This dissertation is about the Baduy, an adat community in Banten Province, Indonesia. It argues that the conversion of the Baduy was influenced by their self-concept, which requires them to detach... Show moreThis dissertation is about the Baduy, an adat community in Banten Province, Indonesia. It argues that the conversion of the Baduy was influenced by their self-concept, which requires them to detach from modernity and development, the limited size of their land, and the increase of the population. This process of conversion was supported by the politics of religion, which differentiates local beliefs (kepercayaan) from state-recognised religions (agama) where adhering to a local belief was considered irreligious (tidak/ belum beragama) and backward. To make the adherents of local beliefs religious, the government allows followers of major religions to invite the adherents of local beliefs into their faith. Furthermore, to develop the adherents of local beliefs, the government created development policies, in particular a resettlement programme. The programme aimed at Baduy society began in 1977 and lasted until 1999. Besides developing the adat communities, this programme was also aimed at changing their beliefs so that they aligned themselves with “monotheistic views”. The fact that Muslim and Christian missionaries were targeting the same group of people caused tension, contestation, and even violence. Confronted with this situation, the adherents of local beliefs fought back and resisted the policies in various ways. Show less
'Baduy pantun stories are part of the larger Sundanese oral tradition of pantun storytelling in west Java. The stories recount the deeds of the nobility of such old Sundanese kingdoms as Pajajaran... Show more'Baduy pantun stories are part of the larger Sundanese oral tradition of pantun storytelling in west Java. The stories recount the deeds of the nobility of such old Sundanese kingdoms as Pajajaran and Galuh. Although the Baduy still recite the pantun stories in their rituals, in the larger cities to the east of the Baduy village Kanékés pantun recitation almost disappeared. On the basis of short periods of fieldwork in and around Kanékés village between 1976 and 2014, in this essay I shall discuss Baduy pantun storytelling. I shall summarize earlier major publications and analyse some performance aspects of two Baduy pantun stories which I recorded. Although I do not concentrate on the text, I do discuss a few cultural issues arising from the texts. Baduy oral literature also includes children’s and women’s songs, as well as fables and myths of origin (dongéng) which do not involve music. These will not be discussed here.' Show less
