Kasepuhan Cibarani, are you familiar with this indigenous community living in Banten Regency? Before starting this research, I did not have much knowledge about Kasepuhan Cibarani. Until now, there has not been much literature discussing Kasepuhan Cibarani, so this has further encouraged my interest in studying the life of the indigenous community of Kasepuhan Cibarani.
As an indigenous community, the Kasepuhan Cibarani indigenous people are associated with closeness to ecology and tradition. My initial image of them included traditional clothing, a beautiful environment, and a completely traditional lifestyle. However, the reality I encountered was very different. The Kasepuhan Cibarani community has adapted to modernity, as seen from the use of electricity, mobile phones, motorbikes, and various other electronic devices. The rapid development of science and technology has both positive and negative impacts, one of which affects the cultural aspect (Setiawan, 2018).
The first morning in Kasepuhan Cibarani, the activities of the indigenous community seemed alive with residents starting to work in the rice fields to melak pare (plant rice). Melak pare is one of the activities that has its own sacredness for them. In the process of planting to harvesting rice, there are various series of rituals that are carried out. This activity aims to ensure that the planted rice brings in a fortune full of blessings. The men operate tractors, regulate irrigation, and ensure the process runs smoothly, while several women plant the rice seedlings one by one.
The use of tractors caught my attention, because it presents modern technology in the midst of traditional customs that are full of traditionality. This transformation is one of the interesting aspects to study in research. The community welcomed it warmly, even inviting me to join in planting rice. In the evening, I chatted with Abah Haji Dulhani, the Head of Cibarani Village. He explained that when the rice is in the fields it is considered to belong to men, while when the rice is in the leuit (barn) it belongs to women.
“Although men have the main role in the rice fields, women remain actively involved in the planting process, while rice management in the leuit is entirely the responsibility of women,” Abah added in his story.
The position of women in Kasepuhan Cibarani shows that there is a fairly balanced space in the public domain. This is also reflected in the regular pengajian forum held every two weeks on Fridays, where women are not only participants, but also take an active role as leaders. In the event, the mothers lead the opening by chanting sholawat and rotibul hadad collectively, while the lecture or mauidoh hasanah session is usually filled by the ustaz.
However, in certain situations, when the ustaz are unable to attend, Umi—the wife of Kolot (the Customary Leader)—also takes over the role of teacher. This practice reflects the concept of relationality as explained by Moreton-Robinson (2015), where social and spiritual relationships within a community are built through collective and gender-based contributions that complement each other. This perspective underlines the importance of seeing women's roles not merely as complementary, but as actors who are integrally connected in the social structure of indigenous communities.
However, one of the main challenges in the Kasepuhan Cibarani community is the low quality of human resources due to the still minimal level of education, on average they are elementary or junior high school graduates. This affects the mindset and has an impact on the low ethos to improve the economic level. In a conversation with Umi, Mak Ani, and Bu Kokom while cooking together for the ngubaran pare ritual (a ritual before treating rice to prevent pests), they revealed that their lives felt stagnant.
Limited resources make society Cibarani Elderly Village tend to accept the situation without great ambition to improve the economy, even though there is a desire to progress. Low levels of education contribute to the phenomenon of early marriage which often ends in divorce, as experienced by Mak Ani and her two daughters. Their daily lives are now filled with looking after a small shop at home and doing live broadcasts on one of the social media platforms (TikTok). In addition to being entertainment, live also functions as an effort to earn additional income.
Despite their limited income, habits such as smoking are maintained to meet personal needs. Modernization and advancement of science and technology (IPTEK) have various impacts on society, including negative impacts. As noted by Asnawati (2019), technological developments can create new challenges for communities
traditional.
In Kasepuhan Cibarani, for example, activities such as live streaming on TikTok that rely on virtual gifts are one way to earn income, but also reflect the paradox of modernity. Several young people are involved in these activities, indicating that social transformation due to modernization presents significant challenges in economic development and human resource development.
The description above is part of the social changes that occurred in the Kasepuhan Cibarani indigenous community which is famous for its traditionalism and closeness to nature. This can also be seen from one of the superior plantation products that is the identity of Cibarani, namely the palm sugar "Lodong Cibarani". Robert Redfield, an anthropologist, (as quoted in Abdullah, 2010) stated that there are four main characteristics of a community, namely: the small nature of a unit; the homogeneous nature of the activities and thoughts of members; the ability to meet their own needs; and awareness of differences with others.
Kasepuhan Cibarani, in essence, also fulfills the four characteristics of the community. As a small, homogeneous community, they have similar value systems, traditions, and life patterns, including in ritual activities and daily life. They are also able to meet their needs independently through farming activities and involvement in customary activities.
The Kasepuhan Cibarani indigenous community is aware of their differences with outsiders, especially in terms of education and modernization, which makes them tend to maintain their traditional identity. In the context of social change, Abdullah (2010) emphasized the need to assess the validity of these four community attributes within the framework of contemporary social existence, especially in facing the challenges of modernity. If reviewed further, the transformation that occurred in Kasepuhan Cibarani was not only influenced by modernization through technology, such as the use of TikTok, but also by limited education and low economic literacy in the community. As a result, some individuals, especially young people, engage in activities that are considered paradoxes of modernity, such as live streaming to get gifts.
Based on my observations, this phenomenon reflects the dilemma of indigenous communities who are at the crossroads between tradition and modernity. Unpreparedness the Kasepuhan Cibarani community in facing modernization, it can be seen from the minimal capacity of human resources and weak adaptation to technological change.
As Abdullah stated, social transformation that is not accompanied by the strengthening of traditional values can lead to the loss of unique cultural identity. Therefore, the Kasepuhan Cibarani community requires a holistic development strategy based on empowerment, so that they can maintain their cultural heritage while adapting to the ever-changing world. Otherwise, there is a risk that their traditional values will be eroded, and the homogenization of modern culture will hinder their social sustainability in the future.
*The author is a CRCS UGM student who is interning in the Estungkara Program for the 2024 period.
