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The Existence of Sunda Wiwitan Among Sundanese People As a Local Belief in Indonesia

The Existence of Sunda Wiwitan Among Sundanese People As a Local Belief in Indonesia

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Indonesian Journal of Community and Special Needs Education 1(1) (2021) 19-24

Indonesian Journal of Community and

Special Needs Education

Journal homepage: http://ejournal.upi.edu/index.php/IJCSNE/

The existence of among as a local in

Rani Trianti

Fakultas Pendidikan Ilmu Pengetahuan Sosial, Universitas Pendidikan Indonesia Jl. Dr Setiabudhi No. 229, , Indonesia Correspondence: E-mail: [email protected]

A B S T R A C T S A R T I C L E I N F O Article History: This study aims to determine the existence of Sundanese Received 09 Jan 2021 Revised 03 Mar 2021 Wiwitan as a local belief in Indonesia, the history of the Accepted 11 Mar 2021 concept and the belief of Sundanese Wiwitan, and the Available online 12 Mar 2021 phenomenon of discrimination encountered by the ______adherents. The method used in this research is a survey Keyword: Local belief, method using a qualitative approach. The results show that Sunda wiwitan, there is poor recognition of the Sundanese Wiwitan belief. society This is very upsetting, considering that the Sundanese Wiwitan belief is a typical Sundanese ethnic belief that has existed for a long time before major such as , , , reached Indonesia. This research is intended to provide the public with insight so the public is more familiar with the Sundanese Wiwitan belief. Until now, the adherents are still trying to obtain recognition from either the government or the community.

© 2021 Kantor Jurnal dan Publikasi UPI

Trianti, R. The existence of Sunda Wiwitan among Sundanese people as a local belief in Indonesia| 20 1. INTRODUCTION

Many opinions state that is a word that comes from the language which comes from two words, namely "a" which means no and "gama" which means chaotic so that in religious language it has a meaning not chaotic. The results of data from the 2010 Indonesian Population Census indicate that 87.18% of the 237,641,326 Indonesian population adheres to Islam, 6.96% Protestant Christians, 2.9% Catholic Christians, 1.69% Hindu, 0.72% Buddhist, 0.05% konghucu, 0.13% other religions, and 0.38% were missed. From the data that has been presented, it shows that religion and humans are two things that cannot be separated, because the essence of humans themselves wants an orderly life and avoid chaos. Indonesia protects and guarantees for all its citizens, as stated in article 28E AYAT (1) of the 1945 Constitution, which reads. "Everyone is free to embrace a religion and according to his religion, choose education and teaching, choose employment, choose citizenship, choose a place to live in the territory of the country and leave it, and have the right to return." Article 28E paragraph (2) of the 1945 Constitution which reads "Everyone has the right to freedom of belief." Article 28I paragraph (1) which reads. "The right to have religion is a human right." The existence of this Law guarantees the independence of every Indonesian citizen in determining his belief. However, the phenomenon that the author found is that there are still several schools of belief, especially local beliefs in Indonesia, whose existence is less recognized and marginalized. Examples of local beliefs that exist in Indonesia include Javanese ethnic beliefs, parmalin, ethnic beliefs, Aluk todolo beliefs in Tana Toraja, and Sundanese Wiwitan, local beliefs in Sundanese ethnicities. The development of has developed from time to time, this is marked by the emergence of major originating from outside Indonesia, such as Islam, Catholicism, Protestant Christianity, Hinduism and Buddhism. In addition to the development of the world's major religions in Indonesia, on the other hand, there has been ethnification or marginalization of local religions in Indonesia, as experienced by adherents of the local Sundanese Wiwitan belief who have received less attention from the government. From the explanation above, the author is interested in researching and observing the existence of Sundanese Wiwitan as a local belief in Indonesia. This research is not the first research that has been conducted, there are also previous studies related to Sundanese Wiwitan. The author takes one study as a previous research that is relevant to the author's research, namely the journal written by Ira Indrawardana, entitled Belief in the Perspective of Sundanese Beliefs, Wiwitan. In this journal, he explains the concept of divinity in the teachings of the Sundanese Wiwitan belief. In contrast to the research that the authors have mentioned above, in this study the authors focus on the existence or existence of people who adhere to local Sundanese Wiwitan beliefs. The purpose of this study is to determine the history of Sundanese Wiwitan, the concept of belief in Sundanese Wiwitan, and the phenomenon of discrimination experienced by adherents of Sundanese Wiwitan. Sunda wiwitan is large from two words, namely Sundanese and the word 'wiwitan' which literally means 'origin', so 'Sunda Wiwitan' means original Sundanese or original Sundanese (Saringendyanti, et al., 2018). According to the confessions and beliefs of the Kanekes people, their ancestors had a direct relationship with (the first human) and their religion was called Sunda Wiwitan (Kusmayanti, et al., 2019). The religious basis of the Baduy community in Sundanese Wiwitan teachings is monotheistic belief, respect for ancestral spirits, and belief in one power, namely Sanghyang Keresa (the Almighty), also known as Batara Tunggal (The One), Batara Jagat (Ruler of Nature), and Batara Seda Niskala (The Most Invisible), as well as

DOI: http://dx.doi.org/10. 17509/xxxxt.vxix p- ISSN NomorISSN e- ISSN NomorISSN 21 | Indonesian Journal of Community and Special Needs Education, Volume 1 Issue 1, April 2021 Hal 19-24

those who reside in Buwana Nyungcung (Buana Atas). Religious orientation, concept, and practice are aimed at pikukuh (guidelines or rules) for the welfare of life in the mahpar universe (crowded world). In the dimension of being a powerful human, Batara Tunggal has the descendants of seven Batara people who were sent to the world through Kabuyutan (a sacred area in the Baduy community); "The starting point of the earth" is Sasaka Pusaka Buana. The concept of buwana for is related to the starting point of the journey and the place where life ends (Wessing, 2001). 2. METHODS

This discussion uses a qualitative approach. Based on Bungin's statement, in (Baxter & Jack, 2008) a qualitative approach is a series of research work with limited objectives, but unlimited data depth. This study uses a survey method, in a book entitled “Metode Penelitian Survai Edisi Revisi” written by Masri Singarimbun (1995), a survey is a study that uses a questionnaire as a tool in collecting basic data and taking samples from one population. The technique of collecting data by conducting interviews. However, because it is in a situation that is not supportive of conducting direct interviews due to the corona virus pandemic, therefore the author uses the zoom application media as a tool in carrying out interviews virtually. This interview technique was chosen because the writer wanted to get direct information from the local Sundanese Wiwitan beliefs. This research was conducted via the zoom application with a 45 years old Sundanese Wiwitan believer who lives in Bandung. The time for the interview took place on September 25, 2020. The first step the writer took was to determine the resource person to provide information related to the Wiwitan Sundanese belief. Then, the authors compile the questions that will be answered by the speakers. When the data has been collected, the writer will analyze and process the information. 3. RESULTS AND DISCUSSION 3.1. Sejarah Sunda Wiwitan Sundanese wiwitan comes from two words, namely Sundanese and the word 'wiwitan' which literally means 'origin', so 'Sunda Wiwitan' means original Sundanese or original Sundanese (Danasamita et.al., 1986: 4-5). According to Djatikusumah, as quoted by Ira, Sundanese can be interpreted by three basic concepts, namely: 1. Philosophical which means clean, beautiful, nice light 2. Ethnicity which refers to a community like any other society. 3. Geographical which refers to the naming of an area. In this case it is distinguished from the term Sunda Besar which includes large islands in Indonesia (at that time the archipelago) such as , , . The belief of Sunda Wiwitan is also proven by the presence of archaeological findings in various areas such as the Cipari site in district, the Arca Domas site in Kanekes, , and the most phenomenal site of Gunung Padang in Cianjur regency. These findings indicate that the early Sundanese had a belief system. Sundanese traditional society adheres to a belief that the forces of nature and ancestral spirits ( and Dynamism) which is known as the Sunda Wiwitan Religion / . 3.2. Konsep Kepercayaan Sunda Wiwitan In the Sanghyang Siksakandang Karesian it is stated that the Sundanese community divides two types of human groups, namely groups that do good, and groups that do bad. Human DOI: http://dx.doi.org/10.17509/xxxx.vxix p- ISSN NomorISSN e- ISSN NomorISSN Trianti, R. The existence of Sunda Wiwitan among Sundanese people as a local belief in Indonesia| 22 characteristics that are not praiseworthy according to the opinion of the Sundanese people are envy, envy and cunning, as reflected in the following text:

“mulah hiri mulah dengki deung deungeun sakahuluan. Maka nguni nyeueung nu meunang pudyan, meunang parekan, nyeueung nu dineneh ku tohaan, teka dek nyetnyot tineung urang. Haywa, pamali! Kapalmalyanna karah: jadi neluh bareuh hate. Hamo beunang gitambaan, jampe matih, paksa mo mretyaksa, ja hanteu kturutan ku Sanghyang Siksakandang Karesian.”

Which means: Do not envy, do not envy your colleagues. So when we see people who get praise, get concubines, see those who are loved by the king, then we want to shake our loyalty. No, bartender! The bad consequence is to be depressed and hurt. It will not be cured, the spell will not be effective, the intention will not be fulfilled because it is not justified by Sanghyang Siksakandang Karesian. In Sundanese society, the beginning of goodness is divided into four aspects which are likened to gold, silver, gems and diamonds, each of which has a meaning as in the following text:

Ini silokana: mas, perak, komala, inten, ya ta Sanghyang catur yogya ngaranana. Ini kalingana. Mas ma ngaranya sabda tuhhu tepet byakta panca aksara. Pirak ma ngaranya ambek kreta yogya rahayu! Komala ma ngaranya geuing na padang caang loganda. Hinten ma ngaranya cangcing ceuri semu imut rame ambek. Ya ta sinangguh catur yogya ngaranya.

Which means: This is the gutter: gold, silver, gems, diamonds. The so-called yogya chess (the four praiseworthy things). This is the point. Gold means honest speech. Right, real five characters. Silver means a peaceful, kind, happy heart. Jewel means to live in a bright state. Satisfied, free. Diamond means easy to laugh. Smiling, kind. That is called yogya chess. Relationships between humans and fellow humans in Sundanese society must basically be based on compassion, compassion, and care ‖, meaning that they must love one another, hone or teach one another, and nurture one another so that an atmosphere of community life is colored with intimacy, harmony and care. peace, tranquility, and kinship, as shown in the following expressions: a. Kawas gula jeung peuet which means that life must be in harmony with each other, love each other, never quarrel. b. Ulah merebutkeun balung tanpa eusi which means don’t fight over useless things. c. Ulah ngaliyarkeun taleus ateul which means don’t spread things that could cause ugliness or anxiety. d. Ulah nyolok mata buncelik which means do not do something in front of others with the intention of embarrassing. e. Buruk-buruk papan jati yang artinya no matter how big the mistakes of relatives or friends, they are still our brothers, parents can certainly forgive them The description above indicates that the Sundanese people already have rules or guidelines in living in the world, which in life it is necessary to apply the principle of silih asih silih asah silih asuh. Since pre-Islam the Sundanese believed in and believed that God was One. Even though they had embraced Hinduism, Hindu were placed under the Single Hyanng. Guriang Tunggal or Batara Tunggal. God is omniscient, knows what his creatures are doing, therefore humans are obliged to serve and serve God. God is also called Nu Murbeng Alam

DOI: http://dx.doi.org/10. 17509/xxxxt.vxix p- ISSN NomorISSN e- ISSN NomorISSN 23 | Indonesian Journal of Community and Special Needs Education, Volume 1 Issue 1, April 2021 Hal 19-24

(The One Who Controls Nature), Nu Mahawisesa (The Almighty), Nu Maha Merciful (Most Merciful, Gusti Widi (The Most Determining), Nu Mahasuci (The Most Holy), etc. God lives His being, gives health, give rizki and kill it on time. And in the book Sanghyang Siksakandang Karesian calls for people to submit and obey and worship God. In the teachings of Sundanese Wiwitan, what determines a person's place after death is his attitude, behavior, and actions while living in the world. If his attitude, behavior, and actions are bad, contrary to orders and in accordance with the prohibitions of religious teachings, he will return to the realm of the world in a lower degree (belief in reincarnation) or enter the torment of . As contained in the text Sanghyang Siksakandang Karesian

“Ini silokana twah janma salah: burangkak, marende, mariris, wirang. Ya ta catur buta ngaranna. Kalingana burangkak ma ngaranya gila. Nu kagken maka gila ta ma twah janma: dengi, tungi, torong, gasong, campelak sabda, gopel twah, panas hhate, tan yogya ngaranna, nya keh nu kangken maka gila ta twah janma sakitu.jadina ta raksasa, durgi, durga, kala, buta, guesan ta di mala ning lemah. paeh ma atmana papa. Sariwaru saratus tahun keuna ku sapa batara, tangeh mana jadi janma. Aya jadina ta kotor: janggel, hileud tahun, piteuk, titinggi, jambelong, limus sakereut, mear, pacet, lentah, lohong, gorong: sawatek di pake jiji ku na urang reya.”

Which means: "This is an expression of human wrongdoing: burangkak, marende, mariris, wirang. The so-called blind chess (four terrible things). That is, bararungkak means terrible. What is considered terrible is the behavior of humans who are angry, do not want to greet other people, talk while angry and yell, talk while staring, talk harshly in an insulting tone, bad behavior, hot-hearted, not worthy of his name. Yes, that's what is considered terrible human actions like that. They are like giants, durgi, durga, kala, blind, like occupying dirty lands. When you die, your spirit is miserable. One thousand hundred years affected by Batara's curse, far from being a human. If transformed into a dirty human. Such as: janggel, tree worms, pieteuk, titiggi, jambelong, limus sakeureut, mear, pacet, leeches, lohong, gorong: all kinds that are considered disgusted by many.” The statement above suggests that in the Wiwitan Sundanese belief there are good replies and bad replies. Where a person will get good rewards in the form of heaven, and bad rewards in the form of hell. As for the person who gets bad retribution besides being faced with hell, even if he reincarnates back into the world then he will become a dirty human like an awkward, treeworm, high head, etc. 3.3. Fenomena Diskriminasi Penganut Kepercayaan Sunda Wiwitan Indonesia guarantees freedom of religion for every citizen as stated in the Law article 28 E paragraphs 1 & 2. Although freedom to practice religion is allowed, not all have received recognition for their religion as well as the Sundanese Wiwitan religion which has not yet received recognition. There are differences in the administration of civilians which are considered to differentiate people who adhere to Sundanese Wiwitan from others. One example in the identity card or what we usually call KTP is the religion column of the owner of the KTP. People with the Wiwitan Sundanese belief cannot write Sundanese Wiwitan as their religion, there are two choices that can be taken by the Wiwitan Sundanese adherents. The first option is for them to fill in the religion column on the KTP by pretending to adhere to a legal religion in Indonesia such as Islam, Christianity, Buddhism, Hinduism. And

DOI: http://dx.doi.org/10.17509/xxxx.vxix p- ISSN NomorISSN e- ISSN NomorISSN Trianti, R. The existence of Sunda Wiwitan among Sundanese people as a local belief in Indonesia| 24 the second option for those who adhere to Sundanese Wiwitan is to leave the religion column blank on the KTP. From the above phenomenon, it can be seen that there is a lack of recognition of the Wiwitan Sundanese beliefs, or Javanese Javanese ethnic beliefs, parmalin, Batak ethnic beliefs, and other local beliefs that exist in Indonesia. Of course this is very unfortunate, considering that local beliefs are beliefs that come from the culture of the Indonesian people that have existed for a long time, even before beliefs such as Islam, Christianity, Buddhism entered Indonesia. 4. CONCLUSION

Sunda Wiwitan is a local Sundanese ethnic belief that respects ancestors and upholds the nature and attitude in maintaining the balance of nature. In modern times, there are still people who adhere to the teachings of Sundanese Wiwitan even though from year to year the adherents are decreasing. This is because Sundanese Wiwitan is less seen and known in the surrounding environment and it is not uncommon for Sundanese Wiwitan to be considered not a belief but only a Sundanese culture. Regardless of that view, the Wiwitan Sundanese adherents are still trying and struggling to get recognition from either the government or from the community.

7. REFERENCES

Saringendyanti, E., Herlina, N., and Zakaria, M. M. (2018). Tri Tangtu on Sunda Wiwitan Doctrine in the XIV-XVII Century. Tawarikh, 10(1), 1-14. Kusmayanti, H., Kania, D., and Mulyanto, D. (2019). THE PROTECTION OF RELIGIOUS FREEDOM OF SUNDA WIWITAN BELIEVERS. Jurnal Hukum dan Peradilan, 8(3), 391- 406. Wessing, R. (2001). Telling the landscape: Place and meaning in Sunda (). Moussons. Recherche en sciences humaines sur l’Asie du Sud-Est, (4), 33-61. Baxter, P., and Jack, S. (2008). Qualitative case study methodology: Study design and implementation for novice researchers. The qualitative report, 13(4), 544-559. Singarimbun, M., and Effendi, S. (1995). Metode Penelitian Survai Edisi Revisi. : Lp3ES.

DOI: http://dx.doi.org/10. 17509/xxxxt.vxix p- ISSN NomorISSN e- ISSN NomorISSN

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