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Tribes Java and Bali |
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Badui Tribe 6.400 |
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Mount Kendeng, Kabupaten Rangkasbitung, Pandeglang, Sukabumi.
Dialects: Sometimes considered a dialect of Sunda [sun] |
The remote Kanekes village in Banten, is filled with ste ep hills where sugar
palm trees, bamboo and wild grass surround a small mountain trail. This is the
path leading to the village of the Badui people, an indigenous tribe that
lives a strictly traditional life. The area is surrounded by rough mountainous
terrain that requires considerable physical effort to trek through.
“It can be rough if you’re not used to hiking though,” said Omin, a local
guide to the Badui.
Omin makes his living mainly by taking tourists to the kampongs in Badui
village while running a motorcycle taxi business in his spare time.
The Badui area covers more than 5,100 hectares of land and is separated into
two parts, outer Badui and inner Badui with the closest inner Badui village of
Cibeo 12 kilometers away from Ciboleger village. Both accept visitors
cordially, but the outer area has more contact with outsiders and is thus more
open to travelers.
The path to the Badui village starts in Ciboleger, a gateway to the Badui
because of its proximity to Kadu Ketug, an outer Badui kampong. Ciboleger is a
couple of hours’ drive away from the Rangkas Bitung turnpike exit.
On the way fromp Ciboleger to Kadu Ketug, stores selling souvenirs like songket
(woven cloth), traditional bags made of tree bark, and grocery shops surround
a steep but smooth path that leads to a big stone monument marked with a map
of the Badui area. A nearby sign lists dos and don’ts for travelers and
welcomes those entering Kadu Ketug, a relatively modern outer Badui kampong
with 35 houses and shops that sell daily goods like coffee and cigarettes.
Some of their rules prohibit modern inventions like guitars, video cameras and
sound recorders. One rule prohibits the use of soap and toothpaste in rivers.
All traces of modernity disappear past the big stone monument and all the
brick houses and neon lights turn into small rattan walled huts and oil-filled
lanterns.
Not too far from the monument is the house of Badui village chief Jaro Dainah.
He is the liaison between the outside world and the Badui people. All
travelers who want to enter the Badui villages must pay homage to him.
His hut, like many other Badui huts, is a rumah panggung, a house built on
wooden stilts placed on rocks or dug into the ground. Layers of thick bamboo
shoots make up the floor that, according to Badui customs, must remain above
the ground, while tiers of sugar palm leaves tied to the top of the wooden
stilts act as the roof.
Further behind his house is a mountain trail leading into more Badui kampongs
that can take a whole day to
 traverse. The Badui people live on a mountain in
small homes surrounded by forests and small rice fields and they live
independently from the outside world, although they occasionally venture out
to other cities like Bandung and Jakarta to sell their handicrafts, brown
sugar and honey. Even so, the Badui reject motorized vehicles as well as
footwear and always move around barefoot while in the kampong.
Despite the challenging way of life, the Badui exude a tough but calm demeanor
as portrayed by Jaro Saidi, chief of the Kadu Keteur kampong, who is also the
leader of all kampong chiefs. The farmer — who claims to be 100 years old —
looks like he is still in his 80s and is still going strong, something that he
may have acquired from living the Badui lifestyle. |
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Bawean Tribe 65.000 |
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The Bawean homeland is a 200 square kilometer island 120 kilometers north of
Surabaya (East Java) in the middle of the Java Sea. Bawean has been known as
the "island of women" because the majority of its inhabitants are women. This
is because the men tend to look for employment in other lands. A man from
Tanjung Ori village who worked for 20 years in Malaysia said, "A Bawean male
is not considered an adult until he has stepped on foreign soil." Merantau
(going to distant lands to seek success) is a major aspect of Baweanese
culture, and it influences most every other facet of their society. A
significant number of the Baweanese reside in Malaysia. In fact, the Baweanese
population there far exceeds that found on the island itself, which numbers
60,000 inhabitants. Other areas of Baweanese migration include Singapore,
where they are known as the Boyanese people, and Perth, Australia.
The culture of merantau creates some interesting dynamics for the Baweanese
people. On one hand, their homeland is isolated and cut off from modern
Indonesian life. On the other hand, they are very exposed to the world through
their family members who migrate and then return to Bawean Although early
settlers came from the island of Madura (as seen in the similarity of their
lan-guages), over the centuries the Baweanese have developed their own unique
culture. Influences are evident from Madura, Java, S. Sulawesi, Su-matra and
Kalimantan. Because of this, a Kompas reporter Emmanuel Subangun wrote in 1976
that the Baweanese people are a "crystallization of In-donesian ethnic
variety."The main sources of income for those living and working on the island
are farming and fishing. Apart from this, some residents make grass mats from
palm leaf fiber as a local handicraft, own small shops, or harvest the high
quality onyx which is found on the island, and ship it to Java or elsewhere in
the world. Most of the income on the island however comes from the family
members who live and work overseas and who send money back to their families
on Bawean.
Originally the Baweanese embraced animistic beliefs. Then Hindu and Buddhist
influences entered the island until the 1600's when the Baweanese people
converted to Islam. Their religious devotion is extremely strong and they
pride themselves in the fact that 100% of the island's inhabitants follow
Islam. There are many mosques (mesjid), small Islamic prayer houses (musholla)
and traditional Islamic schools (pesantrans) in every village. Boys and girls
from six or seven years of age receive religious instruction including lessons
in reciting the Qur'an, and sometimes live in the house of a kiai (Islamic
teacher). Kiais are greatly respected by the Baweanese. |
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Betawi Tribe 3.669.000 |
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akarta, Java. Alternate names: Batavi, Batawi, Betawi Malay, Jakarta
Malay, Melayu Jakarte. Dialects: A Malay-based creole quite distinct
from both standard Indonesian [ind] and from other Malay-based
pidgins and creoles. It evolved by the mid-19th century. Unique
phonological, morphological, and lexical traits. Also influences
from Peranakan Indonesian [pea] and Bali [bcp]. Often not
intelligible to Indonesian speakers not familiar with it (Allen
1989). |
The Betawi are considered the original inhabitants of Jakarta. They are often
called "Jakarta People, Batavi, Batawi, or Jakarte." They originated from the
mixture of peoples who arrived in Batavia (Jakarta's historical name), and
they have occupied the port city since the 15th century. The authentic Betawi
people can be found in the outlying areas of Jakarta, such as in Pasar Minggu
in South Jakarta, in Condet in East Jakarta, and the area of Kampung Sawah in
Bekasi, West Jawa.
In the inner city, the Betawi live as traders, civil servants, laborers,
craftsmen or private employees. In the outskirts of the city (such as
Jagakarsa, Cirasas, Cilangkap) most Betawi have agricultural occupations as
fruit growers, rice farmers, or fishermen. Their farmland is gradually
decreasing because much of it is sold for housing developments, industry, and
other modern uses. Consequently, the farmers are changing jobs for more urban
occupations such as laborers, traders, and motorcycle taxi drivers.It is
difficult for the Betawi to be separated from their family. If they are in
their hometown and experiencing difficulty, they can request financial
assistance from their family members. This situation sometimes gives the
impression that they are less industrious in seeking a livelihood compared
with outsiders. The formal educational level of this indigenous Jakarta
population is usually rather low. Possibly, they have connected "school" with
the Chinese or Dutch Colonists' lifestyles, which they have rejected. This
antipathy to public education is reinforced when Islamic teachers urge them to
avoid government schools and instead study in Islamic schools (pesantren) and
seminaries (madrasah).The Betawi also have special arts such as folk theatre (lenong),
giant parade puppets parades (ondel-ondel), tradi tional brass music (tanjidor),
masks (topeng), and puppet theatre (wayang golek). However, today the Betawi
are rarely involved in the presentation of their own traditional arts.
Many Betawi orient their daily personal and communal lives toward Islamic
ethics. An example of Islam's influence is the following four principles that
are followed by most Betawi. First, at every encounter they will use the
Islamic greeting, Assalamualaikum, which is answered, Walaikumsalam. Second,
they must perform the five daily compulsory prayer times. Third, a daughter
must be married when she reaches the eligible age. Fourth, a guest must be
served according to the full capability of the host.Their foundational
philosophy is, "Blessings are for today. Tomorrow is tomorrow's matter." They
believe that God will give blessings, but they also believe in the presence of
spirits in places like trees, bridges, and graves. |
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Jawa Bayumasan Tribe 5.478.000 |
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The Jawa Banyumasan live in the southwest part of the province of Central Jawa
(Java), specifically in the regencies of Cilacap, Kebumen, Purworejo,
Purbalingga, Banjarnegara, and Banyumas. The Jawa Banyumasan are one of the
subgroups of the Jawa cluster of peoples, but they have their own cultural
variations which differ from other Jawa peoples.The Jawa Banyumasan are often
called the Jawa Mendhoan or Jawa Serayu. They are called this because one of
their best-known foods is mendhoan tempe. This is prepared from tempe
(fermented soybean cake) dipped in spiced batter and then fried until
half-cooked. The name Serayu is sometimes used because the Serayu river runs
through most of their area. They speak the Banyumasan dialect of the Jawa
language. It is easier for the Jawa Banyumasan to understand conversations in
most other Jawa dialects, since its dialect is so similar to the standard
Ngoko dialect. However, other Jawa groups find it harder to understand the
Banyumasan dialect due to the widespread use of specific Banyumasan
vocabulary. Their use of 'a' rather than 'o' enables them to learn the
national Indonesian language more quickly than other Jawa subgroups.
Most of the Jawa Banyumasan people make their living from farming, but
compared to other Indonesian people groups, they are fairly advanced in this
field. Besides having fertile land, they use the land well, even more so now
that they have more modern equipment. The industrial sector is also
experiencing rapid growth. An example is the development of Cilacap as an
industrial city.Besides heavy industry, small industries are also growing
well. Woven bamboo and brown sugar products are a mainstay of small industry.
In addition to fulfilling the needs of the Jawa Banyumasan themselves, these
commodities are sold in other areas.
The majority of the Jawa Banyumasan are Muslim. However, 80% of them are
nominal Muslims (abangan). The other 20% are serious Muslims (santri) who
strictly follow Islamic teachings and are faithful in worship. In addition,
there are also some Jawa Banyumasan who follow animistic beliefs. They believe
there are spirits that come from the unseen world. For example, they believe
in spirits such as bujungan (shrouded ghosts, shaped like a corpse in burial
cloth); jangkrong (shaped like a human skull); and dhemit (spirits that live
at shrines). Places that are often considered sacred include graves,
mountains, caves, and seas. Some of the Jawa Banyumasan still seek help from a
dukun (shaman/healer/occultist) if they are sick or bothered by spirits. They
often hold ceremonial meals (selamatan) or ritual feasts (kenduri), which
include use of mantras and offerings to spirits. The purpose is to protect
their area from calamity.
Java Kangean Tribe 23.000 |
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Madura Tribe 14.000.000 |
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North coastal area of east Java, Sapudi Islands, Madura Island. Also
in Singapore. Alternate names: Basa Mathura, Madhura, Madurese.
Dialects: Bawean (Boyanese), Bangkalan (Bangkalon), Pamekesan (Pamekasan),
Sampang, Sapudi, Sumenep. Dialect continuum. Reports differ about
inherent intelligibility among dialects: some Sumenep and Sampang
report they cannot understand Pamekasan or Sumenep. Difficult
intelligibility with Kangean [kkv]. Lexical similarity: 75% with
Kangean. |
The Madura people are the third largest people group in Indonesia. They make
up 7% of the entire Indonesian population. Currently about four million Madura
people still live on the island of Madura while another nine and half million
live primarily on Jawa (Java). Other major pockets of Madura people can be
found in Jakarta, Kalimantan. and Sulawesi. The Madura people are renowned for
their harsh character and lifestyles. This is probably caused by their natural
surroundings and their history of oppression by others, both of which make
life very difficult for them. Nevertheless, their harsh temperament can be
seen positively if one examines their work ethic. Most of them work extremely
hard and refuse to give up. Both men and women do not shrink from hard work in
order to meet basic needs.The Madura have their own language, Bahasa Madura
(literally translated as Madura language) that includes several dialects. The
Bangkalan dialect is used in the regencies of Bangkalan and Sampang. People
employ the Pamekasan dialect in the southern portion of Pamekasan Regency and
in the central part of Madura Island. The Sumenep dialect is found in the
Sumenep Regency. Furthermore, one finds the Girpapas and Kangean dialects used
by smaller populations.
The majority of Madura living on the island reside in closely-knit farming
communities. But very few Madura living on the island gain their only income
from farming. The climate is very dry and the land is not very fertile and
thus yields only two harvests of rice and tobacco each year. Also, many Madura
are fishermen, salt farmers and sailors on boats carrying inter-island cargo.
The Madura who live on Jawa generally do not own land, but become fishermen,
sailors, businessmen and unskilled laborers. The Madura are also known across
Indonesia for their sate (skewered meat kebabs) and soto (meat soup).
According to tradition, the first step in Madura marriage customs is to seek a
young lady for one's son (nyalabar). The next step is taken by contacting the
woman's family (narabas pagar). If well received, the proposal leads to
engagement.Among the Madura people, the family does not merely include close
relatives, brothers, sisters and parents. They maintain large family
structures called pon popon gik semak meaning that even pupu (distant
ancestors) are still considered close. It does not matter if they are close
relatives from the same grandparents or distant cousins.
The majority of Madura people are known for being very devout Sunni Muslims.
Nevertheless, many Madura people seek security from the use of magic spells
that are used in an attempt to control both good and evil spirits. Those who
complete the five pillars of Islam by going on the Haj (pilgrimage to Mecca)
receive a special place of honor in the eyes of the people. |
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Mancanegar Tribe 12.246.000 |
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The Jawa Mancanegari live primarily in the province of East Jawa (Java). The
name, Mancanegari, is a Javanese word meaning "outside the nation". This name
was given to them by past Jawa Negarigung kingdoms in Surakarta and Yogyakarta
and refers to the fact that they resided outside of their kingdoms.Jawa
Mancanegari have a rich history of which they are very proud. Two ancient
Hindu kingdoms in particular, the Kediri kingdom (11th-12th c. AD) and the
Majapahit kingdom (14th-15th c. AD), illustrate this heritage. The combined
influence of these kingdoms extended from Vietnam to New Guinea. Relics from
these eras are found throughout Southeast Asia, but are especially prevalent
in East Jawa. Even today, Kediri and Mojokerto are the centers of Jawa
Mancanegari culture.
Jawa Mancanegari are primarily farmers. They have been blessed with extremely
fertile land, much of which can support four crops per year. This is due both
to the rich volcanic soil as well as to the many rivers and tributaries which
crisscross their homeland. Rice is the predominant crop, however tobacco,
soybean, and corn are also farmed.There is a growing industrial sector
developing primarily in the major cities. Many people who feel they don't have
a future in the villages seek factory jobs in them. Some of the primary
industries include textile, cigarette, steel, and furniture production.The
Jawa Mancanegari are considered less "refined" than the other Jawa subgroups.
However, they are known for their openness and straightforwardness, their "can
do" attitude and their indomitable spirit. Many of Indonesia's independence
leaders including the first president were Jawa Mancanegari.Cultural events
and ceremonies include the Reog and Kuda Lumping dances. During these dances,
the dancer will go into a trance by inviting spirits to enter into his body in
order to perform extraordinary acts. In the Kuda Lumping dance, the dancer
dances around on a woven bamboo horse while eating glass, flowers, and grass.
In the Reog Dance, the dancer wears a giant tiger-head mask decorated with
peacock feathers that is 2 m. (6 ft.) tall and weighs about 45 kg. (100 lbs.)
The majority of Jawa Mancanegari call themselves Muslim. However, most mix
Muslim beliefs with Hindu and Pre-Hindu beliefs. This mixture of beliefs is
called Agami Jawi.Many Jawa Mancanegari learn to read the Qur'an (Islamic Holy
Book) and vocalize prayers and Qur'an recitations in Arabic. However, they
seldom understand the meaning of what they are reading or vocalizing. They
often use the Islamic prayers as mantras and written verses from the Qur'an as
good luck charms or to ward off evil spirits.Most Jawa Mancanegari, give
sajian (offerings) to the Danyan (guardian spirit) which watches over the
village in order to ensure the protection of their village, houses, and
well-being. |
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Osing Tribe 524.000 |
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East Java, east and northeast coast. Alternate names: Banyuwangi.
Dialects: Related to East Javanese. |
The Jawa Osing reside in the Banyuwangi district in East Jawa Province and
seem to be the original occupants of this eastern-most area of Jawa (Java).
The Jawa Osing are part of the Jawa cluster of peoples, but they have their
own cultural variations which differ from other Jawa peoples. Banyuwangi is a
transit city for tourists who are en-route to Bali. It seems Banyuwangi was
the capital city of the Hindu Blambangan Kingdom that was the last kingdom in
Jawa.The Osing speak Ngoko Osing (Osing language). For other Jawa, this
language is considered old fashioned and corrupted because of influence from
the Madura language.
Family, housing, food, as well as social and health patterns of the Jawa Osing
are very characteristic of the Jawa culture, but the Bali culture has also
influenced them. An example is seen in the Janger dance. This dance has the
theme of love, and is performed to the rhythm of the two-sided drum (kendang
kempul). Their clothing is Jawa in style, but the wigs (sanggul) used resemble
that of the Bali people. Many of the Jawa Osing people make their living by
farming, raising livestock, and trade. In addition, there are also some who
work as local government officials or private employees. They never experience
water shortages because they live on the slopes of the Ijen-Merapi volcano.The
Jawa Osing take great care and highly value preserving their relationships with
relatives, whether they are near or far. Good relationships with others are
also maintained through mutual sharing and giving, as well as trying to
understand other people's feelings and abilities. This practice is summarized
as tepo seliro, which means not doing something one would not want done to
one's self. The Jawa Osing are known as hospitable and well mannered people.
Their culture, which is under governmental protection, has become popular and
interesting to tourists. The government wishes to preserve and utilize the
unique beliefs and culture of the people. This has added to the pride of the
Jawa Osing in their culture.
Islam became the dominant religion of the Jawa Osing after Hinduism was pushed
from their area to Bali. The Kiai (Islamic teacher) has the ultimate authority
in matters of religion. The Jawa Osing have many selametan (ritual meals)
specific to each occasion, such as: the death of a family member; the cleaning
of the village, tilling and harvesting the land, birth, marriage, and moving
to a new house. Selametan combine a mixture of Jawa and Islamic culture
ceremonies and are thus also done for Islamic holidays. A few of these days
are: Suran, Muludan, Ruahan, Punggahan, Rejabatan, and Sekaten. The
traditional dukun (shaman/healer/occultist) is famous for his ability to apply
his black magic from far distances. Through his magical powers he can heal or
destroy whoever or whatever is a cause of problems. |
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Pesisir Kulon Tribe 3.092.000 |
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The Jawa Pesisir Kulon (West Coast Java) people group is also
called the Jawa Cirebonan or the Cerbon people. The center of the Jawa Pesisir
Kulon people group is in the regencies of Cirebon and Indramayu in West Jawa
Province. They live in small cities like Patrol, Anjatan, and Haurgeulis.
There are also some who live to the east around the vicinity of the Sanggarung
River, and across the river there are also several Cirebonan villages located
in Central Jawa Province. The Ceremai mountain marks the southern border of
their area while the Jawa Sea coastline marks the northern
border.Geographically speaking, the Jawa Pesisir Kulon people group live in
Sunda districts, yet they use the Jawa Ngoko Cerbon (Jawa Cerbon language).
Their language is apparently a mixture of the Jawa, Sunda, Arab, and Melayu
languages, and possibly some others as well. The Cerbon Ngoko language is
taught to every Cerbon child from first through tenth grades.
The Jawa Pesisir Kulon people tend to be open and spontaneous in their social
interactions. This is visible in their vibrant, colorful, and artistic
clothing. Their culture leans more toward Islamic culture than towards their
own historical Jawa culture. For them, Islam is looked at as the national
cultural foundation that takes precedence over the traditional Jawa cultural
values, which are still predominant in Central and East Jawa.The word cirebon
is a combination of two words, ci which means water and rebon which means
shrimp. Cirebon has always been famous for its salted fish, fresh shrimp, as
well as petis and terasi (shrimp pastes used as spices). Most Jawa Pesisir
Kulon are fishers or farmers. Their land is very fertile and has acres of
plantations that produce export crops of coffee, sugar, tobacco, citrus
fruits, and the well-known Dermayu mango. There is also a local
government-owned oil refinery. There are many among them who work in
government and private institutions.Craftsmen make various products from the
world-famous batik cloth, as well as clay, wood and rattan. The city of
Cirebon is also considered a tourist destination because of the many
historical and sacred landmarks. These historical sites include the palaces of
Kasepuhan, Kanoman, Kacirebonan, and Kaprabonan, as well as Mesjid Panjunan (a
mosque), Gua Sunyaragi (a cave), and Panjang Jimat (a place of worship).
The large majority of the Jawa Pesisir Kulon people are Sunni Muslims although
there is a Sufi Muslim minority. Despite this fact, the practice of occultism
is very evident. Dukun (shaman/healer/occultist) are still heavily relied
upon. Various ceremonies that include meals are done to obtain happiness,
safety, and peace |
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Pesisir Lor Tribe 22.389.000 |
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Geographically, there are two groups of Jawa Pesisir Lor (North
Coast Java) people. The first group lives to the west of the city of Semarang,
with its center in Pekalongan-Tegal. The second group lives to the east of
Semarang, with its center in Demak-Kudus. The western portion of the Jawa
Pesisir Lor people live on the slopes of the mountain range of Slamet-Dieng
facing north towards the Jawa Sea from Kendal to Brebes. The eastern portion
of the Jawa Pesisir Lor people live on the slopes of the Kapur Utara mountain
range from Demak to Tuban. Most of the Jawa people who live in Semarang are
transplants from other Jawa subgroups, such as Negarigung, Banyumasan, or
Mancanegari.
Jawa Pesisir Lor people mainly make their living from agriculture. They use
the land effectively and are equipped with (relatively) modern tools. The
industrial sector is also experiencing rapid growth, both in heavy industry
and small industry.The Jawa people in general are known as being more reserved
and concerned about politeness than most Indonesian people groups. While this
is also true for the Jawa Pesisir Lor, they are generally more open,
straightforward, and spontaneous when contrasted with other Jawa subgroups.
They are bolder to speak their mind even when they differ from their elders.
They also describe situations more straightforwardly and they speak more
openly, even to sensitive issues. The Jawa Pesisir Lor are known to express
their convictions with action and emotion, not just words.Many Jawa Pesisir
Lor view traditional Jawa culture as backward and are proud of what they
consider to be their more modern worldview and stronger Islamic commitment.
Unlike other Jawa subgroups, they tend to prefer Islamic music to Jawa music
(gamelan). They prefer Qur'an (Islamic Holy Book) readings to watching wayang
(shadow puppet plays). In spite of this, they still love the Jawa drama forms
of ludruk and ketoprak.
Almost all Jawa Pesisir Lor people are Sunni Muslims, although some are Sufi
Muslims. Most Jawa Pesisir Lor people consider sacred the graves of two holy
men, Sunan Kalijaga and Sunan Ja'far Shodiq. People come to both of these
graves to worship and to seek blessing. They hold to nine aspects of religious
knowledge that were taught by these two holy men. The first aspects are the
five Islamic pillars of syahadat (the Muslim creed), sholat (Muslim prayer
ritual), zakat (giving to the poor), puasa (fasting during the month of
Ramadan), and haj (pilgrimage to Mecca). To these five aspects are added the
four aspects of syari'at (Islamic law), hakekat (essence), tarekat (mysticism,
especially Sufism), and marifat (the highest knowledge in mysticism).
Occultism is still practiced, along with syncretistic elements of Hinduism and
animism. . |
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Sunda Banten Tribe 537.000 |
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Java, western third of the island. Alternate names: Priangan,
Sundanese. Dialects: Bogor (Krawang), Pringan, Cirebon. |
The Banten people live in the province of Banten , located at the
northwestern end of the island of Jawa. Currently, most Banten people live in
the regencies of Pandeglang, Labak, and Serang. In the year 2000, Banten
officially became an Indonesian province independent of West Jawa Province.
The Banten border area has often been unclear. This can obviously be seen in
the differing languages spoken by the northern portion (Jawa-Banten language)
and the southern portions including the areas of Pandeglang and Lebak district
(Sunda language).
The Banten people grow rice and other crops, such as coffee, cloves, jengkol
and petai (beans eaten raw), bananas, and durian ("stinky" fruit with a thick,
spiky shell). Working the land is done in cooperative groups. One type of
cooperative work is royongan. In royongan, workers are not paid directly;
rather, wages are collected and stored by a community elder (kokolot) to be
used for repair of mosques and smaller prayer houses. Another form of
cooperative work is called liliuran, which is helping one another work the
rice field without any expectation of payment. Cooperative work arrangements
are also used for repairing roads, bridges, and other public facilities.
Cooperation of this kind is expected of community members. For instance, in
Tanjung Sari village, a household head who does not participate is assessed a
monetary fine. Local Banten leadership is composed of three elements: formal
leaders (umaroh), religious leaders (ulama), and traditional leaders (jawara).
These three groups play an important role in shaping the local political
system. The village's kinship relationships are cultivated and developed by
the village leaders, who are very respected and honored. Other village matters
are handled by the carik (secretarial), ulu-ulu (irrigation), kabayan
(logistics), and amil (religious affairs). Ancient Banten is still of great
interest, especially for historians and archeologists. Banten is one of the
famous kingdoms of the past. In the Banten area there are many tourist
attractions, beginning with the nature preserve, the Great Mosque of Banten,
with the tombs of the Banten Sultans placed at the south and north ends of
this mosque. It is said that there is a "nine-story rock" 15 meters high,
which is a remnant of the megalithic era. As a tourism area, Banten is open to
the outside world, but their traditions and culture are still maintained.
From the 15th century establishment of the Sultanate of Banten until today,
the majority of Banten people have been Muslims. They are obedient Muslims,
but they still have deep involvement in black magic and occultic power. This
can be seen in the famous art of Banten known as debus: through the use of
certain mantras, the body of a practitioner can be made invulnerable to
physical blows, fire, and sharp objects. |
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Tengger Tribe 636.000 |
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East Java, Tengger-Semeru massif and slopes of Mt. Bromo. Alternate
names: Tenggerese. Dialects: May be marginally intelligible with
Javanese [jav]. |
The Tenggerese live on the slopes of a large volcanic crater high
 in the Tengger Mountains of eastern Java. Their origins are uncertain, but
some consider them to be refugees from the ancient Hindu-Javanese kingdom of
Madjapahit who retreated to the mountains at the fall of Madjapahit in the
early sixteenth century. Others believe they occupied the area well before
that period. The people speak an archaic Javanese dialect called Tengger.
The populous (and still growing) nation of Indonesia has one of the most
ethnically diverse populations in the world-more than 300 distinct people
groups. Located in Southeast Asia on an archipelago of more than 3,000 islands
that command vital sea routes between Australia, Europe, and the Asian
mainland, they are the principal link between the Pacific and Indian Oceans.
With about sixty percent of the total population, Java is the most populated
Indonesian island.
The Tenggerese are farmers who grow corn on dry permanent fields or, by using
the "slash and burn" technique, they create temporary agricultural plots
called swiddens. For more than a century many have also grown vegetables and
potatoes as cash crops. Farms are very small-the average size is about one
hectare (slightly over 2.4 acres). Because farms are so small and unable to
sustain large families, the number of landless peasants has increased rapidly,
causing a swelling immigration to the cities and coastal areas.
Tenggerese youth are free to do their own courting, although parental consent
is required. The wedding ceremony takes place in the bride's home. Ideally,
the newlyweds set up their own household, but in many cases they are forced to
live with their parents until they can afford their own dwelling. The average
household may be an extended family composed of nephews and nieces or younger
brothers, sisters, or cousins and may have between seven and ten members.
A village consist of clusters of smaller villages, or hamlets. The village
headman is elected for life by the adult (male and female) citizens of the
village. He is assisted by village administrators and controls the headmen of
the various hamlets.
vMost Tenggerese are Hindus who mix their beliefs with animism (belief that
non-living objects have spirits).
Each temple congregation holds periodic rituals to placate and please various
gods and protect the group's peace and prosperity. They also make offerings to
the spirits of their deceased ancestors and to spirits connected with certain
places. Brahman priests conduct the major religious ceremonies; lower caste
priests care for the temples and perform local ceremonies. Rituals are
performed in several cycles, with the most important being a six-month cycle.
Families arrange "life cycle rituals," an especially important task when
planning the cremation of a family member. Rituals often include music and
dance. |
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Bali Loloda Tribe 19.000 |
The Loloan people are located in the Jembrana Regency of the island of Bali.
More specifically, they live in the villages of Pengembangan, Tegal Badeng
Islam, Cupel, Tukadaya, Banyubiru, Tuwed, Candi Kusuma, Sumber Sari, Ketatan,
Airkuing, Sumbul, and Pekutatan. The word loloan is derived from the word
liloan ("wrapped around" or "winding"), which refers to the first settler's
description of the River Ijogading, which is turbulent with changing currents.
It is thought that their ancestors were Muslim immigrants from Sulawesi,
Kalimantan and Malaysia. Sunan Wajo led the first group of settlers from
Sulawesi. They came to Bali in the 17th Century to escape from the Dutch
military. At that time, I Gusti Ngurah Pancoran, the King of Jembrana,
welcomed them. He had also resisted the Dutch. These Bugis-Makassar immigrants
developed good relationship with the King for the purpose of converting all of
his people to Islam. Another group of settlers came from Kalimantan and was
led by Abdullah bin Yahya Al Qadry, a descendant of the Sultan of Pontianak.
Several of the Melayu groups from Malaysia originated from the areas of Pahang,
Johor, Kedah and Trengganu and some of the immigrants were of Arab origin.
These groups were also seeking to evade the Dutch military and became
assimilated into the Loloan people group.
As a community, the Loloan villages have significantly different
characteristics than the villages of the Bali people who live in the
surrounding areas. In addition to the obvious religious differences, there are
also other differences such as the style of homes. The Loloan houses are built
on raised platforms, on top of stilts approximately two meters high. The main
door of their houses always faces to the east. The location of the door in
this manner is designed to avoid any distraction when they are doing their
prayers toward Mecca in the west .The decorations of their houses is generally
Islamic in nature, such as Arabic calligraphy. The Loloan style of dress,
especially the womens', is also Islamic. In general, they maintain a special
and distinctive cultural pattern in the midst of the Hindu Bali people, who
have in turn, maintained their own cultural distinctiveness in the midst of an
overwhelmingly Muslim nation.
They are strong Muslims, which is different from the majority of the Bali
people group who are Hindu. This leads to their being ostracized by the Bali
people. Loloan traditional laws have been handed down through the generations,
and they also strictly enforce Islamic law. Despite this, there are Loloan
people who are greatly influenced by animism and many superstitions. These
beliefs cause them to seek protection using magic by either appeasing or
controlling good and evil spirits. |
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Bali Tribe 4.200.000 |
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7,000 in South Sulawesi. Island of Bali, north Nusa Penida, west
Lombok Islands, and east Java, South Sulawesi. Alternate names:
Balinese. Dialects: Lowland Bali (Klungkung, Karangasem, Buleleng,
Gianyar, Tabanan, Jembrana, Badung), Highland Bali (“Bali Aga” ),
Nusa Penida. Reportedly two distinct dialects. High Bali is used in
religion, but those who can use it are diminishing. There are speech
strata in several lowland varieties (1989 A. Clynes). |
The island of Bali is probably better known than the country of Indonesia. The
word "Bali" brings to mind visions of a tropical paradise. Its beauty,
friendly people, and exquisite art and dance have made Bali a favorite
destination for millions of tourists from around the world. On this "Island of
the gods" reside the Balinese. However, many Balinese can also be found on the
nearby island of Lombok, as well as in Lampung, Sulawesi, South Kalimantan,
Sumbawa and Papua.
Most Balinese live in very close knit villages with strong family, social,
religious and economic interrelationships. Much of the village's interactions
are centered on Hindu worship in the temples and agricultural cooperatives in
the surrounding fields. The Balinese are separated into two distinct groups,
the Bali Aga, (indigenous Balinese), and the Bali Majapahit (originally from
the Majapahit Kingdom of Jawa). The Bali Majapahit inhabit the largest sec-tion
of the island, and are located in the lowlands. The Balinese main livelihood
is rice farming. Their irrigation system is called subak (sharing water
resources). The solidarity among those who share water is displayed in their
meetings and religious ceremonies. The natural beauty of Bali and the unique
culture of the Balinese have provided the impetus for a boom-ing tourist
industry. The face of the island has been changed with the development of
luxury hotels, souvenir shops, and other tourist related industries. Along
with these changes have come a variety of employment opportunities. The
Balinese are known throughout the world for their artistic abilities. Many
Balinese villages specialize in one particular form of art. Their artistic
talents can be seen in their many varieties of painting, carving, sculpting,
dancing, and weaving.
Hinduism is the primary religion of the Balinese. Even though Hinduism has
greatly affected the culture, the Balinese have managed to maintain their
original culture, so that Balinese Hinduism differs from Indian Hinduism.
Balinese Hindus believe that there is one god that can be explained by the
Trimurti, a concept of three aspects of God: Brahma, the creator; Vishnu, the
protector; and Shiva, the destroyer.The Balinese practice Panca Yadnya (5
Ceremonies): 1) Manusia Yadnya (life cycle ceremonies); 2) Putra Yadnya
(ancestral ceremonies); 2) Dewa Yadnya (cer-emonies to gods who save the
world); 4) Resi Yadnya (priest ordination); and 5) Buta Yadnya (ceremonies to
protect against evil spirits). The impact of Hinduism can be seen throughout
Bali. For example, each neighborhood provides a dadia (communal shrine). Both
individual families as well as larger assemblies use this shrine to offer food
and flowers to their gods. |
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