Tribal history of Sunda
ROGER L. Dixon

In 1998, totaling approximately Sundanese 33 million people, most of them living in West Java. An estimated 1 million people living in other provinces. Based on 1990 census found that West Java has the largest population of all provinces in Indonesia, namely 35.3 million people. Similarly, urban residents reached 34.51%, a significant amount that can be reached by a variety of media. However, the Sundanese are one group of people among the least known in the world. Their name is often regarded as the Sudan in Africa and is misspelled in the encyclopedia. Some spelling corrections in the computer as well turn it into a Sudanese.
A brief history of pre-20th century is intended to introduce the Sundanese in West Java, to us who serve in Indonesia. In this century, their history has been intertwined with the rise of nationalism that eventually became modern Indonesia.

Early Belief Systems
 
Sundanese unlike most other tribes, which have not Sundanese myth about creation myths or other records that explain the origin of this tribe. No one knows where they came from, nor how they settled in West Java. Presumably in the first centuries AD, a small group Sundanese exploring the mountains and forests to slash and burn culture to open forest. All of the earliest myths say that the Sundanese more as workers than farmers in the rice fields.


Their beliefs form the foundation of what is now referred to as the original religion of the Sundanese. Although it is impossible to know exactly what these beliefs, but the best clues found in ancient epic poetry (Wawacan) and among the Bedouin tribes of the remote. Bedouins call their religion as the Sunda Wiwitan [Sunda most people at first]. Not only the Bedouins are almost entirely free of elements of Islam (unless they are prescribed more than 20 years ago), but also shows the characteristics Sundanese Hindus are very few. Some words in Sanskrit and Hindu myths related to still exist. In the monograph, Robert Wessing cites several sources that indicate the general Sundanese, "The Indian belief system did not totally displace the indigenous beliefs, even at the court centers." [1] Based on a system of taboos, religion is animistic Bedouins. They believe that spirits inhabit rocks, trees, rivers and other inanimate objects. The spirits are doing good or evil, depending on one's obedience to the taboo system. Thousands of taboo belief is used in every aspect of daily life.

Influence of Hinduism
 
No one knows exactly when Hindu patterns began to flourish in Indonesia, and who brought them. It is recognized that the patterns are derived from Hindu India; probably from the south coast. But the Hindu character in Java raises more questions than answers. For example, the centers of the main Hindu, not in the trading towns on the coast but inland. It seems clear that the ideas of religious thought that has conquered the indigenous people, not soldiers. A theory which holds that the power of the rulers of Hindu / India has attracted people of Indonesia to the spirit of the magical beliefs of Hinduism. Somehow, many aspects of Hindu belief system is absorbed into the minds of Sundanese and Javanese.

The oldest literary works of the famous is Caritha Parahyangan. This work was written around the year 1000 and exalting the king of Java Sanjaya as great warriors. Sanjaya is a follower Shivaisme so we know that the Hindu faith has been deeply and firmly rooted before the year 700. Very surprisingly, at about this time, the second Indian religions, Buddhism, made his appearance in a short time. Not long after Shivaisme temples built in the Dieng plateau in Central Java, Borobudur is a beautiful monument built close to the south of Yogyakarta. Borobudur is the largest Buddhist monument in the world. It is estimated that Buddhism was the official religion of the kingdom dynasty in Central Java in the year 778 until 870. Hinduism was never swayed by the other regions in Java and remained strong until the 13th century. Developed a rigid class structure in society. Sanskrit influence spread into the community on the island of Java. The notion of divinity and a position as king are obscured so that the two are inseparable.

Among the Sundanese and Javanese, Hinduism mixed with the ancient worship of ancestors. The habit of ritual celebration of the days after the death of a family member has continued until now. Hindu view of life and death heightens the value of such rituals. With variations that are not limited to the theme of the spiritual body that comes with the body's natural, Indonesia has combined the Hindu philosophy into their own conditions. J. C. van Leur theorized that Hinduism helped solidify the cultural forms Sundanese. Particularly magical and spiritual beliefs have an absolute value in the lives of Sunda. One expert customs Sunda, Prawirasuganda, said that figure taboos associated with all the important aspects in the life cycle celebrations Sundanese same as those in the life of the Bedouins.

EFFECT OF JAVA
 
According to Bernard Vlekke, the famous historian, West Java is an underdeveloped area in the island of Java until the 11th century. Great kingdoms rose in East Java and Central Java, but only a little has changed in the Sundanese. Although limited, the influence of Hinduism among the Sundanese people are not as strong as his influence among the people of Java. Nevertheless, as the meaninglessness of West Java, the Sundanese have a king at the time of Airlangga in East Java, about the year 1020. But the kings of Sunda increasingly under the control of the kingdoms of Java. Kertanegara (1268-92) was the king of Java at the end of the Hindu period in Indonesia. After administration Kertanegara, Majapahit kings ruled until 1478 but they are not important anymore after 1389. However, the influence of Java, this goes on and deepen the influence of Hinduism on the Sundanese.

NEAR Pajajaran BOGOR
 
In 1333, the kingdom is present near the city of Bogor Pajajaran now. The kingdom was defeated by Majapahit empire under the leadership of the famous prime minister, Gadjah Mada University. According to the romantic story of the Song of Sunda, about to marry the daughter of Sunda Hayam Wuruk, king of Majapahit. However, Gadjah Mada against this marriage and after the Sundanese people gathered for the wedding, he changed the requirements. When the king and the nobles Sunda heard that the princess will only be a concubine, and there will be no marriage as promised, they fought against many obstacles until it dies. Despite the hostility between the Sundanese and Javanese last for many years after this episode (and possibly still in progress), but the influence exerted by the Javanese never reduced to the Sundanese.

Until now, the Kingdom of Sunda kingdom Pajajaran regarded as the oldest. Even though this kingdom only lasted for years 1482-1579, many of the activities of his nobles packed in the legend. Siliwangi, Pajajaran Hindu king, was overthrown by a conspiracy between Muslim groups Banten, Cirebon and Demak, in conspiracy with his own niece. With the fall of Siliwangi, Islam took control of large parts of West Java. Islam is the key success factors Demak royal progress from East Java to West Java before the year 1540. From east to west, Islam penetrate deeply into Priangan (central highlands) and reach the entire Sunda.

PROGRESS ISLAM
 
Muslims have been there in the archipelago at the beginning of the year 1100, but before that was in the Strait of Malacca Malaya became Muslim strongholds in the year 1414, the growth of Islam in those days only a little. Aceh in North Sumatra began developing its Islamic influence in approximately 1416. Muslim scholars hold the date of the arrival of Islam to Indonesia until nearly the time of Muhammad. But some of the events they record may not be important.

The arrival of Islam that actually seems to happen when Arab and Persian missionaries go to the island of Java in early 1400 and is slowly winning converts among the ruling class.

FALL MAJAPAHIT
 
Before 1450, Islam has gained a foothold in the court of Majapahit in East Java. Van Leur expected this helped by the cultural disintegration of Brahma in India. Surabaya (Ampel) became the center of Islamic learning, and from there the famous Arab entrepreneurs expand their own power. The fall of the Javanese kingdom of Majapahit kingdom in the year 1468 associated with the intrigue within the royal family because of the fact that the king's son, Raden Patah to Islam. Unlike the leaders of Hindu, Islamic missionaries encouraged the military forces in order to strengthen their opportunities. There is no foreign troops invaded Java and force people to believe. However, violence is used to make the rulers to accept the faith of Muhammad. Both in East Java and West Java, the rebellion in the family, the royal family is driven by the pressure of the Islamic army. When the nobles changing beliefs, the people will come. Nevertheless, we must remember what Vlekke shown that religious wars are rare in the history of Java.

Demak KINGDOM
 
Broken Raden Demak settled in the first Islamic kingdom in Java. He reached the peak of his power before 1540 and in time to conquer the tribes to the West Java. Bernard said that Demak Vlekke to develop the area of ​​West Java because Java is not so political interest in Islam. At that time, Sunan Gunung Jati, a Javanese prince, sent his son Hasanudin of Cirebon to convert the Sundanese extensively. In 1526, both Bantam and Sunda Kelapa (Jakarta) is under the control of Sunan Gunung Jati who became the first sultan of Banten. Cirebon with Demak juxtaposition has led West Java was under Islamic rule. In the second quarter 16th century, the entire northern coast of West Java under the authority of the leaders of Islam and its people has become a Muslim. [2] Because according to population statistics in 1780 there were approximately 260 000 people in West Java, can we assume that the the 16th century the population is much less. This shows that when Islam entered the Sundanese is still a small tribe located mainly on the coasts and in river valleys such as Ciliwung, Citarum and Cisadane.

Natur ISLAM
 
When Islam arrived in Sunda, was emphasized five main pillars of religion, but in many other fields in religious thought, syncretism developed with a view of early Sunda. Indonesia Soeroto historians believe that Islam prepared for this in India. "Islam is the first to come to Indonesia contains many elements of the Iranian and Indian philosophy. But exactly the components they who ease the way for Islam here." [3] The scholars believe that Islamic traditions accept that benefit the community should be maintained. With so many mixed Islam with Hindu and customs of indigenous communities. Some religious marriages are usually called "the religion of Java." Due to mixing of Islam with multiple belief systems (the latter is often called mystic stream) to give an accurate description of the complexities of religion in the Sunda sukui today.

Colonialism NETHERLANDS
 
Before the arrival of the Dutch in Indonesia in 1596, Islam has become the dominant influence among the nobility and the leaders of the Sundanese and Javanese. Simply put, the Dutch war with the Islamic power centers to control the trade of the island and it creates hostility which extend the conflict into the arena Crusades Indonesia. In 1641, they took over Malacca from the Portuguese and holds the control over sea lanes. Dutch pressure against the kingdom of Mataram are very strong that they were able to seize the economic rights in the mountains (Priangan) West Java. Before 1652, large areas of West Java is their inventory. This started the 300-year exploitation of the Dutch in West Java which only ended when World War II.
The events of the 18th century Dutch presenting a series of errors in the social, political and religious. Throughout the lowlands of West Java, suffered under the conditions that were oppressive imposed by local authorities. An example is the Metro Manila area. In 1750, people held a revolution against the empire that is controlled by an Arab woman, the Queen Sjarifa. According Ayip Rosidi, Queen of the Netherlands Sjarifa is a stooge. However, Vlekke argues that the "Kiai Tapa," the leader is a Hindu and that the rebellion was more directed to the leaders of Islam than the Dutch colonialists. (It is difficult to reconstruct the history of several sources because each group has its own importance that color the way of recording events.)

RELIGION IS NOT UP TO THE YEAR 1815 ISSUES
 
During the first 200 years of Dutch rule in Indonesia, a little problem that is associated with religion. This happens because the Dutch do not do practically anything to bring Christianity to the natives. Until 1800, there was a "church of the Company" which "church" is just the name alone because only the function to serve the needs of workers in the Dutch East India Company. The agency is managing all activities of the Dutch in the Indonesian archipelago. Until the 19th century there was no school for native children, so the people have no way to hear the gospel.
At the turn of the 19th century, East India Company went bankrupt and Napoleon occupied the Netherlands. In 1811, Britain became caretaker Dutch East Indies. One of those initiatives is to open the country for missionary activity. Although this important event, little was done in Java until the middle of the century. However, some foundations have been laid in East Java and Central Java which became a model for the work among the Sundanese.

CULTURE SYSTEM
 
The most famous political mistakes committed Netherlands started in 1830. Political error is referred to as Cultural System, but is actually more accurately called slavery. This system intensified government efforts to drain more crops produced from this land. This culture system to squeeze a fifth of the crops of farmers in lieu of taxes. By holding a new crop such as sugar, coffee and tea, then the bigger farms diolahnya. The economic impact to the countryside is dramatic and important social ramifications. Past the middle of the century, private investment in the land of West Java began to grow and begin to appear plantations. Land taken from farmers and given to the hands of big landowners. Towards 1870, the agrarian law is deemed necessary to protect people's rights to land.

POPULATION GROWTH IN JAVA
 
In 1851, the Sundanese of West Java amounted to 786 000 people and the Europeans numbered 217 souls. Within 30 years the population doubled. Priangan become the focal point of trade in goods that accompanied the current ruler of the Western and Asian immigrants (mostly Chinese). In the early 19th century, it is estimated that one-seventh or one eighth of the island of Java is a forest and wasteland. In 1815, the whole of Java and Madura only has 5 million inhabitants. This figure increased to 28 million by the end of the century and reached 108 million in 1990. Population growth among the Sundanese may be a non-religious factors are most important in their history.

ISLAM INFLUENCE OF CONSOLIDATION
 
As more land being cleared and settlements, emerging settlements, Islamic teachers sent to live with people so that the influence of Islam grew in each habitat Sundanese. Islamic teachers compete with the Dutch to control the nobility in order to become a leader among the people. Towards the end of the century, Islam was recognized as the official religion of the Sundanese. Strong beliefs against many types of spirits are considered part of Islam. Christianity, which came into the land of Sunda in the mid-century a little impact to people outside of small pockets of Christians Sunda.

CENTURY 20 REFORM
 
The story of this century began with reforms in many areas. The Dutch government held the Ethical Policy (Ethical Policy) in 1901, because it is affected by the sharp criticism on many fronts. This reform is especially true in the economic field, including the development of agriculture, health and education. People feel alienated from their own noble traditions and Islam to be their spokesman against the imperialistic expansion of the ongoing attack on the world economy through European countries. Islam is one of the major religions are trying to adjust to the modern world. Reformers movement that began in Cairo in 1912 exported everywhere. This movement creates two main groups in Indonesia. The group was created to Sareket Islamic and nationalist trade sector. The other group is non-political Muhammadiyah but struggling to meet people's needs for education, health and family.

NO HISTORY CHARACTERISTICS Sunda
 
What stands in the history of the Sundanese is their relationship with other groups. Sundanese people have few characteristics in their own history. Ayip Rosidi outlines five hurdles is the reason for the difficulty of defining the character of the Sundanese. Among other things, he gives the example of Java as a group of people who have a clear identity, contrary to the Sundanese people are lacking in this case.
Historically, the Sundanese not play an important role in national affairs. Some very important events that have occurred in West Java, but usually these events are not events that have the characteristics of Sunda. Only a few people who become leaders Sunda in both conception and implementation of the national activities. Indeed many people are involved in the Sunda events in the 20th century, but statistically speaking, they are not very meaningful. In this century, the history of the Sundanese is essentially a history of Javanese people.

CENTURY 20 RELIGIOUS ORIENTATION
 
Religion among the Sundanese are like those cultural forms another. In general, reflects the Javanese religion. An important difference is a stronger attachment to Islam than to what we can find among the Javanese. Although viscosity is not sedahsyat or Bugis people of Madura, but important enough to get special attention when we look at the history of the Sundanese.

One very important aspect in the Sunda religions beliefs dominated the pre-Islamic. Trust is a major focus of myth and ritual ceremonies in the life cycle of Sunda. Paranti rope ceremonies (traditions and customary law) has always been oriented primarily around the worship of Goddess Sri (Nyi Sri Pohaci Biosciences). Strength of spirit is also important Nyi Roro Kidul, but not as Dewi Sri. She is the queen of the south sea and protector of all fishermen. Along the southern coast of Java, the people afraid and always meet the demands of this goddess today. Another example is Siliwangi. Siliwangi is the power of the spirit which is the force in the lives of Sunda. He represents the other territorial authority in the cosmological structure of the Sundanese.

Magical incantations

In the worship of these gods, magical incantations system also plays a major role related to spiritual forces. One such system is Ngaruat Batara Kala designed to obtain the grace of god Batara Kala in thousands of personal circumstances. People also call the spirits of countless people, including spirits of the dead and also put the spirits (jurig) of different kinds. Many graves, trees, mountains and other similar places considered sacred by the people. In these places, one can gain supernatural powers to restore health, increase wealth, or improve one's life in various ways.

The shamans

To help people in their spiritual needs, there is magic executor executor-called shamans. Shamans are active in the cure or the mystical practices like numerology (numbering). They made contact with the supernatural powers of the deities who perform these commands. Some shamans are going to do black magic but if the number is considered very beneficial to the Sundanese. From birth to death just a few important decisions are made without the help of shamans. Most people wear amulets on their backs and put them in places that are profitable in their property. Some people even do incantations or spells without shaman. Most of this activity occurred outside the territory of Islam and is in opposition to Islam. But people are still considered a Muslim.

CONCLUSION
 
Understanding the Sundanese people in this age is a big challenge for historians, anthropologists and religious scholars. Even reputable scholars Sunda reluctant to try to portray the character and contributions of people of Sunda. Presumably, in many ways, the Sundanese people have been absorbed into the new culture of Indonesia 50 years ago. My personal opinion is that we will soon observe a renewal of ethnic dl among the Sundanese are accompanied by a new definition of what it means to be the Sundanese.
Footnotes:

1. Cosmology and Social Behavior in a West Java Settlement (Ohio University Center for International Studies, 1978) 16.
2. Edi S. Ekadjati, Sunda Society and culture (New York: Girimukti Pasaka, 1984) 93.
3. Indonesia in the middle of World of Middle-Ages to the Century Vol. 2 (1978) 177-178