DOCSLIB.ORG

The Sundanese Eco-Religion Kampong of Kasepuhan Ciptagelar Indigenous Local Community: Case Study Kampong Cengkuk, Sukabumi Regency

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Sundanese Eco-Religion Kampong of Kasepuhan Ciptagelar Indigenous Local Community: Case Study Kampong Cengkuk, Sukabumi Regency KALPATARU, Majalah Arkeologi Vol. 29 No. 1, Mei 2020 (39-50) THE SUNDANESE ECO-RELIGION KAMPONG OF KASEPUHAN CIPTAGELAR INDIGENOUS LOCAL COMMUNITY: CASE STUDY KAMPONG CENGKUK, SUKABUMI REGENCY Kampung Eko-Religi Sunda Masyarakat Adat Kasepuhan Ciptagelar: Studi Kasus Kampung Cengkuk, Kabupaten Sukabumi Ary Sulistyo Tim Ahli Cagar Budaya Kota Depok, Dinas Pemuda, Olahraga, Kebudayaan, dan Pariwisata Kota Depok Gedung Baleka 2 Depok Lt.9, Jl. Margonda Raya No.54 [email protected] Naskah diterima : 22 Januari 2020 Naskah diperiksa : 30 Maret 2020 Naskah disetujui : 30 Mei 2020 Abstract. This research focused on eco-religion of indigenous Sundanese local community of Kasepuhan Ciptagelar at Southern Halimun Mountain on how to manage sustainable environment. The Kampong Cengkuk is one of several kampongs that still follow the tradition of indigenous local community of Kasepuhan Ciptagelar for hundred years. This descriptive qualitative research aims to reveal the internal and external factors led to deforestation of natural forests with average around 6-8% per year. The research shows that the kampong is still practicing eco-religion tradition by protecting forestland (leuweung tutupan) only for their subsistence. The hypothesis is that the social-culture changes had been occurred in the community not only to restrict outer island agriculture in the forest, but also, in wet rice cultivation activities, to manage sustainable environment. The reduction in process and ceremonial activities also happened, which was originally eight ceremonies of outer island agriculture rituals into five ceremonies of wet rice cultivation. The more profane activities were developing economic crops in home garden. Keywords: Ecoreligion, Kampong, Environment, Forest, Tradition Abstrak. Penelitian ini membahas tentang eko-religi masyarakat lokal Sunda Kampung Ciptagelar di Pegunungan Halimun Selatan bagaimana dalam pengelolaan lingkungan keberlanjutan saat ini. Kampung Cengkuk adalah salah satu dari kampung-kampung pengikut tradisi Kasepuhan Ciptagelar selama ratusan tahun. Penelitian dengan menggunakan pendekatan deskriptif-kualitatif ini yang bertujuan untuk mengetahui faktor dari dalam dan luar kampung penyebab deforestasi hutan alam dengan rata-rata sekitar 6-8% per tahun. Hasil penelitian menunjukkan bahwa praktik ekoreligi masih dianut warga kampung dengan menjaga hutan tutupan (leuweung tutupan) untuk kegiatan subsistensi. Hipotesa yang dibangun adalah perubahan sosio-kultur terjadi pada masyarakat dengan membatasi kegiatan berladang di hutan tetapi lebih kepada kegiatan bertani di sawah ladang untuk mengelola lingkungan berkelanjutan. Pengurangan pada proses dan kegiatan upacara, yang semula delapan upacara daur ladang menjadi lima upacara daur sawah. Kegiatan profan lebih banyak pada pengembangan komoditas tanaman ekonomi di kebun-talun. Kata kunci: Ekoreligi, Kampung, Lingkungan, Hutan, Tradisi 39 KALPATARU, Majalah Arkeologi Vo.29 No.1, Mei 2020 (39-50) 1. Background 1987.25 Ha, and forest ratio in 1990 decreased Indonesia has 10% left of the world’s from 0.5% to 0.04% in 2010 (Data Profil Desa tropical forests to support the hydrology and Tahun 2006). The depreciation of natural forest biodiversity. In 2010’s, the forest vegetation is closely related to population growth, affect of Java stayed 4%. Annual deforestation is 1,3 the extension production land (rice field and million Ha (1.2%). In the 16th Century, natural garden) and others man-made environment. forest in Java island was about 9 million Ha. In Kampong Cengkuk annually population rate is the late 1980’s natural forest in Java island only 5.35%, which can be categorized very dense. around 0.97 million Ha or 7% of the total area Forest depreciation also caused the forfeit on the island of Java (Peluso, 2006); (Hidayat of biodiversity and one of them due to socio- 2008: 88). economic of local communities including Kampong1 Cengkuk which is demographic changes, social poverty and administratively located in Margalaksana inequality, government policies, markets Village, Cikakak Sub-district, Sukabumi and politics role, changes in macroeconomic Regency, West Java is one of the Kampong and social development (Wood et. al., 2000: that directly borden with Halimun-Salak 13). Moreover, social urbanization, land use Mountains National Park Zone II section of acreage, settlement expansion, income level, Halimun Mountain Cibodas Resort, Sukabumi accessibility to natural resources, the values of Regency (Laporan Survei Potensi Resor forest resource, education and gender equality Gunung Bodas 2010). The forest around this (Marzali 2003). kampong has a rate of deforestation on average The development and environmental 6-8% per year (Yatap 2008: 52). However, the issues can be seen in a unity (Laporan local community still practicing the tradition Pembangunan Berkelanjutan 2004; Salim of Sunda Wiwitan, a Sundanese tradition 1997); the unitary relationship between the before Hinduism and Islam acculturated with natural environment, social environment local community beliefs which based on and man-made environment. One of the respect to the ancestors as their way of life issues in the social context of Indonesia (Garna 2008: 79). tropical rainforest area and rural studies is the This research focused on eco-religion environmental degradation surrounding area of indigenous Sundanese local community on of the forest due to population pressures and how to manage sustainable environment with economic intervention. The local communities particularly emphasized on social-culture with local knowledge face the rapid changes changes. The research aims to show that (Purba 2002; Poerwanto 2008:vi). the kampong is still practicing eco-religion Human ecologically is an integral part tradition by protecting forestland only for living environment. The survival of humanity their subsistence and how changes in the depends on the environmental integrity of his environment affect traditional ceremonial life (Soerjani 2006); (Soemarwoto 2007: 35). activities. Human, through their culture (Koentjaraningrat In the past two decades, from 1990 to 2010 2002: 2003-2004), has a tool to interact with there has been depreciation of natural forest up physical and biotic environment. In every to 10.48 Ha while the total area of Kampong is culture, there are usually elements of culture 1 Kampong (English: Kampong) probably derived from like: language, knowledge system, social Portuegese ‘campo’ means campground. In several places in organization, systems and technology of Indonesia called Gampong (Aceh), Kampuang (Minang), and Kampong (Papua). Kampong is an area, where there are few equipment life, livelihood system, religion, and houses of families lived there (rural) and opposite with the arts. The concept of environmental probabilism city (urban). 40 The Sundanese Eco-Religion Kampomg Of Kasepuhan Ciptagelar Indigenous Local Community: Case Study Kampong Cengkuk, Sukabumi Regency, Ary Sulistyo emphasized in this study is based on the ability 3. Result and Discussion of communities with their social culture to 3.1 The History of Kasepuhan’s Local change the environment. The environmental Community probabilism is appropriate to pre-industrial The Kasepuhan local community currently societies (Hardesty 1977; Rambo 1983). dispersed in the area of South Banten, Bogor, The study formulates the values of Sukabumi, and Lebak. More than 500 years the social environment (more specific to ago, the traditional local community as the last environmental wisdom) of Kampong Cengkuk descendent of Sundanese Hindu Kingdom in as the follower of traditions or customs West Java, which centered in Pajajaran, Bogor. of Kasepuhan Ciptagelar, the indigenous They live now in the region of Halimun-Salak Sundanese local community. The research Mountains National Park. They fled to the questions are: (1) Does the Sundanese eco- mountainous area to avoid the assault troops of religion practices today as a cultural process of Banten Kingdom (Islamic Kingdom). the past? (2) What practice of tradition that stand Although they are dispersed, they still in the context of environmental sustainability? follow the same customs which refers to as (3) How traditions change continually in other “Kesatuan Banten Kidul” or “South Banten to principles of environmental sustainability? Unity” or “Kasepuhan” which is oriented in the direction of “Kampong Gede” as local 2. Methods community center named Kampong Ciptarasa This research method is qualitative with and Kampong Citagelar. The local community descriptive approach. The qualitative data customs (adat istiadat) generation through are text, writing, phrases, or symbol which generation traditionally led by “Abah” or illustrate or represent human, activities or “Father” in relationship that is patron-client events in social life (Neuman 1997: 418). The or paternalistic (Nugraheni & Winata, 2002: qualitative research conducted for determine 11; Adimihardja, 2009; Adimihardja, 2002; local community perception. In additions Adimihardja, 2001). the descriptive intended for meticulous In general, the Kasepuhan communities measurement to particular social phenomena and Kampong Cengkuk notably embrace the (Singarimbun & Effendi 1989: 4). The Islam, but they are still practicing the traditions descriptive carried out to notice completely of their ancestor tradition (kokolot) called phenomenon that occur in Kampong Cengkuk, Sunda Wiwitan. Sunda Wiwitan or Urang Margalaksana Village, Cikakak, Sukabumi Girang or Kolot
Load more

Recommended publications
  • Mythology and the Belief System of Sunda Wiwitan: a Theological Review in Cisolok of Sukabumi Regency of West Java, Indonesia
    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 Belief System of Sunda Wiwitan: A Theological Review in Cisolok of Sukabumi Regency of West Java, Indonesia 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 West Java, 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 Sundanese people in the Cisolok village of researcher organized data, grouped data, and Sukabumi Regency. 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 God who was often called Sang Hyang are cultural and traditional elements that are Kersa.
    [Show full text]
  • Studi Pada Kesatuan Masyarakat Adat Kasepuhan Banten Kidul)
    Hermanto, Filosofi Hidup Sebagai Basis Kearifan Lokal | 1 JURNAL PENDIDIKAN GEOGRAFI FILOSOFI HIDUP SEBAGAI BASIS KEARIFAN LOKAL (Studi pada Kesatuan Masyarakat Adat Kasepuhan Banten Kidul) Hermanto1); Gurniwan Kamil Pasya2); Suwarma Al Muchtar3); Nursid Sumaatmadja4) 1) Kandidat Doktor pada prodi IPS SPS UPI, tahun 2012; 2) Pembimbing 1, Prodi IPS SPS- UPI; 3) Pembimbing 2, Prodi IPS SPS-UPI; 4) Pembimbing 3, Prodi IPS SPS-UPI; ABSTRAK Tujuan penelitian untuk memahami sistem sosial-budaya Masyarakat Kasepuhan di Kabupaten Sukabumi. Penelitian bersifat deskriptif menggunakan pendekatan kualitatif dengan metoda etnografi dan metoda fenomenologi, teknik pengumpulan data melalui wawancara secara mendalam, observasi patisipasi dan studi dokumentasi. Informan dipilih secara purposive dengan kriteria informan awal (pokok) dan informan yang ditunjuk (pangkal). Hasil penelitian menunjukan filosofi hidup yang dilandasi doktrin “Pancer pangawinan” yaitu mempersatukan manusa jeung kemanusaanna (manusia dan kemanusiaannya) pembinaan moral “Ngaji diri”(mawas diri) tercermin dalam semboyan “Tilu sapamulu, dua sakarupa nu hiji eta keneh”mempunyai arti; tiga kesesuaian/menyatu, dua serupa dan yang satu itu juga, pilar kehidupan tekad, ucap jeung lampah (kemauan/niat, perkataan dan perilaku), nyanghulu ka hukum nyanghunjar ka nagara mufakat kudu sarerea (taat pada hukum dan berlindung pada negara mufakan harus keseluruhan)yang tercermin dalam sistem kepercayaan, kemasyarakatan dan kelembagaan sebagai tatali paranti karuhun mampu mempertahankan kearifan
    [Show full text]
  • Land- ​ En Volkenkunde
    Music of the Baduy People of Western Java Verhandelingen van het Koninklijk Instituut voor Taal- , Land- en Volkenkunde Edited by Rosemarijn Hoefte (kitlv, Leiden) Henk Schulte Nordholt (kitlv, Leiden) Editorial Board Michael Laffan (Princeton University) Adrian Vickers (The University of Sydney) Anna Tsing (University of California Santa Cruz) volume 313 The titles published in this series are listed at brill.com/ vki Music of the Baduy People of Western Java Singing is a Medicine By Wim van Zanten LEIDEN | BOSTON This is an open access title distributed under the terms of the CC BY- NC- ND 4.0 license, which permits any non- commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https:// creativecommons.org/ licenses/ by- nc- nd/ 4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. Cover illustration: Front: angklung players in Kadujangkung, Kanékés village, 15 October 1992. Back: players of gongs and xylophone in keromong ensemble at circumcision festivities in Cicakal Leuwi Buleud, Kanékés, 5 July 2016. Translations from Indonesian, Sundanese, Dutch, French and German were made by the author, unless stated otherwise. The Library of Congress Cataloging-in-Publication Data is available online at http://catalog.loc.gov LC record available at http://lccn.loc.gov/2020045251 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”.
    [Show full text]
  • Ruang Publik Dan Ritual Warga Kampung Kasepuhan Ciptagelar Di Kabupaten Sukabumi-Jawa Barat Oleh: Nuryanto *)
    Ruang Publik dan Ritual Warga Kampung Kasepuhan Ciptagelar di Kabupaten Sukabumi-Jawa Barat Oleh: Nuryanto *) Abstrak Ruang antar bangunan dipahami sebagai area-area terbuka yang dapat diakses oleh masyarakat, dan biasanya terletak di antara bangunan-bangunan. Ruang antar bangunan dalam kajian ini menjadi menarik karena di dalamnya dapat terselenggara aktivtas bersifat publik dalam skala komunitas yang cukup terbatas. Sepintas lalu ruang antar bangunan adalah sebuah ruang publik yang dimiliki secara komunal oleh komunitas atau fasilitas negara yang diperuntukan untuk kepentingan publik. Namun kenyataan yang terjadi tidaklah demikian. Sebagian ruang-ruang antar bangunan yang ada adalah milik pribadi. Lapangan-lapangan yang biasa digunakan untuk olah raga, sebagian besar adalah milik pribadi yang belum dimanfaatkan lalu dibiarkan dimanfaatkan oleh publik hingga suatu saat ia memanfaatkannya, sehingga definisi ruang publik dalam hal ini bukan sekedar ruang untuk masyrakat publik, tapi juga diselenggarakan oleh masyarakat secara swadaya. Riset ini bersifat eksploratif dengan memanfaatkan pendekatan fenomenologis hermenitik dalam arsitektur dan etnografi. Sebagai kesimpulan umum, hasil penelitian menunjukkan bahwa fenomena ruang antar bangunan sebagai ruang terbuka publik masih dieksplorasi sebagai sebuah fenomena umum dari ruang terbuka. Ruang publik akan terlihat bermakna pada saat ada acara-acara adat tertentu (ritual adat), seperti: seren tahun, ngadegkeun imah, hajat sasih, dan lain-lain. Di luar acara-acara tersebut, maka ruang publik seakan telah kehilangan fungsinya secara jelas. Ruang publik hanya dimaknai sebagai ruang terbuka biasa untuk kegiatan sehari-hari warganya. Hasil riset memberikan kontribusi pada pengembangan riset tentang budaya lokal yang akan memperkaya pengajaran tentang arsitektur vernakular. Di bidang praksis, riset ini dapat dimanfaatkan dalam desain ruang publik kontemporer Sunda, seperti restoran, café, dan sebagainya.
    [Show full text]
  • BAB I PENDAHULUAN A. Latar Belakang Masalah Kasepuhan Ciptagelar Merupakan Masyarakat Hukum Adat Yang Berada Di Kawasan Pedalama
    BAB I PENDAHULUAN A. Latar Belakang Masalah Kasepuhan Ciptagelar merupakan masyarakat hukum adat yang berada di kawasan pedalaman Gunung Halimun, Salak. Istilah kasepuhan berasal dari bahasa Sunda, yang secara umum artinya adalah mereka yang dituakan. Secara spesifik wilayah perkampungan masyarakat Kesapuhan Ciptagelar tersebar di tiga kabupaten yang berada di sekitar wilayah perbatasan Provinsi Banten dan Jawa Barat. Berdasarkan catatan yang ada, Kasepuhan Adat Ciptagelar mulai berdiri pada 1368 dan telah beberapa kali mengalami perubahan kepemimpinan yang dilakukan secara turun temurun. Sampai saat ini Kasepuhan Ciptagelar juga telah mengalami beberapa kali perpindahan desa pusat pemerintahan yang disebut sebagai Kampung Gede, karena masih menjalankan tradisi berpindah yang berdasar pada wangsit yang diterima dari para leluhur (karuhun) (https://ciptagelar.info/tentang/, diakses pada tanggal 15 Agustus 2018). Kasepuhan Ciptagelar mempunyai rangkaian acara yang mana setiap acaranya memiliki keunikan tersendiri seperti Ngaruwat Imah Ki Putri (telah selesainya proses pembuatan bangunan, acara adat Serentaun yang merupakan acara puncak yang dilaksanakan setahun sekali untuk memperingati musin tanam sampai dengan masa panen yang diawali dengan 1 tradisi Turun Nyambut sebagai permulaan musim, Panen Raya : Sawah Rugukan Legok yang merupakan salah satu dari rangkaian aktivitas panen yang melibatkan seluruh warga Kasepuhan Ciptagelar, dan masih banyak rangkaian acara lainnya yang dimiliki oleh Kasepuhan Ciptagelar. Seiring majunya teknologi saat ini, Kasepuhan Ciptagelar tentunya bukan suatu tempat yang mana orang menganggap ini sebagai desa yang tertinggal tetapi sebaliknya, ini sangat menarik untuk diikuti karena masih mengikuti adat istiadat dan tradisi yang sudah ada sebelumnya. Salah satu ritual adat tahunan Kasepuhan yang selalu menarik minat masyarakat adalah upacara Seren Taun, yang sesungguhnya adalah pernyataan syukur warga Kasepuhan atas keberhasilan panen padi.
    [Show full text]
  • Public Space and Ritual in a Sundanese Traditional Hamlet Case: Kampung Kasepuhan Ciptagelar, Sukabumi Regency, West Java By: Sri Rahaju B.U.K
    Public Space and Ritual in a Sundanese Traditional Hamlet Case: Kampung Kasepuhan Ciptagelar, Sukabumi Regency, West Java by: Sri Rahaju B.U.K. Dept. of Architecture, Bandung Institute of Technology (ITB) [email protected] Nuryanto Dept. of Architecture, Indonesia University of Education (UPI) [email protected] History of the Formation of Kampung Kasepuhan Ciptagelar Kampung Kasepuhan Ciptagelar is a small hamlet, the place of the central government of an ancient traditional community of Ciptagelar (Kasepuhan Ciptagelar), which resided in several hamlets in the surrounding areas. The community is a part of the United Ancient Traditional Community of South Banten (Kasepuhan Kesatuan Adat Banten Kidul). Ciptagelar was built after the community leader had have a divine revelation or dream to move (hijrah wangsit) from the old location. According to ancient believe, it carried along an order from their ancestors, to leave their old hamlet, move, and built a new one at a certain location. This dream could happen several times to a leader, regardless of place and time. According to oral history, the events of moving motivated by hijrah wangsit could still be traced back to the time of Abah Ardjo, the late community leader. During his reign he had moved the central hamlet (kampung gede) several times. First, he had a dream to move kampung gede from Cidamar to Sirnaresmi, Cisolok District. Second, he moved from Sirnaresmi to Ciganas which he changed its name to Sirnarasa. Sirna meant lost, rasa meant "taste or trace" from city life. It’s meant that the community of the village isolated themselves from the influence of city life.
    [Show full text]
  • Download Article
    1st UPI International Conference on Sociology Education (UPI ICSE 2015) Local Wisdom of Ciptagelar in Managing Environmental Sustainability S. Komariah Universitas Pendidikan Indonesia Bandung, INDONESIA [email protected] Abstract-Indonesian society as multicultural precisely in Sukabumi are indigenous peoples namely communities have localized knowledge that is invaluable in Ciptagelar community. Ciptagelar has different fostering harmony with nature. As in Ciptagelar people who characteristics with people outside Ciptagelar, such as have a variety of localized knowledge so that their living setting up facilities and infrastructure, including; granary, environment is maintained. The issue that will be studied in farming systems, livelihood, economic system, culture, this research is how local wisdom Ciptagelar in preserving art, traditional institutions, which hold government and the environment? As well as the efforts being made to others. Ciptagelar community based on the similarity of improve the preservation of the environment to realize the identity and high compliance with customary norms. This harmony of the human environment? In this study, is a major factor of environmental rights of indigenous researchers used a descriptive research method to describe villages with a variety of activities. a situation or event that is associated with the implementation of local wisdom community Ciptagelar. The Ciptagelar community has local wisdom is very subject of research is the custom figures, community valuable in fostering harmony with the natural leaders, and community Ciptagelar. Data collection environment so that sustainability of the environment. techniques in the study gained through observation, in- They stay awake. This was the impetus for the self- depth interviews, the study documentation. Data analysis reliance of the community Ciptagelar in managing its techniques include the reduction of the data, the environment so that their food needs are met in spite of presentation of data, and the withdrawal of the conclusion.
    [Show full text]
  • AKTIVITAS KOMUNIKASI RITUAL SEREN TAUN (Studi Etnografi Aktivitas Komunikasi Ritual Seren Taun Di Kasepuhan Cisungsang)
    1 AKTIVITAS KOMUNIKASI RITUAL SEREN TAUN (Studi Etnografi Aktivitas Komunikasi Ritual Seren Taun di Kasepuhan Cisungsang) SKRIPSI Diajukan Sebagai Salah Satu Syarat untuk Memperoleh Gelar Sarjana Ilmu Komunikasi pada Program Studi Ilmu Komunikasi Oleh : JUHENDI NIM 6662121051 KONSENTERASI HUBUNGAN MASYARAKAT PROGRAM STUDI ILMU KOMUNIKASI FAKULTAS ILMU SOSIAL DAN ILMU POLITIK UNIVERSITAS SULTAN AGENG TIRTAYASA 2018 2 3 4 5 MOTTO DAN PERSEMBAHAN TEKAD, UCAP, LAMPAH -Juhendi- Persembahan Skripsi ini penulis persembahkan kepada : Ibu dan Bapak yang luar biasa sabar, mereka orang tua yang punya pemikiran progresif, meraka sadar bahwa pendidikan adalah bekal yang paling berharga untuk diwariskan, mereka paham betul bagaimana pendidikan bisa menuntun seseorang. Mereka orang tua yang membebaskan anaknya untu melakukan apapun selama bisa bertanggung jawab dan menyelesaikannya. Hatur nuhun Ibu, Bapak.. 6 ABSTRAK Juhendi. NIM 6662121051. Skripsi. Aktivitas Komunikasi Ritual Seren Taun (Studi Etnografi Aktivitas Komunikasi Ritual Seren Taun di Kasepuhan Cisungsang). Kasepuhan Cisungsang merupakan komunitas adat yang terletak di Lebak-Banten, masyarakat Cisungsang masih menjaga adat istiadat warisan Karuhun seperti seren taun. Ritual seren taun merupakan sebuah prosesi yang unik, seren taun dilaksanakan selama7 (tujuh) hari 7 (tujuh) malam dengan berbagai rangkaian ritual adat. Ritual seren taun mencerminkan sebuah aktivitas komunikasi yang kompleks, yang di dalamnya terdapat peristiwa-peristiwa komunikasi yang khas yang melibatkan tindak-tindak komunikasi
    [Show full text]
  • 267331-None-C82395d9.Pdf
    Jurnal Analisis Kebijakan Kehutanan Vol. 15 No.2, November 2018 : 165-178 p-ISSN 0216-0897 e-ISSN 2502-6267 Terakreditasi No. 755/AU3/P2MI-LIPI/08/2016 UPAYA MEMPERJUANGKAN PERATURAN DAERAH TENTANG PENGAKUAN, PERLINDUNGAN DAN PEMBERDAYAAN MASYARAKAT HUKUM ADAT KASEPUHAN KABUPATEN LEBAK, BANTEN (Effort for the Enactment of Regional Law on Recognition, Protection and Empowerment of Customary Law Community of Kasepuhan, Lebak Regency, Banten) Desmiwati1 & Surati2 1Balai Penelitian dan Pengembangan Teknologi Perbenihan Tanaman Hutan, Kementerian Lingkungan Hidup dan Kehutanan, Jalan Pakuan Ciheuleut PO.BOX. 105, Bogor, 16001 E-mail: [email protected] 2Pusat Penelitian dan Pengembangan Sosial, Ekonomi, Kebijakan dan Perubahan Iklim, Kementerian Lingkungan Hidup dan Kehutanan, Jalan Gunung Batu No.5, Bogor 16118, Indonesia E-mail: [email protected] Diterima 7 Desember 2017, direvisi 20 Agustus 2018, disetujui 24 Agustus 2018. ABSTRACT The Constitutional Court (CC) Decree Number 35/PUU- /2012 had determined that customary forests are no longer classified as state forests. However, the isssue of restoring customary forests in to their right holders is still challenging. This study aims to analyze the text of the regional regulation of Lebak Regency Number. 8 of 2015, the process of passing the regional regulation and sociocultural practiced of this regulation. The research was conducted in customary law community of Kasepuhan, Lebak Regency, Banten Province. Data analysis was carried out using Norman Fairclough’s critical-discourse model and descriptive analysis by data retrieval through documentation, interview and literature study. The result found that Regional Law on the Recognition, Protection and Empowerment of Kasepuhan Customary Law Community has accommodated the needs of this indigenous community to defend their territories.
    [Show full text]
  • Religiosity of the Indigenous Kasepuhan Sunda Community in West Java Deni Miharja1* Idrus Ruslan2
    Advances in Social Science, Education and Humanities Research, volume 492 Proceedings of the 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019) Religiosity of the Indigenous Kasepuhan Sunda Community in West Java Deni Miharja1* Idrus Ruslan2 1Faculty of Ushuluddin, Universitas Islam Negeri Sunan Gunung Djati Bandung, Bandung, Indonesia 2Faculty of Uhsuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung, Bandar Lampung, Indonesia *Corresponding author. Email: [email protected] ABSTRACT This research is set out on the basis of a unique diversity that occurs in an indigenous (kasepuhan) Sundanese community in Ciptagelar. In general, Sundanese people are Muslims, but some Sundanese indigenous peoples are practicing a religion that is better known as the Sunda Wiwitan, a religious belief born and developed by the Sundanese Buhun, or early Sundanese people. This research aims to uncover and find out values of religiosity of the indigenous Sundanese community in Ciptagelar, located in Sirnarasa village of Sukabumi district, West Java province. This research uses a qualitative, descriptive method, a technique that reveals the research data in depth in order to know the description of the objects accurately. The results of this research substantiates a religion that thrives among the indigenous Sundanese people, rituals of which are based on the culture of Sunda wiwitan or buhun (indigenous people) and the influences of Islamic teachings. Hence, the religion of the indigenous kasepuhan Sundanese community is an accommodation of how the Sundanese local culture with the teachings of Islam. Keywords: Religiosity, Sundanese culture, indigenous religion, Islam, and Ciptagelar community 1. INTRODUCTION people from local cultures in various parts of the world are "stable, well-fed and comfortable, often more so than Indonesia is a nation of diverse culture, race, ethnicity, many of the non-elite members of European societies until language and tribe.
    [Show full text]
  • Downloaded4.0 License
    Bijdragen tot de Taal-, Land- en Volkenkunde 175 (2019) 446–473 bki brill.com/bki The Countryside in Indonesian Contemporary Art and Media From Distant Horizons to Traversing Drones Edwin Jurriëns The University of Melbourne [email protected] Abstract This article analyses explorations of social and environmental problems and solutions in artistic representations of the Indonesian countryside and rural society, culture, and wisdom. It focuses on urban–rural creative collaborations that combine tradi- tional culture and knowledge with modern technology and media, such as drones and the Internet, to empower local communities, promote artistic innovation, and enhance environmental sustainability. It seeks to demonstrate that contemporary art and media strengthen the urban–rural network and the accessibility and exchange of creative ideas and information. At the same time, the author argues that some of the causes of cultural conflict and anthropogenic disaster are embedded in forms of audio-visual representation itself. The display of urban–rural encounters in art fest- ivals and social media can even instigate new forms of surveillance, and power and knowledge hierarchies, or reinforce regimes of consumer culture, partially respons- ible for the very problems the audio-visual representations and collaborations seek to address. Keywords contemporary art – rural culture – environmental problems – creative collaboration – Indonesia This article analyses explorations of social and environmental problems and solutions in artistic representations of the Indonesian countryside and rural society, culture, and wisdom. It focuses on urban–rural creative collaborations © edwin jurriëns, 2019 | doi:10.1163/22134379-17502023 This is an open access article distributed under the terms of the CC-BY-NCDownloaded4.0 License.
    [Show full text]
  • KONSEP POLA SPASIAL PERMUKIMAN DI KASEPUHAN CIPTAGELAR Spatial Pattern Concept of Settlement in Kasepuhan Ciptagelar
    Jurnal Permukiman Vol. 11 No. 1 Mei 2016 : 43-56 KONSEP POLA SPASIAL PERMUKIMAN DI KASEPUHAN CIPTAGELAR Spatial Pattern Concept of Settlement in Kasepuhan Ciptagelar Susilo Kusdiwanggo Prodi Arsitektur Fakultas Teknik Universitas Brawijaya Jl. MT. Haryono 167, Malang Surel: [email protected] Diterima : 14 Maret 2016; Disetujui :12 April 2016 Abstrak Leluhur Ciptagelar yang dikenal sebagai komunitas Pancer Pangawinan adalah masyarakat adat berdasarkan pada budaya padi, yaitu masyarakat yang masih memiliki keyakinan, kepercayaan, dan religi pada padi. Mentalitas asli leluhur Ciptagelar adalah berbudaya padi huma dengan paparakoan sebagai atribut, karakternya, dan jejak spasial masyarakat peladang. Ngalalakon adalah satu bentuk sistem kepercayaan budaya padi yang wajib dijalankan. Ngalalakon merupakan aktivitas memindahkan permukiman ke titik nadir. Budaya bermukim dipengaruhi oleh ritual ngalalakon ini. Bagaimanakah konsep pola spasial permukiman dari leluhur Ciptagelar yang berbasis budaya padi dan selalu berpindah ? Tulisan ini bertujuan menggali konsep dasar yang melandasi pola spasial permukiman pada masyarakat budaya padi di Kasepuhan Ciptagelar. Melalui metode etnografi, unit-unit informasi dianalisis secara thick description dan domain analysis hingga membangkitkan konsep spasial sebagai salah satu tema kulturalnya. Hasil penelitian menunjukkan bahwa paparakoan huma menjadi rujukan dasar atas konsep pola spasial permukiman di Kasepuhan Ciptagelar. Pola spasial permukiman Kasepuhan Ciptagelar tidak semata berorientasi pada pembangunan fisik saja, melainkan juga sebagai usaha membangun keyakinan untuk peningkatan dan penyempurnaan diri. Peran dan kehadiran Leuit Jimat menjelaskan bahwa permukiman Ciptagelar merupakan refleksi dan bentuk penyempurnaan atau akumulasi terkini dari pencapaian puncak-puncak kebudayaan padi dari generasi Ciptagelar sebelumnya. Kata Kunci : Budaya padi, budaya bermukim, permukiman, spasial, Kasepuhan Ciptagelar Abstract Ciptagelar ancestor known as Pancer Pangawinan community is indigenous people which based on rice culture, i.e.
    [Show full text]