Vol. 2 (2012) No.

3 ISSN: 2088-5342

A Study of the Kasepuhan (Sundanese) community

Rita Rahmawati
Department Public Administration, Djuanda University, Jl. Tol Ciawi 1 Kotak Pos Ciawi 35 Bogor, West Java, Indonesia 16720 E-mail: ritafirdaus@yahoo.co.id

Abstract Indonesia is one of most country which has the largest and diverse of indigenous people. One of Indigenous people is kasepuhan community who live in around of Halimun Salak Mountain National Park, West Java Province, and Banten Province, Indonesia. This community have own indigenous knowledge that is unique to a given culture or society including the basis knowledge for agriculture, food preparation, and environmental conservation. The main livelihood of Kasepuhan community is farming in both the fields and paddies. There is a concept of food security system in Kasepuhan Community, namely Mother Earth, Father Sky and Master Time. There are many factors which influenced local knowledge of Kasepuhan community, such as religion, modernization and government institution. Changing of national park give effect to livelihood of kasepuhan community, especially because they loss access for utilization of forest. It mean that they loss rice productivity. However, until now, They still survive because of food security concept. Keywords Indigenous People; Kasepuhan Community; Food Security system; Granaries; Forest conservation

I. INTRODUCTION Indonesia is an archipelago which has 17,508 islands. Indonesia lies between 6 degrees north latitude to 11 degrees south latitude, and from 97 degrees to 141 degrees east longitude and is located between two continents, Asia and Australia / Oceania. Indonesia's territory extends along 3.977 mile between the Indian Ocean and Pacific Ocean. If the waters between the islands combined, the vast Indonesian becomes 1.9 million square miles. Indonesia is one of most country which has the largest and diverse of indigenous people. One of the biggest challenges in formulating the relation between Indigenous People and the State is how to understand the Indigenous Peoples, who is referred as the Indigenous Peoples? There is the assumption that all people of Indonesia are Indigenous Peoples. Another assumption said that Indigenous Peoples are not many in Indonesia. While the Indigenous Peoples themselves have a view that there are the Indigenous communities who have ancestral origin (hereditary) in certain geographic areas, and have a system of value, ideology, economic, political, cultural, social and regions themselves. Referring to these views, the number of Indigenous Peoples could reach 30-40 million people. But if referring to data from the Directorate General of KAT (disadvantaged Indigenous Community, Social Department), the number of Indigenous People in Indonesia are only 1.1 million people (http://www.aman.or.id/berita-aman/7/218. html ?lang=en_GB.utf8).

In Sundanese People (Java island Indonesia), there are some indigenous community, like Kasepuhan Community, Baduy Community and Kampung Naga community. Every indigenous community have own indigenous knowledge. Indigenous knowledge is the local knowledge that is unique to a given culture or society. It is the basis for agriculture, health care, food preparation, education, environmental conservation, and a host of other activities. Much of such knowledge is passed down from generation to generation, usually by word of mouth. Indigenous people have a wide knowledge of the ecosystem they live in and ways to ensure that natural resources are used sustainably. Therefore, indigenous knowledge which has been accumulated over centuries has potential value for sustainable development. It can also help other people learn how to live in harmony with nature and the environment in a sustainable fashion. (adapted from Indigenous Knowledge and Sustainable Development, Sri Lanka Centre for Indigenous Knowledge, University of Sri Jayewardenapura, 1996, p. vii-viii). Indonesia have a lot of community. Every community have own tradition, culture, language, religion, including differ in ethnic, race and anatomy. Sometimes, conflict is unavoidable. But Indonesia have a motto BHINEKA TUNGGAL IKA (diversity for unity). Indigenous Peoples in Indonesia is currently facing various problems, such as seizure of homelands and natural resources, poverty, criminalization, conflict, human rights violations and others. In various regions occur practices of violating the rights of indigenous peoples, even there is no

freedom for embracing the original of religion. Traditional law enforcement and traditional art and culture improvement are often violated, ignored and criminalized (see AMAN, 2010). Actually, The United Nation has adopted the Declaration on the Rights of Indigenous Peoples or the United Nation Declaration on Rights of Indigenous Peoples (UNDRIP) in 2007. Indonesia is one country that signed the ratification UNDRIP and join them. It means that the Government of Indonesia recognizes the existence and rights of Indigenous Peoples of the Archipelago, as is also reflected in the 1945 Constitution Article 18B and 28I. But in fact, until this moment, there is no government policy that recognizes fully the rights of Indigenous Peoples of the Land, indigenous territories and natural resources therein. Arrangements of Indigenous people in Indonesia can be said that it only Law number 27/2007 on the sea coast which exactly defines indigenous people as the same as definition of AMAN (alliance of Indigenous people in archipelago). Meanwhile, another Act was contrary to expectations of Indigenous Peoples. One of the most severe is the Law number 41/1999 on forestry including statement about indigenous forest as state forest. As a result, conflict spread in archipelago associated with forest management rights between indigenous peoples and state. One of them is Kasepuhan Community. Kasepuhan community is local community who live in around of Halimun Salak Mountain National Park, West Java Province, and Banten Province, Indonesia. There are two site where Kasepuhan community live, namely Lebak District of Banten province and Sirna Resmi Village in Sukabumi District of West Java province. From stories passed down through generations, it is known that Kasepuhan community is the remnants of Pakuan Padjadjaran kingdom. The first movement to this area has occurred 634 years ago from Jasinga to Bogor. This community (especially who lives in Sirna Resmi Village) has conflict with National Park (State/ Government). They dont have access right since this area has become National Park. They have lost their farmlands and source of their livelihood. But they still survive until this moment, because this community has the peculiarity, namely the food security concept. II. GENERAL CHARACTERISTICS OF LOCATION Administratively, the Sirna Resmi village is in the Cisolok Subdistrict, Sukabumi District, West Java which is a buffer region of Halimun Salak Mountain National Park (TNHGS). Typology of this village is a village in the surrounding forests and isolated. The village position in terms of distance to the location of the capital of the subdistrict and district is, as follows: The Nearest distance from Sirna Resmi village to center of subdistrict is 23 kilometers which it can be reached in 1 hour; the distance from Sirna Resmi Village to center of District is 33 kilometers which it can be reached in 1,5 hour. The rainfall in this area is quite high, which has 5 months of rain. The average temperature in each village is also quite cold range from 20o C to 30 o C. This village is also shrouded in fog. The weather condition (cold, foggy and high rainfall) is caused by location placing on the plateau
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and around the forest. Altitude of the village is ranges from 600 meters above sea level (masl) to 1600 masl. Population of Sirna Resmi Village are 4803 people, and its area is 4917 Hectares, which most of vast is protection forests (4000 hectares). Some of farmlands of communities are in the national park area which formerly owned by Perhutani (production forest company). When Perhutani still dominated this lands, local community planted food crops by intercropping on the sidelines of the core plant of Perhutani property. Vast of the community land ownership is difficult to measure, because the local communities have own measurement, such as for farmland they use number of seeds as measurement or rice production. Meanwhile, for the yard or garden, there is no measurement for comparison at all units. III. CHARACTERISTICS OF KASEPUHAN COMMUNITY There are three (3) Kasepuhan community which based in the Sinar Resmi Village, Sub District of Cisolok, Sukabumi District, West Java, Indonesia, namely Kasepuhan Sinar Resmi, Cipta Mulya and Cipta Gelar. Each Community is led by an indigenous leader who called chieftain (Abah). Each community has its own traditional house, is called Imah Gede. This house is used for many functions, such as residence of the chieftain and his wife, meeting, preparing ritual, guest house etc.The form of this house is quite unique. All the pillars are made of large pieces of bamboo, the walls of woven bamboo and the roof of the fibers have a typical model and black color. Kasepuhan Community is led by chieftain (They called Abah). As an indigenous leader, The Chieftain has absolute power on the lives of its people or followers (is called incu putu), especially in procedures of livelihoods that rely on rice farming. The chieftain of Kasepuhan community is like a little King. He has the ranks of ministers for serving him and his wife and other business of Kasepuhan. Abah (the chieftain) is center for making decision. But in decision making, Abah refer to wangsit. Wangsit is direction from ancestor which it come by dream. In some ways, wangsit is used as a reference for making decisions, for example when they will elect the chieftain. There is no such general election, like in modern society. They choose the next chieftain based on wangsit. Wangsit come to the incumbent chieftain or to the headman in each village representatives. Kasepuhan community has a consensus body, it is like a legislative body in modern society. This body consists of the chairman of the village (village representative), and they have duty for giving consideration to the chieftain before the chieftain took the decision. Believe it or not, they can find a variety of natural events around them based on traditional knowledge. According to Kusnaka Adimihardja (1989), Kasepuhan Community also expressed their selves as pancer pangawinan. Pancer means origin (lulugu), while pangawinan means as a spear in the marriage ceremony. Marriage ceremony is seen as the merging of humans with the land where they live of it. Even if there is attachment to the land, but Kasepuhan community does not insist to take land as ownership. For them, the right of the land is the access to cultivate the land. Land is common right which is

arranged by Chieftain (Abah). Since modernization came to this area, individual of Kasepuhan community is allowed to have land. The pattern of land ownership is derived from the heritage society. When married, the bride of both men and women have been inherited the land by her parents. Similarly, if a parent dies, the land will be inherited equally. The pattern of land use is generally used for yards, fields, and gardens/ hamlet. Land of farming areas are usually worked by self. If it is tilled by others, using maro system, it means that the crops are divided by two people after net capital. Kasepuhan community generally do not have private land in outside of the area. IV. LIVELIHOOD OF KASEPUHAN COMMUNITY The main livelihood of Kasepuhan community is farming in both the fields and paddies. Agricultural patterns of Kasepuhan community rest on a hereditary knowledge about farming methods that rely on the existence of trust in nature. There are two type of farmer, as owner (farmer) and as a worker (laborer). Actually, the laborers have a claim of field (huma), but the wide of it is a small area, then they become workers after they worked in their land. The salary of the worker is arranged by 5:1 system. It means that the owner get 80% and worker get 20% of the result of rice. whereas if paying by cash, It is about 30,000 rupiah per day, since 08:00 am until 15:00 pm. In terms of working on rice farming, the position of men and women (husbands and wives) are balanced, they work together, there are parts that must be done by men and there are parts that must be done by women. For example in the case ngasek (making a hole on the ground), the task of man is to make a hole on the ground, then women put seed of rice into the hole. Kasepuhan Community grows local grain called Pare Ageung. They recognize no less than 100 species of rice. But generally people use about 50 species. In general, Kasepuhan Community is still maintaining traditional farming methods. They work the land and plant it once a year. They do it for the sake of respect to Mother Earth. "You could not force mother for giving birth twice a year. This earth is an organism. Therefore, the tradition teaches agricultural rites. Prior to cultivate the land, they do a ceremony. According to their beliefs, before they cultivate the land, they need to get permission from the ancestor, because this earth is an organism that has been contaminated. That is what they do. There is a concept of food security system in Kasepuhan Community, namely Mother Earth (earth is regarded as mother), Father Sky (Sky is regarded as father) and Master Time (Time is regarded as Master). Mather earth is Land. They give rites or offerings to Mather earth and Dewi Sri. Rice in Kasepuhan concept is signified as Dewi Sri. The rite starts from planting to harvesting, then cooking and eating it by using a certain reverence ordinances. There are many rituals associated with rice farming. For example, when they are going to start agricultural activities, they must obtain prior consent from the chieftain. After getting wangsit (direction of ancestor), then the chieftain gives permission to the follower (incu putu) to conduct agricultural activities simultaneously in a particular month that had been established by custom. In any
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agricultural activities there are also many kinds of ceremonies, for example when selecting and sowing seeds, a ritual ceremony is performed by burning incense and chanting prayers. In the field opening, a ceremony is done by not only burning incense but also providing a cone. Ritual ceremony of planting rice is like the treatment for human ritual. There is a kind of ceremony, namely Mapag pare Nyiram (when the rice starts flowering.) At this ceremony the rice planting is treated like a woman who is in 7 months of pregnancy. The ceremony is marked by the provision of 7 kinds of salad (called Rurujakan), making red and white porridge, and praying for safety life, as a human, such as reciting some prayers. The purpose of this ceremony is to maintain the result of rice and to produce a lot of rice seeds. Furthermore, before and after harvest, another ceremony is performed by offering incense, coffee, cigarettes, and cookies and reciting prayers. The biggest ceremony is a celebration for placing rice into the granary. This is called a Seren tahun ceremony. The ceremony is conducted for 3 days and 3 nights attended by all followers led by the direction. In Kasepuhan Community, This Ritual is only conducted for rice, because rice is a special crop. Rice is main food. Father Sky shows the existence of local knowledge which is based on the events of the universe (sky) in terms of processing of agricultural land, namely in determining the time to work on the land by looking at the Kerti and Kidang stars. Kerti and kidang are the constellations stars seen in the sky at night. Kerti is a collection of stars while Kidang is a plow stars shaping like a kite. The application of laws of nature Kerti and Kidang is as follows. When Kerti star is sighted, people must have been down the iron, then they have to come down ...; when Kidang has arisen, farmers are allowed to descend to the fields or to work on shifting cultivation land. Master Time means that they learn the universe in terms of determining time to start planting or not. The purpose of this study is for hunting right (pursuit of land rights). The Star of Kerti becomes an early sign for working on the land. Although the rain has not come down yet, they still do planting in accordance with the grips of tradition. In September to April, the land is the right of farmers, meanwhile, in May to August, it is the right of other creatures, such as insects and others (it should not be called). After planting rice, agricultural land is fenced by a charm (prayer): ulah arek comokot kana tetendenan aing, ulah herey, ulah bader (Do not take my saving, do not fool around, do not be naughty). Fencing is based on the principle of opat panahap kalima pancar (the four cardinal directions, East-West-North-South, and one center). Actually, it contains a hidden meaning that although human and other creatures are different, they share the same purpose of living The ways of local knowledge as described above in determining the time for preparing the land and the practice of processing the land for rice farming only once in a year, even in paddy fields would be so contrary to the modern agricultural knowledge with principles of intensification, where the principle of agricultural land can be tilled more than once even if you need three times a year in order to pursue productivity.

Until now, the concept of mother earth, father sky and Master time is still used by Kasepuhan community. Their knowledge come from nature. In Indonesia, if you look to the sky at night, It is not only the moon, but you will also see many stars twinkle in the sky. Kerti and Kidang is a kind of star. They are used as a sign for starting farming. But man who decides for starting it is the chieftain (head of the tribe). Maybe someday Kerti and Kidang do not appear, then the chieftain will take decisions based on wangsit. Wangsit is instructions from the spirits of ancestors which is received through dreams. It is hard for modern society to accept this belief. But this is a real phenomenon in Kasepuhan community. V. INFILTRATION OF RELIGION, MODERNIZATION AND GOVERNMENT INSTITUTION There are many factors which influenced local knowledge of Kasepuhan community, such as religion, modernization and government institution. Religion. They confess that they are Muslim (Islam), But They don't conduct any worship as a Muslim totally, For example, some of people don't pray or do fasting. Other Muslim said that they embrace religion of Islam Wiwitan" (Islam mix with traditional culture). Nevertheless, They are still doing traditional value. There is a motto of Kasepuhan Community, namely "SARA, NAGARA, and MOKAHA". SARA is acronym from words "Suku (ethnic), Agama (religion), Ras (Race), Anatomi (anatomy). NAGARA is state or government; MOKAHA is custom or tradition. This motto implies that Kasepuhan community appreciate to other ethnic, other religion, other race, and other anatomy or organism (like tall or short, black or white, human or animal). Then They recognize as part of the state and obey to laws of state. But, they have own custom. Because of this motto, SARA (including Religion), NAGARA (law of State) and MOKAHA (traditional value) must run in harmony. Because of this motto, they accept Islam as their religion, but in practice, they believe ancestor religion. Since 2008, the Mosque and Boarding school have been built in this place. Some people from outside of village come to here for study. Since that, some people conduct prayer in this mosque. Until now, religion does not enough give influent to this community, even though Islamic teachings do not allow people to conducting any kind of ceremony for ancestor. Modernization. The problem of Kasepuhan community is not so simple. Their traditional values are rubbed down by modernization. Actually now, they use modern technology, such as TV, hand phone, car and so on. One of three Chieftains (Kasepuhan Cipta Gelar) have 16 cars. This community have own electricity by diesel, and transmitter. Governments Institution. The big problem which it influenced traditional value is the infiltration of new knowledge about the economic value introduced by developmental agencies. There are some programs which are introduced by government. Planting twice a year is not the only one program of government but there are also some programs introduced to community, such as distribution of gas stove. For modern community what government doing is a good thing for making prosperity of life. Other institution which gives a big effect to this community is government policy for changing status of
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forest from production forest to national park. This policy caused loosing access of forest. They loss their farmland, it effect to their productivity, meanwhile need for cast become increase for buying gas or using modern stuffs. For local community, the infiltration of new knowledge can make traditional value change. It will change some local wisdom, about living together with other creatures in harmony. In my opinion, I think, letting them life in own way is better than making change of their life. Because when they know the other economic values, the need for cash will improve. It will accelerate the environmental damage, because they live in around the forest. Here are some examples. Studies done by Hiller et al. (2004), Yonariza and Webb (2007) in West Kalimantan (Gunung Palung National Park), and Durand and Lazos (2008) in Mexico have proved that when people were influenced by the value of money, the need for cash improved, and forest became relatively destroyed. In this area, deforestation also occurred. There are some reason caused deforestation, such as increasing need for cast, losing farmland, etc. VI. PRESSURE OF THE GREEN REVOLUTION Kasepuhan community had experienced severe pressure during the Green Revolution. Officer came and obliged them to grow rice twice a year in rice fields. They knew, it was not in accordance with tradition or commanding of ancestor. But they did not dare to refuse. Then they behaved, it's up to anyone who would follow it. Indeed, there were followers of the officer. From their experience, it turned out that cropping patterns twice a year had made the soil became infertile. The results of the field in the first year were good. But in subsequent years, the result of the field declined. Even the capital needed for fertilizers or pesticides was greater than the results of the field. The fertilizers fertilized the land, but reduced nutrients. According to the concept of modern agriculture, the more land is often used, the higher productivity of the result is. In order to make land produce well, chemical fertilizers are used. But apparently it was proven that the use of chemical fertilizers frequently cause addiction of soil to the use of fertilizer. The longer fertilizer is used, the higher rates of fertilizer are needed (see Escobar, 1999). Actually what government doing is for development, for making prosperity of people. Because of Indigenous community have own tradition, development caused conflict. In accelerating economic development in rural areas, the New Order regime (Soeharto Regime) also had involved the intervention of armed forces. It was called as the dual function of ABRI (army) to accelerating the green revolution. In 1966, there was a change of agricultural development strategy, from balancing of land, labor and capital To the modernization and intensification. This program was called as green revolution. The green revolution tended to regard modernization agriculture in rural Java as a radical breakthrough. The green revolution created the commercialization of production, good labor relationship and polarization of social and economic in village. According to Husken (1998), that implementation of green technology is one part of the process of unification into a relationship characterized by market capitalism (Vessuri, 1980). The fact, profit from this new technology is

not evenly divided for the benefit of a more prosperous region on the one hand and rich farmers on the other (Cleaver, 1971). In 1984, Indonesia achieved self-sufficiency in food, but It was only the rich farmers who received huge profits, meanwhile small farmers and farm workers had driven out of the agricultural sector. They moved to earn their living in the informal sector in urban areas. In this case, it was difficult to refusing government program. Because all of people was directed to making green revolution success. It not only happened to Kasepuhan community but also it happened to all of people in Indonesia. There is the proof, said Abah Asep, if people are planting rice twice a year, they supposed to have two granaries. But it has not happened. In fact, the granary was empty because the result of rice introduced by the government was immediately sold because it is not durable. During the famine time, they had to buy rice again. Meanwhile, people who engaged in rice planting once a year, stored rice into granaries until next harvest in the following year. Even local rice can be stored until decades. Hence, they are still following the custom of ancestral heritage. They assume that "This tradition is certainly a blessing". VII. MODERN FARMING VS LOCAL FARMING

Therefore, high productivity has to be paid with high agricultural costs and environment degradation. Compared to Kasepuhan agricultural style, agricultural intensification has more disadvantages. The problem is, the agriculture of Kasepuhan is just enough to meet the needs of the communitys own life. It is unable to meet the needs of other Indonesian societies whose populations are increasing and the number of farms is decreasing. VIII. CHANGING STATUS OF FOREST

Kasepuhan community confess that they have forest. Arranging of this forest is based on local knowledge about zoning, namely core zone, jungle zone, reserve zone and utilization zone. They have rules of allowing or prohibition to do in the forest area. But, government also confess that this forest is government forest, consisting production forest and national park. Production forest located at utilization zone of kasepuhan community forest. Kasepuhan community and government company utilize this area together. Government company plant timber, while kasepuhan community use this area as farm land. But since 2003, Government established new institution for changing production forest to national park. Since 2003, Kasepuhan community is prohibited to use this land. So, conflict became unavoidable. IX. CONCLUSION Indigenous Peoples of the Archipelago are always in the position of victims of oppression, exclusion and exploitation through the elite ruling the country, backed by investors. Indigenous communities are particularly vulnerable to exploitation in the absence of legal protection from the State. Therefore, The state must recognize the existence of Indigenous Peoples and their rights. Legal protection for Indigenous Peoples should be placed as part of the implementation of the principles of human rights. Changing of government institution or infiltration of modernization will affect to value system of people. When value system change, life style of people will change, like increasing need for cash or improving poverty. Changing of national park give effect to livelihood of kasepuhan community, especially because they loss access for utilization of forest. It mean that they loss rice productivity. But until now, They still survive because of food security concept. Some people whom have abundant of productivity should support other people whom lack of productivity. In food security concept, there are some limitations for Kasepuhan community. They are prohibited for selling rice, but they can sell other crops, such as spices, vegetables and fruits. The rice should be enough until next harvest. If remaining, they use it to helping other family. Social rationality that works to support the poor. According to Portes and Sensenbrenner (1993), what Kasepuhan community doing is called as social capital. It is defined as collective expectations that affect individual economic behavior. However individual have own desire, but the desire of collective can anticipate the desire of individual. This means that there is a collective demand to sharing benefit with other individuals.

The concept of modern agricultural "intensification" contradicts the ways of local community work on their land. According to Abah Asep, if it is calculated by productivity measurement, actually the result the farmers get is just a loss. This is not a big deal for the community (Kasepuhan) as they do not pursue productivity, but the harmony of nature. They have the principle of Saetik mahi loba nyesa (little rice should be enough; lot of rice will leave over). The basis of the agricultural model is based on local knowledge. It is based on traditional principles as the core of their knowledge including the motto of a full stomach, new clothes, sturdy house, and fertile wife. It means that the result of working on farm land does not need to show high productivity that may damage caused the land, but the important thing is the result of farming could supply all the necessities of life, and even make life feel at ease as indicated by the concept of "wife is pregnant " ( it means that they can still produce offspring and food needs are met.) The concept of agriculture run by Kasepuhan local community, is certainly different from the concept of modern agriculture. The principle of modern agriculture is on the achievement of high productivity of agricultural land. If it possible to grow rice which can be harvested within 3-4 months, the paddy field will be planted for 2-3 times a year. This concept became the agricultural policy adopted pursued by the Indonesian government in order to increase agricultural production through intensification program. Intensification is done in various ways to increase land productivity. Besides the positive impact on increasing productivity, agricultural intensification also has a negative impact on the land condition as the land is cultivated continuously with the same crops (rice harvest more than once). This leads to the increasing need of chemical which in long term can drains nutrients from the soil. It is not to mention the need for pest and disease control that might result in water pollution.
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A lot of factors, such as local knowledge about living in harmony with nature, food security concept, spiritual power and other local wisdoms have made Kasepuhan community strength from their resistance and survival it. As a member of alliance of Indigenous people in archipelago, Kasepuhan community have a motto: Sovereign in Politics, Economic independence and Dignified in Culture. ACKNOWLEDGMENT I would like to thank Prof. Noriyuki TANAKA, Ph.D, Prof. Nobuyuki TSUJI, Ph.D. (Supervisor at CENSUS Hokkaido University), Dr. Arya Hadi Dharmawan, Dr. Rilus Kinseng, Prof. Dr. Dudung Darusman (Supervisor at Bogor Agricultural University), Dr. H. Martin Roestamy, Sh., MH (Rector of Djuanda University). REFERENCES
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