history of king siliwangi

King Siliwangi

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A shrine dedicated to King Siliwangi in the Hindu temple Pura Parahyangan Agung Jagatkartta, Bogor, West Java.

Siliwangi is a legendary great king of the Sunda kingdom in West Java. The kingdom flourished between 669 to 1759 AD. He brought the kingdom greatness and prosperity. Some accounts of his life are taken from the Pantun Sunda oral tradition that describe his reign as a glorious era for the Sundanese people. Traditions associated him with the tiger and sometimes the black and white leopard.

Contents  [hide]  1 Name 1.1 King Wangi 1.2 A second theory 2 The legend 3 Animal associations 4 The historical account 5 See also 6 References

Name

Batutulis inscription in Bogor mentioned about the historical great king Sri Baduga Maharaja.

Some historians suggest that this legendary King can be identified with an actual historical figure: Sri Baduga Maharaja (reigned 1482 to 1521). This great king complete stylized name is "Sri Baduga Maharaja Ratu Haji di Pakwan Pajajaran Sri Sang Ratu Dewata", as mentioned in Batutulis inscription, he is the son of Rahyang Niskala and the grandson of Rahyang Niskala Wastu Kancana. This suggestion is based on the liguistical theory that Siliwangi is derived from the Sundanese words of Silih Wangi, meaning a descendant of King Wangi.

[edit] King Wangi

According to Kidung Sunda and Carita Parahyangan, King Wangi is identified as King Lingga Buana, a king of Sunda that died at Majapahit in 1357 AD in the Battle of Bubat. Hayam Wuruk, the Majapahit king, intended to marry Dyah Pitaloka Citraresmi, a daughter of King Lingga Buana. The Sunda royal family came to Majapahit to marry the princess to Hayam Wuruk. However, Gajah Mada, prime minister of the Majapahit Empire, saw this event as an opportunity to demand Sunda's sumbission to Majapahit. He demanded that the princess not be treated as the queen of Majapahit, but merely as a concubine, as a sign of Sunda's submission. Angered by Gajah Mada's insult, the Sunda royal family fought the overwhelming Majapahit forces to the death to defend their honor. After his death, King Lingga Buana was named King Wangi (king with a pleasant fragrance) because of his heroic deed to defend his kingdom's honor. His descendants with the same quality of greatness were called Silihwangi (successor of Wangi).

A second theory

Some other historians are of the opinion that Siliwangi is derived from the Sundanese word Asilih Wewangi, meaning changing title.

The legend

There are many legends about King Siliwangi as the great king of Sunda. Most of the legends tell the story of the rise of a young prince to seize his rightful throne and later becoming a great king of Sunda Pajajaran, bringing his people prosperity, justice and greatness.
One of the stories tells about prince Ratu Jayadewata, the son of Prabu Anggalarang, king of Galuh, who ruled from Surawisesa Palace. During his youth the prince was known as Raden Pamanah Rasa (the archer of feelings of love). The name suggests that he was a charming and strikingly handsome young man. People easily fell in love with him. The tradition says he was a master of literature, music, dance, and the arts, as well as pencak silat martial arts and the princely arts of sword fighting and archery.
An usurper of evil ambition overthrows King Anggalarang and murders him, taking over the throne. The prince Jayadewata is poisoned, drugged, and cast under a black magic spell that caused him to suffer amnesia and insanity. The powerful but insane prince wandered around and caused trouble in many villages, until Ki Gedeng Sindangkasih, a port master of Muara Jati, managed to pacifize him. With the love of Nyi Ambetkasih, Ki Gedeng's daughter, the prince is finally cured from his illness. Prince Jayadewata married Nyi Ambetkasih. Later, prince Jayadewata managed to gain support of the people and succeeded in reclaiming his rightful throne. He become the king of the unified kingdom of Sunda and Galuh. He transferred the capital city from Kawali Galuh to Pakuan Pajajaran.
One of the Pantun legends tells vividly about a beautiful royal procession of queen Ambetkasih and her courtiers moving to the new capital of Pakuan Pajajaran, where her husband awaits. King Siliwangi ruled justly from his palace of Punta Bima Sri Narayana Suradipati Madura at Pakuan Pajajaran and his reign is celebrated as the golden age for Sundanese people.
Besides Ambetkasih, King Siliwangi had other wives; Nyai Subang Larang, the daughter of Ki Gedeng Tapa, port master of Cirebon, and his third wife, Aciputih, daughter of Ki Dampu Awang. Nyai Subang Larang was a Muslim woman and a student of the Quro Islamic school in Karawang, and she bore him three children: prince Walangsungsang, princess Rara Santang, and prince Kian Santang. Walangsungsang, later known as Cakrabuana, was the founder of the Sultanate of Cirebon. Rara Santang married a muslim Egyptian prince, while Kian Santang become a Muslim ulama in western Java. The legend of King Siliwangi's Muslim children from Subang Larang explains the change from Hinduism to Islam around the time of the fall of Sunda kingdom.

Animal associations

The traditions link Siliwangi with the mythical tiger, and sometimes the black and white leopard, as his guard. According to legends after the Sultanates of Cirebon and Banten sacked the capital of Pakuan Pajajaran, the king refused to convert to Islam, yet he also refused to fight the invading Muslim forces, since the Sultan of Cirebon was his own kin. Tradition tells that after the fall of Pakuan, the last king of Sunda, accompanied by his faithful followers, retreated to Mount Salak located south of the capital to avoid further bloodshed. Then the king is ngahyang (he disappeared) to become a hyang or spirit. He turned into a mythical beast, the sacred tiger.

[edit] The historical account

The compiled legends of King Siliwangi do not always correspond with historical facts and records, since some events are vague and do not correspond to the lifetime of the historic Sri Baduga Maharaja. For example, the fall of Pajajaran occur in later times, during the reign of later Sunda kings, the great-great grandson of Sri Baduga. Some legends seem to simply identify the series of last Sunda kings as Siliwangi. However these legends try to explain the historical events of the Sunda kingdom and its relationship with the Sultanates of Cirebon and Banten.

See also

• Siliwangi Division
• Sunda Kingdom
• Sundanese people

history baduy's people

History of baduy's people

        Kanekes or  Baduy’s people  are a group of culture peoples in the region Sundanese Lebak, Banten. The term "Baduy" is the name given by people outside the community, the term originated from the Dutch researchers who seem to equate them with a group of Arab Badawi who is sedentary societies (nomadic).Another possibility is due to the River and Mount Baduy. baduy in the northern part of the region. They themselves prefer to call themselves as urang Kanekes or "people Kanekes" in accordance with the name of their territory, or a designation that refers to the name of their village as Urang Cibeo (Garna, 1993)

The language they use is a dialect of Sundanese-Banten. To communicate with people outside their current use Indonesian language, although they do not get that knowledge from the school. Kanekes’s people 'in' do not know the culture of writing, so that the customs, belief / religion, and the story of ancestors stored only in oral speech only.

According to the beliefs they hold, the person claiming descent from Batara Kanekes roots, one of the seven gods or a god who is sent to earth. The origin is often attributed to the Prophet Adam as the first ancestor. According to their belief, Adam and his descendants, including the resident has the task to be imprisoned or Kanekes ascetic (mandita) to maintain the harmony of the world
Opinions regarding the origin of the different Kanekes opinion among the historians, who based his opinion by the synthesis of some historical evidence in the form of inscriptions, travelogues Portuguese and Chinese sailors, and folktales about the 'Tatar Sunda' which is quite minimal existence. Kanekes communities associated with the Sunda Kingdom before its collapse in the 16th century centered on Pakuan Pajajaran (around Bogor now). Before the founding of the Sultan of Banten, the western tip of Java island is an important part of the Kingdom of Sunda. Banten is a fairly large trading port. Ciujung rivers are navigable various types of boats, and crowded is used to transport agricultural products from rural areas. Thus the ruler of the region, known as Prince shoots General considers that the preservation of the river should be maintained. For that govermented royal army of highly trained to maintain and manage the heavily wooded and hilly areas in the region of Mount Kendeng. The existence of a special task forces with the seemingly became the forerunner of Beduy’s society that still inhabit the headwaters on Mount Kendeng Ciujung the (Adimihardja, 2000). Differences of opinion was brought to the allegation that in the past, their historical identity and accidentally closed, which is probably the Beduy’s community to protect itself from attack enemies Pajajaran.

There are other versions of history Baduy tribe, began when Kian Santang prabu siliwangi son came home from arabia after berislam in the hands of Sayyidina Ali.The son wants to Islamize the prabu and his followers. At the end of the story, with 'wangsit siliwangi' which was accepted by the prabu, they objected to Islam, and spread to all corners of Sunda to remain in his conviction. And King Siliwangi chased up to the valley (Baduy now), and hide until abandoned. Then the  prabu was renamed with the new title of King Golden Wungu, which might have changed the title again. And in Baduy dalam. prabu siliwangi enthroned with 40 loyal followers, until later will be civil war between them and us, represented by ki Saih a human form but all over his body and his face covered by feathers Like the ki monyet.dan this Saih presence in we are at the request of the trustees to God to win the truth
Kanekes public trust called the Sunda Wiwitan rooted in the worship of ancestral spirits (animism), which in later development is also influenced by Buddhism, Hinduism, and Islam. The core belief is indicated by an absolute pikukuh or customary provisions adopted in the daily lives of people Kanekes (Garna, 1993).The most important contents of the 'pikukuh' (compliance) Kanekes is the concept of "without any changes", or a change in as little as possible:
Lojor heunteu beunang dipotong, pendek heunteu beunang di sambung
(The length can not / should not be cut short, can not / should not be spliced)
bjek trust is important for the community Kanekes Arca Domas, an undisclosed location and is considered the most sacred. Kanekes people visit these locations to conduct worship once a year in Kalima, which in 2003 coincided with the month of July. Only puun which is the highest traditional leader and several members of selected communities who follow the cult group. In the complex there is a stone Arca Domas the mortar that holds rainwater
If at the time of worship stone mortar was found to exist in a state full of clear water, then for the people Kanekes it is a sign that the rain that year will be a lot down, and the harvest will be successful either. Conversely, if the stone mortar dry or watery cloudy, then it is a sign of crop failure (Permana, 2003a). For some people, relating to determination their communities, indigenous beliefs held this Kanekes Sundanese people reflect religious beliefs in general before the advent of Islam

baduy luar(outer baduy)
Outer Baduy are people who have come out of customs and Beduy in the area.There are several things that cause out area of  baduy’s residents in the Outer Baduy. Basically, the existing rules on the outside and Baduy Baduy in it almost the same, but the outer Baduy. Baduy know more about technology than the inside.
Cause
They have broken the traditional Bedouin society.
Desiring to get out of the Bedouin in the
Married to a member of Outer Baduy

House Construction Process of Foreign Bedouin population has used assistive devices, such as saws, hammers, nails, etc., which previously prohibited by the Bedouin custom.
Using traditional dress with black or dark blue (for men), which indicates that they are not holy. Sometimes using modern clothing such as T-shirts and jean shorts
baduy dalam(Baduy In)

In the Beduy are part of the whole Beduyn tribe. Unlike the Outer Baduy, Bedouin residents still adhere to the customs of their ancestors.
Most of the rules adopted by the Bedouin tribes, among others:
Not allowed to use vehicles to transport
Shall not use footwear
Door of the house should face north / south (except for the house puun)
Prohibition of use of electronic tools (technology) Using Cain is black / white as the garment is woven and stitched themselves and are not allowed to use modern clothing.

Kanekes communities hitherto not strictly follow the customs of a society alienated, isolated, or people who are isolated from the outside world developments.Establishment of the Sultanate of Banten Kanekes automatically enter into the realm was not separated from their consciousness. As a sign of compliance / confession to the authorities, people routinely carry Kanekes Sheba to the Sultanate of Banten (Garna, 1993). Until now, Seba ceremony continues to take place once a year, leads a crop (rice, fruit) to the Governor of Banten (formerly the Governor of West Java)
At this time outsider who visited the area Kanekes growing up with hundreds of people per visit, usually a teenager from the school, students, and other adult visitors. They received the visitors, even to stay one night, with the proviso that visitors comply with the customs prevailing there. Among other customary rules should not be photographed on the Bedouin territory, do not use soap or toothpaste in the river. However, the region Kanekes remain off limits to foreigners (non-citizen). Several foreign journalists who tried to enter until now has always denied entry.
At work in the fields is not too much, people are also happy to travel to Bedouin cities around the region on condition that they must walk. Generally they go in small groups consisting of 3 to 5 people, a visit to the house of acquaintances who had come to the Bedouin while selling honey and handicrafts. During the visit they usually get extra money to make ends meet