From Local Food Wisdom to Local Keywords: wisdom, sunda wiwitan, Food Movement in Kampong food, movement, cassava, justice Cireundeu, Cimahi City, West 1 INTRODUCTION The Sunda Wiwitan community in Rakhmat Hidayat, Eko Siswono & Kampong Cireundeu, Cimahi City, is M.Hasymi Yanuardi Faculty of Social Sciences - State an example of indigenous communities University of Jakarta who survive the complex changes of social life. The word “Wiwitan” Abstract literally means the origin, while Sunda This paper describes the Wiwitan means an early Sundanese transformation of the Kampong Cireundeu which is a village of (Indrawardana, 2014). Sunda Wiwitan indigenous people who have local food has been considered by Indonesian wisdom of the local food movement. anthropologists as one of the concepts The Cireundeu indigenous community is one of the communities of Sunda of the religious system and identity of Wiwitan, a group of communities the , especially the spreading in several regions of West Baduy or Kanekes. The establishment Java. The Cireundeu indigenous community have been consuming of the Sunda Wiwitan community now cassava since 1918. This tradition has called as the indigenous community of been inherited from one generation to the way of Karuhun Urang (our generation. The consumption of cassava is a legacy of their ancestors ancestor) or Perkumpulan Aliran Cara that is still maintained today. This is Karuhun Urang (PACKU) is the socio-cultural power of the inseparable from the Sunda Wiwitan indigenous people of Kampong community leaders, namely Cireundeu. They have a philosophical basis for consuming cassava as their Madrais or Pangeran Sadewa Alibassa main food. In fact, local food wisdom Kusuma, Wirat Ningrat (see Hidayat, has transformed into a food-based local 2017; Hidayat and Adlin, 2017). social movement that carries a comparative discourse against global phenomena. More specifically, this The uniqueness of Kampong paper discusses the process and Cireundeu is that the villagers still dynamics of transformation towards the local food movement and further consume cassava as a main food become a food justice in terms of everyday. Historically, Kiai Madrais, critique to the modernization and the founding father of Sunda Wiwitan global capitalism. in West Java was the one who introduce cassava as the main food to does not deserve to be called a the community. It is obligatory to Kiai Sundanese. The puritan tradition is Madrais’s followers to consume non- deepened, occupied, but the original rice foods (Putranto and Taofik,2015). beliefs of our own culture are not even Indeed, they respect and then confirm recognized. This is related with a it as the way of life. The most Sundanese proverb "moro julang important aspect is that this tradition is ngaleupaskeun peusing" meaning that different with other traditions in Sunda leaving something certain and find for Wiwitan community. This tradition is something that is not certain to succeed. still maintained and inherited to the new generation in Cireunde village. The Kampong Cireundeu is a The Cireundeu people respect their traditional community located in the ancestors by not eating rice but cassava. Gunung Kunci valley, Mount Prince Madrais once said, if the Cimenteng and Gunung Gajah Langu. Cireundeu people did not want to be Administratively, this area belongs to affected by the disaster, they would the Leuwigajah Village, South Cimahi never eat rice (Tramontane,2017). If District, Cimahi City. It consists of 50 we see the contemporary situation, families or 800 people, most of whom now their is proven in which are farming cassava (Putranto & other people are confused about the Taufik, 2014). Cireundeu village itself rising price of rice. The people are too is ​ ​ 64 ha consisting of 60 ha for easy to get the cassava from their agriculture and 4 ha for settlements. garden. Eating the cassava reflect that This Sunda Wiwitan teaching was first a culture and also beliefs of Sundanese brought to Kampong Cireundeu by has been socialized and inherited by Kiai Madrais from Cigugur (Kuningan the old generation until now. In fact, city) in 1918. Cigugur is the centre of the children as a new generation from Sunda Wiwitan community in West Kampong Cireundeu is familiar with Java (Hidayat and Marasabessy, 2017). the name anak singkong (cassava child) The Sunda Wiwitan community was and also kampung singkong (cassava lived and emerged in the community village). If a person claiming him or before Indonesian independence. The herself as a Sundanese does not people of Kampong Cireundeu have practice his Sundanese identity and carried out the teachings of trust and runs the traditions of others, then he continued to preserve the culture and customs that have been passed down Cireundeu. Supporting informants are through generations from their indigenous people of Kampong ancestors. This study describes both Cireundeu. The data collection the process of local food formation and techniques used in this study are in- the adaptation strategies of the depth interview techniques for Kampong Cireundeu indigenous informants. The duration of the peoples in local food wisdom. This interview is varied depending on the paper try to answer the important situation and conditions at the time of questions: how the process and the in-depth interview. dynamics of transformation towards the local food movement and further 3 RESULT AND DISCUSSION become a food justice in terms of 3.1 The rise of local food wisdom critique to the modernization and The Kampong Cireundeu has existed global capitalism. since the 17th Century before the city of Cimahi emerged. The Cireundeu 2 RESEARCH METHODOLOGY adheres to the self-belief. In the 19th This research was conducted by century, Cireundeu village experienced qualitative methods. The the effects of colonization by the characteristics of qualitative research Dutch. The residents in Kampong are it; rests on the basis that researcher Cireundeu experienced food insecurity. is the main instrument of data At first, the people of Kampong collection; is inductive; is based on the Cireundeu used rice as their main food meaning of participants; often states; (Hidayat and Nurhidayati, 2018). In often includes a theoretical perspective; 1918, the Cireundeu community had is interpretive and holistic (Creswell, the idea to totally stop consuming rice. 2001). The research was taken place in Since indigenous peoples experienced Cimahi City, West Java, especially in a food crisis, people began to look for Kampong Cireundeu. It is because other ingredients instead of rice, such most of the indigenous people of as corn, sweet potatoes, taro, and Kampong Cireundeu still maintain cassava. However, geographically, the local food wisdom namely cassava as a area of Kampong ​ ​ Cireundeu is main food. The informants in this very suitable for growing cassava, so study are consisted of the elders and the people of Kampong Cireundeu young generation of the Kampong agree to replace the use of rice with cassava or "cassava rice". Historically, according to its history, Kampong the conversion of the main food of the Cireundeu is referred to an indigenous people of Kampong Cireundeu from community for a reason that it has rice to cassava or beras nasi (rasi) customary laws that are different from began in 1918. It was pioneered by other communities, ranging from birth, Omoh Asnamah (1887-1971). She was marriage, to death using the customary familiar with her nick name “Abu habits of the Kampong Cireundeu. Omoh’’. Abu Omoh began developing this non-rice main food. The 3.2 The ancestor, beliefs and government Cimahi Wedana gave her indigenous communities an award as “the local food security” in In an effort to preserve local food of 1964. She gave a principle foundation the Cireundeu traditional community, for the community toward independent it is certainly not free from the nation physically and mentally negative stigma from the surrounding (merdeka lahir batin). It means that community. Because they have a they must be independent from anyone different culture, it is certainly a source particularly from the colonialist of ridicule from the surrounding country. Furthermore, she began to community. However, by the time goes, stop consuming rice and then replaced the negative stigmas have begunn to it with the cassava. This is a strategy disappear and the indigenous people of for the survival of the people during Kampong Cireundeu still manage to the colonial period. The indigenous preserve the culture of consuming people of Kampong Cireundeu have a cassava. In fact, cassava have a special living guide, "Teu boga sawah asal attraction that is owned by the boga pare, teu boga beas asal bisa indigenous community of Kampong nyangu, teu bisa nyangu asal bisa Cireundeu, which makes the dahar, teu bisa dahar asal kuat’’ indigenous community of Cireundeu meaning that it is no matter if there is become exist in national to no rice field as long as you have rice, it international circles because their is no matter if there is no rice as long culture consumes cassava as a main as you can cook rice, it is no matter if food. The culture of consuming you can’t cook rice as long as you can cassava that is still maintained until eat, and it is no matter if you can’t eat now is one of the efforts made by the as long as you are strong. In addition, indigenous people of Kampong Cireundeu to preserve what their resistence strategy to againts the ancestors is inherited. The indigenous colonial army when she was exiled in a community of Kampung Cireundeu village forest and she was considered have their own reasons why they still as a dangerous person in the village by maintain the culture. The indigenous the colonial army. She thought of how community of Kampong Cireundeu she could survive while being exiled at realize that if they were not the ones the village forest. She thought that who keep struggling of the ancestors to geographical area of Kampong escape the Dutch grip at that time, the Cireundeu was potential to grow struggles of their ancestors would be in cassava. Her thought was considered vain. Therefore, they still maintain as a progressive thought by the what the ancestors have inherited to colonial army at that time and it could consume cassava as their main food. In encourage the spirit of local people addition, the reason for the indigenous particularly the young generation to people of Kampong Cireundeu is to againts the colonialist. On the other maintain the culture of consuming hand, the people of Kampong cassava because of the foresight that is Cireundeu at that time had experienced the principle of the indigenous people food crisis due to crop failure. Since of Kampong Cireundeu. In the future, that time, their ancestors were anxious indigenous peoples have not lived in that if the people were still dependent fertile place. They thought of how they on the rice, they will have a prolonged could survive in the said condition of food crisis in the future. This historical place or land. They must change their background then trigger the local mindset. The main meal which was people to be a collective rice would be difficult to find in the consciousness and they keep future. Indigenous community maintaining this tradition as a local consume cassava because the terrain beliefs. From the local beliefs, then it here is suitable for growing cassava. moves to economical aspect because they can process the cassava for the 3.3 Between local food movement and various cake and local snack such as toward food justice? egg roll, chips,crackers,muffin, cassava tapai or dendeng made by local woman. When Abu Omah began this tradition They can increase their income and as a part of the beliefs, it was a help the local family at the Kampong Cireundeu. According to this empirical marginalization of rice field situation, we can see the society contributes to the environmental empowerment process basing on the degradation which is related to local local potential such as economy and indigenous people. Regarding Holt- natural resources. At this point, GimPnez and Shattuck (2011), we Kampong Cireundeu become borrow the term food justice to independent local food community. illustrate the social and cultural They are no longer dependent to the structure in the Kampong Cireundeu. rice as the main food. They use the As mentioned before, this concept subsistence mechanism regarding local emphasizes on the right to food and food by consuming cassava. We locally-sourced food. summarize and view this phenomena as local food movement from the local 4 CONCLUSION community. Based on the empirical This research draws three major situation, this is familiar with the conclusions to the advancement of our concept of food sovereignty. theoretical understanding of the food According to Hannah et al (Peter, local wisdom and food local movement 2017), food sovereignty is defined as in general. First, it integrates elements the right of people and nations to have of the local beliefs from the customs control their food systems, food ancestor, the Sunda Wiwitan in West cultures, markets, production modes Java particularly in Kampong and environments. This concept was Cireundeu, to consume the cassava as introduced at the World Food Summit the main consumption for the Sunda in Rome in 1996 (Suppan, 2008; Pea, Wiwitan community since 1918. 2013). From this definition, it can be Looking at this history, the rice was inferred that the main point is right of monopolized by the colonialist and people in term of food system. As a also the growth of population has food local movement, their beliefs as increased cause the rice fields become well as the food pattern try to against more decrease. This phenomenon will the industrialisation regime that occur rapidly since their thought and marginalizes the rice field for the assumption have emerged at that time. commercial center such as hotel, They already predict the future apartment, mal, central business situation with the complexity district, office, etc. The industrialization as well as modernization which marginalize their References life. In fact, when they consume Creswell, J. W. 2001. Research Design: Qualitative Approache. Jakarta: cassava, they consider their healthy KIK Press. especially the disease that can affect Holt-GimPnez, Eric and Shattuck, Annie.2011. Food crises, food them as consumers such as diabetes - regimes and food one of the worst impacts of consuming movements:rumblings of too much rice-. In deed, the cassava as reform or tides of transformation䁞, Journal of main consumption makes a principle Peasant Studies,38:1,109—144. identity which is different from others. Hidayat, Rakhmat and Masturina, These backgrounds do not only relate Adlin. 2017.(eds), Eksistensi dan Resistensi Sunda Wiwitan with the local wisdom but also with the di Cigugur, Kuningan. struggle and resistance strategy during Jakarta:Penerbit Labsos UNJ. the colonial period at the Kampong Hidayat, Rakhmat and Marasabessy, Fauzan.2017.(eds), Perspektif Cireundeu with the local hero, Abu Relijiusitas dan Gerakan Sosial Omoh as the pioneer of this movement. Komunitas ADS Cigugur, It would take the second position in Kuningan. Jakarta : Penerbit Labsos UNJ. terms of local food movement and Hidayat, Rakhmat and Nurhidayati, apply this theoretical framework to Putri.2018.(eds), Gerakan broader concept called as food Kemandirian Pangan Masyarakat Adat Cireundeu sovereignty. Third, this study gives the Cimahi. Jakarta:Penerbit insight regarding a food justice Labpendsos UNJ. contributing to our empirical Hidayat, Rakhmat. 2017. Gerakan understanding of the food sovereignty Sosial Komunitas Agama Djawa Sunda (ADS): Studi and food movement. This case study of Komparasi di Komunitas Kampong Cireundeu also gives the Cigugur (Kuningan) dan first in-depth reconstruction of the Kampung Cireundeu (Cimahi). Laporan Penelitian Riset policy and approach on adaptation the Unggulan Bidang Ilmu (RUBI), local or indigenous community in this Jakarta : Fakultas Ilmu Sosial – country. Besides providing the data for Universitas Negeri Jakarta (tidak dipublikasikan). this research, it also could help the Indrawardana, Ira. 2014. Berketuhanan stakeholders particularly the local dalam perspektif kepercayaan government understand the food policy sunda wiwitan. Melintas Edisi in more depth. 30.1.2014. available at http://download.portalgaruda.or g/article.php䁞article=272106&v The authors would like to thank all the al=3919&title=Berketuhanan% key actors and informants who were 20dalam%20Perspektif%20Kep involved in this fieldwork of research ercayaan%20Sunda%20Wiwita particularly to Abah Widia, Yana, n Triyana Santika and Jajat Sudrajat who Pea, Karla. 2013. Institutionalizing helpfull the authors during the research Food Sovereignty in Ecuador. A fieldwork. The authors also would like Conference paper for discussion at to thank to Ghina Rizkyana, Lilis Tri International Conference ‘’Food Lestari, Putri Nurhidayati, Rahma Sovereignty: A Critical Dialogue’’, Syahfitri, Widya Ayu Kemalawangi, September 14-15, 2013, available and Ireuneus Mario who was on contribute for the data collection for https://www.iss.nl/sites/corporate/f the research fieldwork. This work was iles/51_Pena_2013-1.pdf. supported, in a part of the research Peter, Macartan Benjamin. 2017. Food funded by Directorate Research and Sovereignty:An Alternative Community Empowerment Service, Framework To The Narrower Ministry of Research, Technology & Concept of Food Security: Higher Education (DRPM, Ristek- https://www.researchgate.net/publi Dikti). However, all the responsibility cation/316455982. the content of this paper responsibility Putranto, Kelik dan Taofik Ahmad. by the authors. 2014. Pola diversifikasi konsumsi pangan masyarakat adat kampung cireundeu, kota cimahi, Jawa barat. Jurnal UIN Sunan Gunung Djati Volume VIII, No. 1, Juli 2014, pp.159-181. Suppan, Steve. 2008. Challenges for food sovereignty. The Fletcher Forum of World Affairs, Vol.32:1 Winter 2008, pp. 111- 123. Tramontane, Pirie Marie.2017. Tinjauan Konsistensi Masyarakat Kampung Adat Cireundeu Dalam Melestarikan Adat Istiadat Leluhur, Journal UMN, Vol. X, No. 2 Desember 2017, pp. 11-23 available on ejournals.umn.ac.id/index.php/FS D/article/view/769/568

Acknowledgement