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1
Nasution, Nur Aminah. "Seni Islam sebagai Media Dakwah (Studi Kasus: Kesenian Tari Badui di Dusun Semampir, Desa Tambakrejo, Kecamatan Tempel, Kabupaten Sleman, Yogyakarta)." JUSPI (Jurnal Sejarah Peradaban Islam) 1, no. 2 (October 31, 2017): 298. http://dx.doi.org/10.30829/j.v1i2.1205.
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<p>This research examines about Islamic art (the art of dancing the Bedouin Village of Semampir) as a media of religious proselytizing. This theme is considered to be important, considering one of the efferts in delivering media of religious proselytizing of Islam is through art. As always practiced by Wali Songo in Java, with the use of various arts for this media of religious proselytizing of Islam. This study is besed of field research against Bedouin dance arts in the Village of Semampir. The primary source is the result of interviews with people involved with this study and other writings that are relevant. Results of the study show that this simple Bedouin dance art is really a media propaganda for the community of the Village of Semampir in particular and society in General. Factually, this art has renewed the knowledge society, which was not previously so religious practices in response to the group, as well as add to the scientific vocabulary for readers in General and especially writers. Side of Islam is in the art of dances at the Bedouin poetries while performing. The poetries are divided into two languages, namely Arabic and Indonesian, Arabic poetry taken from the book of Arabic Verse Barzanji and Indonesian poetry contains the opening and closing greetings. As for the movements of the dencer describes a group of people practicing war, as it has always been practiced by Bedouin Arabs.</p><p><strong>Keywords: Islamic Art, Art Dance Bedouin Village of Semampir, Media of Religious Proselytizing.</strong></p>
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Maghfiroh, Putri Azzahra. "Peraturan Hukum Adat Baduy dan Hierarki Menurut Undang Undang yang Berlaku." Jurnal Panorama Hukum 6, no. 1 (September 14, 2021): 32–39. http://dx.doi.org/10.21067/jph.v6i1.5157.
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The Baduy tribe is located closest to the capital city of the country. This is special to describe, how Baduy maintains its customs and customary laws in the midst of the influence of technological advances and the development of positive Indonesian law which is especially due to its geographical location not far from the metropolitan city, namely Jakarta and its surroundings. Then the purpose of this study also wants to reveal how Baduy customary law regulations and hierarchy according to applicable laws. Baduy is an ethnic indigenous people who still live in Indonesia. The hierarchy or order of laws and regulations in Indonesia refers to the recognition and respect given by the state in Article 18B paragraph (2) of the 1945 Constitution of the Republic of Indonesia, which is not sufficient to protect the rights of the Baduy customary law community plus the weakness of Perda No.32 of 2001 which discuss the customary rights of the Baduy customary community only. The clash of Baduy traditional interests with the government system has made Baduy weaker in terms of representation. The government must immediately draft a law related to the protection of Baduy customary rights and or create a representation mechanism for indigenous peoples.
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Irma Anggraini, Suprih, Yulia Ulfa, and Duddy Rivaldy. "AKULTURASI HUKUM ADAT BADUY DENGAN HUKUM POSITIF INDONESIA." Rechtsregel : Jurnal Ilmu Hukum 3, no. 1 (August 26, 2020): 13. http://dx.doi.org/10.32493/rjih.v3i1.6618.
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The Baduy tribe is one of the indigenous tribes that live in Indonesia. When compared to other indigenous tribes in Indonesia, the Baduy tribe is located closest to the capital city of the country. This is special to describe, how Baduy maintains its customs and customary laws in the midst of the influence of technological advances and the development of positive Indonesian law which is especially because of its geographical location not far from the metropolitan city, namely Jakarta and its surroundings. Then the purpose of this research is also to reveal how the Baduy people are bound or bind themselves to customary laws which among or some of them can be said to be inconflict with human rights law, such as the prohibition of formal education, prohibition of technological activities, prohibition of building proper community facilities according to their abilities. age, and other special rules that are not as free as the outside Baduy community in general. The patterns of behavior and social order in the Baduy customary community need to be identified together and carefully, whether the existence of Baduy custom is worth preserving completely and forever if there are rules that are not in accordance with Indonesian positive law such as relevance to the ideals of the nation and the law -State Law. Or it turns out that the clash of legal rules is actually a variation of a separate legal system for the benefit of the Indonesian State in general and for the Baduy indigenous people in particular
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Nugroho, Kandung Sapto, Ardiyansah, and Agus Sjafari. "“Here” Collaborative Governance: Tourism Development Model of the Baduy Indigenous People in Indonesia." Journal of Law and Sustainable Development 12, no. 1 (January 31, 2024): e2823. http://dx.doi.org/10.55908/sdgs.v12i1.2823.
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Background: Several studies examine the development of indigenous cultural tourism. The number of tourists who visit every year makes the Baduy indigenous people experience cultural degradation. This research topic is important for the sustainability of the culture of indigenous peoples. Therefore, the purpose of this study is to analyze the orientation of the cultural values of the Baduy people and reconstruct the collaborative governance model based on the cultural values of the indigenous peoples. Collaborative governance in the development of indigenous peoples' tourism cannot be separated from the dimensions of cultural values. Method: Research informants consist of village heads (Jaro pamarentah), traditional leaders (Jaro tangtu), Baduy indigenous people, and all stakeholders involved including government, private sector, academics, community organizations, and mass media. The research uses a qualitative approach whose data is processed using Atlas.ti software version 9. Results: The cultural value orientation of the Baduy indigenous people is oriented towards nature conservation, preparing for future life, not discriminating against social class, and living together. All results of the orientation of cultural values are identified into several dimensions of cultural values, namely, Harmony (H), Egalitarianism (E), Readiness (R), and Embeddedness (E) or researchers call it cultural values "HERE" which is then used to reconstruct the collaborative governance model. Conclusion: This study contributes to the development of indigenous peoples' tourism through collaborative governance efforts based on HERE cultural values.
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Saragih, Febrianta Lidia, Putri Kumala Turnip, and Basbon Simbolon. "Indonesia's Abundant Wealth from The Baduy Culture." Indonesian Journal of Social Science Research 4, no. 1 (June 8, 2023): 69–73. http://dx.doi.org/10.11594/ijssr.04.01.07.
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The Baduy community is a tribe originating from the interior of Banten and living in Kenakes Village, Leuwidar, Lebak, Banten. The Baduy community is a tribe that has not been affected by modern culture and still obeys the rules that apply in their place of residence. The Baduy people do not want to accept a new culture and deliberately alienate themselves from outside life to avoid modernization as a way for them to respect their ancestors so that the balance and harmony of the universe can be maintained. The Baduy tribe is divided into two parts, namely the Inner Baduy and Outer Baduy who live in crowded settlements. The striking difference between the two tribes is that the Inner Baduy people have not been touched by technology and modernization at all, while the Outer Baduy people.
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Mulyadi, Edi, and Eki Furqon. "Sistem Pemerintahan Masyarakat Hukum Adat Baduy Dalam Kerangka Sistem Otonomi Daerah." Ajudikasi : Jurnal Ilmu Hukum 5, no. 2 (December 27, 2021): 165–78. http://dx.doi.org/10.30656/ajudikasi.v5i2.3536.
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Customary law communities are the most important part of the history of the development of the Indonesian nation. The contribution given by the customary law community since ancient times has been very large for the development of human civilization, especially in the aspect of order that exists in customary law. The Baduy tribe is one of the customary law communities whose existence is still maintained to this day. The Baduy customary law community has a legal system including its government system which is the hallmark of indigenous peoples. In addition to using their customary government system, Baduy as well as part of the Unitary State of the Republic of Indonesia must participate in every national policy, especially in the area of regional and village government. The recognition given by the 1945 Constitution of the Republic of Indonesia to indigenous peoples in Indonesia is the basis for the use of their respective customary law systems. Therefore, the researcher considers it necessary to conduct a study to see how the current system of governance of the Baduy customary law community is related to the existing positive law.
The research method used is a normative juridical and empirical (mixed) juridical research method to see how the normative arrangements regarding the position of the Baduy community government system are and can describe what the government system is like. The specific target to be achieved in this research is to contribute ideas to the local government and the Baduy indigenous people in terms of the position of the Baduy customary government system in terms of the existing positive law.
The results of the research carried out explain the Baduy customary law community uses a government system that originates from their customary law known as pikukuh or karuhun. Law 23/2014 on Regional Government gives authority to provincial and district governments to regulate the empowerment of indigenous peoples and the arrangement of customary villages through existing traditional institutions. This happens because community and village empowerment is included in the mandatory concurrent government affairs that are not related to basic services.
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Apriyaldo. "Sistem Hukum Pidana Adat Baduy." Prosiding Seminar Nasional Komunikasi, Administrasi Negara dan Hukum 1, no. 1 (June 10, 2023): 263–68. http://dx.doi.org/10.30656/senaskah.v1i1.122.
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The Baduy tribe is located in Kanekes Village, Leuwidamar District, Lebak Regency, Banten Province. This is specifically to illustrate, how the Baduy maintain their customs and customary law amidst the influence of technological advances and the development of positive Indonesian law, especially due to its geographical location which is not far from the surrounding metropolitan cities. . Then the purpose of this study is also to reveal how Baduy customary law rules according to applicable law. Baduy are indigenous people who still live in Indonesia. the arrangement of laws and regulations in Indonesia refers to the recognition and respect given by the state. This research will discuss how the legal system of the Baduy Tribe is. This research uses normative legal research with a statutory law approach and is also processed using a qualitative type of approach. The research concludes that the legal system in the Baduy Tribe which has been given recognition and respect given by the state in article 18B paragraph (2) of the 1945 Constitution of the Republic of Indonesia, is not sufficient to protect the rights of the Baduy customary law community plus Regional Regulation No. 32 of 2001 which discusses rights ulayat of the Baduy customary law community.
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Salurante, Tony. "THE GLORIOUS EFFECT OF GOD’S CREATION THROUGH BADUY PEOPLE." Phronesis: Jurnal Teologi dan Misi 1, no. 1 (July 14, 2020): 37–47. http://dx.doi.org/10.47457/phr.v1i1.3.
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In this research I try to show that God’s truth is able to teach unbelievers through what is called general grace. Reading Psalm 19 further shows that God is omnipotent and creator who has love. After showing these methods, this article implies and try to connects to Indonesian Context. One example of how the isolated tribes in Indonesia, Baduy, analyzed the writings of King David in this Psalm. On the one hand, their knowledge is so natural and primitive, but on the other hand, their stewardships of environment can demonstrate the practical mission of the church today and teach believers how response in the midst of an increasingly damaged ecology as a Church.
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AS, Enjang, Mukhlis Aliyudin, Farid Soleh Nurdin, Muhibudin Wijaya Laksana, Sitta Resmiyanti Muslimah, and Widodo Dwi Ismail Azis. "Sunda Wiwitan: The Belief System of Baduy Indigenous Community, Banten, Indonesia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 5, no. 1 (June 30, 2020): 77–95. http://dx.doi.org/10.15575/jw.v5i1.8069.
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The purpose of this study is to determine the construction of the meaning of Sunda Wiwitan religion in Sundanese Baduy indigenous people. The research uses interpretive paradigms with qualitative methods, and symbolic interaction study approaches as a tool of analysis. Data gathered through participatory observation and in-depth interviews. Sunda Wiwitan religion is the main symbol in the Baduy indigenous people, and is a dimension that reaches every side of life, and is a collective representation of the belief system of the Baduy indigenous community. This symbol serves as a reference for the collective paradigm, and as a reference for interpreting natural phenomena and determining the behavior of the Baduy indigenous people. The symbol of traditional institutions and traditional ceremonies represent three essential issues, namely: (1) Understanding and appreciation of religion (belief) of the Baduy indigenous people as Sunda Wiwitan descendants; (2) Observance and practice of the daily life of the Baduy indigenous people as members of the traditional Sundanese or Sunda Buhun social groups; and (3) Symbolization of the existence and recognition of the existence of government and power outside the Baduy Customary institution.
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Armawi, Armaidy, and Desy Susilawati. "Konstruksi Identitas Nasionalisme Dalam Pikukuh Masyarakat Adat Baduy." Paradigma: Jurnal Kajian Budaya 11, no. 2 (September 1, 2021): 151. http://dx.doi.org/10.17510/paradigma.v11i2.530.
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<p>This research is entitled “Construction of Nationalism Identity in Baduy Society Based on Pikukuh and Buyut.” This is a library research on the philosophical life of the Baduy, a traditional community in Indonesia. Analysis was conducted using interpretation, inductive and deductive, internal coherence, and holistica approaches. This research resulted is some conclusions. First, the Baduy community was found to uphold a form of ethno-nationalism which is based on Pikukuh and Buyut with a strong focus on the meaning of leadership, communal life, and observance of laws. However, this ethno-nationalism does not conflict with the state nationalism upheld by the Indonesian government. Indeed, seba shows that there has always been good relationship between the Baduy people (which uphold ethno-nationalism) and the Indonesian government (which upholds state nationalism). Secondly, the “imagined” nationalism in the Baduy community is founded based on traditional bond, in which case nationalism is not separated from tradition. Consequently, the values are oriented towards basic rationality in order to construct an identity of nationalism unique to the Baduy community. However, at the same time, instrumental rationality and the value-oriented rationality have the same role, in that they serve to construct the meaning of nationalism in the Baduy community. All of these factors result in a harmonious relationship between ethno-nationalism upheld by the the Baduy community and state nationalism upheld by the Indonesian government.</p>
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Dwirokhmeiti, Endah Lestari, Woro Winandi, and Shinta Ayu Purnamawati. "Criminal Customary Of Baduy Society." SPIRIT OF SOCIETY JOURNAL 1, no. 2 (May 19, 2018): 159–75. http://dx.doi.org/10.29138/scj.v1i2.601.
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The existence of Baduy community in Lebak Regency is classified into 3 (three) groups, namely: a. Inner Baduy (Urang Kanekes); b. Outer Baduy (Urang Panamping); c. Baduy Dangka. In general, it can be described that the first group called the Baduy Dalam (Urang Kanekes) community is a society that obeys the entire rules or rules set by Pu'un (Kepala Adat). Baduy Dalam community lives in 3 (three) villages of Cibeo, Cikartawana, and Cikeusik. Related to the custom law in Baduy Dalam, for its adherents there is the enforcement of customary law, that is with the enforcement of customary criminal law for the offenders are subject to strict sanctions.One is the customary criminal society Baduy Dalam which provides social crime penalties for the community Banduy In violation of customary law. Philosophically Social work penalty is in harmony with the fifth principle of Pancasila, which is social justice for all the people of Indonesia, in which the value of hard work is included. In carrying out the social work crime, the convicted person is required to work hard in serving the crime. Social work crime is the "indigenous culture" of the Indonesian nation, because in Indonesian customary law is not known criminal deprivation of independence, namely imprisonment and imprisonment. The conformity of values adopted by the Indonesian nation with the values of social work crime is a driving force in the successful implementation of social work crime.
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Wawat Srinawati, Idun Suwarna, and Muhammad Usman. "IMPROVING ENGLISH FOR TOURISM IN INDONESIA: KNOWING THE BADUY CULTURE." Jurnal Sociohumaniora Kodepena (JSK) 2, no. 2 (December 14, 2021): 212–23. http://dx.doi.org/10.54423/jsk.v2i2.74.
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English for tourism is to fulfil students’ need to learn English for specific purposes. Baduy people are people who live in disconnection in the inside of South Banten. The Baduy public are notable as individuals who can oversee woods and their current circumstance well. This study aims to find out the Baduy culture and climate and how they use it intelligently and admirably. The fundamental strategy used is a review technique with several PRA procedures.The examination was directed in Kanekes Village, Leuwidamar District, Lebak Regency. Banten Province. The information gathered, both essential information and auxiliary information, were then examined by subjective spellbinding investigation. The space of Baduy is 5,101.8 hectares, with a populace of around 5,000 individuals spread north of 10 towns. The whole populace makes money as dry rice ranchers (huma) with a moving development framework controlled by custom. In dealing with their current circumstance, the Baduy people group holds fast to standard guidelines, the pith of which is severe spatial game plans for ensured regions and developed regions.
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Kenedy, Biffanca Allya, and Ifan Deffinika. "Environmental Adaptation of Indigenous People: Baduy Tribe’s Local Wisdom in Environmental Management." IOP Conference Series: Earth and Environmental Science 1066, no. 1 (July 1, 2022): 012017. http://dx.doi.org/10.1088/1755-1315/1066/1/012017.
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Abstract SDGs implementation requires a precise understanding of the target population. However, the disaggregated data needed to address all vulnerable groups – including indigenous peoples. One of the most popular indigenous people in Indonesia is the Urang Kanekes or Famously called Baduy. Baduy is an indegenous society located in Banten Province, which has been interned from the impact of globalization. The Baduy tribe belongs to an indigenous group that lives side by side with nature. The purpose of this study was to explore local wisdom from the way the Baduy manage their environment. This study is done by using a descriptive qualitative approach. Main data sources were collected using secondary data from literature review. In addition, primary data was collected by interviewing some informants as supporting data. Data processing with triangulation data and analyzed by using SWOT to explain Strengths, Weaknesses, Opportunities, and Threats in the environmental management of the Baduy community. The result of this study shows that the Baduy people have their characteristics in their local wisdom, especially in environmental management, which can protect and preserve the environment.
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Alfira, Fairuz, and Yasufumi Uekita. "Hierarchy and Relationship of Hamlets: The Case of Baduy Tribe, Indonesia." Asian Culture and History 15, no. 1 (May 5, 2023): 91. http://dx.doi.org/10.5539/ach.v15n1p91.
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Baduy Tribe in Kanekes Village, Banten Province, Indonesia, is one of the ethnic communities that still actively follow the customary law. Baduy Tribe consists of two groups, namely Inner Baduy and Outer Baduy, with Inner Baduy people often said to be the more earnest practitioner. Their customary law is called pikukuh, which is the set of rules and guidelines derived from the animism belief of Sunda Wiwitan. In general, the core of pikukuh is to control the relationship between human and nature through strictly forbidding the Baduy to change the environment. The pikukuh is also used as the base of hierarchy between each zone within the village. It shows that there are three zones exist in Kanekes Village, which influence the hierarchy between the Inner Baduy and Outer Baduy hamlets. However, the two groups of hamlets are not separate entities. The relationship between Inner and Outer Baduy hamlets is connected through marriage, making the community sustained for a hundred years. Therefore, to preserve the vernacular architecture of Baduy Tribe, it is also necessary to understand the system within the community.
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Sobarna, Cece, Santy Yulianti, and Asri Soraya Afsari. "Bynames in the Baduy Dalam as a Conception of Family Relationships." Journal of Language Teaching and Research 15, no. 3 (May 8, 2024): 853–62. http://dx.doi.org/10.17507/jltr.1503.18.
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The Baduy people of the Banten Province in Western Java are one of many peoples that make up the larger Sundanese ethnic group in Indonesia. The life of the Baduy Dalam (the Inner Baduy people) is interestingly bound to their customary rules and norms including those regulating their naming system. This research discusses the Baduy naming system which has a unique concept of naming a child using part of his/her parents’ byname. In the research, 493 people and their bynames were selected from a total population of 1,202. The names were collected from the Family ID Cards of those living in three Baduy Dalam villages — Cibeo, Cikeusik, and Cikartawana. The study also utilized interviews with informants who have considerable knowledge about the bynames of the Baduy people. These interviews were conducted to see when and how the names of Ayah, Ambu, Ki, and Ni were formed. In Baduy tradition, parents are called Ayah (male) and Ambu (female) followed by the name of their child. Similarly, grandparents are called Ki (male) or Ni (female) followed by their grandchild’s name. It is not always the first child or a male child whose name is taken for his/her parents’ or grandparents’ byname. The choice is taken based on agreement among family members. The research was informed by the study of personal names known as anthroponomastics, and more specifically, by Eva Brylla’s anthroponomastic theory of the byname (Brylla, 2018).
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Anwar, Jarkasi, and Muhamad Muslih. "Efektifitas Pikukuh Baduy Tentang Perkawinan Kebal Cerai Bagi Masyarakat Adat Baduy." Madinah: Jurnal Studi Islam 8, no. 1 (June 1, 2021): 21–30. http://dx.doi.org/10.58518/madinah.v8i1.1331.
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The Baduy indigenous people as one of the ethnic groups in Indonesia have various unique and diverse cultural characteristics. The ethnic groups in Banten do not recognize divorce. Baduy people are only allowed to marry once in their lifetime unless their spouse (wife or husband) dies, then they are allowed to remarry. Apart from divorce, in Baduy society there is also a prohibition on polygamy and polyandry because Baduy people are only allowed to marry one person. Men in Baduy customs are indeed forbidden to practice polygamy because Baduy society is very thick with past culture. This is one proof that the Sunda Wiwitan religion is still highly adhered to and obeyed. The house on stilts with one door has a deep meaning. One door symbolizes loyalty so they can only have one wife. Divorce is something that is forbidden by their custom. If a divorce occurs, they are punished with very severe sanctions for them, one of which is expulsion from the Baduy area. The Baduy customary law which does not allow the community to divorce is known as the Divorced Immune Marriage.
This study describes the Pikukuh Baduy (rules of prohibition from ancestors) regarding Divorced Marriage in Baduy and applies to all Baduy indigenous peoples, both Inner Baduy and Outer Baduy.
The long-term goal to be achieved from this research is to find out the causes and reasons for this divorce-immune marriage and how to comply with it because according to some sources there are still those who violate this Baduy customary pikukuh. The consequences of this violation of the Baduy customary pikukuh will also be analyzed systematically and then look for positive solutions.
The specific target to be achieved from this research is to strive for the Baduy community to continue to follow ancestral customs for the sake of creating the sustainability of the life of the Baduy indigenous people. Life in Baduy is very simple, but they can live in peace, serenity, and rarely get into conflict because they can adhere to the traditional rules of their ancestors. This can be a mirror for other communities in Indonesia. This will also have a positive impact on preserving the culture of the Unitary Republic of Indonesia, which is diverse in culture with its motto Bhinneka Tunggal Ika.
This research uses normative juridical and sociological normative legal research methods. This research is descriptive analytical and uses Primary Data Sources and Secondary Data Sources. Descriptive in this research in the form of a description of the situation, conditions, circumstances, and the reality of the customary pikukuh that exist in the Baduy Tribe community. Then analyze what the problem is in order to find a solution to the problem. The source of the data used in this study was obtained from Library Research. Normative Jurisdiction in this study is a discussion of several existing regulations. Sociological Normative Research on law constructs law as a system of laws and regulations that have existed so far and then constructed in a society's behavior. Sociological research on law observes how the law lives in the community and what is the characteristic of a community behavior in an area in an aspect of social life to be further described, compiled, and analyzed descriptively to get a complete picture of the relationship between interests. and all values that are embraced and believed by the community in the area, namely in Baduy.
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ISKANDAR, JOHAN, BUDIAWATI S. ISKANDAR, and RUHYAT PARTASASMITA. "Site selection and soil fertility management by the Outer Baduy People (Banten, Indonesia) in maintaining swidden cultivation productivity." Biodiversitas Journal of Biological Diversity 19, no. 4 (July 1, 2018): 1334–46. http://dx.doi.org/10.13057/biodiv/d190421.
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Iskandar J, Iskandar BS, Partasasmita R. 2018. Site selection and soil fertility management by the Outer Baduy People(Banten, Indonesia) in maintaining swidden cultivation productivity. Biodiversitas 19: 1334-1346. The Outer Baduy people heavilydepend on swidden cultivation for subsistence. They grow rice in the uplands every year based on their calendar. The cropping calendarand calendar of social events are often closely interlinked. There is also traditional wisdom for conservation of land and forest such asthe zonation for land use system. The Outer Baduy swidden land productivity is mainly determined by the time period of forest fallowrelative to that of the crops. The long-term success of the Outer Baduy swidden cultivation depends on how well the fallow periodrestores or maintain soil fertility. The aim of this research was to study the local knowledge of Outer Baduy of soil categories and soilfertility and the management of soil fertility in their traditional practice of swidden cultivation. The method used in this study was thequalitative one, applying observation and in-depth interviews to collect the primary data. In addition, soil analysis was conducted by theLaboratory of Soil, Faculty of Agriculture, Padjadjaran University, Sumedang, Indonesia. The results of this study showed that the soilsare classified by the Outer Baduy based on color, water content, stoniness or rock parent material, and humus content. To maintain soilfertility in the swidden cultivation, the Outer Baduy people have developed some strategies, such as determining appropriate fallow timeperiod, applying zero tillage, and planting legume crops in both the swidden fields and the fallow land. Traditionally, because the OuterBaduy are forbidden to use inorganic fertilizers, the length of fallow period and kind of vegetation succession have an important role inmaintaining soil fertility.
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Enjang. "Customary Values and Daily Communication of the Baduy Community in Indonesia." Academic Journal of Interdisciplinary Studies 11, no. 6 (November 5, 2022): 164. http://dx.doi.org/10.36941/ajis-2022-0158.
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This article describes how customary values have implications for communication practices in the daily life of the Baduy people, one of the famous indigenous communities in Indonesia. Utilizing the ethnography of communication method, this study describes how customary values in the Baduy community have contributed in establishing local-ecological consciousness and primordial outlook which is reflected in their communication on daily basis. Practically, the Sundanese language used by the Baduy people is different from the main Sundanese, especially in the context of dialect and structure as they do not have any concept of language level which is commonly found in mainstream Sundanese while their dialect is more loud and straight. Furthermore, in daily communication, they also apply language taboos through a sort of law and norm so-called “pikukuh” by prohibiting of certain words which philosophically related to their basic belief. Therefore, language taboos in the Baduy community can also be understood as symbolic messages based on their local-primordial outlook.
Received: 14 August 2022 / Accepted: 20 October 2022 / Published: 5 November 2022
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Ulum, Bahrul. "Equality Value in the Systems of the Democracy of the Tribal People of Baduy." Human Rights in the Global South (HRGS) 1, no. 1 (July 31, 2022): 70–85. http://dx.doi.org/10.56784/hrgs.v1i1.7.
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This research studies the equality value in the democratic system of the tribal people of Baduy. Amidst increasingly eroded values of traditions, the tribal people of Baduy have adhered to the principle of maintaining their traditions. This research topic departed from the authors’ awareness of the tribal people of Baduy that remain in existence to date, coupled with the fact that tribal law growing amidst the tribal community has served as the root of the history that marks the identity of Indonesia. The process of law enforced in the tribal community is obvious in the process of the appointment of a puun or king. This process begins with superstitious advice (locally known as wangsit) passed by from the earlier puun. This topic is seen as intriguing especially when it is linked with the democratic systems in Indonesia, where these traditional appointment systems also comply with equality value that also exists in the democracy. This research employed empirical juridical methods and an ethnographic approach. The primary data were obtained from direct interviews and the secondary data were from library research. The research population involved all the community members of Baduy and other people living around the tribal community, while the sample involved the tribal head of Baduy, Father Mursid. The data analysis results were narrated and presented in tables before they were analyzed in a descriptive form. The research concludes that the appointment of a puun in the tribal community of Baduy also reflects equality that represents democratic values
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Gymnastiar Tira Wicaksana, Septianto Hary Prassetyo, and Fatach Toriqo Abimanyu. "Badut Jalanan: Badut yang Tak Lagi Dianggap Menghibur." Jurnal Insan Pendidikan dan Sosial Humaniora 1, no. 2 (May 9, 2023): 51–71. http://dx.doi.org/10.59581/jipsoshum-widyakarya.v1i2.212.
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The occurrence of the '19 covid pandemic requires people to reduce activities, and even stop outdoor activities as an effort from policies carried out by the government to stop the spread of '19 covid. But of course, this policy makes people confused, especially people who have jobs that require them to leave the house and do outdoor activities. Not only that, the country's unstable economic condition also makes many companies in Indonesia decide to terminate their cooperation with employees unilaterally to maintain the financial stability of their companies. Therefore, during the pandemic, so much new unemployment was caused by layoffs. But because of this, many people have lost their jobs and those who lack the ability and skills in a field of work are forced to enter a job, or maybe it cannot also be called a job, namely begging, and one form of beggar today is street clowns. This research will focus on the figure of street clowns at the Mastrip Roundabout Red Light, as well as the background that makes them eventually become street clowns. This research is a research that uses qualitative methods with a phenomenological approach, and the theoretical basis used is the theory of Social Action proposed by Max Weber. Data collection using observation, interviews, and documentation.
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Pradipta, Aditya Dimas, Habibah Sari Nasution, and Ahmad Ansari Siregar. "Analysis of the Impact of Modernization of Baduy Tribe Customary Law in the Modern Era." AURELIA: Jurnal Penelitian dan Pengabdian Masyarakat Indonesia 3, no. 2 (July 1, 2024): 1218–23. http://dx.doi.org/10.57235/aurelia.v3i2.2671.
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Modernization is the change or rather the process of changing traditional society into a modern society. Modernization has the main goal of improving the welfare of the general public, by improving several socio-cultural aspects that exist in society. Our country, Indonesia is an archipelago that has around 17 thousand islands and there are still islands that do not have their identity, with as many islands as Indonesia has a population of nearly 280 million people and has a variety of ethnic and cultural diversity. Moreover, the customs or habits of each community in Indonesia must be diverse and will certainly continue to develop as the times progress. But not all follow the times, there are still some areas in Indonesia that still hold tightly to their customs to this day. One of them is found in the inland area of Lebak Regency, Banten Province. Namely the Baduy tribe, from several videos that I saw, I tried to explain the Baduy customary law and culture in detail as the community changes there due to modernization. The Baduy tribe has a lot of uniqueness that we can learn and apply in our lives. The Baduy tribe is different from the tribes in Indonesia, the Baduy tribe is very difficult to accept modernization that has developed until now, therefore the Baduy tribe is divided into two settlement groups, namely Baduy Dalam and Baduy Baduy.
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Arif, Alrahmat, Arita Marini, and Erry Utomo. "Character Education in Baduy Tribe Communities in Indonesia." International Journal of Multicultural and Multireligious Understanding 8, no. 4 (April 30, 2021): 646. http://dx.doi.org/10.18415/ijmmu.v8i4.2626.
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Baduy tribe is one of the tribes in Indonesia. Baduy tribal people who live in nature and always maintain the balance of their nature through traditional rules (pikukuh karuhun and pikukuh sapuluh). The purpose of this research is to find out the form and pikukuh ancestors they hold to date in character educators in elementary school children. The approach in this study used a qualitative approach with the spredly ethnographic method. Data collection techniques using interviews, documentation, field surveys, and field notes. In the technical analysis of data using the triangulation method. The results obtained are that the Baduy tribe community in character building for elementary school age children with the principles of being taught, accustomed, exemplified and enforced strict rules so as to form strong, obedient and obedient personal characters in carrying out the mandate of their ancestors and culture.
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Huda, Ni’matul, and Muhammad Addi Fauzani. "Transformation Model of Institutional Arrangements of Indigenous People To Become Customary Villages: Experiences From Indonesia." Journal of Law and Sustainable Development 12, no. 1 (January 23, 2024): e2765. http://dx.doi.org/10.55908/sdgs.v12i1.2765.
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Objective: this research is motivated by the problem of Law Number 6 of 2014 concerning Villages (Village Law), which forces indigenous people (MHA) to merge and refer to the nomenclature "Customary Village" if they want to be recognized by the state. It is feared that such an arrangement will fail to recognize MHA. This research aims first to analyze the transformation model of the institutional arrangements of the Baduy, Tengger, and Minangkabau indigenous peoples to become Customary Villages. Second, to analyze the Regional Government's policy strategy in creating an inclusive region for MHA. Methods: the focus of this research will be studied using normative research methods and statutory and conceptual approaches. Conclusions: this research concludes that first, the transformation model of the institutional arrangements of the Baduy, Tengger, and Nagari indigenous peoples to become Customary Villages varies in form due to having different philosophical, sociological, juridical, and political backgrounds. a) Baduy MHA is transformed into a hybrid form because it adopts the concept of a modern village and customary simultaneously; b) MHA Tengger is transforming into a modern village but is working again as a Customary Tourism Village. c) Minangkabau MHA has been fully transformed into a customary village. Second, the Regional Government's policy strategy in creating an inclusive region for MHA can be in the form of adjusting the needs and degree of recognition and protection desired by MHA. There are several alternative forms of various policies and different forms of recognition and protection materials.
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Amalia, Amalia, Deden Mauli Darajat, Ismawati Haribowo, Rizal Umami Ahmad, Asmu’i Asmu’i, and Abdil Azizul Furqon. "Culture and Economic Resilience of “Baduy Tribe” in Indonesia." WSEAS TRANSACTIONS ON ENVIRONMENT AND DEVELOPMENT 19 (May 11, 2023): 427–36. http://dx.doi.org/10.37394/232015.2023.19.40.
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The Covid-19 virus has a negative impact on the world economy. However, the economic activities of the "Baduy indigenous people" who live in the interior of Lebak Regency, Banten Province, were not hindered during the Covid-19 pandemic. The main purpose of this research is to see the relationship between culture and economic resilience strategies, especially in the "Baduy community” during the Covid-19 pandemic crisis. Another uniqueness of the "Baduy Tribe" culture, namely simple happiness and healthy and frugal living. The method used in this research is quantitative. The data used are primary and secondary. 100 respondents were obtained. Secondary data is obtained from the interview process with the resource person. Based on this explanation, it can be concluded that there is a positive influence between culture (customs), namely culture (simple happiness) and culture (frugal and healthy living) on the economic resilience of the “Baduy community”. This finding certainly raises a new hypothesis that happiness can influence a new development in the field of economic resilience. In the future, it seems that there needs to be more collaborative research between social science and business economics for the development of economic resilience strategies for a region or country.
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Alwi, Akhmad Bashori, Eko Budi Minarno, Azizatur Rahmah, Achmad Shonhaji, and Robiatul Adawiyah. "Ethnobotanic of Pest Preventing Plants Oryza sativa L. by The Baduy Tribe Community in Leuwidamar District, Lebak Banten, Indonesia." El-Hayah 8, no. 1 (December 3, 2020): 01–05. http://dx.doi.org/10.18860/elha.v8i1.10924.
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Baduy people have local wisdom about the use of plants, among others, as ingredients to prevent the presence of rice pests (Oryza sativa L.). the importance of these pest-preventing plants to produce allelopathy in order to prevent rice pests (Oryza sativa L.). To find out what plants are used by Baduy people, this research is necessary. Exploration of pest control plants is carried out using the PEA (Participatory Ethnobotanical Appraisal) approach, besides that it also uses survey methods and open interview techniques. The results of the survey were 21 non-key informants and 5 key-informants from the Outer Baduy community and 12 non-key informants and 1 key informant from the Inner Baduy community, 35 species from 22 plant families were used in all rituals to prevent the presence of rice pests. . Plants that have similarities in usage by the Outer Baduy and Inner Baduy are Bamboo Wuluh leaves (Schyzostachyum iraten), Noni leaves (Morinda citrifolia), Bemban (Donax canniformis), Walang leaves (Achasma walang Val.) And Langge leaves (Homalomena cordata) . The percentages of plant organs used to prevent the presence of rice pests are leaves (77%), stems (17%) and fruit (6%). The method of processing plants as raw material for rice pest prevention ingredients is to cut them in small volumes / chop (39.74%), pound (52.56%), ferment (3.85%) and burn (3.85%). Baduy rituals in preventing the presence of rice pests include 5 types namely Ngubaran Samara Pungpuhunan ("Treatment" of Main Plants), Ngubaran Cangkudu ("Treatment" of Noni), Ngubaran Bangban ("Treatment" of Bemban / Donax canniformis), Fumigation, and Leuit Susumpingan (Lumbung offerings)
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Sulistiadi, Andi, Niko Sudibjo, and Rizaldi Parani. "Holistic Management of The Leadership of Pu’un Badui Tribe Exploration." Revista de Gestão Social e Ambiental 18, no. 6 (June 10, 2024): e07040. http://dx.doi.org/10.24857/rgsa.v18n6-131.
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Objective: The objective of this ethnographic study is to examine the leadership style of the chief of the Badui tribe and explore its potential applications in the field of management science, especially in the context of environmental and natural conservation. Theoretical Framework: The leadership in management and education. Leadership style theory, culturall sustainability, and Inculcation approach. Method: The methodology adopted for this research is qualitative with ethnographic approaches. Results and Discussion: it is remarkable that amidst this situation, the Lebak Regency in Indonesia boasts a pristine forest area that remains well-preserved. This successful preservation is thanks to the indigenous Badui tribe, also known as the Kanekes people, and specifically their leader Pu'un, who has effectively safeguarded this region's forests for centuries. In this study, we will examine the obedience of the Badui tribe, focusing on their promotion of nature conservation through the Value Inculcation Approach of their leader. Research Implications: The practical and theoretical implications of this research are discussed, providing insights into how the results can be applied or influence leadership practices in the field of management in general and in education. Originality/Value: This study contributes to the literature by the original leader of Badui tribe. The relevance and value of this research are evidenced by etnographical steps and data analyzes.
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Khastini, Rida Oktorida, Indria Wahyuni, and Irma Saraswati. "Ethnomycology of Bracket Fungi in Baduy Tribe Indonesia." Biosaintifika: Journal of Biology & Biology Education 10, no. 2 (August 29, 2018): 424–32. http://dx.doi.org/10.15294/biosaintifika.v10i2.14082.
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Inhabitants of the Kendeng mountain region depend on the biodiversity of the forest resources for their livelihood. Mushrooms are important resource that provide benefits to mankind. The aim on this research was to document traditional knowledge in bracket fungi utilization to treat health problems in Baduy tribe community. The results described in this paper were obtained through the exploration and identification of bracket fungi as well as the interview to determine their cultural significance for Baduy people. Quantitative approaches were used to determine the Use Values (UV), Informant Consensus Factor (ICF) and Fidelity level (FL) values. A total of 6 species that were identified as bracket fungi were included to Basidiomycota. The Baduy community considers the main use of bracket fungi as a medicine for several ailments. The highest UV, ICF and FL value were obtained by Ganoderma lucidum. This study provides the information regarding bracket fungi species with the high use values that could be employed in pharmacological research and further biotechnological approaches in order to achieve an adequate revenue.
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Heriyanto, Ekaning Krisnawati, Elis Suryani, Eva Tuckyta Sari Sujatna, and Kasno Pamungkas. "Speech Communication Related to the Process of Traditional Therapeutic Efforts among the Baduy People in Lebak Regency, Indonesia." Jurnal Komunikasi: Malaysian Journal of Communication 36, no. 4 (December 11, 2020): 73–84. http://dx.doi.org/10.17576/jkmjc-2020-3604-05.
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Speech communication employs various and complex expressive ways ranging from linguistic to extralinguistic features, and it studies the interaction between the speaker and listener, including interpersonal interaction like the one between a patient and his or her traditional healer. This article discusses some of the issues concerning the language used in the traditional healing process which uses Baduy mantra among the community. Therefore, this study is interdisciplinary in nature and the overall approach is qualitative. Methodology-wise, this research is conducted using discourse analysis and an ethnography of communication. There are two aims from this study, which are: 1) to point out the linguistic and extralinguistic features utilised in the communication component related to activities contributing to the healing process; 2) to describe the meaning of the mantra used in the process of therapeutic practices; 3) to reveal the patterns of the Baduy medicinal mantra perceived from an ethnography of communication point of view. The results of the research indicate that the mimetic and expressive functions of mantra reflect the role of traditional therapeutic efforts as well as interpersonal relations among the members of the community. The extralinguistic elements are employed to arouse suggestion in order to support the effort of a treatment. Keywords: Baduy, communication, linguistic, extralinguistic, mantra.
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Khomsan, Ali, and Winati Wigna. "SOSIO-BUDAYA PANGAN SUKU BADUY." Jurnal Gizi dan Pangan 4, no. 2 (July 11, 2009): 63. http://dx.doi.org/10.25182/jgp.2009.4.2.63-71.
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<p class="MsoNormal" style="margin: 0cm 12.65pt .0001pt 14.2pt; text-align: justify; text-indent: 21.8pt;"><span style="font-size: 10pt;" lang="en-us" xml:lang="en-us">Banten</span><span style="font-size: 10pt;" lang="en-us" xml:lang="en-us"> Province in Indonesia has a traditional tribe called Baduy. Baduy tribe is still maintaining their traditions against modernization. The objectives of this research were to analyze socio-economic and demographic characteristics of Baduy people, socio-cultural and ecological aspects of Baduy community, and food availability of Baduy people. This research is an explorative and descriptive study on the socio-cultural aspects of food system. The data required to meet the research objectives were collected through a direct interview and discussion with respondents as well as a direct observation at the location of respondents. A sample size of 338 households was drawn from the population. The allocation of sample was 303 for Outer Baduy, 10 for Inner Baduy and 25 for Moslem Baduy. To obtain the data on the cultural aspects, history and socio aspect of food, in-depth interviews was conducted with 19 key persons. The study was last for 12 months. The rice production of Baduy community to supply its basic need is generally insufficient; as a result, they have to purchase rice from outside. In addition, not all rice they produce can be consumed because some of it is for the needs of traditional ceremonies. As much as 25 % of the production is sold or given to their neighbors who are lack of rice, 25 % is sent for their neighbors’ feast and for traditional ceremonies (for the elderly people, Jaro, and Puun), and the 50 % is stored in the rice barn for their daily consumption. Only poor households use their rice for their daily consumption. Baduy community usually purchases their foodstuffs at the market, the shop, or from the vegetable vendor who sells from one village to another. If Baduy people need rice and other foodstuffs, they usually go to another village to fulfill their needs.</span></p>
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Mirajiani. "Gender Equality in the Agricultural Sector: Lessons Learned from the Baduy Indigenous Community in Indonesia." Space and Culture, India 11, no. 3 (November 27, 2023): 25–42. http://dx.doi.org/10.20896/saci.v11i3.1379.
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The Baduy people are one of the indigenous communities living in Indonesia at present. The community upholds traditional ways of life based on a customary construction whose application is preserved to date. The study aims to analyse the gender system in the Baduy indigenous community through a qualitative approach, especially in the agricultural field. The research results indicate a division of responsibilities in relation to scope, roles, work, access, control of kinship relationships, marriage patterns, and inheritance patterns between women and men in the community from both productive and domestic perspectives. These differences, however, were not observed to lead to inequality since the system’s value derives from the Baduy community’s cultural construction that guarantees, maintains, and protects gender equality. Moreover, the present study shows us that traditionality is not a factor of gender inequality; traditional cultural constructions have their own mechanisms to create gender equality.
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Iskandar, Johan. "Pandemics and Sustainable Human Nature Relations: A Case study in Baduy Community, South Banten, Indonesia." E3S Web of Conferences 249 (2021): 01001. http://dx.doi.org/10.1051/e3sconf/202124901001.
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In the past, traditional people across cultures in the world in utilizing and managing natural resources and the environment were based on the local knowledge (LK) or Traditional Ecological Knowledge (TEK) and embedded with culture, so that the environment was avoided from damage. Today, as a result of changes in human behavior towards the environment, it has caused various environmental damages and the emergence of pandemic diseases, such as the Covid-19. This article elucidates the relationship between human and natures and environmental changes that have caused emergence of pandemic diseases, including Covid-19. Various efforts have been undertaken by the Indonesian government to cope Covid-19. For example, to prevent the widespread spread of Covid-19 in society, the Indonesian government has recommended every individual to implement the standard health protocols, such as by applying ‘three m’: menjaga jarak (physical distancing), mencuci tangan dengan sabun (washing hands with soap), and menggunakan masker (wearing masks). Culturally, most of the rural communities in Indonesia initially have a tradition of maintaining health in the family based on local knowledge and strongly embedded by culture, as shown by the traditional people of Baduy community who reside in Village of Kanekes, South Banten. Therefore, the authors suggest that various multidisciplinary and interdisciplinary studies, including the Ethnobiology study, should be carried out more intensively in Indonesia because the results of these studies can be useful for the development of science, and the practical results could be used to integrate with Western scientific knowledge to support various sustainable development programs, such as disaster management, including pandemics that are caused by viruses due to environmental changes..
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Suryani, Ade Lilis, and Yuwono Prianto. "PENGARUH EMOSI KEAGAMAAN TERHADAP KEDUDUKAN ANAK ANGKAT PADA MASYARAKAT BADUY MIGRAN (KASUS DESA CISIMEUT LEBAK BANTEN)." Jurnal Hukum Adigama 2, no. 1 (August 12, 2019): 1. http://dx.doi.org/10.24912/adigama.v2i1.4717.
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Children are one of the gifts of the Almighty God as a mandate and must be protected, loved and guaranteed for all their needs. The child referred to here is a legitimate child, an extramarital child and adopted child. The position of adopted children in Indonesia is governed by positive law, Islamic law, and customary law. In customary law each indigenous community in various regions has its own character and mechanism. As in Kasud in the village of Cisimeut Lebak, Banten, that is in the indigenous Baduy community. In the results of the study, it was pointed out that local customary law was still more enforced than religious norms. This is evidenced by the discovery of the Baduy migrants from the Baduy tribe due to conversion. While the majority of the beliefs of the Baduy people are Sundanese wiwitan. With the development of the times, technology and community interaction became one of the factors supporting the influence of the religious emotions of the Baduy community.
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Meilani, Meilani, Joseph Syauta, and Jos Sudarman. "Pikukuh Karuhun Suku Baduy: Sebuah Refleksi Alkitab tentang Memelihara Warisan Leluhur." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 3, no. 2 (July 28, 2022): 104–12. http://dx.doi.org/10.52220/magnum.v3i2.46.
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Indonesia has a variety of local wisdom that can be an advantage in itself, but it can also cause pro and con problems in society towards different beliefs. This paper examines the local wisdom of Pikukuh Karuhun of the Baduy tribe who persisted in the midst of changing times in view of the biblical perspective. This research was conducted to find out how the Baduy people maintained Pikukuh Karuhun (ancestral admonition) for centuries and looked at the principle of Pikukuh Karuhun from a Biblical point of view. The purpose of writing this article is to build Christians' love for the noble values of an ethnic group and emulate the goodness of a local wisdom of people of different faiths. This research uses a descriptive qualitative method by reviewing various literature from previous studies and interviews with several activists who serve the Baduy community. The conclusion obtained from this study is that the Baduy people by doing all the Pikukuh and Great-Grandmothers from time to time have actually done the deeds as God commanded in the Bible. AbstrakIndonesia memiliki berbagai kearifan lokal yang dapat menjadi sebuah kelebihan tersendiri, tetapi juga dapat menimbulkan persoalan pro dan kontra dalam masyarakat terhadap kepercayaan yang berbeda. Tulisan ini meneliti kearifan lokal Pikukuh Karuhun dari suku Baduy yang tetap bertahan di tengah perubahan jaman ditinjau dari perspektif Alkitab. Penelitian ini dilakukan untuk mengetahui cara masyarakat suku Baduy mempertahankan Pikukuh Karuhun (petuah leluhur) selama berabad-abad dan melihat prinsip Pikukuh Karuhun dari sudut pandang Alkitab. Tujuan penulisan artikel ini adalah membangun kecintaan umat Kristiani terhadap nilai luhur suatu suku bangsa dan meneladani kebaikan dari sebuah kearifan lokal masyarakat yang berbeda iman. Penelitian ini menggunakan metode kualitatif deskriptif dengan mengkaji berbagai literatur hasil penelitian sebelumnya dan wawancara dengan beberapa aktivis yang melayani masyarakat Baduy. Kesimpulan yang didapatkan dari penelitian ini adalah masyarakat Baduy dengan melakukan segala Pikukuh dan Buyut dari masa ke masa sesungguhnya telah melakukan perbuatan-perbuatan sebagaimana yang diperintahkan Allah dalam Alkitab. Abstrak Indonesia memiliki berbagai kearifan lokal yang dapat menjadi sebuah kelebihan tersendiri, tetapi juga dapat menimbulkan persoalan pro dan kontra dalam masyarakat terhadap kepercayaan yang berbeda. Tulisan ini meneliti kearifan lokal Pikukuh Karuhun dari suku Baduy yang tetap bertahan di tengah perubahan jaman ditinjau dari perspektif Alkitab. Penelitian ini dilakukan untuk mengetahui cara masyarakat suku Baduy mempertahankan Pikukuh Karuhun (petuah leluhur) selama berabad-abad dan melihat prinsip Pikukuh Karuhun dari sudut pandang Alkitab. Tujuan penulisan artikel ini adalah membangun kecintaan umat Kristiani terhadap nilai luhur suatu suku bangsa dan meneladani kebaikan dari sebuah kearifan lokal masyarakat yang berbeda iman. Penelitian ini menggunakan metode kualitatif deskriptif dengan mengkaji berbagai literatur hasil penelitian sebelumnya dan wawancara dengan beberapa aktivis yang melayani masyarakat Baduy. Kesimpulan yang didapatkan dari penelitian ini adalah masyarakat Baduy dengan melakukan segala Pikukuh dan Buyut dari masa ke masa sesungguhnya telah melakukan perbuatan-perbuatan sebagaimana yang diperintahkan Allah dalam Alkitab.
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Darajat, Deden Mauli, and Cinta Rahmi. "KYAI ZAINUDDIN AMIR’S DA’WAH STRATEGY IN SPREADING ISLAMIC VALUES IN BADUY TRIBE COMMUNITY." Mimbar Agama Budaya 38, no. 2 (March 11, 2022): 96–105. http://dx.doi.org/10.15408/mimbar.v38i2.25169.
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Abstract. This article discusses to answer the question how is the strategy of Kyai Zainuddin Amir's da'wah in spreading Islamic values in the Baduy Tribe community? The Baduy tribe is an inland tribe located in Leuwidamar District, Lebak Regency, Banten Province, Republic of Indonesia. The Baduy tribe is divided into two, namely the Inner Baduy and the Outer Baduy. The results of this study indicate that Kyai Zainuddin Amir's missionary strategy is to use two approaches, the first is fardiyah propaganda or an interpersonal communication approach and the second is to establish the Sultan Hasanuddin Al-Jawi Modern Islamic Boarding School which is located around the Baduy community area in Lebak Regency, Banten Province. The Sultan Hasanuddin Al-Jawi Islamic Boarding School which he founded was part of Kyai Zainuddin Amir's da'wah strategy in spreading Islamic values to the Baduy tribe. A number of Baduy people choose Islam as their religion. Their Islamic procession was guided by Kyai Zainuddin Amir at his pesantren. The research methodology used in this study is a qualitative research methodology with a descriptive analysis approach. To obtain the validity of the data, the researcher will conduct in-depth interviews with sources relevant to the substance of the research problem. All data obtained in the form of documents, interviews, and observations were analyzed with a constructivist perspective.Keywords: strategy; da'wah; Kyai Zainuddin Amir; baduy tribeAbstrak. Artikel ini membahas menjawab pertanyaan bagaimana strategi dakwah Kyai Zainuddin Amir dalam menyebarkan nilai-nilai Islam pada masyarakat Suku Baduy? Suku Baduy adalah suku pedalaman yang terletak di Kecamatan Leuwidamar, Kabupaten Lebak, Provinsi Banten, Republik Indonesia. Suku Baduy terbagi menjadi dua, yaitu Baduy Dalam dan Baduy Luar. Hasil penelitian ini menunjukkan bahwa strategi dakwah Kyai Zainuddin Amir menggunakan dua pendekatan, yang pertama adalah dakwah fardiyah atau pendekatan komunikasi interpersonal dan yang kedua adalah mendirikan Pondok Pesantren Modern Sultan Hasanuddin Al-Jawi yang berlokasi di sekitar Baduy. masyarakat di Kabupaten Lebak, Provinsi Banten. Pesantren Sultan Hasanuddin Al-Jawi yang didirikannya merupakan bagian dari strategi dakwah Kyai Zainuddin Amir dalam menyebarkan nilai-nilai Islam kepada suku Baduy. Sejumlah orang Baduy memilih Islam sebagai agama mereka. Prosesi keislaman mereka dipandu oleh Kyai Zainuddin Amir di pesantrennya. Metodologi penelitian yang digunakan dalam penelitian ini adalah metodologi penelitian kualitatif dengan pendekatan deskriptif analisis. Untuk memperoleh keabsahan data, peneliti akan melakukan wawancara mendalam dengan narasumber yang relevan dengan substansi masalah penelitian. Semua data yang diperoleh berupa dokumen, wawancara, dan observasi dianalisis dengan perspektif konstruktivis.Kata Kunci: strategi; dakwah; Kyai Zainuddin Amir; suku baduy
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Kholis, Nurkholis. "Implikasi Hukum Praktik Perkawinan Adat Suku Baduy Dalam Perspektif Hukum Islam Dan Hukum Positif." Jurnal Pengabdian Masyarakat dan Penelitian Thawalib 1, no. 2 (August 5, 2022): 127–43. http://dx.doi.org/10.54150/thame.v1i2.80.
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Marriage is a natural law that must occur and be carried out by every human being without exception, including for the people of the Baduy Tribe. For the Baduy tribe who adhere to customs and culture, marriage is arranged in such a way that the procedure must be in accordance with applicable customary provisions. The procedure for marriage, starting from the proposal process to fostering a household, is regulated in the binding provisions of Baduy customary institutions. The bride and groom are chosen by their parents, in practice the bride and groom will pronounce the creed, witnessed by Naib as the head. The marriages they carry out are not registered or do not have a marriage book, as is generally the case for marriages carried out by citizens in Indonesia, this is because they collide with what they believe. The implementation of the marriage contract and reception for the bride and groom was carried out at the Traditional Hall led by Pu'un to ratify the marriage. In terms of the marriage system, the Baduy people do not recognize polygamy and divorce. However, they are only allowed to remarry if one of them dies.
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Mahabie, Ahans. "AKULTURASI BUDAYA TIMUR TENGAH DI INDONESIA (Kedatangan Islam dan Pengaruh Budaya)." Mamba'ul 'Ulum 16, no. 1 (April 20, 2020): 1–13. http://dx.doi.org/10.54090/mu.1.
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From the history of Islamic conquest to various parts of the world, Indonesia was one of the countries that was visited on the journey and the struggle to spread the monotheistic religion. With the entry of Islam into Indonesia, there was an encounter with all forms of Middle Eastern / Arabic culture, especially Islam with the archipelago, and naturally the encounter experienced acculturation with the culture in Indonesia. Indonesia as a country also has its own indigenous culture. Portraits of indigenous Indonesian culture can now be found in inland-inland areas such as the Tengger people found on Sukapura on the slopes of Mount Bromo near Tasar Malang, Samin communities in Blora, Central Java, Baduwi communities in southern Banten, Kubu communities in southern Sumatra and Jambi, Baliage communities in Tenganan Pegringsing Karang Asem in Bali, and the Toraja community in Central Sulawesi, the Dayak tribe consisting of Oloot, Olonaju, and Manyansiyung in the interior of Borneo, and the Asmat tribe in Irian Jaya. All of them still hold the original culture with several forms such as animism, dynamism, veteism, and shammanism. The arrival of Islam to Indonesia in the First Century H / VII-VIII M resulted in this nation experiencing cultural acculturation between Middle Eastern culture and Indonesian culture. The evidence of acculturation can be felt in several aspects, including language, literature, arts and education.
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Yulia, Rena, Aliyth Prakarsa, and Mahrus Ali. "Restoring the Conflicts among Societies: How does Baduy Society Settle the Criminal Cases through Restorative Justice?" Academic Journal of Interdisciplinary Studies 12, no. 3 (May 5, 2023): 193. http://dx.doi.org/10.36941/ajis-2023-0071.
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The Baduy are indigenous people who firmly adhere to the customary law of their ancestral heritage, both in carrying out their daily lives and when conflicts or crimes occur. Even though they are part of Indonesia, the Baduy have their own legal system, which is different from positive law. Likewise in customary criminal law, the Baduy have a customary criminal justice system that is authorized to resolve customary conflicts that occur between indigenous people or those that occur in their customary territories. The conflict resolution method in Baduy customary law is called Silih Hampura. Silih Hampura 's way of working is very similar to that of restorative justice which is currently being implemented in national law to resolve various types of criminal acts. This research will examine the Silih Hampura method in resolving conflicts that occur in the Baduy as an effort to explore the Pancasila values contained in the local wisdom of the Baduy customary criminal law. The research method uses normative and empirical legal research methods. Using primary and secondary data sources which are processed using qualitative data analysis. The results of the study show that the Baduy have a conflict resolution method, namely Silih Hampura . The concepts of Silih Hampura are very thick with the norms contained in Pancasila. Deliberation for consensus, creating peace, family behavior, patterns of attention to victims and no elements of revenge, prioritizing victims' apologies and apologies from perpetrators, as well as restoring the conditions of victims, society and the environment so that they can restore the disturbed nature due to crimes or conflicts that have occurred.
Received: 15 February 2023 / Accepted: 20 April 2023 / Published: 5 May 2023
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Krisnadi, A. R., A. Tirtadidjadja, and I. Ardiansyah. "The meaning and function congcot – a rice cone in the ritual of life Baduy outer community, Banten Province." IOP Conference Series: Earth and Environmental Science 1366, no. 1 (July 1, 2024): 012049. http://dx.doi.org/10.1088/1755-1315/1366/1/012049.
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Abstract Tumpeng is a traditional food that is almost always served during ceremonies or rituals in the community’s traditions. The Baduy, also referred to as the Kanekes, are an indigenous community residing in the western region of Java, Indonesia. Renowned for their distinctive lifestyle, the Baduy people strongly uphold traditional customs and beliefs as a core aspect of their identity. This research aims to understand the meaning and role of tumpeng congcot within the context of the cultural and spiritual life of the Outer Baduy community, particularly in the ceremonies of expressing gratitude towards respected elders or individuals within the community. The research methodology used is qualitative research using ethnography art and science of describing a group or culture. The findings of this study indicate that the Outer Baduy tribe utilizes tumpeng or congcot in their life ritual ceremonies as a gesture of gratitude, particularly towards the elder members or those held in high regard within the community.
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Syam, Waridat Ilahiyat, Iskandar A. M, and Gusti Eva Tavita. "KEARIFAN LOKAL SUKU BADUY DALAM PEMANFAATAN MADU SEBAGAI HASIL HUTAN BUKAN KAYU DI DESA KANEKES KECAMATAN LEUWIDAMAR KABUPATEN LEBAK PROVINSI BANTEN." JURNAL HUTAN LESTARI 8, no. 4 (December 18, 2020): 721. http://dx.doi.org/10.26418/jhl.v8i4.43853.
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Lots of local wisdom with local people. In other words, local wisdom can be implemented as ideas, values, local views that are wise, full of wisdom, good value, which are embedded and followed by members of the community. Therefore, local wisdom can be defined as noble values contained in local cultural assets, in the form of traditions, ideas, and life motto. The Baduy community in Kanekes Village, Leuwidamar Subdistrict, is one of the tribes in Indonesia which until now still maintains the values of local wisdom that they have and believe in, amidst the advancement of civilization around them. Research on the local wisdom of the Baduy Tribe in Kanekes Village, Leuwidamar Subdistrict, Lebak Regency, Banten Province aims to see the local wisdom of the Baduy Tribe in utilizing forest resources by the Baduy tribe for the sustainable use of non-timber forest products in the form of forest honey. The types of data taken in this study are primary data and secondary data. Primary data was obtained from the results of interviews with the community in the Baduy Tribe, Kanekes Village, Leuwidamar District, Lebak Regency, Banten Province, Banten Province. Secondary data were complementary data obtained from references which included general conditions of the location, socio-cultural conditions, activities and others. The research was conducted using the snowball sampling method and also using a qualitative descriptive method fpr compiling the result of the research on local wisdom of the baduy tribe.Keyword: Baduy Tribal, Forest Honey, Local Wisdom
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Mohamad Zaini Alif. "MAINAN SEBAGAI MEDIA TRANSFER NILAI-NILAI ETIKA DI MASYARAKAT BADUY DALAM." Jurnal Budaya Nusantara 3, no. 2 (July 20, 2020): 126–34. http://dx.doi.org/10.36456/b.nusantara.vol3.no2.a2544.
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Baduy Dalam society is people who live in the area located in the Village of Kanekes, South Banten, Banten Province, Indonesia. In their daily activities there are children's activities called unknown play which they call pagawean barudak. The use of playing tools using materials, and methods that are within the scope of its culture, as a form of transfer of pikukuh values or ancestral teachings that contain customary rules in Baduy Dalam. The forms that exist in the pagawean barudak are a medium for transferring ethical values to the teaching of customs and culture. How communication play equipment is used, ways and systems that do it. their effectiveness in using media as a medium for teaching rules, prohibitions and values is their strength in their cultural system. play in the Baduy Dalam community as a scaffolding media that guides childhood by changing the level of teaching guidance and transfer of values. Pagawean barudak or playing in Baduy society emphasizes collaboration, harmony, social interaction, and socio-cultural activities, with the final point of achievement depending on which skills are considered important in that culture.
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Mohamad Zaini Alif. "MAINAN SEBAGAI MEDIA TRANSFER NILAI-NILAI ETIKA DI MASYARAKAT BADUY DALAM." Jurnal Budaya Nusantara 3, no. 2 (July 20, 2020): 126–34. http://dx.doi.org/10.36456/jbn.vol3.no2.2544.
Full textAbstract:
Baduy Dalam society is people who live in the area located in the Village of Kanekes, South Banten, Banten Province, Indonesia. In their daily activities there are children's activities called unknown play which they call pagawean barudak. The use of playing tools using materials, and methods that are within the scope of its culture, as a form of transfer of pikukuh values or ancestral teachings that contain customary rules in Baduy Dalam. The forms that exist in the pagawean barudak are a medium for transferring ethical values to the teaching of customs and culture. How communication play equipment is used, ways and systems that do it. their effectiveness in using media as a medium for teaching rules, prohibitions and values is their strength in their cultural system. play in the Baduy Dalam community as a scaffolding media that guides childhood by changing the level of teaching guidance and transfer of values. Pagawean barudak or playing in Baduy society emphasizes collaboration, harmony, social interaction, and socio-cultural activities, with the final point of achievement depending on which skills are considered important in that culture.
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Kartika, Bambang Aris. "TEOLOGI ANTROPOSENTRIS DALAM SASTRA BIOGRAFI: KAJIAN ATAS NOVEL PENAKLUK BADAI KARYA AGUK IRAWAN M.N." SEMIOTIKA: Jurnal Ilmu Sastra dan Linguistik 22, no. 2 (July 1, 2021): 68. http://dx.doi.org/10.19184/semiotika.v22i2.24473.
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This article discusses biographical novel of K.H. Hasyim Asy'ari Penakluk Badai which represents the anthropocentric theology concept. The study of anthropocentric theology positions Islamic theology not only as a dogma, but as a theological basis for overcoming problems or problems faced by humans or Muslims. By conducting a study of the novel Penaluk Badai with an anthropocentric theology reading approach and using a qualitative methodology, it aims to identify that anthropocentric theology is the basis for the motivation of the character K.H. Hasyim Asy'ri as problem solving to problems or problems experienced by the Indonesian people, such as poverty, immorality, ignorance, oppression due to the practice of colonialism. Based on data collection and data analysis, it was found that the anthropocentric theology was functioned by the character K.H. Hasyim Asy'ari to raise awareness of Muslims to overcome the problems faced by the Indonesian people. Anthropocentric theology is the basis of legitimacy and the principle of religiosity for the attitudes, behaviors, thought patterns, and actions of K.H. Hasyim Asy'ari by establishing modern Islamic boarding schools and madrasa educational institutions, establishing a capital business for traders' organizations, issuing jihad resolution fatwas to solve the problems of Muslims.
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Robiah, Robiah, and Nurul Hayat. "STRATEGI PENANGANAN COVID 19 DI MASYARAKAT ADAT BADUY PANAMPING (STUDI KASUS DI KAMPUNG KADU KETUG II DAN KAMPUNG GAZEBO)." Jurnal Pendidikan Sosiologi dan Humaniora 12, no. 2 (October 1, 2021): 101. http://dx.doi.org/10.26418/j-psh.v12i2.47141.
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Coronavirus (Covid 19) may be a collection of viruses which will infect the systema respiratorium , then cause death in humans. Covid 19 spreads quickly and infects anyone including animals. It had been first discovered within the city of Wuhan, China and spread to all or any parts of the planet including Indonesia. All human activities are reduced completely and therefore the government has issued various rules to attenuate the danger of transmission of the corona virus, namely Large-Scale Social Restrictions (PSBB), Social Distancing and therefore the obligation to suits Health Protocols by washing hands, wearing masks, and maintaining distance. Covid 19 features a close relationship with social interaction. Social interaction may be a reciprocal relationship between individuals with other individuals, individuals with groups and groups with groups. This deadly pandemic has grabbed the world's attention, some are taking it seriously and a few are even ignoring it. Indonesia seriously respects this pandemic. Cases soared around 1,425,044 people (Kompas, March 15, 2021). Among the areas that have spread COVID-19 in Indonesia, thus far only the Baduy area has zero cases. it's recorded at the Cisimeut Community clinic . Baduy people are located within the interior of Leuwidamar District, Lebak Regency, Banten Province. The handling strategy is administered traditionally and in accordance with local customary beliefs.
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Aulia, Dwira Nirfalini, and Nadiatul Khairiah. "Integrated Kampong City Block in Kampong Bandur District of Medan Maimun." International Journal of Architecture and Urbanism 1, no. 1 (November 15, 2017): 54–65. http://dx.doi.org/10.32734/ijau.v1i1.262.
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Kampong Badur precisely is one of the slums in Medan City with the category of slum 'very bad' based on the Office of Housing and Settlements Medan 2015. Given the issues in various developing countries precisely in big cities in Indonesia are the increase of population and the process of urbanization. For that, the selection of strategies relating to the rearrangement by improving the old function and adding a new function is the strategy of Redevelopment. An urban redevelopment project that refers to the typical residential vernacular city of Indonesia called Kampong. So, in overcoming the problem of urban slum dwelling in low-income villagers who still put forward the typical residential vernacular Indonesia (kampong) is Kampong City Block. The concept of Kampong City Block is combined with the concept of economic improvement to overcome the problems of lowincome population slum area. In the case of Kampong Badur, social mapping in terms of livelihoods obtained some livelihoods that are considered to support the economic development of the population of trade, farming, chicken breeding, and small convection industry. The integration of these 4 sectors will be synergized in every design process. Then, the concept of Integrated Kampong City Block is also maintaining socio-culture of Badur people so that the approach to the theme of behavioral architecture and analysis of all aspects of the village community, ranging from the concept of macro and micro.
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Andi Harapan. "SISTEM BANGUNAN RUMAH TRADISIONAL DI KAMPUNG ADAT BADUY LUAR KADU KETUG, KABUPATEN LEBAK, BANTEN." Jurnal Koridor 10, no. 1 (July 25, 2019): 35–47. http://dx.doi.org/10.32734/koridor.v10i1.1384.
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Traditional occupancy is something interesting to observe, especially when there are different types of dwellings in the residence, which illustrate the diversity of the culture and local knowledge of the people. Kadu Ketug Outer Baduy Traditional Village is a traditional village that has different residential patterns, where in this village, there are various types of traditional houses that show a wealth of traditions and carpentry technology, which are applied to the system of these houses. This mapping of traditional houses, as a form of intellectual property investment that is expressed in local knowledge, is very necessary to do with research and knowledge that can be applied to the development of technology in architectural technology. This paper will discuss the systems of traditional Baduy Kadu Ketug houses that were elaborated by descriptive analytical methods, from the results of field surveys and measurements in the field. The method of data collection was carried out by field surveys and interviews with traditional leaders and village communities, as well as recording through photographs and sketches of the buildings surveyed. The findings obtained indicate that the traditional house of the Outer Baduy Traditional Village of Kadu Ketug is an integral part of the Baduy Indigenous Village as a whole. This can be seen from the building layout, the building connection system, the use of materials, and the details of the building. The system of traditional houses in Kampung Luar Kadu Ketug implies a traditional Indonesian house hierarchy, which contains 3 parts, namely the lower part as the foot, the middle part as the body and the upper part as the head.
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Sari Wiedoko, Jelita. "Friend or Foe: Internet to Indigenous People in Indonesia (Lesson Learned from Inner Baduy Request for Internet Blackout)." Journal of Indonesia Sustainable Development Planning 4, no. 3 (December 29, 2023): 328–34. http://dx.doi.org/10.46456/jisdep.v4i3.506.
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Yusman, Yusman. "Pidana Adat Baduy dalam Perspektif Pembaharuan Hukum Pidana Nasional." Rechtsregel : Jurnal Ilmu Hukum 4, no. 2 (December 2, 2021): 178. http://dx.doi.org/10.32493/rjih.v4i2.16149.
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The renewal of the National Criminal Law is a discourse that has long been held by the Indonesian people. The Criminal Code (KUHP) is considered no longer able to fully accommodate legal interests in the era of globalization. The Criminal Code is actually a memento from the colonial period, where the criminal code was adopted from the criminal law system of the Dutch colonial nation. One of the things discussed in the discourse and travel or criminal law reform process is the accommodation of customary law in the draft revision of the KUHP law (RUU KUHP). This research makes the Bedouin customs as the object of study. The selection of the Bedouin community itself is because the Bedouin has its own customary criminal code and is the closest indigenous tribe to the capital city. The Baduy are a strong indigenous tribe who defend their customs from the influence of modernization. Then on the existence of such facts, the question arises how is the existence of Bedouin customary law in the discussion of national criminal law reform, these questions will be answered in this study using qualitative methods that will produce descriptive data.
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Rochaeti, Nur, Mujiono Hafidh Prasetyo, Umi Rozah, and Jihyun Park. "A Restorative Justice System in Indonesia: A Close View from the Indigenous Peoples’ Practices." Sriwijaya Law Review 7, no. 1 (January 27, 2023): 87. http://dx.doi.org/10.28946/slrev.vol7.iss1.1919.pp87-104.
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The Indonesiancrime rate until May 2020 increased due to public orders and crime disturbances in the last 22 weeks.Data from correctional institutions in February 2021 showed that some regional offices were over capacity while others were normal. The 1945 IndonesianConstitution recognises traditional institutions in the criminal justice system and requires judges to consider legal values and a sense of justice in society. This study aims to determine Indonesia's customary criminal justice system as a form of restorative justice. This research used a socio-legal approach and found that public participation in Indonesia, through customary groups, can help prevent crime and solve problems through discussion and following applicable customary law processes. As a result, Indonesian researchers have regulated and recognised customary justice's existence and implemented it to deal with cases in their environment. Restorative justice is a criminal mechanism that aims to restore the relationship of the conflicting parties to the state before the conflict and is carried out informally. This concept is also an acknowledgement of oriental legal philosophy which, in resolving any conflict, always seeks to restore relations; macro stability or society can even affect the stability of the universe. The practice of Restorative Justice occurs in customary law. As a legal philosophy, the legal policy of implementing Restorative justice should be interpreted mainly as revitalising customary law if conflicts occur between fellow supporters of the same customary law. The settlement of cases in the Baduy community is straightforward. The settlement prioritises forgiving each other. Restorative justice is performed by combining criminal justice mechanisms with public participation in a discussion mediation.
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Fadli, Moh, Shinta Hadiyantina, Dewi Cahyandari, Airin Liemanto, and Miftahus Sholehudin. "Inquiring into the sustainable tourism village development through the social complexity of adat peoples in digital era." Legality : Jurnal Ilmiah Hukum 31, no. 2 (August 18, 2023): 181–201. http://dx.doi.org/10.22219/ljih.v31i2.26438.
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This research aims to inquire into the concept of sustainable tourism development currently taking place in tourism villages in Indonesia, added with the criteria of social complexity of the locals in the digital era. With a qualitative approach, this research obtained samples of the people of Inner Inner Baduy – Banten, Tenganan Pegringsingan – Bali, and Wonokitri – Tengger. Observation, in-depth interviews, and Focus Group Discussion were also performed to gain validated data, which were further analyzed based on SWOT to help formulate the strategies for sustainable tourism village development. The research results indicate that there was disharmony between the policies of the state and the economy of the Adat peoples, cultural exoticism and modernity, economic development, and the culture of adat tourism. Therefore, the process of planning and setting the criteria for sustainable tourism development should take into account the complexity and social diversity. Furthermore, a Plan for Digital Inclusion for adat people needs to be developed. The contribution of this research is expected to help reduce the disharmony of interest in the development of adat tourism villages and bring about the concept of sustainable tourism development to boost the authenticity of adat villages that correspond with their uniqueness in the digital era.
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Hutagalung, Inge. "THE ROLE OF INTERPERSONAL COMMUNICATION IN THE PROMOTION OF TRADITIONAL WEAVING OF KANEKES VILLAGE, BADUY, BANTEN." ICCD 2, no. 1 (November 27, 2019): 230–34. http://dx.doi.org/10.33068/iccd.vol2.iss1.217.
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One form of strategy to convey the beauty of Indonesian products is through promotion. Promotion is an effort of the marketer in informing and encouraging other people or parties who are interested in making transactions products or services that they market. Interpersonal communication is a form of communication that is often used in promotions through word of mouth marketing activities. The interpersonal relationship that starts from the beginning, continues with the stage of involvement, then the stage of intimacy. The next two stages constitute relationship decline, namely destruction and severance. The socialization of the role of interpersonal communication in enhancing the promotion of traditional weaving in the representatives of the people of the weavers of Kanekes Village, Baduy is expected to provide increased understanding and knowledge about interpersonal communication, in an effort to carry out promotions and provide plenary services for both Overseas and Nusantara tourists visited.