The Cultural Reconstruction Of Taboo Under Mama Uluk’s Leadership In Kampong Dukuh, A Sundanese Traditional Hamlet In Garut Regency West Java Indonesia

Kampong Dukuh located in Ciroyom Village, Cikelet District, Garut Regency is one of traditional hamlets in West Java Province having many unique features. Pamali (taboo pro-hibition) as Sundanese peoples’ body of knowledge is still maintained in the traditions of kampong Dukuh. Although there is no wri tt en sanction for someone who violates pamali, members of traditional hamlet community are still afraid of being faithless or sinful if they do not comply with the cultural prohibitions in their daily activities. Thus, this research is aimed at describing some cultural prohibitions or pamali which have been reconstructed under Mama Uluk’s leadership in kampung Dukuh in Garut Regency. This research used qualitative method with interview and observation as data collection techniques. The result shows ways of delivering prohibitions at certain time and categories of prohibition or pa-mali maintained nowadays and has been passed down from generation to generation, such as prohibition of Syech Jalil’s grave and Protected Forest. It also describes how the customary or traditional leader (Mama Uluk) under his leadership reconstructs the traditions of Kampong Dukuh in Garut regency.


INTRODUCTION
Cadu kaalaman deui nepi ka tujuh turunan means never happened again to my descendants until the seventh.Traditional Sundanese people believe in the consequences of violating the prohibitions.Forbear or forbearance is prohibition.There is also another term, taboo.Taboo is diff erent from prohibition in a sense that a violation of a taboo causes the violator calamity, whereas an off ense of a prohibition causes the off ender physical or social sanctions.Taboo (Laksana, 2009: 17-18) is forbiddance or something forbidden.The term taboo is of Polynesian original from the words "tabu" or "tapu", taboo (Fershtman, 2011: 139) is defi ned as the prohibition of an action based on the belief that such behavior is either too sacred and consecrated or too dangerous and accursed for ordinary individuals to undertake.Taboo (Ogunyemi, 2007: 4) are for the most part irrational and hard to defend on practical or humanitarian ground, and lawas, whose function in providing equal and justifi able protection for all members of society is one of the acknowledged hallmarks of civilized society.Taboo in kampong Kanekes, for example, can be classifi ed into three categories.Firstly, taboo to protect the purity of human's soul; secondly, taboo to protect the purity of mandala; and thirdly, taboo to protect tradition.Taboo is carried out and can be seen from a sanction or a punishment given to a taboo off ender.
Taboo, according to Wundt (Freud, 2001: 22) Pamali as one of traditional Sundanese body of knowledge is still maintained in the tradition of indigenous Sundanese people.Indigenous people are people who live according to their traditional values and customary way of life which have been passed down from generation to generation (Pramaputra, 2008: 7).Pamali provides insights and meanings for these people.Although there is no writt en sanction for a violation of pamali, the members of traditional community are still afraid of being faithless or sinful if their deeds do not comply with pamali.Pamali is more than a myth preserved.It is a Figure 1 The wooden fence separating inner and outer kampong Dukuh Source: Private collection, 2013 belief they hold from generation to generation.Preference, belief and norm shape human behavior a s the result of genetic evolution and parts of pamali inheritance from ancestors and acquired from learning and social interaction.
Pamali is maintained from generation to generation in Sundanese traditional community, especially in kampong Dukuh community of Garut Regency.The underlying cause of pamali provides logical reasons for environmental protection as to prevent natural disasters.On the other hand, pamali as cultural expression guards Sundanese traditions off globalization impacts and foreign infl uence.The fading understanding of pamali in present context has indirectly diminished the identity of Sundanese tra-ditional community.Yet, such condition is diff erent from that of kampong Dukuh in Garut Regency that carries on reconstructing the taboo traditions under the Mama Uluk's leadership.

METHOD
This research used qualitative method with interview and observation as data collection techniques.This research explores the taboo prohibition or pamali maintained nowadays and has been passed down from generation to generation, such as prohibition of Syech Jalil's grave and Protected Forest.It also describes how the customary or traditional leader (Mama Uluk) under Imam named Sheikh Jalil whose leadership had been passed on to his heirs.Nowadays Mama Uluk as both the descendant of Sheikh Jalil and the tribe leader preserves all aspects of life and harmony of Dukuh community.
Peoples of traditional kampong Dukuh consist of the descendants of Sheikh Jalil and the migrants.Yet, any migrant who wants to sett le in kampong of inner Dukuh should ask permission from Mama Uluk.Mama Uluk as the tribe leader then performs a particular ritual with zikir (remembrance) to get sign as to whether or not he or she is allowed to sett le.If there is a sign, he or she is allowed to sett le and must conform to the rules of traditional kampong of inner Dukuh, as been ordered by Mama Uluk.
Prohibitions in Dukuh traditional hamlet have been kept alive and passed down to generation of the present-era.In addition to living a simple life, peoples of Dukuh traditional hamlet must conform to the three categories of prohibition in the rule of Mama Uluk, namely: a. Prohibitions of daily life Prohibitions of daily life include fi rstly, a house should not use brick walls.Its roof should be made from thatch and its interior should be unfurnished; Secondly, all doors should face West and the shape of window and roof should be identical.Thirdly, one should not eat crackers and cucumber by using left and right hands simultaneously.Fourthly, one should not drink while standing.Fift hly, one should not sit with his or her legs stretched out facing west or direction of Syech Jalil's grave.Fift hly, while eating rice, one should neither lift his or her rice bowl nor bend his or her legs.Seventhly, the visitors to traditional kampong Dukuh should not bring any water from outside the village; every person who comes to and stays in Dukuh hamlet should only use the sacred water available in traditional kampong Dukuh.b.Prohibitions of Syech Jalil's grave Prohibitions of Syech Jalil's grave cover fi rstly, visiting Syech Jalil's grave should be done in group and led by Mama Uluk Prohibitions related to the protected forest are fi rst, anyone from inside or outside traditional kampong Dukuh should not take, cut or burn anything in the protected forest.Second, everyone should not disturb the sacred spring.The spring water is only allowed to be taken from the catchment for daily use.Dukuh hamlet's water is believed to be derived from Makkah (that became the spring) as a source of life for community of inner Dukuh hamlet.The following is the picture of holy water (prayer-contained water) usually requested by members of Dukuh hamlet community and visitors: The visitors having social problems (unemployment, debt, soil fertility, family confl ict, position of rank, etc) came to kampong Dukuh for Mama Uluk's holy water.Visitors asking for the holy water gave some money voluntarily.They were off ered to take potluck when visiting Mama Uluk's house.On Saturday they went to Syech Jalil's grave with Mama Uluk.

CONCLUSIONS
Besides the three categories of prohibitions mentioned above, there are also gatherings of Islamic discussion held every Tuesday, Friday and Saturday in traditional kampong Dukuh.The life of inner Dukuh peoples is full of religious atmosphere with Mama Uluk as its role model.Mama Uluk's position as the role model can be seen from the sermon delivered by Mama Uluk and the holy water (prayer-contained water) requested by some villagers and visitors whenever they have problems.
, is the oldest unwritt en code of law of humanity.Diff erent types of taboos are (a) natural or direct, the result of mana (mysterious power) inherent in a person or thing; (b) communicated or indirect, equal with the result of mana acquired or imposed by a priest, chief or other person; (c) intermediate because of various other factors, exclude taboos such as religious prohibition.Taboo in West Java traditional community is known by the term pamali.

Figure 7
Figure 7 Prohibitions of eating and sitt ing position Source: Private document, 2013