% in number, children group with around 30% in number, and 20% old people group. At the present, Kanekes inhabitant is distributed into 56 kampongs, namely 3 Inner Baduy kampongs (tangtu), 50 Outer Baduy kampongs (panamping), and 3 kampongs in Baduy Dangka or buffer area. In 1889 they only distributed into 9 kampongs, which is 3 tangtu, 1 panamping, and 5 dangka. The majority of Baduy population at the moment lives in Outer Baduy area, which is around 80% from total population. Only a small part of the population lives in dangka area, while the rest of the population lives in Inner Baduy area. There are several versions explaining that there is a maximum limit for household number who can live in Inner Baduy. If they exceed the limit, then one of the family members should move to Outer Baduy. Such condition is proven by the inexistence of kampong number addition in tangtu area from 1889 until now. Although they have a closely genetic relationship, strong custom and protection from outside world, but there is also some Baduy people who leave Kanekes and stay in a remote area. Some of them leave their Baduy identity, but some other keep their identity like how to dress and how to think. It has been said by Jaro Daina that every year there are 2-3 people in average who leave their group. They have to get permission from their leader to leave the group. Generally, the reason of leaving the group is to get new experience from outside world.

2.1.3 Religion, Ideology, and Culture of Baduy The values applied in Baduy’s daily life are mostly adopted from the combination of Hindu and Buddha. The lack of interaction between Baduy community and the outside world causes the development of religion precept becomes slow. In its development, Baduy community precisely adapts both Hindu and Buddha precept with the lesson learnt they received from the nature where they live. Gradually, the religion precept they believed are closer to Javanese animism, which is a form of animism adjusted to the Javanese culture and custom. However, many terms used by them are taken from Hindu and Buddha’s terms. Until now, they like to call the religion they believed with Sunda Wiwitan which means a precept and culture of the original Sunda tribe before it got influence from outside like Islam influence from Arabic or Christian from Europe. The faith in life respecting on the nature as their life guardian, turn many ritual and rules up to preserve the nature. They said that destruction of nature is also meaning as destruction of human inside it. Natural disaster will only appear when human being starts to tease the composure of nature. 6

Their fear of natural disaster happened; exactly make them close to the nature and avoid from destruction. It has been said by their leader that nature is not a resources that should be exploited to get great benefit, but it is a giving from God to be conserved by human for the next negation. With such philosophy, they keep the environmental conservation in Kanekes Village for generations. Baduy community has a belief that they were born in earth as a group of nature guard for forest and water source in their environment. They are of the opinion that Kenekes Village is one of the hearts of nature in the world. Therefore, if such heart destroyed due to human manner, Java Island will destroy as well. Those belief and opinion motivate Baduy community to conserve their environment. From nature, Baduy community can fulfill their daily basic needs, which is food, residence, and clothes. For them, those three things are the human basic needs to be able to life in the world. More than those basic needs, it is not called needs anymore but a human desire or passion. There is no effort to enrich themselves, but to fulfill their basic daily life. Though live in such condition, they live autonomously and never wish or ask for any help from outside. Their autonomous to refuse aids, especially from outside, is related to two reasons. Firstly, they have a principle that it is better to help than being helped. Secondly, they try to filter on modernization. The first principle is not just a slogan, but it is really a spirit applied in every aspect life. Whereas, refusal or acceptance of aids from outside should get permission from their highest leader. Baduy community really strict in committing to filter of culture from outside. Indonesian government has ever offered assistance to asphalt the road in Baduy, yet they refused it with a reason that asphalting the road would change the condition of nature and it would give a change to their life style. The values protection in Baduy towards outside influence is in accordance with the faith of Sunda Wiwitan they believed, which is the emergence of concept of “without any changing” or “as small change as possible”.

2.1.4 Democracy and Human Rights The spirit of democracy in Baduy can be found in the existing administration structure. There is no absolute power among leaders. Puun, the highest leader, will still get punishment if they break the customary law. They are always watched by Tangkesan. Puun who break the rules will get punishment according to his mistake, and his position can be replaced by the other. Besides, the existing of three Puun will also make possible for them to watch and remind each other in running their function. Model of democracy there is, indeed, different with the modern one, where people have the right to select their leader. Democracy model in Baduy is a one that represented by leader of each kampong. In addition to democracy application in establishing administration structure, they also apply a democracy system in making decision on new problems a raised. If the problem a raised only occur in a small environment level, the group leader will discuss it together with the community in it to find the solution, and the solution should not deviate from the determined rule. If the problem involves all area of Kanekes Village, all leaders in each kampong are invited to find out the solution together. The principle of democracy they done is aimed to respect human rights to live freely and autonomously. People’s right to be able to live properly is highly respected in their environment. An example of human right appreciation is the inexistence case of food deficiency or homicide in their neighborhood. A peaceful and respect on each other is a part of their precept. With social and economical system they form, every people are able to fulfill their basic needs and none of them are caught in deficiency. Such healthy living system also gives good impact in health sector in Baduy, since there is no epidemic attacks them.

Most of them do not really understand with democracy and human rights terms, yet the system and precept they formed basically comprises of values in democracy and human rights. The inexistence of individual or collective ego is aimed to all interest, and the most important one is natural conservation that underlies the creation of peace in Baduy environment.

2.1.5 Education The approach of education in Baduy used is non formal one. It is conducted in every houses or field directly. There is no formal school building there. However, 40% of its community can read, write, and count. Beside of using Sundanese as their daily language, they can also speak Indonesian. They have their own education system. Children less than 10 years old are taught by their own parents, while children more than 10 years old learn about norm and rules valid in Baduy in small groups. These groups are formed according to their house nearness and they are supervised by a leader or Jaro in their neighborhood. Generally, their place to study is in their leader’s house that has large place. In addition to a house, the learning process is also done in the nature directly. For them, learning process is conducted continuously and no longer limited by age. Anyone can come to their leader to study or they can learn to other people who are cleverer anytime they need.

Figure 5. Baduy’s children come together to the teacher’s house to study

The education material or substance taught by the leader for generations is basically based only on life needs. Aspect of life order, economy, social, and environment are material taught for everyone. The leader also teaches about the good and bad deed for generations. Life order is an umbrella for all activities. The economical aspect is taught in a simple way, such as how to grow plants without obeying natural conservation. All men in Baduy can grow plant with their own planting style. Women of Baduy learn how to weave clothes and make palm sugar. Social science for community is delivered to understand the custom structure and ritual that have to be carried out. The lesson about how to conserve environment is given to maintain the unity of nature. They understand which point that should be used and not. To conserve the river water, they are even taught not to use soap and tooth paste since they can pollute the river water. To keep clean, they use natural material from plant as a substitute of soap and tooth paste.

Non formal education taught is very simple; it is just to fulfill life needs. One of Jaro (leader) said that they teach their community not for being clever, but for being honest. They thought that clever person is identical with modern, and clever person has a willing to make changes in Baduy environment. Meanwhile, honest person is more able to obey the rules valid in Baduy environment and he tends to follow those rules. Source of science taught is derived from natural phenomenon that ever happened there. Nature is a source of science that summarized by older people and delivered to their children. The principle of “make as small change as possible” becomes a lesson base taught to children. The condition of nature from the time being until now is always maintained. It can be shown from the physical form of nature there which has no new changes within around 20 years. However, the addition of a house is conducted according to their needs.

2.2 Economical Activities Baduy economical system gives more priority to closed system, which means economical activity is only performed to fulfill daily needs and it is produced and consumed in Baduy environment itself. They also make clothes, sandal, and farming tools using material surrounding their environment. Only a small part of daily needs is obtained from the area around Baduy. Agriculture is a main and important economical activity. Besides, there are also some additional activities of handicraft like making sarong, clothes, and palm sugar. Since the ideology of economical activity only to fulfill daily needs and not to enrich them, therefore there are not many economical activity performed like modern people generally do. All Baduy people learn to work on farming according to the determined order. In Baduy, there is a rule on farming followed by its community. There is time when they have to process the soil, plant, Figure 6. Bringing yield from field to his house or harvest their agricultural product. They use cultivation and plantation as their agriculture system. In the time when they are not working in the field, man of Baduy works in a forest to do hunting and harvesting honey, while woman of Baduy works on weaving clothes, shawl, sarong, and handicraft, such as bag. Product of this economical activity is used to fulfill their daily needs and for ceremonies, while the rest is sold to other area to be bartered with things that they do not produce like salt, oil, and seasonings. Honey of Baduy is really famous in Banten area since it is not mixed with other material; therefore it is often called original honey. They sell honey and other handicraft product to other city.

2.2.1 Shifting Cultivation System Agricultural system in Indonesia or several agricultural countries in the world is rarely use cultivation system. With the number of population which continuously increases and needs space, cultivation system becomes ineffective and tends to destroy the environment. According to Baduy community, cultivation system they done are appropriate with their belief and ideology, which is not to make huge changes to nature for it can imbalance the nature. By using cultivation system, they do not 9 make any changes to nature because they follow the shape of nature in planting. They plant paddy and other plants based on the slope structure; they do not make any terrace. They do not use technical irrigation, but they only use rain as their irrigation system. There is a prohibition to use river water or spring to irrigate the rice field. They have a faith that by swinging the direction of river water flow or spring for agriculture, it will change the shape of nature and can cause natural imbalance and natural destruction.

Figure 7. Burning field to prepare cultivation activity

Agriculture fertilizing and maintaining they done is organic. There is no chemical element used in their agriculture cultivating. The field for cultivating is usually has a lot of humus and this is signed by the existing of leaves that scattered around on the soil. Such humus in the field is used by them as a media of fertilizer to fertilize the plant. The more long the field does not being used as a field, the more humus it has and the more fertile it will be. The harvested paddy is, then, stored in a shared-granary located in the edge of kampong. In addition to store paddy for one year stock, granary also functions as a place to keep superior seed to be planted for the next year. The granary is closed tightly to avoid from pest or other animal. Baduy community cannot open the granary offhand. They have to get permission from their kampong leader first. The needs of paddy for daily life or ceremonies have been planned together, so there will not any family who gets less or more paddy stock in their house

2.2.2 Supporting Economical Life In a break time of farming, Baduy community does other activities to fulfill their daily needs. For food fulfillment, they catch fishes in Ciujung River which has many kinds of fish. They catch fishes just to fulfill their needs in that time, and not for sale. Some people are breeding chicken. They make use of egg and meat produced by their chicken. They cook the chicken when they hold a ceremony or party. They are not allowed to eat big mammals, like cow, buffalo, and goat. Baduy community is allowed to do hunting only for ceremony requirement, and not for daily needs. The quarry is used for a banquet in a ceremony or party. Such animal allowed to be hunted are only limited on mouse deer, squirrel, and deer. 10

They also fulfill their own needs of clothes by making clothes and trousers from fabrics they wove. Head band and bag they wore are a handicraft product which generally made by Baduy woman. Meanwhile, their need of residence is not as complex as modern community. They only build houses as needed with the same architecture. The size of their house depends on the number of family who stay in. Their house on stilts is made of wood and bamboo. There are only two rooms, namely public and private room. The public room is function as a living room and family room, while private room is a mix room for sleeping and cooking.

Figure 8. Baduy’s woman are making woven- clothes

Baduy is also famous for its handicraft, though it is made in simple way. They do not recognize sculpturing, carving, or painting. Kinds of developed craft are woven-cloth, knife keeper, wicker, and instrument. They make instrument they knew, like angklung and kecapi (lute) from wood and bamboo. Periodically, in a ceremony, they play those instruments. It is only grown-up men who can play the instrument, while women and children become audience and dancer. Weaving clothes is performed by women in their house, whereas tools for weaving are made by men. The women weave their main clothes to fulfill their needs of clothes. Some small part of it is sold to other place outside Baduy. They also weave fibrous parts of wood to make bag. They use the bag to carry things for their activity or they use it when they go to the field. Some part of them is sold outside Baduy to be replaced with other things.

2.3 Environment Management Kanekes has a good condition of environment. The high and rich of its biodiversity shows the condition of its environment. Various species of flora and fauna are found in Baduy and unfortunately they could not find in any other places. Some fauna are classified as wild and protected species therefore government protects them. The autonomy of their living style creates a closed and dependent interrelation of community and environment.

2.3.1 Topography of Baduy Baduy like to settle their life in valley, which is relatively plain and close to both the sources of ground water and river. Baduy’s forest with its high trees creates many wells especially in valley area. Wells are easy to find in forest. Big river, which flows in Kenekes, is Ciujung River. Its upper course lies in forests of the south part of Inner Baduy. Stream flow of Ciujung rushes by the area of Baduy, goes to the south, and empties into Java Ocean near by the city of Jakarta. Ciujung River is a huge river, which is used by the area where it flows. They use it in supplying clean water for urban area, as the water is being standard water for PDAM. Thus, area of Baduy, which is upper course of Ciujung River, has to be preserved for its natural conservation. Condition of the forest is being the area, which is very important to the hydrology system of Ciujung River. Generally, Baduys divides Kenekes area into three zone of area; they are lower zone, middle zone, and upper zone. Valley area, which is relatively plain, is lower zone and Baduys use it as settlement zone for them. They calls this zone “dukuh lembur” means kampong forest. They build housing in grouping system and there are several groups of settlement in Kenekes. The shape of Baduy’s house is a simple and traditional stage. They take materials for housing from surrounding nature, for instance wood for the pole, bamboo for the wall, and coconut leaves for the roof. There is a granary for keeping the stocking of rice. It is placed in the edge of kampong. It is also avoided from plant diseases. Their settlement is in the level of 250 m from the surface sea area in average. The lowest area is in the level of 150 m from the surface sea area and the highest area is in the level of 400 m from the surface sea area. Legend : A = vertically view B = horizontally view I = lower zone (kampong forest) II = middle zone (agricultural area) III = upper zone (pure forest)

Figure 9. Zone division in Baduy, Kenekes Village. (Source : “Shifting Cultivation . Ecological in Indonesia”, Johan Iskandar, MSc)

The second zone or middle zone lies in the upper area of kampong forest. The area is used as an intensive agricultural area. They use for non irrigation rice field and a various kind of plants estate. Baduy use a traditional way for running their agricultural activity; they reclaim forest to be used as agricultural area and estate. Reclaimed forest for agricultural area is a secondary forest or production forest. The area, which is used as agricultural activity, is purposed for a year and Baduy will let the area for being forest again. They will use the area in the next of three years. In the certain area, which is very fertile, they will plant some plants, which are very expensive when they sell them. The 12 plants are coffee and clove. They plant them continually and the area never be changed into forest anymore. Third zone or upper zone lies in the top of hill. This area is a conservation area, which can not be used for agricultural activity. It can only purpose for limited wood logging. Baduy call this area by “leuweung kolot” or “leuweung titipan” means pure forest or entrusted forest that has to be preserve for its conservation. Baduy are very obedient for the prohibition. They are forbidden to go to the pure forest area without any permission from its custom leader. Entirely, Kenekes village is 5101, 85 ha. It consists of 0, 48 % of settlement area, 48, 85 % of settled forest area or pure forest, 13, 40 % of planted agricultural area, and the rest, 36, 77 % of intermission area from agricultural activity.

2.3.2 Biodiversity By preserving protected forest or they call pure forest, Baduy has a wide and rich biodiversity. Ecologically, this condition leads to the balance of the nature and gives some benefits. One of the benefits is that there are germ plasma sources, which can be widely bred for cultivating and plants crossbreeding in the future. Various vegetations preserve climate condition, avoid the spreading of global warming, effect to hydrology function, keep condition of humidity, protect from strong wind and sun radiation, preserve wild animals, prevent erosion treatment, and as well as preserve the others ecology. Based on a research which did in 1990's by Johan Iskandar, a lecturer from Padjajaran University Bandung, it is found 30 different species of birds, 13 different species of mammals, 19 different species of fish, and 8 different species of reptiles which exist in Baduy. By having several of fauna, 40 % of it is wild animals, which are protected by Indonesian's Law. His observation in that research shows varies big number of flora species. There are around 200 different species of flora. Government protects most of them since they are being rare and extinct nowadays. In agricultural activity, Baduy has 80 kinds of local sativa, which are preserved and cultivated by them through keeping the sativa in their rice barn. Those kinds of sativa are rare and it is quite difficult to find them in out of Baduy. It is due to selective style of modern community in selecting kind of sativa with high economic value.

Figure 10. Shared- granary besides for keeping rice, also for keeping local sativa seed that will plant in the next season

The flora and fauna are spreading within area of Inner Baduy, which, a big part of it is conservatory forest. This various kinds of flora and fauna dispense various kinds of crops, which has an economic and social consequence for present and future living condition of Baduy. For instance, they plant food plantations, cooking spices, vegetables, handicrafts materials, baker wood, building materials, etc. it is natural that they can live autonomously by fulfilling their daily needs from their environment.

2.3.3 Baduy Environment Overview Their isolated settlement area and traditional living values which are still tenable by Baduy lead them having traditional characteristics. A plenty of conserved forest, which usually calls forest of “titipan”, has not already touched by human yet. Baduy's economical and social living condition has already adapted to their surrounding for years and for generations. The way of traditional life style of Baduy which is simple and high of tolerance style are to overview their future living condition, therefore it can preserve sustainable life. Protecting and conserving the environment are showed by conserving their life in order to be intact and fulfill their own living needs. Their point of view in conserving environment is the same as the thought of sustainable development. They consider that the detrimental of environment or the changing of the environment will threat their sources of life. The condition leads to the hanger condition and economical lacking. Thus, they forbid and even against outer person who are trying to detrimental their environment. In protecting and conserving the ecology from influences that come from out of Baduy, they run some efforts both preventive efforts and repressive efforts. Some preventive efforts that has been run already is not to receive and take grants for physical building from any parties which is predicted can detrimental both their environment condition and their social order of society. Furthermore, they force local and national government to set their area as the area which is has to be conserved and supported by rules issued by government therefore it will band outer Baduy. In the correlation of repressive efforts, they will take action to who try to detrimental their environment distinctly. Nowadays, many irresponsible people destroy their environment. They cut down trees, which grow in the border area between Baduy and others area. It is caused of the economic condition of Baduy, which is befalling down. It is hard condition for them. When they realize the situation, Baduy try to advice person who run illegal logging. If the advised people do not obey what Baduy say, Baduy will punish them with their own custom.

2.3.4 Environment Management Instrument Life principle and philosophy of Baduy is the main instrument for environment management there. They presume that their selves are exclusive in managing the environment. It is due to the story and the precept of their ancestor which state that Baduy is a chosen clan that they are the keeper of Kenekes. They believe that Kenekes is one of the nature centers. Those story and precept are well doctrine in their souls and thoughts and then influence every daily law they take. In eluding the use of land by society, there is no ownership of the land. The land is custom land which society can use it together. There is neither trading activity in Baduy nor rental activity for land. There is only ownership of the plants. Plants are belonging to person who plant and keep them while the land belongs to customs. By running this system, custom can restrain the land and as well as the use of it. Families use the land, which can be used as agricultural land, alternately.

In Outer Baduy, there is a land rent system however there is no land trading system. Rental activity is run for agricultural land by sharing benefits system. Family which rent the land, pay the rent fee by their crops and harvest products to the owner of the land. They pay as many as what they have already agreed in the agreement in the beginning of planting season.

Figure 11. National Law for protection forest conservation in Baduy

To support the existing instruments in the case of the arrangement of their environment, they also force Indonesian government to arrange and issue law concerning with the conserving of the forest. It is purposed for society from the outer of Baduy who try to detrimental the nature and environment of Kenekes village. Moreover, in the case of custom law, Baduy ask National Government to claim their laws being part of Indonesian's law.

3. IMPLICATION TOWARDS ESD Education for sustainable development is an effort in creating sustainable development where there is an equilibrium condition between cultural, economical, and environment aspects. The model of Baduy's life style, indirectly, reflects a sustainable development. The values and the precepts of the context between environment, economy, and social cultural are indoctrinated and implemented in their daily life. Those values and precepts are doctrine through the whole members of Baduy. It means that the values are concept as the vision of their life.

3.1 Sustainability Baduy's surrounding condition does not change specifically for year. There is no big changing of it. The condition is caused by the belief that they are adhered in, the religion of Sunda Wiwitan. When there is an overview concerning to the composition of land using, huge and wide area is pure forest. Over there, there is prohibition in using the land. The interaction between the society and the environment which occurs for hundreds years makes Baduy has ability to manage their natural resources well and sustainable. For generations, the existing natural resources are in the same condition with years ago and it can be used for generations later. The sustainability of the 15 environment and life do not extricate from the social order of society, for example ideology, technology, administration system, as well as the interaction between society and the ecosystem, such as land, water, and plants. The two interactions give input the system respectively for each other. Energy, materials, and information that are produced by the social system are the input for the shifting cultivation. While, the outputs of the cultivation ecosystem are applied by Baduy in supporting their social system. The interaction can be proven through their daily life, moreover because of the interaction, there are wide of knowledge and values can be adopted from nature. Within the mystical reason, the values of Baduy when it is deepening inspected have logical reason and it can be implemented in the modern life, for instance, the prohibition to get in the pure forest. For the mystical reason, it is scary places which threat the safety of people who violate that prohibition. Logically, that prohibition is made to preserve the forest from humans detrimental. Furthermore, it also conserves the wild animals in their aboriginal nature.

INPUT - Energy - Material - Information

SOCIAL SYSTEM CULTIVICATION ECOSYSTEM

IDEOLOGY TECHNOLOGY LAND WATER

SOCIAL VEGETATION POPULATION PEST STRUCTURE & CATTLE

OUTPUT - Energy - Material - Information

Figure 12. The interaction of Baduy with their environment

Strong belief of Baduy in conserving their ecology in order it does not damage, is as well as supported by their belief that Kenekes is the centre area of Java. They believe that if the centre of the nature damage, it will cause natural disaster in others place. For eluding the damage of the nature or any natural disasters, Baduy especially the leaders, are very tight in mounting over the conservation area. High sense of the affiliation between the sustainability of the ecology and life creates the eco friendly manner of Baduy. In taking a decision towards a new raising case, it always bases on the consequence of the environment itself. Sustainability concept, which is implemented by Baduy, rises from the trust and it is heirloom to be a custom law, which has to be imperative by Baduy. The etiquette for eluding the change of the environment in the whole aspect of life is a shape of ways in preserving the environment for many generations. The structure of the government and custom, which is combined to reserve the existence of custom law and it, is being a part of outer environment. The principal of the economic aspect, which is applied, becomes a key for the sustainability of Baduy life. That principal is that the activity is showed by fulfilling daily needs which are primary needs such as clothing, foods, and housings. The needs out of primary needs are presumed by Baduy as desire needs or anger needs and the desire forces to the exploitation of natural sources and as well as social disparity situation. 16

If it is figured out in a triangle, nature is in the top of Baduy social order. The society has to serve towards the nature; their services are always admiring the nature since it gives them life. That such connection between human and nature raises a high honorable attitude to the nature for creating a sustainable life.

3.2 Communication System With a vision, Baduy live together. Their vision is thought for generations. The similarity of the vision makes it easily to communicate and have social interaction. That vision passes on one generation to the other in the daily activities and it is concept frankly by all people. An insignificant changing within their area shows insignificant changing of social and economic structure as well. That changing simple Baduy in understanding and implementing for generation to generation since the substances that has to be learnt are static. The vision that Baduy always hold so long is how the life makes and preserves the balancing condition of nature. They run some activities in preserving the nature. Key of life that is sustainable set in the ability of nature in supplying the daily needs of Baduy continually. Economic and social activities which lead to the damage of nature is not allowed since Baduy basically consider to their thought that it will exhaust the stocks of their daily needs in the future. Their point of view in thinking their future can be stated that they have planning and anticipation programs in the future. General understanding towards the vision is supported by the spread and exchange of information, which can attain to the entire society of Baduy. Communication mechanism figures out in the existing social structure, where there is a two-way distribution both from down to top and from top to down. Communication in discussing the development in the level of kampong is conducted between society and each leader in that kampong. They discuss it together. If there is a problem related to the entire Baduy area, it will be discussed in the upper level, which is aspirated by leaders of kampong respectively. Decision of agreement in the upper level which is run by the whole of board both custom institution and government institution, then, will be distributed to all the society through the leader in each kampong. By optimal function of each element in the structure of Baduy, it is possible to distribute the information to all people through their leader in each kampong. The mechanism of decision-making is also gradually run as the same as the mechanism in running communication and it depend on its complexity. If there is an insignificant case and it can be overcome in the level of kampong, decision-making process has not to be delivered to the upper level. If there is a quite significant case and kampong leader cannot overcome it, the case will be delivered to the upper level up to Puun. Those kinds of significant cases, generally, are related to custom. By applying the existing social organization, so far there is no difficulty especially in the process of overcoming a raising case. The existing organization has a function entirely of living aspects therefore they do not need to organize a new organization anymore. In the history of Baduy, it said that custom structure has already existed since they settled in Kenekes village and it has not changed yet. After independent era of Indonesia, they modified that structure to absorb national government elements to their structure. The fusion process of two structures does not raise any problems and eliminate the former structure. The fusion process is an admission to the government of Indonesia and as well as a channel between Baduy and outer world. That smooth process is a proof of the capacity of Baduy in implementing their social and political live. Leaders of Baduy act base on their duty and responsibility formally, however informally; they are generally members of Baduy who work in field for agriculture or running others economical activities. Sometimes, the society has to meet their leaders in their field, especially when it is planting season. A leader has own place such as office or official house in the south part of Kenekes village.

He is Puun. It is due to their orientation, where the south direction is a direction, which has the highest level. It is forbidden for house in the south part of Puun official house. The custom structure and government of Baduy is possibly the connection of internal and external communication system for all people in Baduy. Although there is no modern communication technology such as telephone, information media both electric and printed, it does not block Baduy in communicating. People who live in Inner Baduy can access the information of Outer Baduy and vise versa. Finally, good communication system can communicate their life vision, and the sameness of vision leads them to have a good communication system. Externally, their relationship with the outer world runs smoothly by facilitated by the government of Jaro. They also have a system in communicating their vision of life and getting the information from outer world.

3.3 Evolution in Education System and Learning Process Education system run in Baduy does not change specifically. A protection action and rejection action toward formal education, which is run by government, cause the education system, which is statically run. A significant changing in the system of education is occurred when there is claim from national government structure, which is formed and integrated into custom structure causes the consequence of written communication needs with the outer society. Nowadays, some Baduy start to read, writes, and count. They study in the outer Baduy base on the needs. Generally, they only go to primary school and few of them go to the upper education (secondary school). They who can read, write, and count teach the other people in Baduy. The needs of basic education raised in the years of 1970’s. So far, it is noted that only 40 % of people who have basic education. They who have basic knowledge are those who are smart and generally, they get the position in the organization structure of Baduy especially in the national government structure.

Figure 13. The Bridge is result of Baduy’s technology

Traditionally, the system of education conducted together when they are 10 years old. It is due to that before that age, it is the responsible for family to teach and educate their children as the precept of Baduy. The lesson of norms and rules, which is educated to the upper 10 years of age children, is 18 usually given in the field. They prefer outdoor activity to indoor activity (class activity). The teachers who teach the children are the leaders of their kampong or smart people who have wide knowledge than the ordinary people. The education in out class is more participative as whoever can be a teacher for the other people and as well as be a student. There is no limitation of age in Baduy in getting knowledge. They have a principle that getting and widen knowledge has to be achieved until they pass away. For the old people, meeting in discussing the raising cases is one of the ways in educating themselves. In that meeting, they can get the new information and knowledge from the other participants. Besides they can share the information in the meeting, they directly learn from the nature. So far, the sources of knowledge that they get and give derive from the nature as well. They always reflect natural phenomenon, which occurred in their life, especially by the leaders and smart peoples to be inspirited for them. The way of planting is always taught by the position of stars. They consider it. The knowledge is one of reflections of natural phenomenon, which occurs continually. Their life principal also reflects their education doctrine where a material, which is taught, is only what they needs. They do not need to learn materials, which will not be run in the area of Baduy. The system of the education can be said that it is not universal yet they arrange and make their own materials and they make without any distinct documentations. The value that can be followed universally is the substance of sustainable development, which is doctrine from generation to generation. The integration of knowledge concerning to the environment, cultural-social, and economy are wrapped in a material for gaining the balancing condition of nature. They do not give it partial. They give a holistic knowledge concerning with how the preserve of nature will create a good condition on environment and it can produce to fulfilling the needs of human beings. If the needs are fulfilled, society as social creatures can undergo their existence, which finally results in the thought and technology in creating conserved nature. The way of thinking, which creates life cycle, is the main point of Baduy’s doctrine therefore they can exist nowadays.

3.4 Institutionalizations and Society Capacity The structure of custom government is formed in arranging the life manners, which run bases on the vision of life. It has already explained that in the structure of government, where assimilation is occurred between custom system and national system, there are a distinct duty and responsible sharing among each function. There is no new institution, which is established since all refer to the structure of the government. It is different from the condition of modern institution, where plenty of institution has no correlation for each other. The institution of Baduy is very simply and it is established bases on their needs. The functions of that institution are to arrange the life of society, preserving the nature, and keeping the existence of them. The level of institution is based on the level of purity and loyalty to the custom law. Inner Baduy or it is usually called tangtu is a high institution than the other institutions. There are three Puun, which lead Baduy, where they have different duty. The sharing duty is purposed to avoid the situation where there is dualism of leadership and as well as to make it easier in conducting the jobs. The sharing duty of each Puun is as follows:  Puun in Cikeusik takes care of religion case, determine ceremony, and be a leader in custom court, which has right to decide the punishment for lawbreakers.  Puun in Cibeo take care of administration services, accept guest from out of Baduy, and has relationship with the outer world.  Puun in Cikartawana take care of everything related to society founding, welfare, security, or be an executor board in the field which monitor the case related to the area of Baduy.

Handled aspects in Baduy, basically, have already distributed to the three of Puun. In the executing activity, the executors are assisted by many people base on their positions and duties respectively. It considers to the wide area of Baduy therefore, there has to be filed executors. National government institution is established not only to respect and authorize the existence of Indonesian government but also to be a channel between Baduy and outer world. For Baduy, custom laws are higher than government laws in Baduy area.

Figure 14. Baduy’s Leader of National Government in his house, all at once meeting place

3.5 The correlation with International Education The system of education in Baduy is different with national and international education system formally. If it is correlated to the issue of United Nations Literary Decade (UNLD) to eliminate illiteracy, the condition of education system in Baduy is left behind. There are 60 % illiterate people. It is relatively big number. Besides the issue that is brought by Education for All (EFA), the condition is worse because many of women have no appropriate education. Most of men learn. However, it is obligated for all people to study the rules and doctrines. There is no prohibition for women in Baduy to study and get knowledge however; they consider that the needs of education for women are low. Sharing duty between men and women causes this situation. Women are more staying in the house and only help men in field. Baduy does not regulate the differences of men and women. There is no distinction between the right and the responsible of men and women. From generation to generation, they do sharing tasks in working, where men are working more in out of house whereas women are working in the house and taking care of their children. When it is planting season, women are more out of their house. They are not in the house since they have to help men in plating or harvesting. Furthermore, women of Baduy also arrange the budget and needs of their family thus; they can count well even though they are illiterate. Based on the indicators of poverty in Indonesia, which are the condition of house, income, educational level, sanitation, electricity, and saving, all Baduy are categorized in the poor condition.

However, if it is correlated to the indicators in the adequate of clothing, foods, and housings; they are not lack of anything. So far, there is no Baduy, which die because of hunger, and even it can be said that 100% of Baduy can supply and fulfill their primary needs Indonesia government finds difficulty in eliminating the poverty in Baduy since Baduy do not want to be assisted and said that they are poor. They consider that if they have to fill the criteria that have already decided by Indonesia government, it means that there is a modernization process in Baduy, which is against to their belief and precept. As long, the grants which are given by government is for the health especially mothers and children. That program can be accepted by society since it cannot change the manners and the habits of them.

4. EDUCATION FOR SUSTAINABLE DEVELOPMENT Basic case in implementing sustainable development in the present is education. There are two issues of education in creating sustainable development; they are education even distribution and education substances. The education even distribution is being an issue in the developing country such as Indonesia, where there are people who stay in illiterate condition, and many of Indonesian does not get higher education. In Indonesia, the two conditions are caused by the high expenses of education, which has to be borne by the society compare with their economic level.

ENVIRONMENT LAND WATER PLANTATION

s ie it v ti c A N n a o t ti u r c a e t l o r r e s P o l u ta r c n e e EDUCATION FOR s m n SUSTAINABLE o ir DEVELOPMENT v n E

SOCIAL ECONOMIC IDEOLOGY Energy and Material for life CULTIVATION TECHNOLOGY HANDICRAFT ORGANIZATION PLANTING Figure 15. ESD (Education for Sustainable Development) in Baduy’s life

The second aspect in the case of Indonesian educational system is the materials, which are delivered to the children, are not integrated with education for sustainable development. They, specifically, learn detail things which is appropriate to their. The facts lead a condition where smart people are created but they have the ego for their own science. Economic science pressures in the production aspects and how to gain big benefits with small expenses. Social science pressure in how the interaction between human and human, while environmental science pressure in how to preserve the nature without considering economical aspect. Those situations cause the neglecting of the nature condition. People are neglecting the nature condition and paying attention to the other aspect, economical aspect. There is a quite big derivation toward the capacity of the nature in supporting 21 human life. Because of no integration between those aspects, each aspect will out of order within a long period. Baduy faces educational problems as the results of eliminating formal education, which has national and international standard. Baduy refuse for formal education system, which is going to educate Baduy. The indicator of education problems in Baduy can be showed by the big amount of illiterate person and the chance of getting education, which have not already distributed well. Their refusal towards formal education indicates that they are quite smart by refusing formal education materials, which cause the damage of the nature. Although there is a big number of illiterate people and there is a little chance for getting distributed education, the substance of science and knowledge which comes from their belief contain of education materials for sustainable education. Capacity of nature is the main consideration for filling their daily needs and social life. Therefore, it can be stated that Baduy has universal values and they can be a reference for the implementation of education for sustainable education.