Monday, October 12, 2009

Love Spell Fragrance And Lotion

Bedouin Tribe Tribe Madura Outer

Outer Baduy

outer Baduy are people who have been out of customary and regions Baduy In . There are several things that cause people dikeluarkanya Baduy In into Outer Baduy. Basically, the existing regulations on the outside and Baduy Baduy in it almost the same, but outside Baduy more familiar with technology than Baduy deep.

typical characteristics of the community:

  • They have known technologies, such as equipment electronic, although its use remains a ban for every Bedouin citizens, including citizens of Outer Baduy.
  • Development Process House Foreign Bedouin population has been using assistive devices, such as saws, hammers, nails, etc., that were previously prohibited by the indigenous Bedouin In. (BL)
  • Using traditional clothes with black or dark blue (for men), indicating that they are not sacred. Sometimes using modern clothes such as T-shirts and jeans. (BL)
  • Community groups panamping (Baduy outside) , living in various villages scattered around the (outside) region Baduy In such Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth. (BL)

· Kanekes public trust called Sunda Wiwitan rooted in the worship of ancestral spirits ( animism ) that the next development is also affected by Buddhist , Hindu , and Islamic . Core beliefs are reflected with the pikukuh or customary provisions adopted absolute daily lives of people Kanekes. The most important contents of the 'pikukuh' (compliance) Kanekes is the concept of "without any changes, or changes in as little as possible:

· As has happened for hundreds of years, the community's main livelihood is farming Kanekes upland rice . In addition, they also get extra income from selling fruit in the forest as they get durian and keranji acid , and honey forest.

· Kanekes Society which until now strictly follow the customs is not an isolated communities, remote, or people who are isolated from developments outside world. The establishment Sultanate of Banten Kanekes that automatically insert into any territory not separated from their consciousness. As a sign of compliance / confession to authorities, the public routinely perform Kanekes seba to Sultanate of Banten ( Garna, 1993). Until now, the ceremony seba continues to take place once a year, be brought crops (rice, pulses, fruits) to the Governor of Banten (previously the Governor of West Java), through regents Lebak . In agriculture, the population of Outer Baduy interact closely with the community outside, for example in a lease of land, and labor.

Main Figures Bedouin Society

know Kanekes Community two systems of government, namely the national system, which follows the rules of the Republic Indonesia , and customary systems which are believed to follow the customs of society. Both systems were merged or diakulturasikan such a way that does not happen clash. Nationally, the population Kanekes led by the village head called Jaro pamarentah, which is under the sub-district, while customarily subject to the customary leader Kanekes the highest, namely " puun ".

highest indigenous leaders in the community Kanekes is " puun "in three village tangtu . Position is held down through the generations, but not automatically from father to son, but can also other relatives. The term of office puun not specified, only based on one's ability to hold the position.

Executing everyday customs administration kapuunan (kepuunan) implemented by Jaro , which is divided into four positions, namely Jaro tangtu , dangka Jaro , Jaro dependents , and Jaro pamarentah . Jaro tangtu responsible for the implementation of the law customary on citizens tangtu and various other affairs. Jaro dangka duty to maintain, administer, and maintain a deposit of ancestral land that exist within and outside Kanekes. Jaro dangka of 9 people, which when added to the 3 people Jaro tangtu called Jaro twelve . Leaders of these twelve Jaro called Jaro dependents . The Jaro pamarentah customarily served as a liaison between indigenous Kanekes with national governments, which in their duties aided by pangiwa , strip , and kokolot overtime or village elders (Makmur, 2001).

Communication Systems and constraints

For the sake of relations with outsiders, including the relationship with formal government affairs, the Foreign Baduy person who is appointed to be head of the village. Village Head who called Jaro (Jaro Pamerantah ") was appointed and determined by Puun (" Chairman of the Peoples "). Village Head ("Jaro Pamarentah") duty to accommodate and deliver all orders that instructed the government to the extent not contrary to custom.

Relationships among Bedouin community itself on the indigenous berparas inherited by their ancestors and adhered to both by society and by the Bedouin in Outer Baduy. custom In Bedouin society, there are some restrictions / taboos ("Buyut") to do or doing something Overall abstinence / taboo ("great") that regulate people's behavior relationships Baduy either individually, the relationship with the group community and with its natural environment are considered as soil surrogate of his ancestors.

customs administration center located in Baduy In, with Puun as customary leaders. There are three Puun who led the customs administration in the village of Kanekes or Bedouin Society. Third Puun lives in a different village. Puun assisted by Girang Seurat in charge of security issues, and Jaro Tangtu representing Puun every kampun and also play a role as a spokesperson for external relations.

Bedouin Society in communicating between themselves using the language of Sunda. However, some of them have been able to speak Indonesian, especially when communicating with outsiders. They are still consistent preserve local arts and culture such as traditional music, traditional ceremonies ( seba and seren taon ) in the life cycle is still running, and preserved for generations.

Although there are many different things, the lives of Bedouin very harmonious and full of peace. Life pattern of mutual aid which they apply allow them to live in harmony. They seem very friendly, cultured, civilized, even against the they show the tourists were friendly attitude. Historically there has been no inter-war Bedouin or criminal. In fact this is so, fellow Bedouin unprecedented killing each other, deceive each other, especially with people outside the Bedouin. their togetherness is very strong. They held a traditional ceremony at the same time, rice planting and harvest time, and many other activities that are already scheduled to be implemented simultaneously.

Interaction with the outside community

At this time the outsiders who visit the region Kanekes increasing up to hundreds of people per visit, however, Kanekes region remains off limits to foreigners (non-citizen). Several foreign journalists who tried to enter until now always been denied entry. Their social relations are still heavily influenced by the tradition that jointed old values. Very different conditions we will encounter in the Sundanese people who have been in the city of Bandung which has received much media exposure. Their social relations, especially with family and neighbors, it must be more stringent than the Bedouin community. It may be that they will not know the neighbors who are next to the house. This condition can easily be encountered in a variety of luxury housing are mutually alienated from one another.


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