Gunung Luhur

The Kasepuhan Jamrut originally comes from the Kasepuhan Cicariang, which is currently led by a village elder named Olot Sadromi. Leadership in this kasepuhan is passed down through generations. As of 2024, Kasepuhan Jamrut is led by Olot Mastura. In the customary system, there is a term Kasepuhan Rendangan, which refers to villages that are under the scope or influence of a parent kasepuhan. Kasepuhan Jamrut serves as the parent kasepuhan, while the rendangan villages beneath it do not stand alone but remain bound by custom to their parent kasepuhan, especially in carrying out traditions and reporting agricultural results.

One important tradition is the balik tahun activity, which is a procession to report that the series of rice planting has been completed to the leader of the parent kasepuhan. Additionally, this activity also serves as a moment to visit family or parents based on lineage (sabondoroyot), and to ask for forgiveness if there were any discrepancies in the implementation of rice planting according to customary practices. During this balik tahun occasion, the community also reports on the number of souls, the number of animals, and provides a seren-taun contribution. However, in Kasepuhan Jamrut, this contribution is not mandatory for the rendangan areas.

This balik tahun tradition continues to be practiced every year in Kasepuhan Jamrut, including by the villages of Citirim, Cikareo, and Parung Gedong, which are part of the rendangan area of Kasepuhan Jamrut.

Based on its etymology, luhur means high in Sundanese, Gunung Luhur is a high mountain that contains a monument or boundary called tugu parawilu. Tugu parawilu is the boundary between the customary area of Kasepuhan Jamrut and the ulayat land of Baduy. Gunung Luhur is included in leuweung tutupan, according to the community, leuweung tutupan is an understanding of areas protected by the government such as national parks, where there are springs that must be preserved, and cutting down trees is prohibited because it would cause the springs to dry up. In the protected forest, utilization activities are very limited; it is prohibited to cut wood and only non-timber forest products (HHBK) such as bamboo, but limited, leaves, vegetables, springs, fruits, mushrooms, and medicinal plants can be utilized.

The Indigenous Community of Kasepuhan Jamrut interacts with nature through agricultural activities carried out in rice fields close to residential areas and near the entrusted forest. They believe in performing seven rituals known as “rukun tani” that must be carried out. The seven rituals are:

• Asep Leuweung: a gathering event (at night) led by abah olot at home, making tumpeng, kampung chicken eggs (rooster), bitter and sweet black coffee, rujak selasih, rujak asem, and other rujak. Olot asks permission from the ancestors and Gusti Allah to ensure safety, reopen the agricultural season, and request a bountiful harvest.
• Nibakeun: determining the date for seed scattering (seeds planted in a rice box called pasebaran until they become large rice). It takes 40-45 days to become large rice.
• Ngubaran Pare: a ritual when the rice does not grow. The ritual is performed at night at abah olot's residence. The requirement for the ritual is to use rujak 7 rupa, during which the history of the Prophet Muhammad SAW is recited, and sulamjana (causes of crop failure). The rujak is placed in a container, then water and rujak are mixed using a cup, and the water is taken and poured over the rice.
• Mapag Pare Beukah: a ritual performed when the rice is about to burst, making pasung from rice flour, rujak-rujakan, etc. The ritual is performed at night at abah olot's residence, and the content of the ritual includes abah olot reciting the history of the prophet, sulamjana (causes of crop failure), and the story/biography of Sheikh Abdul Qadir Jailani. The pasung that has been made is placed on a stick planted at the edge of the rice field.
• Beberes Mipit: a ritual before harvesting, similar to the previous ritual but the readings used are the history of the Prophet Muhammad SAW, Sheikh Abdul Qadir Jailani, and wawacan.
• Ngayaran: a ritual after the harvest, this ritual is used when the rice taken from the leuit is brought home for consumption. Before ngayaran, rice is prohibited from being consumed by the community, except for rice that was not harvested that year.
• Seren Taun: A customary ritual for a blessing on the harvest, usually performed between the hajj month, asking for fertility and prosperity for the upcoming harvest.

The Indigenous Community of Kasepuhan Jamrut has contributed to the preservation of forest ecosystems and biodiversity through the values they hold from their ancestors. With a set of rules and rituals, the biodiversity present in Jamrut will be ensured to exist. Some of the biodiversity found in Jamrut includes:

Fauna

• Mammals: tiger, Javan lutung, monkey, leopard cat, surili, Javan gibbon (kueng), face, deer, meunceuk, deer, kancil, porcupine, pangolin, squirrel, encang, jalarang, civet, wild boar, lasun (garangan)
• Birds: Javan eagle, snake eagle, julang, jungle fowl, walik, kadanca, cangkurileng, saeran, owl, tando, ciung, maninting, Javan kingfisher.
• Snakes: earth snake, Javan cobra, python, picung snake, maung snake, oray bedul, welang, weling, pucuk snake, and tree viper.

Flora

• Hardwoods: Rasamala, kiara, puspa, pasang, saninten, laban, palahlar, gaharu, kibangkong, ki rotan, ki awi, cemara, ki hanjuang, ki leungsir, kayang, panglar, mahoni, tenjo, huru batu, ki besi, rengas, ki sereh, julang, ki padali, ki paray, ki ceuri, ki hiur, ki dego, ki kasur, maja, lambe, ki teureup, ki carogol, kopi dengkung, ki kokosan monyet, leles, ki hujan, kondang.
• Rattan: cacing, bubuay, sampang, rotan dawuh, seel, hoe leuleus, kesur, peuteuy, ceker kidang, hoe.
• Medicinal plants: bubuay, ki pari, sariawan, cangkore, terestulang, akar areuy kiheulang, kileho, kawao, tangkur, kilampahan, pulus, sulangkar, babadotan, nangsi, carulang, ki ajag, and ki anyar.
• Fruits: menteng, cherry, saninten, kokosan monyet, carogol, kopi dengkung, and kokosan.

The Indigenous Community of Kasepuhan Jamrut has regulations regarding the planting of rice seedlings as part of their traditions and customary system. These regulations are often rooted in spiritual beliefs and local wisdom. Thus, the Indigenous Community of Kasepuhan Jamrut has contributed to the sustainable management of natural resources based on local knowledge, with regulations on rice seedling planting, for example, 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. Furthermore, evidence that the Indigenous Community of Kasepuhan Jamrut has contributed to the preservation of natural resources is that they hold values regarding the management of Leuweung Titipan Leuweung Tutupan, and Leuweung kolot to be managed well to sustain life and livelihoods for future generations to benefit from natural resources.

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