Gunung Bongkok

Historically, the Indigenous Community of Kasepuhan Pasir Eurih believes that their origins come from Bogor. They interpret Bogor as “bongol” or “canir,” which means center or origin. The Indigenous Community of Kasepuhan Pasir Eurih believes that their ancestors (karuhun) who are in Pasir Eurih originated from Cipatat, traveling through the central route. The journey to Pasir Eurih passed through the Cibarani area (now Pasirmadang Village, Bogor), then Leuwijamang-Cisalak-Sarongge (Cisarua Village, Bogor)-Sampay-Cibanung (Lebaksitu Village, Lebak) and ended at Muhara Cirompang (Cirompang Village, Lebak) until reaching Pasir Eurih (Sindanglaya). The areas traversed by the ancestors were former settlements or patilasan that are now part of the Kasepuhan Cipatat before finally settling in Pasir Eurih. The group was divided into two at Muhara Cirompang. The first group continued their journey to the southern region, which became the forerunner of Kasepuhan Cicarucub, while the second group settled in Pasir Eurih. The group that settled in Pasir Eurih received a mandate from their Ancestors to protect Mount Bongkok as a trust for incu putu (descendants).

Mount Bongkok has been guarded for generations by the Indigenous Community of Kasepuhan Pasir Eurih due to their belief in the origin story of their ancestors who entrusted Mount Bongkok. Not without reason, the villages surrounding the customary area depend on the water sources found on Mount Bongkok. The Indigenous Community of Kasepuhan Pasir Eurih holds the values and beliefs that Mount Bongkok supports Kahirupan jeung Kahuripan, which means maintaining the continuity of life for the sake of prosperity. There are several sites considered important located on Mount Bongkok, including: Sumur Tujuh, Batu Pilar, Batu Karut, Batu Saheng, Batu Sadang, Monggor Cakar, Cadas Cenang, Cakar Maung, and Batu Patapaan. Additionally, the Indigenous Community of Kasepuhan Pasir Eurih protects the area of Mount Bongkok because they hold one of the fundamental life values, namely “Bakti Ka Indung Anu Teu Ngandung, Ka Bapa Anu Teu Ngayuga,” which believes that the earth is the mother and the sky is the father.

Moreover, the community protects Mount Bongkok because it contains commodities that are very valuable to the Indigenous Community of Kasepuhan Pasir Eurih, such as the Aren Tree. They even believe in a proverb “hirup mah kudu kos tangkal kawung”—life must be like the aren tree. The Indigenous Community of Kasepuhan Pasir Eurih uses the aren tree for various needs: its leaves are used for roofing, its sap is used as nira and palm sugar, its young trunk can be cooked and made into side dishes, and its old trunk can be used for making things like firewood, crafts, etc.

Mount Bongkok is a forest area managed by the Indigenous Community of Kasepuhan Pasir Eurih for generations. Mount Bongkok is divided into two important areas known as Leuweung Titipan (Entrusted Forest) and Leuweung Cawisan (Reserved Forest)/ Leuweung Garapan (Cultivated Forest). The Indigenous Community of Kasepuhan Pasir Eurih believes that the entrusted forest is a forest entrusted by the ancestors for the life (kahirupan) and livelihood (kahuripan) of the community, entrusted meaning it must be protected because there are water sources needed for the community, while the reserved forest is entrusted as a reserve for the future incu putu (descendants of the kasepuhan). First, the entrusted forest is utilized for cultivated land—for gardens, fields, rice paddies, and communal lands. Second, the entrusted forest is utilized for protection; kahuripan means that human life is inseparable from the availability of water, cool weather, and protection from disasters. Therefore, the meaning of entrusted as a source of kahuripan is to maintain the preservation of nature, natural wood, springs, and sites entrusted by the ancestors. Customary land is entrusted, it must not be damaged and cannot become individual property.

Meanwhile, Cawisan is an area reserved for the interests and rights of incu putu. Cawisan is located in the Block of Ranca Ki Arjali. The Indigenous Community of Kasepuhan believes the message conveyed by the ancestors through generations that the reserved area can be used after the discovery of Galih Capeu. Galih is the core or forerunner, while Capeu is a type of plant in the form of vegetables used as side dishes. However, the reserved area is now controlled by the government. The meaning of this philosophy is that the reserved area is controlled by the government, and the area can be utilized after there is recognition from the government. CAPEU is an acronym for the Government Seal that recognizes and respects the rights of the Indigenous Community of Kasepuhan. In addition to Block Ranca Ki Arjali, there are also other reserved areas, namely Mongorkilana and Situ Seuseupan. One of the active activities carried out by the community in the reserved area is tapping aren, with palm sugar being one of the best commodities owned by the Indigenous Community of Kasepuhan Pasir Eurih.

The rules for entering Leuweung Titipan are regulated by boundaries. These boundaries are marked by red-leafed hanjuang trees like palms planted by ancestors along the ridges of the mountain. This boundary indicates that the protected forest must not be cultivated at all. If cultivation exceeds this boundary, one will receive kabendon or kualat. Kabendon can take the form of a curse such as becoming ill and must be treated through the kasepuhan; sometimes those who receive the curse are people who enter the forest carelessly without permission from Abah. The customary rules of Kasepuhan Pasir Eurih are interpreted as “Tatali Paranti Karuhun.” Tatali Paranti Kahurun comes from values that have been passed down orally through generations. The community believes that there are rules that must be obeyed, such as “Mipit Kudu Amit Ngala Kudu Menta,” which means that actions must be done with permission and taking something must be requested—this rule applies in the area of Mount Bongkok.

The Indigenous Community of Kasepuhan Pasir Eurih interacts with nature through agricultural activities conducted in areas that intersect with the forests around Mount Bongkok. They have a belief in performing the seven harmony rituals that must be carried out. The seven rituals are as follows:

• Asep Leuweung: A customary ritual performed to ask permission from the creator to work in the forest.
• Nibakkeun: A customary ritual to pray before starting planting/ sowing seeds.
• Ngubaran: When the rice begins to grow, the community performs sri sakti manusa nu kumawasa to treat the plants from pests using traditional medicine made from rice.
• Mapag pare beukah: A customary ritual performed when the rice flowers begin to bloom, asking for a good harvest. The women make dodol and pound rice for the selametan event.
• Beberes Mipit: A customary ritual performed when the rice is ready to be harvested. The women prepare tumpengan for the selamatan.
• Ngadiukeun: The rice is harvested and brought from the field and then placed into the leuit.
• Seren taun: A customary ritual for thanksgiving for the harvest, usually performed between the months of Syawal/hapit, asking for fertility and prosperity for the upcoming harvest.

The Indigenous Community of Kasepuhan Pasir Eurih carries out all aspects of life led by an indigenous institution called Kaolotan or Kasepuhan, led by Abah (Pupuhu) as the head of the customary law responsible for all matters entrusted by the ancestors in serving the interests of incu putu. In carrying out his duties, the head of the customary law is assisted by Baris Kolot, each with specific tasks, namely:

• Palu is responsible for providing considerations and input to the head of the customary law in making decisions.
• Lajer is responsible for giving advice or warnings to the kasepuhan.
• Juru Serat/Surat is responsible for conveying information to incu putu and serving as a bridge of information from the kasepuhan to incu putu.
• Juru Basa is responsible for conveying information about history and matters related to the existence of the kasepuhan both internally and externally.
• Juru Masak prepares food for rituals and guests of the kasepuhan.
• Canoli serves as the juru gowah (managing rice/food brought by incu putu during customary ceremonies).
• Ronda Kokolot is responsible for security matters.
• Palawari serves guests, preparing the place during customary ceremonies.
• Rukun prepares the Seren taun equipment, especially related to customary rituals.
• Pembaca sejarah narrates stories/legends during certain customary events.

In managing the area of Mount Bongkok, there are rules that apply, such as the Leuweung Titipan area can be planted with permission from the kokolot but can only take what is dry/ fallen. Meanwhile, the Leuweung Garapan can be managed because it will be inherited by the children and grandchildren. The following are specific rules governing Leuweung Cawisan, which consists of rice fields/gardens that are borrowed for cultivation:

a) Leuweung (Forest)

Obligations:

All followers (Incu putu), including the community in general living in the customary area of Kasepuhan, are required to protect and preserve the forest and maintain the sites within the forest area.

All followers (incu putu) are required to plant trees on their respective cultivated lands;

For residents who will utilize new land or open land, they must request permission from the kokolot/kasepuhan.

All incu putu are required to participate in the ritual asup leuweung held once a year.

Rights:

All incu putu have the right to utilize and manage natural resources, especially the forest, to support their livelihood (Kahirupan);

All incu putu have the right to enjoy the natural resources that have been managed.

All incu putu have the right to utilize the land that has been inherited from their ancestors.

Prohibitions:

All incu putu must not damage the nature that is the source of their livelihood.

All incu putu who cultivate land inherited from their ancestors must not exceed the boundaries of the entrusted mountain.

Sanctions:

For incu putu who violate customary rules, they will be subject to customary sanctions, in the form of reprimands from the kokolot/head of customary law/kabendon. Or if necessary, the baris kokolot can report it to the authorities.

b) Fields (rice paddies)

Obligations:

All incu putu are required to follow the rules in planting rice seeds from the kasepuhan regarding timing and the rice seeds to be planted.

In planting rice seeds, all incu putu must do so simultaneously and must not precede one another.

All incu putu are obligated to participate in rituals/traditions to ensure a bountiful harvest.

All incu putu who have harvested their crops are advised to provide tumpeng accommodated at the kasepuhan house during the Serentaun event as a form of gratitude for the harvest.

All incu putu must attend the serentaun event and participate (ngumpul/ngariung) to enjoy the harvest.

Rights:

All incu putu have the right to manage, plant, and enjoy the harvest.

Prohibitions:

They must not sell the harvest.

For incu putu, they must not precede others in planting and harvesting.

Sanctions:

For incu putu who violate customary rules, they will be subject to sanctions in the form of reprimands from the kokolot/chief of customary law/kabendon.

The Indigenous Community of Kasepuhan Pasir Eurih has contributed to the preservation of forest ecosystems and biodiversity through the values they hold from their ancestors (karuhun). With a set of rules and rituals they possess, the biodiversity present on Mount Bongkok will be guaranteed its existence. Some of the biodiversity found on Mount Bongkok includes: cultivated wood/gardens (Jeng jeng, Africa, Ki Amon, Durian, Pisitan Mango, Ki Ara); also, there are natural/protected woods (Meranti, Mahogany, Rasamala, Puspa, Huru, Picung); commodities that support economic income (Durian, Rice, Cocoa, Wood, Palm Sugar); there are spices and seasonings (Kuncay, Salaja, Ginger, Asam Romeh); and food sources (Rice, Taro, Corn, Tubers).

The Indigenous Community of Kasepuhan Pasir Eurih also has a strong relationship with the Aren Tree, which contributes to the preservation of the ecosystem. The Kasepuhan Pasir Eurih community has long used the aren plant for household needs and daily food requirements. The presence of the aren commodity in Kasepuhan Pasir Eurih is an indicator that there is ethnobotanical utilization and the potential of aren traditionally. The local knowledge possessed by the community regarding the aren commodity is as follows: The Indigenous Community of Kasepuhan Pasir Eurih believes that a sugar aren tapper must express permission in their heart as a statement of “excuse me” to the aren tree that will be tapped. In the past, they had special jampe-jampe that were passed down through generations as a culture closely associated with the aren tappers. Likewise, when the aren tree is to be cut down. Aren cannot be tapped by just anyone. According to the beliefs of the Kasepuhan community, the aren tapper must have a pure heart, and when tapping, it must be done with a happy heart or good mood. In other words, the tapper must have a clear and focused mind so that the sap produced is of good quality and abundant.

The Indigenous Community of Kasepuhan Pasir Eurih has regulations in planting rice seeds as part of their tradition and customary system. Of course, these regulations are often rooted in spiritual beliefs and local wisdom. Thus, the Indigenous Community of Kasepuhan Pasir Eurih has contributed to the sustainable management of natural resources based on local knowledge; regulations regarding rice seed planting, for example, can be related to practices to maintain soil fertility, ensure that agricultural land does not suffer damage, increase food security, and reduce the risk of crop failure. Additionally, evidence that the Indigenous Community of Kasepuhan Pasir Eurih has contributed to the preservation of natural resources is that they have held values regarding the management of Leuweung Titipan and Leuweung Cawitan—to be well-managed to maintain the continuity of life and provide sustenance for future generations to benefit from natural resources.

In managing the area of Mount Bongkok, the Indigenous Community of Kasepuhan Pasir Eurih only has customary regulations passed down orally. The Indigenous Community of Kasepuhan Pasir Eurih also does not yet have a legal basis that protects subjects or the customary area/managed area protected by the Indigenous Community of Kasepuhan Pasir Eurih. Until now, a legal basis has only been obtained regarding the Recognition, Protection, and Empowerment of Indigenous Law Communities of Kasepuhan through Regional Regulation of Lebak Regency Number 8 of 2015.