Jurnal 1

4th IGEOS: International Geography Seminar 2020 IOP Publishing
IOP Conf. Series: Earth and Environmental Science 1089 (2022) 012051 doi:10.1088/1755-1315/1089/1/012051
Local wisdom of the indigenous society of kampung kuta in

maintaining leuweung gede as a form of environmental
conservation efforts
S N Rohman, E Maryani, A Yani

Geography Education Department, Postgraduate, Universitas Pendidikan Indonesia,
Bandung, Jawa Barat 40154, Indonesia
[email protected]
Abstract. Environmental conservation is an issue that has never stopped being discussed. Human
awareness in protecting and preserving the environment today is decreasing, and it has an impact
on the quality of the environment which is getting worse. Knowledge of the local wisdom of
indigenous society in managing nature and preserving the environment in Indonesia is a very
valuable instrument to raise public awareness of the importance of environmental conservation.
The indigenous society of Kampung Kuta have a form of local wisdom in environmental
conservation. This study aims at identifying the local wisdom of indigenous society of Kampung
Kuta in protecting Leuweung Gede as a form of environmental conservation efforts. Descriptive
method, with a qualitative approach, is used in this study. Observations, in-depth interviews, and
literature studies from various related articles were done to collect the data. Data analysis
techniques by performing data reduction, data presentation, and drawing conclusions The results
showed that the indigenous society of Kampung Kuta have local wisdom in the form of
prohibitions as customary rules for the local community and visitors in protecting Leuweung
Gede as a form of environmental conservation efforts in the area of Kampung Kuta.
1. Introduction
The environmental crisis that has occurred recently is rooted in human misbehavior that comes from the
perspective and behavior towards nature [1]. Human population growth and intensive agricultural
expansion have forced poor farmers in mountainous tropical regions to migrate to marginal areas at
higher elevations and steeper slopes and clearing forests in these environments [2]. The environment is
the whole element of everything in human life [3]. Environment is also defined as a condition around
the organism, including plants and animals that interact with these organisms [4] as well as a series of
external factors that affect a living organism (biotic factor) or non-living variables (abiotic factor) such
as temperature, rainfall, the intensity of sunlight, wind and ocean currents [5]. The living environment
can be defined as a spatial unity with all objects, state forces, and living things, including humans and
their behavior which affect the life and welfare of humans and other living creatures [6]. Indonesia is a
country known for its diversity of natural and cultural resources that must be preserved. Therefore,
environmental preservation is an effort that must be carried out for the sake of harmony in life between
humans and the environment.
Indonesia is a multicultural and multiethnic country. In Indonesia, there are more than 500 ethnic
groups who speak more than 250 languages, preserving local wisdom inherited from their ancestors [7].
Local wisdom is product of cultural community that formed because the necessary of value, norm, and
rules as a model to do something action [8]. Describe the essence of relation between human and their
natural environment is united by human cultural pattern [9]. These indigenous peoples exist and do not
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stand alone. They interact with each other and are dependent on each other [10]. Almost every
community has unique local wisdom as an adaptation strategy to the environment [11]. Indigenous
peoples have a wealth of knowledge in managing and utilizing natural resources effectively, efficiently
and based on the sustainability of natural resources for future generations. This wealth of knowledge in
the form of local wisdom is a very valuable legacy to be preserved and used as a life guide for people in
interacting with nature.
The local wisdom of indigenous peoples today is a material that is widely discussed. This fact shows
the high values of local wisdom passed down by the ancestors. The values of local wisdom are wise,
prudent, imprinted and followed by members of the community [12]. To find out the value of local
wisdom in an area, we must be able to deepen it in the daily lives of the people there [13]. It is important
because indigenous peoples have intellectual property rights based on their ideas which involve local
wisdom and their survival with nature [14]. Thanks to local wisdom, indigenous people can continue
their lives. They can even develop in a sustainable manner [15].
However, on the other hand, local knowledge is currently experiencing a decline due to not being
well documented as a source of knowledge. Local culture has a very strategic role in developing an area.
Local wisdom exists as a guard or filter of the global climate that affects human life [16]. This is
important in a condition where information and communication is open, which, if not addressed wisely,
will have an impact on the loss of local wisdom as an identity and national characteristics [17].
Every indigenous community in Sundanese culture has a very significant form of local wisdom [18].
Buyut and pikukuh karuhun, pronounced in old Sundanese, are utterances that are conveyed during
traditional ceremonies and are told by parents to their children [19]. Texts that contain local wisdom can
contribute to broadening knowledge about cultural diversity in Indonesia to students [20]. Kampung
Kuta is a traditional village in the Sundanese region, precisely located in Karangpaningal Village,
Tambaksari District, Ciamis Regency, which until now still preserves local wisdom inherited from its
ancestors and is used as a guide for life in interacting with nature. In this study, we will discuss the form
of local wisdom in protecting Leuweung Gede as a form of environmental conservation efforts in the
area of Kampung Kuta.
2. Methods
This research uses descriptive qualitative research methods. Descriptive method is a method used to
study and analyze various data, symptoms, and events that exist and happen now in the earth’s surface
space. The spatial interrelation of symptoms in the context of human relations with the natural
environment is a key feature in the application of this method. Some of the analytical techniques can
use systematic, regional, analytical, and descriptive techniques [21].
Observations, interviews, study of book sources, research articles and other documents were done to
collect the data. Then, the data were analyzed using triangulation technique. Triangulation is a data
validity checking technique that uses something other than the data for checking or comparing existing
data. With the triangulation technique, researchers can compare information or data from the observation
sheet used and then analyze the results of the observation data and interview data. The informants who
were the sources of information in the interviews were the Juru Kunci (caretaker), Ketua Adat dan
wakilnya (the head of indigenous society and his deputy), several Tokoh Adat (the figures of the society)
and some of the indigenous people of Kampung Kuta.
3. Results and Discussion

Kampung Kuta is a traditional village located in Karangpaningal Village, Tambaksari District, Ciamis
Regency, West Java. There is a group of indigenous people who still exist today to protect the local
wisdom that was entrusted by their ancestors. The distance of Kampung Kuta from the center of Ciamis
Regency Government is about 43 km. Administratively, Kampung Kuta is bordered by several areas,
namely:
• North: Cibodas and Margamulya hamlets, Karangpaningal village, Tambaksari district
• South: Pohat Hamlet, Karangpaningal Village, Tambaksari District
2
• West: Margamulya Hamlet, Karangpaningal Village, Tambaksari District

• East: Cijolang River which is the border between West Java Province and Central Java Province
Figure 1. Administrative map of Kampung Kuta, Karangpaningal Village, Tambaksari District,

Ciamis Regency.
In terms of geographical location, Kampung Kuta is located in a valley surrounded by cliffs which
are approximately 60 meters high and become a barrier between Kampung Kuta and other villages.
Kampung Kuta is located at an altitude of 463 masl with an area of about 189.5 hectares. Kampung Kuta
is one of the traditional villages in Indonesia that should be exemplified in environmental conservation
efforts. It was proven that in 2002, Kampung Kuta received the Kalpataru award from the President of
the Republic of Indonesia at that time, Mrs. Megawati Soekarno Putri, as a Traditional Village to Save
the Environment and Customs in Indonesia.
Figure 2. Kalpataru award for Kampung Kuta from the President of the Republic of Indonesia,
Megawati Soekarnoputri, in 2002 (Source: Research Documentation, 2020)
3
Many locations are sacred to the indigenous people in Kampung Kuta. One of the sacred places in
Kampung Kuta is Leuweung Gede. Leuweung Gede is a protected forest area that is sacred by the
indigenous people of Kampung Kuta with various customary rules in the form of restrictions. The total
area of Leuweung Gede is approximately 32 Ha. The diversity of flora and fauna in Kampung Kuta is
very well preserved by the existence of customary rules that are always preserved by the indigenous
people of Kampung Kuta. According to Aki Warja, sesepuh adat (the figure there), he believes that
Leuweung Gede is a palace or a grand mosque. The indigenous people of Kampung Kuta believe that
Leuweung Gede is guarded by a supernatural being named Bima Raksa Kalijaga, Sang Mentil Putih,
Kiai Bima Raksanagara, and Prabu Mangkurat Jaga.
There are several customary rules in the form of restrictions that must be obeyed by the indigenous
community and visitors who want to visit Leuweung Gede, such as rules in terms of visiting time, clothes
to wear, manners that visitors must pay attention to during their visit to Leuweung Gede, etc. Table 3.1
explains the kinds of local wisdoms of the indigenous people of Kampung Kuta which must be obeyed
by visitors if they want to visit Leuweung Gede.
Table 1. Local wisdom of the indigenous society of Kampung Kuta in maintaining Leuweung Gede
Local Culture The Meaning of Society/Community Rationality
Local Wisdom Beliefs
“Lamun tatamu ka If you visit Leuweung The community believes If you visit before
Leuweung Gede Gede, the time has that there are unseen 08.00 in the morning,
waktuna geus tangtu” been determined officers in Leuweung the animals that look
Gede at certain hours, for food in the dark
namely between 08.00 have not returned to
am and 04.00 pm. their nests. If you
visit after 04.00 in
the afternoon, the
animals that look for
food in the dark or at
night just come out of
their nest. Thus,
visiting at 08.00 am
to 04.00 pm will not
disturb the animals
that look for food in
the dark.
“Tatamu ka Leuweung Visits to Leuweung The community believes If it is viewed from
Gede dimeunangkeun Gede are only that in Leuweung Gede the point of view of
dina poe senen jeung allowed on Monday there are unseen officers the intensity of the
juma’at” and Friday who only receive guests visit, which is only 2
on Mondays and Fridays. days a week, it can
reduce the risk of
disturbing the
animals and plants in
Leuweung Gede.
“Samemeh asup kudu Before entering The community believes If it is viewed from a
susuci” Leuweung Gede, you that if you perform psychological
have to perform ablution first, it will enter perspective,
ablution first a holy and sacred place. purifying first will
fortify a person’s lust
to not take what is
not their right. Thus,
4
the existence of flora

and fauna in
Leuweung Gede can
be well maintained.
“Teu hade mun di It is not good to wear The community believes If the visitors do not
sandal” footwear or sandals that Leuweung Gede is a use footwear,
palace and a Great visitors will be more
Mosque, so that if you careful when they
enter Leuweung Gede walk, so that the
you have to open your flora and fauna there
shoes. will be avoided from
the threat of visitors’
footsteps.
“Barang pake ulah Don't overdress The community believes Leuweung Gede is a
kaleuwihan” that if you visit protected forest that
Leuweung Gede wearing is still lush with
jewelry, usually the vegetation. Even
jewelery just disappears around the path, it is
and is difficult to find still very lush with
again. small plants, so that
if visitors bring
jewelry and it is lost
in Leuweung Gede,
it will be difficult to
find.
“Teu meunang make It is not allowed to The public believes that If visitors enter a
pakean sarua hideung” dress in all black officers in Leuweung forest that is still
Gede wear black clothes lush with trees like
and visitors who wear Leuweung Gede and
black clothes will wears dark clothes, it
experience interference will be difficult for
from supernatural beings. caretakers to monitor
them especially
when the sky is dark.
“Teu meunang It is not allowed to The community believes By having a rule in
ceceremed, mawa bring animals and that the animals and the form of a
tangkal jeung plants plants in Leuweung Gede prohibition to bring
sasatoan” are guarded animals and anything from
plants. If anyone dared to Leuweung Gede such
take them out of as plants and
Leuweung Gede, they animals, the
would get interference existence and
from the supernatural number of animals
being guarding them. and plants there will
always be
maintained.
“Mun asup ka If you enter The community believes If the visitors are
Leuweung Gede kudu Leuweung Gede, you that to visit Leuweung accompanied by a
dibaturan Kuncen. must be accompanied Gede, the visitors must Juru Kunci
Lamun indit Kuncen by a Juru Kunci be accompanied by a (caretaker) who of
kudu dihareup, lamun (caretaker). The caretaker. If they are not course has already
5
balik Kuncen kudu caretaker must be in accompanied by a known the condition

ditukang” front of the visitor caretaker, visitors will of the path being
when they depart to get lost and will traversed, it can help
or enter Leuweung experience magical visitors along
Gede, and then the interference. Leuweung Gede, and
caretaker must be the caretaker will
behind or follow the become a wise
visitor when they controller since
return. visitors will be
monitored indirectly
for the sake of
preserving
Leuweung Gede.
“Teu meunang make Don't use utensils The community believes With the prohibition
pakarang” that Leuweung Gede is a of not carrying tools,
sacred place in the form the risk or threat of
of the Palace and the damage arising from
Great Mosque so that the use of tools can
when we visit it, we are be avoided, and the
not allowed to bring flora and fauna that
personal protective are present will be
equipment. preserved.
“Leumpang kudu There is an existing The community believes Visitors who want to
satarabasna” path that must be that when we visit enter Leuweung
followed when we Leuweung Gede, we must Gede are directed by
walk follow the existing path the path where there
in order not to get lost as is only one way to
if we get lost, we will be go home or to go,
difficult to find. visitors can only
pass this route. This
rule will help
reducing the risk of
disturbing the
animals and plants in
Leuweung Gede.
“Teu meunang miceun It is prohibited to Leuweung Gede is If the visitors make
kokotor” throw dirt in any believed to be a sacred the place dirty, it
form place in the form of the will cause a threat of
Palace and the Grand environmental
Mosque which must be damage and various
kept clean. Visitors are diseases that can
not allowed to bring food threaten the
and drinks. Visitors are sustainability of
also not allowed to cause animals and plants in
dirtiness, including Leuweung Gede.
spitting, urinating and
defecating. If you do not
comply, there will be
occult interference to
visitors.
Source: The results of the research, 2020
6
Based on Table 3.1, there are many rules that must be observed and implemented for every visitor
who wants to enter Leuweung Gede. The belief of the community turns out to contain a lot of rational
ecological values and can preserve Leuweung Gede. Starting from the time of the visit which really pays
attention to the comfort and safety of the animals that are active at certain times, so that the time for
visitors is limited to times that do not interfere with the activities of the existing animals. The days that
are allowed to visit is only in two days a week. If there is no determination of the day, the control will
be difficult. The very little visit intensity has a good impact on the calmness of the existing animals
because they are not disturbed so that it can also reduce the risk of animals to migrate to other places.
There are rules that must be considered before entering Leuweung Gede starting from ablution first,
and walking barefoot. The existence of this regulation has a good impact on forest security. By walking
barefoot, visitors will be more careful in their steps in order to reduce the risk of being trampled by
plants and small animals around them. Visitors must also pay attention to the clothes they wear. They
are not allowed to wear clothes in all black, and they are also not allowed to wear jewelry because the
risk of loss is very large. This shows a good control for visitors because Leuweung Gede is a very
protected forest and is still very dense, and it is very risky for visitor to lose their jewelry. Besides, it
also will be difficult to find.
Another rule for visitors is that they are not allowed to bring tools. This turned out to be a risk of
damage to plants and discomfort to the animals in Leuweung Gede. Visitors are not allowed to take
anything from Leuweung Gede, in this case the animals and plants that live in it. The existence of these
rules greatly preserves the existence and preservation of existing animals and plants. Let alone cutting
down trees on purpose, the fallen tree is also allowed by the community to rot by itself. This is very
reasonable, considering that the forest is not fertilized by humans on purpose. Soil fertility in the forest
is maintained by its own food, namely weathered wood and rotting leaves. Forests that can provide their
own food for its inhabitants will form a balanced ecosystem.
If visitors walk around Leuweung Gede, they must be accompanied by a Juru Kunci (caretaker). At
the time of departure, the caretaker must be at the front as a guide, while he must be behind the visitors
when they return home. The most interesting thing is that the departing and returning route is only in
one lane so that the caretaker can supervise visitors to ensure that no visitors get lost and violate existing
rules. Visitors are not allowed to cause the dirtiness including spitting, defecating, or urinating. Visitors
are prohibited to bring food and drinks into Leuweung Gede. This is based on environmental pollution
which is very potential if visitors throw dirt and waste from the drinks and food they bring.
Environmental pollution will greatly affect the space for animal movement and existing plant life.
Figure 3. The gateway to the Leuweung Gede or Sacred Forest area in Kampung Kuta (Source:
Research Documentation, 2020)
7
The existence of those rules is a form of protection for the environment in the forest as well as
supervision for visitors so that the forest is protected from damage, and the presence of animals is also
not disturbed. The local wisdom of the indigenous society of Kampung Kuta in protecting Leuweung
Gede is a very positive thing for the preservation of the flora and fauna in it. Local wisdom in the form
of prohibitions is a wise control because the reason is that customs are not merely for monitoring. Local
wisdom is always oriented to 1) balance and harmony of humans, nature and culture, 2) diversity and
preservation of nature and culture, 3) conservation of natural resources and cultural heritage of ancestors,
4) saving of resources with economic value, 5) morality and spirituality [22].
Environmental management will provide benefits economically, socially and culturally, and it needs
to be done based on the principles of prudence, environmental democracy, decentralization, and also
recognition and appreciation of local wisdom. Thus, the environment in Indonesia must be protected
and managed properly based on principle of justice [23]. Preserving forests means saving all components
of life, reducing global warming, reducing drought during summer, and reducing the risk of landslides
and floods during the rainy season [24]. Increased understanding of control over the distribution of
species in these ecosystems will benefit the protection and management of existing forests [25]. Local
communities such as the indigenous people of Kampung Kuta have wealth in the form of inherited
knowledge of local wisdom from their ancestors and are able to carry it out. Thus, it will lead to
environmental wisdom that is always hand in hand, in line with preserving natural resources and
supporting environmental management policies in the context of national development.
4. Conclusion
Based on the results and discussion, it can be concluded that Kampung Kuta has various local wisdoms
in protecting Leuweung Gede as a form of environmental conservation efforts. After a deeper study of
local wisdom, there is not only a customary rule that is identical with mystical and occult things, but
many customary rules that can be rationalized properly. Leuweung Gede or Sacred Forest with various
myths and strong customary rules is able to preserve the flora and fauna in the sacred forest so that it
has an impact on environmental stability in the area of Kampung Kuta. In these customary rules, there
are values that are very useful and supportive of environmental conservation efforts that can be adapted
by communities outside their customary territories as knowledge that is applied in everyday life. Local
wisdom knowledge can be transferred through education for the next generation of the nation in the
framework of the leadership relay to maintain and manage natural resources and the environment in a
sustainable manner wisely.
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4th IGEOS: International Geography Seminar 2020 IOP Publishing

Local wisdom of the indigenous society of kampung kuta in

S N Rohman, E Maryani, A Yani

3. Results and Discussion

• West: Margamulya Hamlet, Karangpaningal Village, Tambaksari District

Figure 1. Administrative map of Kampung Kuta, Karangpaningal Village, Tambaksari District,

the existence of flora

balik Kuncen kudu caretaker must be in accompanied by a known the condition

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