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Report on Traditional Knowledge

1. IntroductionPangandaran people are a community that consists of various ethnic groups with various cultures. Both Java and Sundanese are the major ethnic groups living in Pangandaran. Although there is a lack of scientific evidence on the initial period of Java ethnicities in Pangandaran, it was predicted that Javanese had started to live in Pangandaran along with the Sundanese people from the Dutch colonization period, as the Dutch started to open plantation areas, harbors, and train railways around Banjar to Cijulang. In this context, it is very difficult to determine who would be identified as Pangandaran’s indigenous people. In this study, ‘local resident’ terminology will be used to explain about people who permanently and in long period had been staying in and around Pangandaran.

Cultural diversity in Pangandaran, especially Java and Sunda, had influenced how far each culture had been maintained or changed. The reason for this is, Java and Sunda people had been interacting in various situations, such as economic activity, neighbor relationship, marriage, education, and governmental. Inter-relationship among different cultures will surely influence each culture. Moreover, as Pangandaran became a tourist destination, between Java and Sunda people, also contact with cultures beyond their own which come from the tourists. The complexity of culture relationship is very important to be understood in this project to learn about how the process of cultural changes in Pangandaran had been happening, especially as the impact of tourism development. This understanding is also helpful in designing the locally-sensitive Pangandaran Tourism Management Plan (TMP).

2. Methodology and ProcessIdentification of existing and lost traditions became difficult as the definition of tradition has wide and diverse meaning. Nevertheless, this study defines tradition as several habit, communities; regulations, manners, which have been practiced from generation to generation. Data collection on tradition specifically was conducted through in-depth interviews with several key resource persons and observations. In

community social survey, respondents were asked about their opinion towards specific traditions which potentially will influence tourism development in Pangandaran, such as ritual hajat laut, hajat bumi, ronggeng gunung dances, also traditional games and plays.

3. ExistingandLostTraditionsWe have clustered several forms or community practices identified to be considered as tradition into various dimensions: 1. Social solidarity and local organization; are

traditions in relations to community organizing which oblige individuals to do activities in collective manners. Within this dimension, ‘gotong royong’ is identified as one of the tradition.

2. Religion; is form of tradition in relation with belief system, including religion. Several activities in this tradition are: Hajat Laut, ziarah Cirengganis, Hajat Bumi, and customary practices in religious celebration/festivals.

3. Social control mechanism; are traditions in relation with social control in the form of rules, norms, or local regulation, which aim to protect social integrity within the Pangandaran people. Traditions within this dimension are conflict resolution mechanisms, heritage distribution, and customary manners in individual interactions.

4. Aesthetic expression and pleasure, tradition aims to expresses feelings through media of arts and games. Within this dimension is attraction of music, dances, art performance, and theater, as well as various local games to have fun in their spare time.

5. Economy, traditions within this dimension specifically related with the people‘s economic activities, especially those that had been practiced from generation to generation such as agriculture and fishery. Included in this dimension are production techniques, rules in production system, mechanism of asset distributions, as well as profit sharing within production system. In general, tradition in economy activities still exists within Pangandaran society.

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Report on Traditional Knowledge

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Report on Traditional Knowledge

Dim

ension

Trad

itions

Status

inCo

mmun

ity

Description

espe

ciallytheprayingandtheoffering

part.H

ajat

laut

hasbe

eninclud

edinPangandarantourism

agen

da,w

hich

intheim

plem

entatio

nhadbe

eninvolvingmanystakeh

olde

rssuch

asregion

algovernmen

t,tourism

busine

sses,and

politicparties.

Hajat

bumi

Existsinsome

places

Historically,H

ajat

Bumi(pray

forearth)

iscond

ucteddu

ring

rice

padd

yharvesta

sgratitu

deexpression

toGod

forthefertility

oftheearth/soils.N

owadays,thisritualisrarelydo

neas

the

costishigh.Farmerscalculated

that

harvestresultisno

tcom

parableto

thecostforHajat

Bumi.

Hajat

Bumiisstillcond

uctedby

somefarm

erswho

hassurplusof

harvestinbigam

ount,especially

farm

erswho

haswidearea

ofland

.Thistradition

isstillbe

ingpracticed

inothe

rplaces

inWest

Java,suchas

Garut

andTasikm

alaya.

Cirengganis

Exists

Thisisaritualpracticed

bythepilgrims,mostly

comefrom

outsideof

Pangandaranarea,w

hobe

lievesintheDew

iRen

gganislegend

�aprincesswho

owne

dthewater

spring

andCirengganis

cave

inside

thePananjun

gNatureRe

serve.Thisisaroutineactiv

itycond

uctedon

certaindate

(based

onJava

Calend

ar)thatcon

sistsof

praying,singing,offering

ordo

ngda

ng,leadby

juru

kunci

(kun

cen)

orthesite

guard.Theritualiscompleted

bytaking

commun

albath

orwashing

theirface

inCirengganiswater

spring.B

ybathingor

washing

face

usingCirengganiswater,the

pilgrims

believe

that

they

willbe

youn

gandtheirwishe

swillbe

accomplishe

d.Thisiscontroversialritu

alandthreaten

edto

bestop

ped,as

itishighlycriticizedby

Islamic

religious

grou

p.Be

side

sthat,Ciren

gganisisinnature

reservearea

that

isproh

ibite

dforthiskind

activ

ity.

Rituals

Puasa

Ramadhanor

Moslem

fasting

mon

th

Exists

Tradition

scond

uctedinwelcomingtheIslamicfastingmon

th/Ram

adhanun

tiltheMoslem

holyday,isamixture

ofIslamicpractices

with

localculture.O

neof

thetradition

sisnyad

ranor

nyekar,w

hich

isvisitin

gfamily

graveyardto

pray,aswellaseatin

gtogether

inon

evillage.

OnIedMoslem

holyday,pe

opleexchan

gefood

amon

gne

ighb

orsandvisitin

gfamily

andne

ighb

ors

forblessing

andforgiven

essor

justto

gather.

Rengkong

Ronggeng

Gun

ung

WayangGolek

Pleasure/

Aesthetic

expression

Wayangkulit

Existinlim

ited

even

t

Sometradition

alarta

ttractions

areintegrated

incertainrituals,such

asinHajat

bumiand

Hajat

Laut.Since

someritualsarerarelycond

ucted,so

that

thesekind

ofarta

ttractions

also

rarely

performed

,for

instance

case

ofreng

kong

orrong

geng

gunu

ngattractio

nthat

integrated

with

Hajat

Bumiritu

al.

Inthepast,alm

oste

very

wed

ding

partyincommun

itywas

amused

bytradition

alattractio

nlike

Ronggeng

Gun

ungdance,

wayan

ggo

lek(Sun

dane

sepu

ppet

show

),wayan

gkulit

(Javanese

pupp

etshow

),calung

(bam

boomusicinstrumen

ts)a

ndothe

rsthat

wereableto

attractm

any

peop

lefrom

surrou

ndingvillagesto

come.They

couldbe

involved

inthepartyfrom

even

ingto

earlymorning.R

ecen

tly,allthosearta

ttractions

arerarelype

rformed

sincethey

areless

attractiv

ethan

mod

ernmusicattractio

nsuch

assolokeyboard

anddangdu

tmusicgrou

p.Moreo

ver,thecostto

presen

ttho

setradition

alartsismoreexpansiverather

than

mod

ernon

es.

Table01

.Listo

fExisting

and

LostT

radition

sinPan

gand

aran

Dim

ension

Trad

itions

Status

inCo

mmun

ity

Description

Goton

gRo

yong

Exists,ten

dsto

change

Goton

groyong

isvillage

commun

ityorganizing

tocollabo

rate

invariou

sno

npe

rmanen

tactivities.

Goton

gRo

yong

hasvariou

sform

sof

activ

ities.InSund

anese,gotong

royong

iscalled

sabilulung

an,w

hileinJavane

seisknow

nas

samba

tan.

Goton

groyong

canbe

done

tofulfillvillage

orcollabo

rativ

ene

eds,such

as�kerjaba

kti�or

�working

together�tocleanthevillage,rep

airsocialfacilitie

s,village

patrol(ron

da),as

wellas

even

torfestivalprep

arationat

village

level.

Goton

groyong

canbe

done

asameanto

helpeach

othe

r,inne

ighb

orho

odrelatio

nship,such

asingrievance,marriageceremon

y,andelse.

InPangandaran,gotong

royong

stillexists,aspe

opleinon

evillage

usually

aresociallyconn

ected

bykinship.

Goton

groyong

issignificantlyde

term

ined

bylocalleade

rability

inmob

ilizing

commun

ity.The

reis

nosanctio

nforthosewho

dono

tparticipateingotong

royong,excep

tsocialsanctions

inwhich

commun

itywillpe

rceive

thisindividu

alas

igno

rant

tocommun

alne

eds.

Peop

leparticipationingotong

royong

isstartedto

beexchangedwith

mon

eypaym

ent.For

exam

ple,invillage

patrol(ron

da),thosewho

cann

otph

ysicallyparticipatemay

payacertain

amou

ntof

mon

eyto

village

leader

orthesecurity

man.

Lumbu

ngde

saExistsat

some

places

(villages

Aform

ofallocatin

grice

harvestb

yfarm

ersto

bemanaged

byvillage

institu

tions.Lum

bung

desa,

basically

isan

insuranceor

saving

mechanism

forfarm

ersgrou

pinthevillage

�whe

reeach

farm

ersseta

side

acertainam

ount

ofharvesttobe

kept

inlumbu

ngde

sa.A

tdry

season

,village

leader

willdistribu

terice

equally

tocommun

itymem

ber.Lumbu

ngde

sacanstillbe

foun

din

village

that

isno

tinthescop

eof

thisproject,such

asCikalong

andPu

rbahayu.Unfortunately,

lumbu

ngde

sasystem

isstartin

gto

diminishas

numbe

rof

farm

erswho

owns

land

decreases,also

econ

omicvaluefrom

rice

harvestissm

allercomparedto

agricultu

reprod

uctio

ncostas

farm

er�

expe

nses.

Social

solidarity

and

organizatio

n

Tradition

alsocialgrou

pNoexist

Village

institu

tionconformswith

natio

nallaw

,suchVillageGovernm

ent,LM

D,Ba

danPe

rwakilan

Desa(BPD

),LKMD,and

othe

rorganizatio

nswhich

wereestablishe

das

arespon

sesto

developm

entp

rojects.

Rituals

Hajat

laut

Stillexistw

ithmod

ificatio

n

Hajat

laut

isatradition

practices

byPa

ngan

daran�sfishe

rmen

.Thistradition

isalso

practiceby

othe

rfishe

rmen

commun

ityinJava

Island

,alth

ough

thetechnicalitymay

vary,suchas

inPe

labu

hanRa

tu,Cilacap,andno

rthcoasto

fJavaIsland

.Historically,h

ajat

laut

isasymbo

lization

ofgratitu

deexpression

totheoceanpo

wer

(NyiRo

roKidu

l)who

hadgive

safety

andsea

resourcesthrougho

utthewho

leyear.G

ratitud

eisexpresssymbo

licallyby

fishe

rmen

sacrifice

ofsend

ingofferings(sesaji;do

ngdang)con

tainingthebe

stfood

availableandbu

ffalohe

ad,to

middleof

thesea.

Inthisritual,prayersandartp

erform

ance

(suchas

dances

andshadow

pupp

et)

werecond

ucted.Critiqu

eby

(Islamic)religious

grou

pinflu

ence

themod

ificatio

nof

thisritual,

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Report on Traditional Knowledge

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Report on Traditional Knowledge

Dim

ension

Trad

itions

Status

inCo

mmun

ity

Description

who

hasne

ither

land

norcapitaltha

tallo

whim

getright

tocultivate

theland

from

theow

ner.

Thisstructurewillde

term

inethebe

nefit

sharingin

padd

ycultivatio

nsystem

inPa

ngan

daran.

This

system

common

lypractic

edby

peasan

tcom

mun

itythroug

hout

Java

Island

.The

rulesof

bene

fitsharingin

padd

ycultivatio

ninclud

e:Maro:

Theow

ner(pem

ilik)

give

righ

ttope

ngga

rapwho

prov

idecapitalfor

buying

seed

s,fertilizer,pe

sticide,an

dpa

ying

daily

feeforbu

ruhtani.Marosystem

willallowpe

nggarapan

dland

owne

rgete

qualbe

nefit

from

padd

yha

rvest.

Mertelu:lan

dow

nerprov

ides

seed

swhilepe

ngga

rapprov

idefertilizer,pe

sticidean

dpa

ying

daily

feeforbu

ruh(w

orker).M

ertelu

system

allowsow

nerto

gettwothirdof

padd

yha

rvest,

whilepe

nggarapon

lyreceiveon

ethirdof

padd

yha

rvest.

Buruhtani:B

uruh

tani

orpe

asan

tlab

orson

lygain

amou

ntof

mon

eyfrom

peng

garapfortheir

daily

workin

pluo

ghing,or

plan

tingpa

ddy.In

thepa

st,lab

orwas

paid

with

somebu

ndlesof

padd

yafterh

arvestseason

.Recen

tly,fee

inform

ofmon

eyispreferredthan

padd

ysince

mon

eyisconsidered

asea

syan

dpractic

al.

Infishe

rman

commun

ity,socialstructure

infishing

activ

ityisba

sedon

thefishe

r�sroleor

positio

nin

fishing

team

.Thisstructurewillde

term

inebe

nefit

sharingmecha

nism

amon

gfishe

rmen

.Juraganor

boat

andcapitalo

wne

risin

thetopof

socialstructurewho

willgain

biggestp

arto

fbe

nefit

from

fishing

yield.

Restof

bene

fitwilldistribu

team

ongjang

golw

horoleas

fishcatche

ran

dtekong

who

drivethebo

at.Eachbo

atisfishing

team

swho

usua

llyconsista

bout

46pe

ople

(jang

goland

tekong

).

Prod

uctio

ntechniqu

esexists

Techniqu

esin

man

agingagricultu

reland

andfishing

mostly

stillde

pend

son

waysthat

hadbe

enpa

ssed

from

gene

ratio

nto

gene

ratio

ns.New

techno

logies

arestartin

gto

bein

use,althou

ghstill

limite

d,to

replaceoldtechniqu

es,suchas

theuseof

tractorto

replacecow

pulledplou

gh,sab

itor

parang

(typ

esof

knives)toreplacean

ianior

etem

,machine

ryuse(heu

ler)to

replacelesung

and

alu.

Tran

sformationfrom

trad

ition

alagricultu

retechno

logy

tomod

erntechno

logy

hadalso

brou

ghtc

hang

esin

socialrelatio

nshippa

tterns

andsocialstructures

with

infarm

ers�commun

ity.

Inpa

ddyagricultu

re,severallocalspe

cies

haddisapp

eared.

Mostfarmersde

pend

son

non�local

seed

lings

andne

edartificialfertilizer

andpe

sticides.Thisisha

ppen

ingas

farm

ersne

edto

increa

sepa

ddyprod

uctio

nin

limite

dsize

ofarea

.

Dim

ension

Trad

itions

Status

inCo

mmun

ity

Description

Tradition

algames

Partlyexist

Thisstud

yiden

tified15

kind

oftradition

algames

that

usually

played

bychildreninPangandaran.

Thesealltraditio

nalgam

esareno

tspe

cific

toPangandaransincethey

also

canbe

foun

dinothe

rplaces

inWestJava.

Thetradition

algames

inPangandarancontainvalues

ofcoop

eration,compe

tition,sport,and

solidarity

.Mostly

childreninPangandaranplay

somekind

oftradition

algames,w

hileothe

rkind

sarerarelypracticed

.Sometradition

algames

arestillpe

rformed

inspecialeventsincommun

ity,m

ainlywhe

nIndo

nesia

inde

pend

entd

ayfestivalor

atscho

oleven

ts.

Mod

erngames

andtoys

forchildrenarealso

availableinPangandaran,such

asPlaystationgames.

Low

priceplastic

toys,m

ostly

impo

rted

from

China,areeasilyfoun

dintradition

almarket.

Tradition

allaws

Partlyexist,

Sund

aneseandJavane

secultu

resinflu

ence

severallocalrulesinPangandarancommun

ity.In

marriagesystem

forinstance,bothSund

aneseandJavane

secultu

reisbilinealkinshipsystem

.It

means

that

aSund

aneseor

Javane

seman

iseq

ually

beingapartof

both

father

andmothe

rkinshipline.

Sund

aneseadat

(customary)lawinhe

ritancesharinghasbe

enreplaced

byIslam

law.In

Sund

aneselaw,bothwom

anandman

infamily

haseq

ualright

togeth

erita

ncefrom

theirparent.

InIslam

law,a

man

willgettwothirdof

heritancewhilewom

enjusthave

rightfor

onlyon

ethird

part.InIslam

law,m

engetb

iggerpartof

heritanceas

they

aretheleader

offamily

who

hasbigger

(econo

my)respon

sibilitythan

wom

en.

Conflictresolutions

inPangandarancommun

ityaremixture

betw

eenlocalcustomsandnatio

nal

law.Localcustom

basedresolutio

nisde

pend

onne

gotia

tionandde

cision

oflocalleade

rthat

accepted

asarbitrator.R

ecen

tly,m

ostp

eopleinPangandaranop

tsolutionbasedon

natio

nallaw

whe

nne

gotia

tionor

musyawarah

considered

beingun

fair.Thisnatio

nallaw

willinvolvepo

lice

andothe

rstated

lawinstitutions.

Socialcontrol

mechanism

Custom

sin

person

alrelatio

nship

Partlyexist

Fewcustom

sarestillpracticed

towards

othe

rs,for

exam

pleregardingmanne

rs,tatakram

aor

unda

kusuk.The

custom

tomen

tionprefixbe

fore

calling

one�snameisalso

considered

asapprectia

tion;

espe

ciallytowards

family

relativ

es,i.e.teteh

,ceu

,kan

g,ba

pak,ibu,etc.

Ano

ther

custom

isto

stratifythelanguage

depe

ndson

thepe

rson

peop

letalkto.Peo

pleuse

higher

levelofSun

dane

selanguage

totalkto

prom

inen

tpersonor

toelde

rly

Econ

omy

Socialstructure

andrulesin

bene

fitsharing

Exists

Localben

efitsharingmechanism

inagricultu

re(paddy)isde

term

ined

byland

(paddy

field)ten

ure

rightsystem

amon

gcommun

ity.Thistenu

rerightsystem

also

form

ssocialstructureinpe

asants

commun

ityinPangandaran.Re

gardingland

tenu

resystem

,com

mun

ityacknow

ledgeon

peasant

socialstructuredivide

dinto

threelevels.Firstistheland

owne

rpe

asanto

rpe

tanipe

milikwho

has

fullrighto

verland

.Secon

dispe

tanipe

ngga

rapor

peasantw

hodo

esn�to

wntheland

but,by

his

capitalormon

ey,has

righttocultivate

land

from

theow

ner.Th

irdisbu

ruhtani,a

peasanto

rlabo

r